SANDERSON - The Shaiva Exegesis of Kashmir

S, Alexis. . Te aiva Exegesis of Kashmir.
In: Mlanges tantriques

la mmoire dHlne Brunner / Tantric Studies in Memory of Hlne Brunner, edited
by Dominic Goodall and Andr Padoux, Pondicherry: Institut franais d'Indologie
/ cole franaise dExtrme-Orient. Collection Indologie , pp. and
(bibliography) pp. .
Te aiva Exegesis of Kashmir

Aiixis Saxoiisox
Ixriooucriox
Te great majority of the surviving exegetical works on the scriptures of the
aiva Mantramrga was produced by Kashmirian brahmins towards the end of
the early medieval period, principally in the course of the tenth century and
the early decades of the eleventh. Among these authors there were two distinct
groups in line with the division within the scriptural corpus of the Mantramrga
between purely aiva scriptures known collectively as the Siddhnta or aivasid-
dhnta and dedicated to the propitiation of iva and those of a more kta
or completely kta character dedicated to the propitiation of Bhairava or the
Goddess. One group took the purely aiva scriptures to be the highest of ivas
revelations and saw the others as secondary. Te other, while recognizing that
those texts were indeed the Mantramrgas fundamental authorities, considered
its own scriptures to be the higher, believing that they had been revealed by iva
for the benet of an lite within the aiva community.
Both groups, Saiddhntikas and non-Saiddhntikas, held that aivas, at
least those who were married householders rather than celibate ascetics, were
simultaneously subject to brahmanical regulation in accordance with their sta-
tus as members of castes within the brahmanical life-stages.Tis is prescribed
in a passage of the lost scripture Bhrgavottara much cited by the Saiddhntika
exegetes:
1
So he should not transgress the practices of his caste-class and brahmanical dis-
cipline even in thought. He should remain in the discipline in which he was
when he was initiated into the aiva religion and [at the same time] maintain
the ordinances of iva.
1
E.g. Nrya
.
naka
.
n
.
tha, M
.
rgendrav
.
rtti, Vidypda p. 63, ll. 1315; Bha
.
t
.
ta Rmaka
.
n
.
tha, Mo-
k
.
sakrikv
.
rtti on 146ab: iti var
.
nramcrn manaspi na la nghayet | yo yasminn rame ti
.
s
.
than
dk
.
sita
.
h ivasane | sa tasminn eva sa
.
mti
.
s
.
thec chivadharma
.
m ca playet.
232 Mlanges tantriques la mmoire dHlne Brunner
Non-Saiddhntika adherence to the same view is seen in the following verse
quoted without attribution by the kta aiva Jayaratha and the anti-aiva
Aparditya:
2
Inwardly kta (kaula
.
h), outwardly aiva, and brahmanical in his mundane
observance, he should hold on to what is essential like a coconut [protecting its
juice inside its esh and hard shell].
Tus they accepted a level of revelation that they shared with non-aivas (s-
mnyastram) as well as a level of revelation applicable to them alone (vie
.
sa-
stram), with adherents of the kta-inclined and kta traditions adding a third
level of more restricted recruitment within the second (vie
.
satarastram).
Tis model of a hierarchy of revelation imposing levels of obligation that
are accumulated as one ascends from the more universally accessible to the less
is most clearly articulated by the kta-inclined iraccheda (Jayadrathaymala,
.
Sa
.
tka 1) in an account which extends this model to the Indian religious sys-
tems in general. Te base-line of binding revelation shared with the non-aivas
is subdivided here into universal common (smnyam) and restricted com-
mon (smnyavie
.
sam). Te former comprises the two Epics and the Pur
.
nas,
since those are accessible and applicable to members of all four caste-categories
(var
.
n
.
h), that is to say, to all including dras
3
aiva initiation was accessible
to the same social range, and the latter comprises all brahmanical authori-
ties open only to members of the three regenerable caste-categories (brahmin,
K
.
satriya, and Vaiya), namely ruti comprising the three Vedas in their various
recensions and Sm
.
rti comprising the Dharmastras.
4
Te systems on the rst
level of narrower recruitment are set out as follows:
Te Saura, aiva, and Pcartra [scriptures], and [in the aiva Atimrga] the
Lkula and Vaimala [scriptures], together with the Atharvaveda, [the texts of]
S
.
mkhya and Yoga, and the scriptures of the Buddhists, Jains, and the like, are
restricted teachings (vie
.
satantram), because a person adheres to [one of] them
only after taking on specic vows [in addition to or, in the case of the Buddhists
2
Tantrlokaviveka on 4.251ab; Yjavalkyasm
.
rti
.
tk on 1.7, vol. 1, p. 10: anta
.
h kaulo bahi
.
h
aivo lokcre tu vaidika
.
h | sram dya ti
.
s
.
theta nrikelaphala
.
m yath.
3
Jayadrathaymala,
.
Sa
.
tka 1, f. 166v12 (35.6566b): itihsapur
.
nni ga
.
nita
.
m kvyan-
.
takam | chand
.
msi abdastr
.
ni smnyavi
.
say
.
ni tu | sarve
.
s
.
m var
.
nikn
.
m tu smnyara-
va
.
nd iha.
4
Jayadrathaymala,
.
Sa
.
tka 1, f. 167r1 (35.77c78b): atha smnyavaie
.
sah
.
mi sma-
.
rgyaju
.
sa
.
h
priye | khcara
.
nabhinnasya sm
.
rtyantaragatasya tu.
Alexis Sanderson 233
and Jains, as opposed to, the general obligations imposed by brahmanical au-
thorities].
5
Te level of narrowest recruitment, fromwithin systems on this level, is dened
as follows:
Te Bhairava (Dak
.
si
.
natantras [dak
.
si
.
nasrota
.
h]), the Guhytantras (Vmatantras
[vmasrota
.
h]), the Gru
.
datantras (prvasrota
.
h), the Bhtatantras[, Mt
.
rtantras,
Jye
.
s
.
thtantras] and [Ca
.
n
.
dsidhratantras] (pacimasrota
.
h), and[, for Buddhists,
those of ] the Vajrayna, are yet more restricted (vie
.
satara
.
m), because only a
person already bound by the vows of the [corresponding body of ] restricted
[scripture] can exercise authority in them.
6
Tat the texts aiva scriptures on the rst level of narrower recruitment are
those of the Siddhnta is made clear later in this passage, when they are dened
as the [ten] ivabhedas and [eighteen] Rudrabhedas.
7
For this is the standard
denition of the Saiddhntika canon,
8
though in reality the scriptures existent
or operative in our period are only some of these, mostly within the category
of the Rudrabhedas. Tey are principally the Kmika and the Shasra among
the ivabhedas, with the M
.
rgendra, which claims to be derived from the rst,
and among the Rudrabhedas and derivatives, the Nivsa, the Pau
.
skarapra-
mevara, the Mata ngapramevara, the Yak
.
si
.
npramevara, the Ha
.
msaprame-
vara, the Muku
.
ta, the Sk
.
smasvyambhuva, the Svyambhuvastrasa
.
mgraha,
the Rauravastrasa
.
mgraha, the Kira
.
na, the Klottara in various recensions of
diering length, the Sarvajnottara, and the Parkhya. In addition there were
specialized Saiddhntika Tantras concerned only with matters pertaining to the
5
Jayadrathaymala,
.
Sa
.
tka 1, f. 166v24 (35.6869b): saura
.
m aiva
.
m pacartra
.
m pram-
.
na
.
m vaimala
.
m matam | atharva
.
m s
.
mkhyayoga
.
m ca bauddham rahatdikam | vie
.
skhya
.
m
yatas *tatra (em. : tantra
.
m Cod.) vie
.
sasamayt sthiti
.
h.
6
Jayadrathaymala,
.
Sa
.
tka 1, f. 166v4 (35.69c70): bhairava
.
m vajrayna
.
m ca guhytantra
.
m
sagru
.
dam | bhtatantrditantra
.
m ca vie
.
sataram ucyate | vaie
.
sike tu samay yato traivdhik-
rak
.
rt.
7
Jayadrathaymala,
.
Sa
.
tka 1, f. 167r12 (35.78c79b): atha vaie
.
sastrasya aivasiddhnta-
rpi
.
na
.
h | ivarudrabhedasa
.
mja
.
h kramo vcyo *vipacit (corr. : vipacit
.
h Cod.). Cf.
.
Sa
.
tka
1, f. 4v24 (1.6566) on the ten ivabhedas beginning with the Kmika and the [eighteen]
Rudrabhedas beginning with the Vijaya and ending with the Pramevara: kmikdni yny
san daa proktni *lin (conj. : linmCod.) | ivabhedagatnha *aive sarvrthadni (conj :
aiva aivrthadni Cod.) tu | 66 vijaydni cnyni *pramentikni (em. : paramentikni
Cod.) tu | rudrabhedaprabhinnni bhednantagatni tu.
8
For canonical lists of these twenty-eight see Goooaii 1998, pp. 402417.
installation of idols and the consecration of temples: the Mayasa
.
mgraha, the
Devymata, the Mohac
.
dottara, and the Prati
.
s
.
thpramevara.
Te more restricted level within the aiva canon is dened immediately
after this as comprising the four and the fteen Tantras of the four divisions
(bhed
.
h) and three currents (srot
.
msi).
9
Te four Tantras are identied as the
primary scriptures (mlastr
.
ni) of the Bhairava-centred Mantrap
.
tha; and the
fteen as the same of the Goddess-centred Vidyp
.
tha. Of the four divisions
the rst is dened as that of the four Mantrap
.
tha texts. Tese are listed as the
Svacchandabhairava, Ca
.
n
.
dabhairava, Krodhabhairava, and Unmattabhairava.
10
Of these only the rst appears to have been current in the period of the
commentators; and it is clear that this was considered to be the pre-eminent
text of this class.
11
It survives in Kashmirian, Nepalese, and South Indian
manuscripts,
12
inuenced the development of the Saiddhntika ritual system,
13
and attracted learned exegesis.
14
Te other three divisions contain the fteen Tantras of the Vidyp
.
tha
canon,
15
namely the seven aktitantras, the three Vmatantras, and the ve
Ymalatantras. Te aktitantras are listed as the Sarvavrasamyoga/Sarvavra,
9
Jayadrathaymala,
.
Sa
.
tka 1, f. 167r2 (35.79c80b): vie
.
satarastrasya catu
.
hpaca*daasya
tu (em. [Aia]: gatasya tu Cod.) | srotastraya*nibaddhasya (em. : vibaddhasya Cod.) caturbheda-
gatasya tu.
10
Jayadrathaymala,
.
Sa
.
tka 1, f. 169r5 (36.12): (1) svacchandabhairava
.
m (2) ca
.
n
.
da
.
m (3) kro-
dham (4) unmattabhairavam | granthntar
.
ni catvri mantrap
.
the sthitni ca. Te same verse
is cited from the Sarvavra by K
.
semarja on Svacchanda 1.4c7.
11
See footnote 511 on p. 387.
12
Te published edition is based on Kashmirian manuscripts. For the existence of Nepalese
and South Indian manuscripts of this text see Saxoiisox 2001, p. 21, footnote 26. Te Yoni-
gahvara claims to have been extracted from the Ca
.
n
.
dabhairava (nal colophon, f. 40v3: ity
uttarmnye r-o
.
mkrap
.
thavinirgate rca
.
n
.
dabhairave
.
so
.
daasahasre *uddh
.
rta
.
m [conj. : uddhite
Cod.] yonigahvara
.
m samptam), but since the former is a not a Mantrap
.
tha text this attribution
is implausible.
13
For evidence that the early Saiddhntika Paddhatis drew heavily on the Svacchanda see
Saxoiisox 2004, pp. 35960, footnotes 27 and 28.
14
See p. 400.
15
Jayadrathaymala,
.
Sa
.
tka 1, f. 169r7v1 (36.1519b): granthntar
.
ny asa
.
mkhyni vidy-
p
.
the sthitni tu | paca ca daa siddhni mlastr
.
ni sundari | vidyp
.
thaprasiddhni nmabhi
.
h
kathaymi te | (1) sarvavrasamyoga
.
m (2) *siddhayogevarmatam (em. : siddhygevarmatam
Cod.) | (3) pacm
.
rta
.
m ca (4) vivdya
.
m (5) yoginjlaa
.
mvaram | (6) vidybheda
.
m (7) irac-
cheda
.
m (8) mahsa
.
mmohana
.
m tath | (9) nayottara
.
m (10) mahraudra
.
m (11) rudraymalam
eva ca | (12) brahmaymalasa
.
mja
.
m ca (13) tathnya
.
m vi
.
s
.
nuymalam | (14) daaturya
.
m
sm
.
rta
.
m *skndam (15) auma
.
m (em. kdamarma
.
m Cod.) pacadaa
.
m matam.
Siddhayogevarmata/Trila, Pacm
.
rta/rcakra, Vivdya, Yoginjlaa
.
mvara,
Vidybheda, and iraccheda, the three Vmatantras as the Nayottara, Mah-
raudra, and Mahsa
.
mmohana, and the ve Ymalatantras as the Rudraymala,
Brahmaymala/Picumata, Vi
.
s
.
nuymala, Skandaymala, and Umymala. Te
three currents are the Dak
.
si
.
na, the Vma, and the Mixed. To the Dak
.
si
.
na are
assigned the four Tantras of the Mantrap
.
tha, the rst six aktitantras, and
the ve Ymalatantras, to the Vma the three Vmatantras, and to the Mixed
the seventh aktitantra, the iraccheda itself.
16
Tis excludes from the broader
denition not only the non-aiva Vajrayna but also two of the four non-
Saiddhntika divisions of the aiva scriptures: the Bhtatantras (pacimasrota
.
h)
and the Gru
.
datantras (prvasrota
.
h), no doubt because these were considered
to be on a lower level, ancillary corpora concerned with less exalted matters
such as exorcism.
17
Within the two non-Saiddhntika divisions that remain, the Bhaira-
vatantras and the Vmatantras (/Guhytantras), the tradition of the non-
Saiddhntika aiva exegetes of Kashmir is grounded within the aktitantra di-
vision of the Vidyp
.
tha, which contains texts of the two main divisions of that
tradition: the Trika and the Klkula, rooted respectively in the Siddhayoge-
varmata and the iraccheda, the former further developed in such texts as the
Mlinvijayottara, Triirobhairava, and Tantrasadbhva and the latter expanded
into the Jayadrathaymala, also known as the Tantrarja, which comprises four
sections of six thousand verses each, of which the iraccheda is only the rst,
18
16
Jayadrathaymala,
.
Sa
.
tka 1, f. 174r6v9 (40.29): sarvavra
.
m trila
.
m ca rcakra
.
m viva-
prvakam | yoginjlasa
.
mja
.
m ca vidybheda
.
m iroh
.
rtam | etni aktitantr
.
ni santi *llayni
(conj. : srlayni Cod.) tu | savyasrotasi siddhni iracchid ubhaytmakam | nayottara
.
m
mahraudra
.
m mahsa
.
mmohana
.
m tath | trikam etan mahdevi vmasrotasi nirgatam | vibhi-
nna
.
m ko
.
tibhedena khkalitavistaram | ymye srotasi str
.
ni pacaka
.
m vaimalni tu | santi
vistr
.
nakhbhi
.
h kathyante tni nmabhh | raudrauma
.
m vai
.
s
.
nava
.
m cpi caturtha
.
m skanday-
malam | akravycram etad dhi catu
.
skam api tat sm
.
rtam | brahmaymalasa
.
mja
.
m ca paca-
ma
.
m tat picu-r-matam | dvyak
.
sara
.
m matasa
.
mja
.
m ca kravydocchu
.
smanicayam | nircrah
.
mi
mahcra
.
m sarvatobhadrasa
.
mjakam | dvika
.
m sarvtmaka
.
m caiva mahdak
.
si
.
nam eva ca |
brahmaymalametad dhi strair bhinna
.
mtu saptabhi
.
h. On the mixed character of the iraccheda
see also f. 177r2 (40.75cd): vmadak
.
si
.
nabhedastha
.
m iraccheda
.
m suvistaram; and for the doc-
trine of the three currents f. 168v3 (35.121c): vmadak
.
si
.
namire
.
su.
17
On the Bhtatantras and Gru
.
datantras and the Kashmirian K
.
semarjas knowledge of
the scripture Kriyklagu
.
nottara, which covers the territories of both see Saxoiisox 2001,
p. 14, footnote 13. K
.
semarja also cites the Gru
.
datantra Totula, in Netroddyota vol. 2, p. 150,
ll. 914; pp. 151, 16152, l. 2; and p. 199, ll. 917.
18
See p. 254.
and further developed in the scriptures of the Krama.
19
Te non-Saiddhntika
exegetes of Kashmir also claimed authority over the Mantrap
.
tha by propagat-
ing a aktitantra-based exegesis of the Svacchandabhairava.
20
No manuscript of any of the other ve aktitantras listed by the iraccheda
has come to light; and of them only the Sarvavra and Pacm
.
rta have been
cited by the Kashmirians.
21
Tere is no evidence that they had access to the
Yoginjlaa
.
mvara, Vidybheda, or Vivdya.
22
Te same is true of the three V-
matantras and the ve Ymalatantras other than the Brahmaymala. Te latter,
also known as the Picumata, is the only one of these eight texts to have come
down to us, and it was known and cited in Kashmir, where it has left an en-
19
See p. 253.
20
See p. 400.
21
Sarvavra: Tantrloka 4.5557b; Svacchandoddyota, vol. 1, p. 10, ll. 910; vol. 4, p. 55, 15
16; Tantrlokaviveka, vol. 7, hnika 12, p. 106, ll. 715; Netroddyota, vol. 1, pp. 47, l. 15
48, l. 6; varapratyabhijviv
.
rtivimarin, vol. 3, p. 311, ll. 57; p. 384, ll. 1819. Te text was
probably also known as the Sarvcra, since the last of these citations is given as from the
Sarvcra in Partrikvivara
.
na, p. 266, ll. 2129 (= KSTS ed., pp. 2356). For a translation
and interpretation of this passage see Saxoiisox 2005a, pp. 111112. Other citations of the
Sarvcra: Tantrloka 13.303d304 (= Partrikvivara
.
na, p. 218, ll. 13 [= KSTS ed., p. 92]);
and Tantrloka 13.303c305. Pacm
.
rta: Tantrlokaviveka, vol. 9, p. 140, ll. 513.
22
Of these three the Yoginjlaa
.
mvara, though not quoted by the commentators, is cited in
the Yoginsa
.
mcra of the third
.
Sa
.
tka of the Jayadrathaymala as a major source on its subject;
see f. 172v45 (Yoginsa
.
mcra 1.83): ity eva
.
m yoganiyama
.
m yoginjla*a
.
mvare (em. : sa
.
mcare
Cod.) | yathotpanna
.
m tu kathita
.
m niryoga
.
m
.
r
.
nu s
.
mpratam; f. 199v67 (7.124cd): uktni yni
karm
.
ni yoginjlaa
.
mvare; f. 215r34 (11.60c6): evam eva samutpann
.
h
.
sa
.
d yoginyo *mah-
tape (em. : majtape Cod.) | tad devi samkhyt yoginjlaa
.
mvare | la
.
mpa
.
tdye tha rak-
tdye sarvavre vie
.
sata
.
h. Te existence of the Vivdya and Vidybheda is less certain. Te
iraccheda says of the former that it was taught by Bhairava to the Goddess but concealed
by her, that a small part of that was learned by the Sun, that only a small part of that part
reached earth, and that it will liberate pure souls only at the end of the present aeon (
.
Sa
.
tka
1, f. 176r34 [40.5152, 54ab]): tantrasra
.
m viniryta
.
m dh
.
rta
.
m tac ca may priye | may tat
kathita
.
m tubhya
.
m tvay tad gopita
.
m puna
.
h | 52 *ki
.
mcinmtra
.
m (conj. : kecinmntra
.
m Cod.)
tu vijta
.
m tvattas tat kila helin | tasmt *tadsyata
.
h (conj. : tadsyate Cod.) satyam alpaka
.
m
*sarpita
.
m(conj. : sarpite Cod.) bhuvi | 54 *kalpnte (conj. : calpyante Cod.) vimal
.
nn
.
m
mala
.
m prak
.
slayi
.
syati. Of the Vidybheda it says that it comprised seven Sa
.
mhits of which
six did not reach the earth and will be received only in the nal age, that only a very small
part of the seventh, a short work called the Jnaprasti, was passed on by Bhairava (f. 176v9
177r1 [40.72c75b]: tay jnaprasti ca vidyen
.
m mahtape | 73 tato pi hi may jt sval-
pastr surmbike | matto py a
.
maphal devi *tadvpi (conj. : tasmdvpi Cod.) trida
.
n
.
din |
74 trida
.
n
.
dito *t
.
r
.
na
.
h prpa (conj. : t
.
r
.
naprya Cod.) sa
.
mhit
.
m saptam
.
m priye |
.
sa
.
t *sa
.
mhit
(corr. : sa
.
mhit
.
m Cod.) na bhrlokam gat vravandite | 75 antime tu yuge ts
.
m prptir
matto bhavi
.
syati).
during imprint, albeit minor, in the ritual manuals of the Kashmirian aiva
ociants.
23
Both the Saiddhntika and the non-Saiddhntika scriptures oered the at-
tainment of two goals: (1) the liberation of the soul fromthe beginningless cycle
of birth and death (mok
.
sa
.
h), insisting that this could be achieved only by those
who followed their precepts, and (2) the bringing about of the lesser benets
termed siddhi
.
h, such as the elimination of dangers (nti
.
h), the restoration of
health (pu
.
s
.
ti
.
h), and the warding o or destruction of enemies (abhicra
.
h); and
they held that the pre-eminent or sole independent means of attaining these
goals is not knowledge but a supramundane form of ritual empowered by vi-
sualization and other practices of a meditational character.
Tey taught a single ritual system, both in the ordering of their ceremonies
and in the construction of each. All set out the same elaborate procedures for
the initiation (dk
.
s) of recruits and the consecration (abhi
.
seka
.
h) of ociants,
the same ceremonies for the installation of images and other substrates of wor-
ship (prati
.
s
.
th), and the same rituals of obligatory regular worship (nityakarma)
comprising the summoning of the deity into the person of the worshipper, the
23
For Abhinavagupta's citations of the Brahmaymala (and Jayaratha's lack of access to that
text) see Saxoiisox forthcoming a. Te imprint in the manuals is the inclusion of Ca
.
n
.
d
Kplin and her nine-syllable Mantra (the root-Mantra of the Brahmaymala) among the god-
desses included among the recipients of oblations in the re-sacrice (Agnikryapaddhati A,
f. 77v17 and B, f. 38v839r1) and in the worship of the Goddess in the Tantric ivartrpj
(ivartripjpaddhati, exposures 70, l. 1371, l. 11). We see it also in the use of Ca
.
n
.
d Kplin
and her four subordinates Rakt, Karl, Ca
.
n
.
dk
.
s, and Mahocchu
.
sm and their Dts Karl,
Dantur, Bhmavaktr, and Mahbal as deities of the rddha lamp in the Kashmirian aivas
ivadparddham, the Paddhati for which can be seen in photographic reproduction in Cuax-
oia 1984, pp. 236b246d. Te goddesses appear there in p. 237c910 and p. 238a810, with
minor deformation: Ca
.
n
.
dk
.
s appears as Ca
.
n
.
dkhy, and Mahocchu
.
sm as Mahodhm; and
ui
.
x is substituted for uu
.
x and ca
.
x
.
o for ca
.
x
.
oi in the root-Mantra ([o
.
x] uu
.
x ca
.
x
.
oi
xiiiiixi sviui). In the fragmentary and disordered folios of the birch-bark manuscript of the
Tantric ivartripjpaddhati listed in the bibliography the correct formca
.
x
.
oi is preserved (ex-
posure 71, ll. 410): o
.
x ui
.
x ca
.
x
.
oi xiiiiixi sviui xauiiax
.
sx\axniiiouxinu\o xaxa
.
u.
iti mlavidy. o
.
x ui
.
x u
.
ioa\i\a xaxa
.
u. o
.
x ca
.
x
.
oi siiasi sviui. o
.
x xiii sixui\ai vau
.
sa
.
r.
o
.
xiixi xavaci\a uu
.
x. o
.
x[svi xirii]nu\ovau
.
sa
.
r. o
.
xui asrii\a iua
.
r. [ity a] ngni. Te er-
ror is the result of the lack of clear distinction in Kashmirian pronunciation of Sanskrit between
e and , for which see footnote 355 on p. 340. ANepalese compendiumof scriptural passages on
the worship of the goddess Siddhalak
.
sm/Pratya ngir (Tridaa
.
dmarhdiipratya ngirvi
.
sayaka-
nntantra) contains one whose colophon identies it as the 24th chapter of the Umymala
and others whose colophons assign them to the third
.
Sa
.
tka of a Rudraymala. But there is a
strong possibility that these attributions are ctitious.
deitys worship rst there (antaryga
.
h) and then externally (bahiryga
.
h) by pro-
jection into a material substrate such as a Li nga, Ma
.
n
.
dala, or anthropomorphic
image, followed by the repetition of the deitys Mantras (japa
.
h) and their grat-
ication with oerings in re (homa
.
h, agnikryam), with inections and elab-
orations of all these for the attainment of siddhi
.
h (kmyakarma). Te features
that dierentiated the divisions of the Mantramrga, such as the choice of de-
ity propitiated, the specic character of the visualizations (dhynam), Mantras,
Ma
.
n
.
dalas, Mudrs, substrates of worship, and oerings that these choices en-
tailed, were surface features that did not aect signicantly this deeper struc-
tural unity.
Central in all this was the enactment of the belief that while brahmanical
ritual can aect only the body or status of the individual, aiva ritual works
directly on the soul, that through intense imagination reinforced by incanta-
tion, breath-control, and a choreography of hand gestures the soul itself can
be grasped, manipulated, and transformed. Tis is the driving force of all the
rituals of the Mantramrga, and it is most clearly displayed in the fusion with
iva (ivayojanik) at the climax of initiation, when the ociant, seen not as
an agent in his own right but as a vessel through which iva himself is acting,
enters the initiands body through the ow of the breath, takes hold of his soul,
visualizing it as a point of brilliant light, draws it out and into his person with
the return of the breath, fuses it with his own soul, and then, as he exhales,
raises them both up as one to exit through the cranial aperture and unite with
the deity.
Te principal features that dierentiate the two divisions are (1) that in
the choice of oerings for the propitiation of the deity the rituals prescribed in
the Saiddhntika scriptures generally remained within the parameters of purity
set by brahmanical convention, while those of the non-Saiddhntika systems
transgressed these parameters to a greater or lesser extent by requiring the inclu-
sion of alcoholic and sanguinary oerings, in keeping with the special character
of their deities; and (2) that the rituals of installation taught in the Siddhnta
extended beyond the consecration of small moveable Li ngas for the worship
performed by initiates for their own purposes or those of individual clients to
include the consecration of temples where worship was to be performed on a
regular schedule for the public good, typically those established by royal pa-
trons, and the installation in such temples of a large immoveable Li nga which
would serve as the principal embodiment of the deity, who was then individu-
alized for legal purposes (vyavahrrtham) by the prexing of the name of the
donor to -vara, as in Prakevara for a iva established by, or for the spir-
itual benet of king Praka[dharma],
24
thus allowing it to be treated in law
as the owner of the benefactions in the form of land-revenue and other valu-
ables that would sustain the cult. Tis involvement in the public domain led
to the production of the specialized revelations known as Prati
.
s
.
thtantras that
dealt exclusively with these rituals and such ancillary matters as iconometry,
iconography, and the structure and layout of temple types, attached monastic
residences, royal palaces, and towns.
25
In later times in the Tamil South a new Saiddhntika scriptural literature
emerged under titles listed in early scriptural accounts of the Saiddhntika
canon.
26
Tis corpus was concerned primarily with the rituals to be performed
before these temple images, modelled on those for personal worship but on a
much more lavish scale, to be conducted by initiated and consecrated aiva of-
ciants engaged for this purpose with the right to pass on their oce to their
descendants. But in the scriptures known to the Kashmirian exegetes, in the
early Paddhatis, in South Indian sources up to at least the thirteenth century,
and in the aiva works that have survived in Nepal from this early period, we
nd no accounts of such rituals. Te role of the ociant presented in those
texts extends no further than the consecration of the image before which the
worship will be performed. Neither they nor those exegetes make any mention
of the aiva ociant in the role of the temple priest after installation has been
completed.
27
24
In a.o. 515 a temple for iva Prakevara was established in Daapura by an ocial of the
Aulikara Prakadharma. See Raxisu and Tiwaii 1983, l. 17, v. 22. I cite this as a very early
example of what became universal practice in India and South-east Asia.
25
Te following Prati
.
s
.
thtantras cited in the Kashmirian exegesis survive (in Nepalese
manuscripts): Devymata, Mayasa
.
mgraha, and Pi ngalmata. Cited there in the Bhvac
.
dma
.
ni
of Vidyka
.
n
.
tha but not surviving to my knowledge are the Nandikevaramata (. 17v, 53r)
and the Prati
.
s
.
thpramevara (. 7r, 8r, 12r, 13v, 17v, 23r, 24v, 57v, 67r). To these early
Prati
.
s
.
thtantras must be added the Mohac
.
dottara, known to Somaambhu in the late eleventh
century (see p. 422).
26
New South Indian scriptures are found under the titles of all the canonically listed iva-
bhedas: Kmika, Yogaja, Kra
.
na, Cintya, Ajita, Dpta, Sk
.
sma, A
.
mumad, Shasra, and Supra-
bheda. Yet others were circulated under the titles of Rudrabhedas: Vijaya, Siddha, Raurava,
Muku
.
ta, and Vimala.
27
However, it is obvious that Saiddhntika aiva ociants must have been functioning as
priests in aiva temples before the emergence of the South Indian scriptures devoted to their rit-
uals. Te earliest possible evidence of which I am aware is found in the Kram copper-plate in-
scription of Paramevaravarman I of the Pallava dynasty of Kc, who ruled froma.o. 668/9 to
Te Kashmirian exegesis of the Mantramrga in both its divisions shows a
deep and comprehensive knowledge of those of these traditions that were cur-
rent in its time. Yet its perspective imposes a selective emphasis. In the scriptures
initiates, and the ociants among them, are both married men and celibate as-
cetics; and the epigraphical record of royal patronage, mostly conned to the
Saiddhntika tradition, shows that the latter were a conspicuous and inuential
element, presiding over monastic establishments (ma
.
tha
.
h) attached to temples,
ociating as royal preceptors (rjaguru
.
h), and bestowing initiation on their
patrons.
28
But in the Kashmirian exegesis we are presented above all with the
aivism of married householders, this being the status of the great majority of
its authors.
29
Te lineage of the most kta form of the religion does include
some ascetics who, as we shall see, were observers of the Kplika Mahvrata,
30
but the private and esoteric orientation of their religious practice means that
they are not likely to have been engaged in the manner of the Saiddhntikas in
management of richly endowed religious foundations. Te fact that this lineage
is distinguished from all others known to us by the inclusion of female Gurus
tends to the same conclusion.
31
Furthermore, while the ecacity of ritual for siddhi
.
h is nowhere challenged,
the detail of such rituals is hardly touched upon. Te emphasis is overwhelm-
ingly on the Mantramrga as the means of liberation. Te commentators have
690. Tis records the appointment of an Anantaivcrya with hereditary rights to perform the
worship (devakarma) and periodic renovations (navakarma) in the royal iva temple Vidyv-
intapallavaparamevara (Mauaiixcax1988, no. 46, ll. 5556 and 8489). Anantaivcrya is
a typical Saiddhntika initiation-name. It is therefore probable that he was a Saiddhntika; but
it is not certain, since it is possible that such names were current among aiva priests before the
Saiddhntikas advent. Te Saiddhntika aiva priests of South India are commonly referred to
as ivabrhma
.
nas in inscriptions and in the Saiddhntika scriptural sources that defend their
rights. References to them are numerous in the inscriptions of the Cola period. But the term
ivabrhma
.
na occurs considerably earlier in the Tiruvallaminscription of Pallava Nandivarman
III, dated in c. a.o. 863. Concerning a grant to the temple of Paramevara of Tkklivallam it
species that 500 k
.
di of paddy are for the ivabrhma
.
nas who oer worship and services in the
sanctum (Mauaiixcax 1988, no. 132, ll. 2526: tiruvu
.
n
.
nigaiyu
.
l
.
l=r[]di[t]t-upparikkum
[iva]brhma
.
narkku nellu aiu-kk
.
diyum). But in this case too we cannot exclude the pos-
sibility that the term ivabrhma
.
na predates its Saiddhntika application.
28
See Saxoiisox forthcoming c.
29
For the existence of Saiddhntika ascetics in Kashmir see p. 393.
30
See pp. 254, 282, 293, and 294.
31
For female Krama Gurus see p. 265 (Ma ngal [Makradev]), footnote 92 on p. 265 (Rp-
nand), p. 275 (Keyravat, Madanik, and Kaly
.
nik), p. 277 (Keyravat [Kakradev]), and
p. 294 (n).
also tended to give less attention than the scriptures on which they have com-
mented to meditation (yoga
.
h) as a path of practice in its own right. Te medi-
tator (yog) as opposed to the master of ritual worship (karm) and the gnostic
(jn) has shifted to the periphery of vision. Tis is very obvious in the works
of the Kashmirian non-Saiddhntikas. Teir scriptures place great emphasis
on the practice of visionary meditation, particularly as the means of attain-
ing siddhi
.
h, here understood primarily as the achieving of private supernatural
powers such as clairvoyance, telepathy, and the ability to leave the body to enter
other worlds. A whole culture of visionary experience has been pushed to the
margins by the Kashmirian commentators or its accounts translated through
creative exegesis into teachings of non-visionary liberating gnosis (jnam);
and with it have disappeared fromthe foreground the exotic ascetic observances
(vidyvratam, puracary, caryvratam) taught in the scriptures for those seeking
to master the Mantras for such ends. Tis shift of focus arises from the nature
of the commentators social milieu, which is one of aiva brahmins eager to
consolidate their religion on the level of high culture. It is this, I propose, that
also predisposed them to devote much more attention than can be seen in their
scriptures to formulating their metaphysical doctrines and to defending them
against those of their opponents in the shared language of Indian philosophical
argument.
32
Concerning the social position of the post-scriptural aiva authors of Kash-
mir we have little information and what we have is conned to the non-
Saiddhntika authors. A number of those bear the title Rjnaka, which was
given by the ruler to brahmin ministers and inherited by their descendants.
33
Te kta aiva teacher Hrasvantha, also called Vrantha, was minister of war
32
See also Saxoiisox 1985, p. 203.
33
See Rjatara ngi
.
n 6.117: sa prthivatvamantritvamiray ce
.
s
.
tay sphuran | rj rjnaka
ceti mir
.
m eva
.
m dhiya
.
m vyadht Brilliant by reason of his conduct that combined the char-
acter of both king and minister he thus created the impression that he was both Rja and
Rjnaka; 6.261. Te title has been attributed to Utpaladeva, Abhinavagupta, K
.
semarja,
Jayaratha, Tak
.
sakavarta, Bhullaka (Svacchandoddyota, vol. 5a, p. 211, ll. 910), Yogarja, and
Rma (the author of the Spandakrikviv
.
rti). In the gama
.
dambara, p. 47,1820, p. 49,
1415 Sa
.
mkar
.
sa
.
na is made Bha
.
t
.
tar-Sa
.
mkar
.
sa
.
na by the king when he is appointed to a
position in the administration. Kashmirian kta aiva authors whose names are so pre-
xed are Kalla
.
ta (e.g., Yogarja, Paramrthasra, p. 91), Bhskara (author of the ivastravr-
tika), Vmana[datta]/Vravmanaka (Spandanir
.
naya, p. 48, quoting his Subodhodayamajar,
Yogarja on Paramrthasra, p. 146), itika
.
n
.
tha (author of the Kaulastra [colophon: k
.
rtir
gurubha
.
t
.
taritika
.
n
.
thasyeti ubham]), and Somnanda (Utpaladeva, varapratyabhijkrik-
v
.
rtti on 4.16).
and peace under king Yaaskara (r. a.o. 939948);
34
the innermost circle of the
devotees of Abhinavagupta, the most famous and gifted of these Kashmirian ex-
egetes, consisted of members of ministerial families, one a grandson of the same
kings prime minister;
35
and his commentator Jayaratha reports that his patri-
lineal ancestors included ministers under Yaaskara, Ananta (r. 10281063),
Uccala (r. 11011111), and Rjadeva (r. 12131236), the last of these being
his own father.
36
A connection with the milieu of the court is also suggested by
contributions by these authors to belles-lettres and the theory of poetry, drama,
dance, and music.
37
Te humbler title Bha
.
t
.
ta and the absence of evidence of
any such high-cultural activities among the Saiddhntikas both suggest that
their social position was less elevated.
Tui Sioouixra
In this domain we have commentaries by Bha
.
t
.
ta Nrya
.
naka
.
n
.
tha on the
M
.
rgendra, by his son Bha
.
t
.
ta Rmaka
.
n
.
tha (II) on the Mata ngapramevara,
the Klottara in its three hundred and fty verse recension, and the rst
twelve chapters of the Kira
.
na (of which the commentary on the rst six
has been published), and references to a commentary, now lost, on the
Svyambhuvastrasa
.
mgraha (Svyambhuvoddyota). Bhtika
.
n
.
tha, probably a
member of this same lineage, is credited with a commentary on the Kira
.
na.
38
34
See p. 282.
35
Partrikvivara
.
na, concluding verses 510 (A) and Tantrloka 37.6583 (B), concerning
his disciples Kar
.
na (Vallabha, prime minister [amtygra
.
n
.
h] of Yaaskara [A 5] auri, who
retired as a minister to devote himself to religion [B 75] Kar
.
na), and his cousin Mandra,
described as the wealthy and learned son of an unnamed minister (B 66). auri was the brother
of Mandras father and was married to Vatsalik (A 6ab, B 75a [emending bhrt to bhart]),
in a house provide by whom Abhinavagupta wrote his Tantrloka (B 82).
36
Tantrlokaviveka, concluding verses 841: Pr
.
namanoratha, minister of king Yaaskara
Utpala[ratha] Prakaratha Sryaratha Utpalaratha, minister of Ananta, and disciple
of his mothers brother Vibhtidatta, grandson of an unnamed minister of nance ivaratha,
minister of Uccala; his brother Sammaratha Gu
.
naratha Gu ngaratha
.
r ngraratha,
minister of Rjarja (Rjadeva, r. 12131236), initiated by Subha
.
tadatta, descendant of Vi-
bhtidatta and author of a lost commentary on the Tantrloka Jayaratha.
37
Tus we have Abhinavaguptas commentaries on the Dhvanyloka of nandavardhana (-
locana), the Bharatan
.
tyastra (Abhinavabhrat), and the Gha
.
takarpara, and Jayarathas com-
mentary (-vimarin) on the Ala
.
mkrasarvasva of Ruyyaka.
38
Vaktraambhu, M
.
rgendrapaddhati
.
tk, p. 208, ll. 1217: rmatkira
.
nam
.
rgendramata nga-
svyambhuvask
.
smasvyambhuvarauravdi
.
su sarve
.
su stre
.
su garbhdhndaya
.
h *sm
.
rtyukta-
From Bha
.
t
.
ta Rmaka
.
n
.
tha (II)s pupil Bha
.
t
.
ta Vidyka
.
n
.
tha (II) we have an un-
published commentary (Bhvac
.
dma
.
ni) on the unpublished Prati
.
s
.
thtantra
Mayasa
.
mgraha; and a commentary on another unpublished scripture of this
kind, the Pi ngalmata, is attributed by one source to Bha
.
t
.
ta Nrya
.
naka
.
n
.
tha
39
and by another to Bha
.
t
.
ta Rmaka
.
n
.
tha.
40
From these two authors also came
a number of exegetical works on the Svyambhuvav
.
rtti and Rauravav
.
rtti,
commentaries by the early Saiddhntika authority Sadyojyotis on the doctri-
nal teachings of the scriptures Svyambhuvastrasa
.
mgraha and Rauravastra-
sa
.
mgraha. Bha
.
t
.
ta Nrya
.
naka
.
n
.
thas Svyambhuvav
.
rtti
.
tippa
.
naka on the former
has not come to light, but of Bha
.
t
.
ta Rmaka
.
n
.
thas Rauravav
.
rttiviveka on the
latter we have the Mok
.
sakrikv
.
rtti and the Paramok
.
sanirsakrikv
.
rtti, and ref-
erences to and citations fromthe Mantravrtikav
.
rtti, the gamaviveka (= Sarv-
gamaprm
.
nyopanysa), and his commentary on the section dealing with Mu-
drs.
41
We also have his unpublished commentary (-viv
.
rti) on Sadyojyotis
Tattvatrayanir
.
naya, which is an analysis of the ontology of the Svyambhuva-
strasa
.
mgraha
42
Tere was also a lengthy commentary (b
.
rha
.
t
.
tik) by Bha
.
t
.
ta
Nrya
.
naka
.
n
.
tha on the Tattvasa
.
mgraha, in which Sadyojyotis set out the on-
tology of the Rauravastrasa
.
mgraha; but this has not come to light. We know
of it only from the South Indian Saiddhntika Aghoraiva, who tells us that he
wrote his own short commentary (laghu
.
tk) on the Tattvasa
.
mgraha for the ben-
sa
.
mskr
.
h (sm
.
rtyukta conj. : rutyukta Cod.) dk
.
smadhye ivamantrair bhavi
.
syadbrhma
.
naj-
tipradakarmasa
.
mhry*okt iti (conj. : okt
.
h | Cod.) rmatkira
.
nav
.
rtti*k
.
rdbhtika
.
n
.
thcrye
.
na
(k
.
rd em. : k
.
rta Cod.) dk
.
sym uktam.
39
Trilocanaivcrya, Somaambhupaddhativykhy, p. 99, ll. 1315: tad ukta
.
m pi ngalma-
ta
.
tky
.
m nrya
.
naka
.
n
.
thena p
.
thnta
.
m p
.
thavypti.
40
Te anonymous commentary -vykhy on the ivapjstava of Jnaambhu, p. 90:
pi ngalmatav
.
rttau rmaka
.
n
.
thenpi vypinym dhraaktyavasthy
.
m sthitam iti, cited in
Goooaii 1998, p. xxvi. I thank him for reminding me of his report of this citation when I
mentioned Trilocanaivas assertion that the work is by Bha
.
t
.
ta Nrya
.
naka
.
n
.
tha. I see no hard
evidence that would enable us to establish which of these two attributions is correct, but I in-
cline to favour the rst. Bha
.
t
.
ta Rmaka
.
n
.
tha has not referred to the Pi ngalmata in his surviving
works, while his father cites ve lines fromit under its alias Jayadrathdhikra, in M
.
rgendrav
.
rtti,
Kriypda, p. 47, ll. 813.
41
On these commentaries that constituted or were parts of the Rauravav
.
rttiviveka and Bha
.
t
.
ta
Rmaka
.
n
.
thas other works see Goooaii 1998, pp. xviiixxviii.
42
See Goooaii 2004, p. lxi. Te codex unicus of this commentary has been located by Kei
Karaoxa and is being edited for publication by Diwakar Acuai\a, Kei Karaoxa and Dominic
Goooaii, to whom I am very grateful for supplying me with a photocopy of the manuscript
and his transcription in the form of an e-text.
et of those whose understanding the longer work had taxed.
43
Finally, we have
Bha
.
t
.
ta Rmaka
.
n
.
thas Narevarapark
.
spraka. Tis, a commentary on Sadyo-
jyotis philosophical treatise Narevarapark
.
s An Enquiry into the Soul and
God, is surely his most outstanding work. Transcending association with this
or that individual scripture it provides a reasoned philosophical defence against
the Buddhists, Mm
.
msakas and others of what it takes to be the shared doc-
trinal position of all the scriptures. For while dierences between individual
scriptures in matters of ritual procedure (kriy), meditation (yoga
.
h), and rules
of discipline (cary) were recognizedindeed one was strictly enjoined to stay
within the parameters of a single scripture in this regarddierences on the
doctrinal level (jnam, vidy), though, of course, they existed, especially be-
tween earlier and later texts, could not be seen without throwing into doubt
the unitary validity of the corpus and had therefore to be thought away, either
through selective neglect or faith-driven creative exegesis.
Bha
.
t
.
ta Nrya
.
naka
.
n
.
tha also composed a Paddhati, a systematic guide to the
performance of the Saiddhntika rituals, based on the Klottara, now known
only from references in his sons commentary on that scripture
44
and from an
excerpt or paraphrase in the Nitydisa
.
mgrahapaddhati, an unpublished Kash-
mirian Paddhati in the form of a digest of aiva scriptural sources compiled by
Rjnaka Tak
.
sakavarta
45
at some time after the eleventh century.
46
A late South
Indian source claims the composition of Paddhatis not only by Nrya
.
naka
.
n
.
tha
but also by other Gurus of this -ka
.
n
.
tha lineage: by Rmaka
.
n
.
tha, Vaidyaka
.
n
.
tha,
probably identical with Vidyka
.
n
.
tha, Vibhtika
.
n
.
tha, probably one with the
43
Tattvasa
.
mgraha
.
tk, introductory verses 34.
44
Srdhatriatiklottarav
.
rtti, pp. 28, 29, 36, 42, 58, and 59. In all these cases Bha
.
t
.
ta Rma-
ka
.
n
.
tha introduces verses in the Anu
.
s
.
tubh metre by saying that they are what his Guru has said
on this [matter] in [his] Paddhati (yad uktam [/ proktam / tad idam uktam] asmadgurubhir atra
paddhatau).
45
Nitydisa
.
mgrahapaddhati, f. 31r35: pacd ae
.
satattva*vypitvd hya (conj. : vypitvm
huyec Cod.) chiva
.
m mrtau uccrya *mlamantra
.
m (em. : mlamantra Cod.) plutntam udya-
nt
.
rtvalambanata
.
h brahmdikra
.
nevarani
.
sevitebhya
.
h padebhya udgamya dhvaninidhanadh-
mni *kramd vilya (conj. : man ngrilya Cod.) s
.
r
.
s
.
tikrame
.
na viniv
.
rttya ciccittapavanavcakav-
cyn
.
m smarasyam anubhya h
.
rtpu
.
n
.
darkamadhyt sphuradanupamadhmatrakkram sau-
.
sum
.
nena path ta
.
m sa
.
mg
.
rhya ca ntamudray nyaset. rnrya
.
naka
.
n
.
thenetydi
.
s
.
ta
.
m nijapaddh-
atau. For the title of this digest see the nal colophon (f. 75v1415): sampteya
.
mnitydisa
.
mgra-
hbhidhn paddhati
.
h k
.
rtis tatrabhavata
.
h mahmhevarcryarmattak
.
sakavartasyeti ivam. In
an intermediate colophon it is referred to simply as the Nitydisa ngraha and described as ex-
tracted from the scriptures: ity gamoddh
.
rte nitydisa
.
mgrahe (f. 24v4, etc.).
46
On the question of Tak
.
sakavartas date see p. 422.
Bhtika
.
n
.
tha who composed a commentary on the Kira
.
na, and rka
.
n
.
tha,
who is probably the scholar of this name who wrote the Ratnatrayapark
.
s, a
treatise of unknown scriptural aliation.
47
A rka
.
n
.
thapaddhati, perhaps by
this scholar, has been quoted once by the South Indian Saiddhntika Vak-
traambhu, in the twelfth century.
48
It may be thought that Somaambhus famous Paddhati should be included
in this account of Kashmirian Saiddhntika literature. For the Rjnakas of
Padmapura (Pampur, 3402'35"N 7453'53"E) have claimed Somaambhu as
one of their remote ancestors, at least from the fteenth century onwards. But
the claim is dubious. In the Kashmirian version of the nal verses of his Pad-
dhati he is said to have been a brahmin of the Grgya Gotra,
49
while the Rj-
47
Te source that lists these Paddhatis is the aivabh
.
sa
.
na of Pack
.
sarayogin (17th cen-
tury). See Biuxxii 19631998, pt. 4, pp. xlvxlvi. On the question of rka
.
n
.
tha's identity
and position in the Kashmirian -ka
.
n
.
tha lineage see Saxoiisox forthcoming b.
48
M
.
rgendrapaddhati
.
tk, p. 130, ll. 1015: rka
.
n
.
thapaddhatau . Te name of the au-
thor of this work is given at the end of the manuscript in the wreckage of the follow-
ing verse in the rdlavikr
.
dita metre (p. 253, ll. 1015): rh + + +i na
.
tevare
.
na guru
.
n
vaktrdin ambhun rmaccha
.
mkarasnun viracit
.
tk sampt hmayi | *rmacchrm
.
r-
garjarjapadavprptaprathy
.
h (m
.
rgarjarjapadav conj. : m
.
r[ge]ndrarjapaddhatir iti Cod.
[probably by substitution of a marginal gloss]) *k
.
rter (em. : k
.
rtor Cod.) | rdhyasya
madyapavipinacchede (madya em. : dya Cod.) ku
.
thrtmana
.
h Here ends the commentary
composed by the Guru ambhu-after-Vaktra, *a Na
.
tarja [among (?)], son of the venerable
a nkara, on the composition known as the M
.
rgendrapaddhati of the Worshipful Master who
was the axe that served to cut through the forest of my bonds. Te expression vaktrdin amb-
hun (ambhu-after-Vaktra) is a periphrasis of a common type for the initiation-name Vaktra-
ambhu (= Vaktraiva, Tatpuru
.
saiva, Puru
.
saiva); cf. soma
.
h ambhttara
.
h for Somaambhu in
footnote 50 on p. 248. Te obvious emendation madya for dya makes him the pupil of Agho-
raiva, the author of this Paddhati on the M
.
rgendra, who dated the completion of his Kriykra-
madyotik in aka 1080 (a.o. 1157/8). It is possible that -na
.
tevare
.
na after the lacuna of three
syllables gives his mundane name or part of it. But since we are told the authors initiation-
name I have taken it to mean that he is praising himself as outstanding (a [veritable] Na
.
tevara
[Na
.
tarja]) in some class lost in the lacuna, most probably the [aiva] learned. In favour of
this hypothesis we can cite a parallel in a text of the same kind from the same region and com-
munity. Te tmrthapjpaddhati refers to Prsdaiva, author of the Prsdapaddhati as a
Na
.
tarja among Gurus (p. 4, ll. 12): anyac crutara
.
mkriykara
.
naka
.
msanma
.
n
.
dana
.
mnirmita
.
m
prsdkhyaivena deikana
.
teena svanmocitam Another, most elegant aid in the performance
of the rituals, an ornament of the virtuous, was composed by Prsdaiva, that Na
.
tarja among
Gurus, and named after him.
49
Karmak
.
n
.
dakramval, v. 1810c1811: grgye kule samudito vitatvadtavidyvie
.
sa*ku-
ala
.
h (em. : kuala Ed.) rutalavn ya
.
h | rmn asau somaivbhidhno dikcakravlodaragta-
krti
.
h | aivgamajo muniv
.
rndavandya cakre kriyk
.
n
.
dapadakramvalm Te venerable So-
maiva (/Somaambhu), born in the Grgya Gotra, adept in his vast and pure higher knowl-
nakas of Padmapura tell us that their Gotra is the Gautama.
50
In any case,
edge, endowed with both learning and morality, his fame proclaimed through the world in
all directions, master of the aiva scriptures, revered by the community of [aiva] ascetics, has
composed [this] Kriyk
.
n
.
dapadakramval.
50
Te claim that Somaambhu was an early member of the Kashmirian lineage of the
Rjnakas of Padmapura (the Rzdns of Pampur) and the report that their Gotra is that of
Gautama is seen in the concluding verses of Rjnaka nandas Nai
.
sadhyakvyatattvaviv
.
rti,
in *Rjnakava
.
mapraa
.
ms A, f. 1, ll. 25, 1011, f. 2, ll. 17 (vv. 12, 5, and 1012): asti
rradp
.
tha
.
h *kamr (B : kamra A) iti viruta
.
h | vidyn
.
m muktibjn
.
m k
.
setra
.
m
k
.
setrajasiddhidam | 2 ste padmapura
.
m tatra padmasadmapuropamam | *mhevarai
.
h (em.
Sriix in marg. : mahevarai
.
h AB) rpatibhir bhdevair upaobhitam | 5 jayanti jagati
khyt rjnakapadnvayt | tatrbhijts sadvidy guravo gautamnvay
.
h | 10 *kaiyya-
.
t
.
tova
.
t
.
tamamma
.
t
.
tak
.
srasvmimukhair ayam (B : kaiyya
.
t
.
tova
.
t
.
tamamma
.
t
.
ta em. : kaiyya
.
t
.
thova-
.
t
.
thamamma
.
t
.
tha A) | atakhk
.
rto va
.
mo muktnm udayasthal | 11 asminn anante va
.
m-
bdhau citprakair viksayan | loka
.
m *ambhttaro (B : ambhubhuro A : ambhudharo conj.
Sriix : ambhuparo conj. Sriix in handwritten notes at the end of the transcript) jaje soma
.
h
soma ivpara
.
h | 12 nigrahnugrahai
.
h khyto loke vigrahav iva
.
h | ya cakre arma
.
ne
.
nn
.
m
aivakarmakramvalm Tere is the throne of the Goddess of Learning (rad) known as
Kashmir, the home of the sciences that lead to liberation, the bestower of success on souls.
In it is Padmapura, the equal of the heaven of Brahm, adorned by wealthy aiva brahmins.
Victorious are its noble and wise Gurus of the Gautama Gotra, famed in the world by
their possession of the title Rjnaka. Tis lineage, this source of liberated souls, has spread
in countless branches through Kaiya
.
ta, Uva
.
ta, Mamma
.
ta, K
.
srasvmin and others. In the vast
ocean of this lineage was born Soma, [his name] followed by -ambhu (ambhttaro soma
.
h),
who, like the moon (soma
.
h) caused mankind to expand with the radiances of his consciousness,
who, famed for both his chastisements [of the unobservant] and for the favour he showed [to
the worthy by granting them initiation and instruction], was iva himself in human form, who
composed the aivakarmakramval for the welfare of souls. It is only after this verse that the
account of the lineage generation by generation begins, running fromthe fourteenth to the sev-
enteenth centuries. Te claim that Somaambhu was a member of this lineage had already been
made in the fteenth century in a similar encomium given by Rjnaka itika
.
n
.
tha in his com-
mentary on the Blabodhin of Jagaddhara in *Rjnakava
.
mapraa
.
ms A, f. 9, l. 69 (vv. 2):
vidytrthavihralini para
.
m rradsa
.
mraye kaubery harito lal
.
tatilake kamradee bhaye |
yac chrpadmapura
.
m (yac chr corr. : ya
.
h r AB) purandarapuraprodyatprabha
.
m bhsate |
tatrcryavaro babhva bhagavn soma
.
h sa somaprabha
.
h In Padmapura, which shines with the
great radiance of the heaven of Indra in the land of Kashmir that is secure from all dangers, the
forehead mark of the north, the home of rad, rich in learning, holy sites, and Vihras, there
was born the venerable Soma, radiant as the moon, the foremost of [aiva] cryas. Hlne
Brunner, to whom I communicated these passages, took them (19631998, pt. 4, p. xlv) to be
persuasive evidence that Somaambhu was indeed a Kashmirian by birth and that the clash of
Gotras was of no consequence since the verse that attributes the Grgya Gotra to Somaambhu
appears only in the Kashmirian edition of the text and is therefore not authentic. However,
one wonders what motive there could have been for a Kashmirian redactor to have inserted
this false information. Tere are, incidentally, no Rzdns with the Gotra Grgya.
even if Somaambhu was from Kashmir, the Saiddhntika aiva ritual system
that he teaches is in no sense characteristic of that region. Somaambhu wrote
for a pan-Indian audience while holding oce as the abbot of the prestigious
Golakma
.
tha near Tripur in Central India.
One set of features above all others may be said to mark out the Kashmirian
Saiddhntikas exegesis from that of their kta contemporaries. Tis is its un-
compromising ritualism, relative mundanity, and professionalism. For Bha
.
t
.
ta
Rmaka
.
n
.
tha the souls state of bondage is one of ignorance, but he denies that
knowledge, the usual means of liberation in Indian soteriologies, is able to elim-
inate that state. Tis is because its root cause is impurity (mala
.
h), dened as an
imperceptible, all-pervasive substance (dravyam) that prevents the deployment
of the souls innate omniscience and omnipotence. Being a substance it can be
removed only by action (vypra
.
h), and the only action that can remove it is
the ritual of aiva initiation performed by iva himself acting in the person of
a consecrated ociant. Moreover, the liberation to be achieved through ini-
tiation is a future state, one that will become manifest only at death. So the
question who is liberated does not arise for these Saiddhntikas. Te only is-
sue is that of who will be liberated and that being dependent on whether or
not one has been accepted for initiation is a matter entirely within the control
of the Siddhntas institutions. For the ktas too the performance of ritual
and the bestowing of qualication through publicly veriable ceremonies were
important, but they were subordinated to a gnostic perspective that allowed
the possibility of liberation and qualication to oce through illumination
alone, gradual or sudden, without the necessity of ritual. Moreover, the cause
of bondage was dened simply as ignorance and therefore the state of libera-
tion brought about by its removal could be seen as a goal that could be achieved
before death. Of course, liberation through insight alone and recognition as a
Guru without passing through visible ceremonies but by an internal and there-
fore unveriable consecration by the goddesses of one's own mind and senses,
were seen as exceptional. But the possibility was there for charismatic individ-
uals to enter and innovate in a way and to a degree that was hardly conceivable
within the more institutionalized Siddhnta. Similarly, Bha
.
t
.
ta Rmaka
.
n
.
tha is
more restrictive than the ktas in his assessment of the criteria of selection for
initiation, trenchantly opposing the lax theory of inferable grace that enabled
the ktas to justify post-mortem initiations performed at the request of the
deceaseds relatives, the fervour of such requests, or simply the Gurus own de-
sire to assist the dead being taken as valid signs that iva wished the ritual to
be performed.
51
Tis opposition between Bha
.
t
.
ta Rmaka
.
n
.
tha and the ktas
prompts the observation that while the aivism of the ktas was in general
more esoteric and less public than that of the Siddhnta it nonetheless encom-
passed a spectrum of practice that extended further into the domain of social
religion than the Saiddhntikas felt able to go. Te staider Siddhnta stressed
in accordance with its metaphysical pluralism (dvaitavda
.
h) the primacy and
irreducibility of individuals acting for their own benet, so aligning itself in
the wider context of religious values with the autonomism of the brahmani-
cal Mm
.
msaka ritualists.
52
Just as the Mm
.
msakas autonomism prevented
them from providing an adequate account of the domain of social religion,
where religious acts are performed by individuals as representatives of families
or communities who expect to share the merit of those acts, so that the fre-
quent assertions of shared merit in the literature have to be dismissed as not
literally true (arthavda
.
h), so the Siddhnta, as it chose to draw closer to this
polarity of brahmanical thought, found itself disinclined to justify those areas
of established aiva practice in which individualismwas blurred. Te left, there-
fore, was enabled to outank the Siddhnta on both sides by oering itself to
aivas not merely as a higher, more esoteric kind of practice but also as better
equipped to justify the more mundane faiths of the religion.
53
Tui coxxixrai\ ox rui Pi xcaiixara
Of the scriptures on which these Kashmirian Saiddhntikas wrote or based
Paddhatis, the Rauravastrasa
.
mgraha, the Svyambhuvastrasa
.
mgraha, the
Mata ngapramevara, the Kira
.
na, the Klottara, the M
.
rgendra, and the
Mayasa
.
mgraha are all texts of the Saiddhntika canon, as we would expect.
But the remaining scripture, the Prati
.
s
.
thtantra Pi ngalmata, is not. For that
work, of which several Nepalese manuscripts survive, connects itself and is in-
deed connected with the kta-inclined Ymala tradition of the Brahmaymala
(Picumata).
54
Tat a commentary on such a text should be among the works
51
On post-mortem initiation (m
.
rtoddhra
.
h) in Kashmir see Saxoiisox 2005b, pp. 264
267.
52
On the Mm
.
msakas autonomism see Saxoiisox 1985, pp. 193196.
53
On the opposition between the two theories of liberation, through ritual and knowledge,
in the Saiddhntika and kta views, see Saxoiisox 1995, pp. 3847, and on the opposed
metaphysical doctrines that underly these theories see Saxoiisox 1992, pp. 282291.
54
Pi ngalmata, f. 2v4: asya tantrasya k sa
.
mj. pi ngalmatasa
.
mj prati
.
s
.
thkalpa
.
m jayadra-
thdhikra
.
m brahmaymalasynta
.
hptti ca (f. 2v6:) sa ca dvividha
.
h (corr. : dvividha
.
m Cod.)
of these Saiddhntikas may surprise. However, the procedures it teaches are for
the most part exactly those that are the subject of Saiddhntika texts of this kind
as described above. It teaches non-Saiddhntika ritual procedures and details of
iconography specic to the Vma, Ymala, and Trika traditions, but only in ad-
dition to these.
55
As such it is not only a source relevant to Saiddhntikasand
indeed it is much cited by them
56
but also a valuable indication that the sep-
kmarpy o
.
dayn ca. aya
.
m ca kmarp (f. 3r35:) idn
.
m brahmaymalasynta
.
hptty a-
nk daurvsya
.
m paicika
.
m caiva srasvatamata
.
m tath | jayadratha
.
m ca phetkra
.
m pacamam
parikrtitam | raktdya
.
m lampa
.
tdya
.
m ca saptadh brahmaymalam ete
.
s
.
m saptavidhabrahma-
ymaln
.
m madhye kim iti. jayadratham etat What is the name of this Tantra? Te name is
Pi ngalmata. [Also known as the] Jayadrathdhikra it is a text on the rituals of installation and
is part of the Brahmaymala [group]. It is twofold: that of Kmarpa and that of U
.
d
.
diyna.
Tis is that of Kmarpa. Now it will be asked which this is of the seven Brahmaymala texts
taught in the passage Te Brahmaymala is sevenfold: the Durvsomata, the Pecikmata, the
Sarasvatmata, the Jayadratha, the Phetkramata fth, the Raktmata, and the Lampa
.
tmata.
It is the Jayadratha. Cf. Jayadrathaymala,
.
Sa
.
tka 1, f. 329r13 (40.163165), on the Mata divi-
sions of the Brahmaymala/Picumata: tad eka
.
msaptadh bhinna
.
mbrahmkhya
.
mrvakecchay |
raktdya
.
m pecikdya
.
m ca
.
rglmatam eva ca | mbara
.
m nlakekhya
.
m bhru
.
n
.
dkhya
.
m ca
pi ngalam | ambara
.
m tu dvidh bhinna
.
m bhedenotphullakena tu | evam etni c
.
s
.
tau ca matni
kathitni tu | vistr
.
nni kura ngk
.
si tantre smin brahmaymale Tis one Brahma[ymala] has
divided into seven to meet the wishes of those to whom it was to be taught: Raktmata, Pecik-
mata,
.
rglmata/Phermata, ambarmata, Nlakemata, Bhru
.
n
.
dmata/Bhru
.
dmata, and
Pi ngalmata, together with the Utphullakamata (for the ambarmata has this as one of its
two divisions). Tus, O doe-eyed one, I have told you the eight extensive Mata texts that are
within this Tantra Brahmaymala.
55
Te text does not refer to these traditions by name, but it gives the colours of their prin-
cipal deities in the Citrdhikra, its section on painted images (Par, Parpar, and Apar
[Trika]; Tumburu, Jay, Vijay, Ajit, and Aparjit [Vma]; Bhairava, Rakt, Karl, Ca
.
n
.
dk
.
s,
and Mahochu
.
sm [Ymala]), f. 28r5v6: (Citrdhikra, v. 18:) par rakt jay caiva svadty
saha sundari | sarve ukl
.
h samkhyt ye cnye ubhasa
.
mbhav
.
h (20:) raktavar
.
n
.
h sm
.
rt hy
ete karl vijay tath | apar saha dty ca ye cnye tatparicchad
.
h (22c23b:) ajit caiva
ca
.
n
.
dk
.
s dty saha varnane | sarve pt
.
h samkhyt
.
h svaparigrahasa
.
myut
.
h (24:) parpar
mahocchu
.
sm ajit ki
.
mkaryut | k
.
r
.
s
.
navar
.
n
.
h sm
.
rt hy et y cnys tatsamudbhav
.
h (33
36:) raktdy
.
h patrag likhya bhairava
.
m kar
.
nikopari | bhairava
.
m ca dhura
.
m k
.
rtv pa nktisths
ts tu devat
.
h | catu
.
ska
.
m ca tath
.
sa
.
s
.
tha
.
m dvdatma
.
m ca
.
so
.
daam | caturvi
.
ma
.
m likhed deva
.
m
vidhinnena suvrate | jaydy cakrags tadvat pa nktisth v likhet kramt | nvr
.
dh ca v
likhys tumburu
.
h kar
.
nadhraka
.
h | pardy
.
h lahast ca triirs tu tripadmake | svastrokt-
thav likhya cakrasa
.
msththa pa nktig
.
h.
56
E.g., Vidyka
.
n
.
tha, Bhvac
.
dma
.
ni . 4v, 8v, 21r, 24r, 25r, 25v, 35v, 37v, 40r, 43r, 43v,
44v, 50v, 53r, 53v, 55r, 57v, 61r, 61v, 62v, and 66r; Somaambhupaddhati, pt. 4, p. 71,
v. 6cd; p. 123, v. 143cd; Jnaiva, Jnaratnval, pp. 481, 485, 548, 563, and 567; nai-
vagurudevapaddhati, Kriypda, p. 369; Vaktraambhu, M
.
rgendrapaddhati
.
tk, p. 238; Bha
.
t
.
ta
ivottama, Varu
.
napaddhativ
.
rtti, p. 41.
aration and opposition between the Saiddhntika and non-Saiddhntika forms
of aivism is less clear-cut than appears from reading the commentaries on the
general Tantras. For those are restricted in their scope to one or other of the tra-
ditions, paying little or no attention to the others. Furthermore, the Kashmirian
exegetes of the Saiddhntika and kta-inclined Tantras developed mutually
opposed metaphysical views, encouraging us to assume that this dichotomy on
the level of learned theory must reect an equally strict separation on the level
of ritual practice among aiva ociants. While there may have been ociants
limited to purely Saiddhntika procedures there were certainly others who were
not, as the existence of the Pi ngalmata indicates.
57
Tui Kiixuia
Kashmirians of the kta aiva division have given us exegesis in two traditions,
the Klkula and the Trika, and, from the standpoint of those, on the cult of
Tripurasundar, and on two non-Saiddhntika scriptures for the propitation of
Bhairava and his consort that were the primary basis of the Kashmirian aiva
Paddhatis, thus inserting their exegesis into the less esoteric domain of main-
stream observance.
Te Klkula texts teach the means of propitiating numerous forms of the
goddess Kl/Klasa
.
mkar
.
sa
.
n.
58
Within this literature we nd a great mass
of Kalpas that conform in their ritual structure to the standard type of the
Mantramrga, that is to say, with a single goddess to be propitiated at the cen-
tre of a single retinue of secondary powers or emanations, but also a tradition of
a dierent kind, known as the Krama or Great Teaching (Mahnaya, Mahrtha,
57
In future work I hope to explore further the theme of the co-functionality of these aiva
systems that we have too readily seen as though they were those of distinct schools or sects. Some
evidence of this has already been presented. I have shown the input of the ritual system of the
Dak
.
si
.
na Svacchanda into the early Saiddhntika ritual manuals (Saxoiisox 2004, pp. 358
361 and footnote 27), the diversity of ritual systems, Saiddhntika and non-Saiddhntika,
in the practice of the specialized aiva ociants whose duties are the subject of the Netra
(Saxoiisox 2005b, pp. 245, 252254), and the co-existence of Saiddhntika, Dak
.
si
.
na, and
kta ritual in the repertoire of the aiva ociant taught in the Uttarabhga of the Li ngapur
.
na
(ibid., pp. 235236). For a summary classication of the Mantramrga into nine ritual systems
see ibid., p. 229, footnote 1.
58
Te post-scriptural Kashmirian literature regularly gives the name of this goddess as
Klasa
.
mkar
.
si
.
n, but the manuscripts of our scriptural sources always give it as Klasa
.
mkar
.
sa
.
n
in keeping with common Aia usage for the feminine of k
.
rt derivatives in -ana-.
Mahmnya),
59
in which Kl is worshipped as the central deity in a sequence
of deity circles seen as embodying successive phases of her operation in the
cosmic process conceived as those of a dynamic consciousness to be contem-
plated through the sequence of worship as the worshippers own cyclical ow
of awareness in the perception of objects.
Of the scriptures of the Klkula the following were known to the
Kashmirians: the Jayadrathaymala, the Klkulapacaataka, the Klkula-
kramasadbhva, and the [Dev-]srdhaatik. Tese, with the exception of the
[Dev-]srdhaataka and the latter part of the Klkulakramasadbhva, have sur-
vived in Nepalese manuscripts. Of the Srdhaataka only four verses have come
down to us, giving the names of the thirteen Kls that form the circle of the
Nameless (ankhyacakram), in which the Kramas worship culminates in the
system of the Klkulapacaataka.
60
In addition to these we have Nepalese manuscripts of other related Klkula
scriptures: the Devdvyardhaatik, a version of much of which has also been
transmitted in the Siddhakha
.
n
.
da of the Manthnabhairava,
61
the composite
Yonigahvara, which shares much material with the Devdvyardhaatik and
59
For the variety of terms used to denote this system see, e.g., (1) Klkulakramasadbhva,
f. 3v8 (3.4); Ar
.
nasi
.
mha, Mahnayapraka, f. 120v45 (v. 166): kramasanam; (2) Kl-
kulakramasadbhva, f. 6v6 (3.1): kramrtha
.
h; (3) Tantrlokaviveka, vol. 3, p. 189, l. 1: kra-
madaranam; (4) Tantrlokaviveka, vol. 3, p. 157, l. 7: kramanaya
.
h; (5) Trivandrum, Mah-
nayapraka 1.2cd, 9.52a, Spandanir
.
naya, p. 9, l. 3, p. 78, l. 16: mahrtha
.
h; (6) Ar
.
nasi
.
mha,
Mahnayapraka, f. 120r2 (v. 159); Tantrlokaviveka, vol. 3, p. 193, l. 16: mahnaya
.
h; (7)
Ar
.
nasi
.
mha, Mahnayapraka, f. 103v5 (v. 4), f. 121r1 (v. 167), commentary on itika
.
n
.
thas
Mahnayapraka, p. 141, ll. 1213; K
.
semarja, ivastravimarin, p. 29, l. 7: mahmnya
.
h;
(8) Ar
.
nasi
.
mha, Mahnayapraka, f. 120r45 (v. 161), Yonigahvara, v. 492: mahsanam; (9)
qu. in Tantrlokaviveka, vol. 3, p. 193, l. 16: klnaya
.
h; (10) Klikkulapacaataka, f. 8r1
(2.52): klikkrama
.
h; (11) Ar
.
nasi
.
mha, Mahnayapraka, f. 119v5 (v. 157), Mahnayapraka
(Triv. ) 3.109: devatnaya
.
h; (12) qu. in Tantrlokaviveka, vol. 3, p. 196, l. 11, Vijnabhairava-
viv
.
rti, p. 110, l. 15: devnaya
.
h; (13) qu. in Tantrlokaviveka, vol. 3, p. 195, l. 14: atinaya
.
h,
though the commentator on itika
.
n
.
thas Mahnayapraka refers to the atinaya
.
h as that of
which the Krama teaching is the essence: asmi
.
m ctinayasrasarvasve kramrthe (p. 126, ll. 11
12; cf. p. 141, ll. 1213); and (14) K
.
semarja, ivastravimarin, p. 21, l. 5: rahasymnya
.
h.
60
Te verses have been quoted by Jayaratha in Tantrlokaviveka, vol. 3, p. 161, ll. 613. In
l. 9 emend svakl to sukl. Te passage is identical except for minor dierences with Dev-
dvyardhaatik, . 14v715r5 (vv. 175c179).
61
Manthnabhairava, Siddhakha
.
n
.
da, . 179v1186v3. Tis forms a chapter of 115 verses
with the title r-asitvidydhikravar
.
nanakramodaya
.
h. In the Devdvyardhaatik Bhairava asks
the questions and the Goddess answers them. But here the roles have been reversed in line with
the rest of the Manthnabhairava.
some with the Klkulakramasadbhva, and the *Uttaragharmnya that is a
section of the Cici
.
nmatasrasamuccaya
62
and includes two short texts, the
Klikkramalokadvdaik and the Klikkramapacik, which it describes
as having been taught by the Siddha Ni
.
skriynanda, also called Krodharja,
to the Siddha Vidynanda, described as a denizen of the cremation-ground
(smanavs).
63
Several verses of a Klikkrama have been quoted by K
.
semarja. Tis should
perhaps be added to the list of Klkula scriptural texts known to the Kashmiri-
ans, though the verses lack the vocatives indicative of dialogue and any of the
Aia deviations from Paninian norms typical of such texts.
64
Tui ixicisis oi rui Ja\aoiarua\ixaia/Taxriaii;a
Te Jayadrathaymala, comprising four parts, each of some six thousand stan-
zas (
.
Sa
.
tka), is far larger in extent than the rest of the surviving literature of the
Klkula combined, and at least the last three parts appear to have been redacted
in Kashmir. Te rst part is earlier than the others, presents itelf as a complete
work, and gives us no strong reason that I can see for assuming that it too is
Kashmirian in origin.
65
Jayaratha quotes frequently from the rst, third, and
fourth quarters in his commentary on the Tantrloka, without attribution
66
or
62
Cici
.
nmatasrasamuccaya . 20r824v3 (7.155245). 7.155ab: punar anya
.
mpravak
.
symi
mnyagharam uttaram.
63
Cici
.
nmatasrasamuccaya, f. 20v67 (7.164c165a): labhyate sma mahjna
.
m vidyr-
jena suvrate | krodharjena vikhyta
.
m; f. 21v34 (7.182183): ilcitir munivaras tasya
putras tapodhana
.
h | yogbhysarato devi siddha
.
h bararpadh
.
rk | vidynandeti vikhyto
mahvravara
.
h priye | manavs nityastho ni
.
tanarata
.
h param; f. 21v78 (7.187c188b):
tasya tu
.
s
.
to munivaro ni
.
skriynanda uttama
.
h | amoghav
.
ny tasyaiva sa
.
mkrnta
.
m klikkra-
mam; f. 24r34 (7.241): rni
.
skriynandanthena barasyaiva bhtale | ukt pacik dev
klikkramam uttamam.
64
ivastravimarin, p. 118, ll. 17 (the rst verse has also been cited in Netroddyota, vol. 2,
p. 202, ll. 23, and the rst two verses in Paramrthasraviv
.
rti, p. 90, ll. 14); Tantrlokaviveka,
vol. 2, p. 56, ll. 36; vol. 3, p. 390, ll. 912; p. 119, ll. 89; pp. 133, l. 12134, l. 2; p. 133, ll. 9
10; and p. 139, ll. 910.
65
On the independence of the rst
.
Sa
.
tka see Saxoiisox 2002, p. 2. For evidence of the
Kashmirian origin of the rest of the text see Saxoiisox 2005b, pp. 278283.
66
.
Sa
.
tka 3, . 76v877r2 at Tantrlokaviveka, vol. 11, hnika 29, p. 92, ll. 1519; f. 130r7
v1 ibid., p. 66, ll. 1516.
.
Sa
.
tka 4: f. 121r26 ibid., vol. 8, p. 186, ll. 145 and pp. 186, l. 17
187, l. 2; f. 123r7 ibid., p. 63, l. 20; f. 199v23 ibid., vol. 2, p. 103, ll. 1617; f. 200v67 ibid.,
p. 164, ll. 1213; f. 200v7 ibid., p. 145, l. 5; f. 206r45 ibid., vol. 11, hnika 29, p. 71, ll. 56;
f. 235v4 ibid., p. 9, ll. 23; . 235v7236r1 ibid., p. 10, ll. 1417.
under the name Tantrarjabha
.
t
.
traka;
67
and it is probable that this is the R-
jatantra that he says that the Guru
.
r ngra, his teachers teacher (paramaguru
.
h)
and son of Rjnaka D, taught to his father, the minister
.
r ngraratha.
68
Te importance of this text in Kashmir is evident in the fact that a number
of the forms of Kl whose Kalpas it teaches have found their way beyond the es-
oteric context of this literature into the Paddhatis used by Kashmirian aiva of-
ciants until recent times for the re-sacrice that accompanied their major cer-
emonies, being included in the section of that sacrice reserved for the female
deities (devnm jyahoma
.
h). Tese Kls are Bhuvanamlin, Ppntakri
.
n,
Vidyvidyevar, Vgbhavevar, Vg, Siddhalak
.
sm, Mantramt
.
rk, Mantra-
.
dmarik, Saptako
.
tvar, Bhgydhirohi
.
n, and Nitykl.
69
In the Paddhatis
the sections devoted to each of these goddesses include passages fromthe Kalpas
themselves to be recited for the goddesses gratication (as tarpa
.
nalok
.
h) and
67
.
Sa
.
tka 1: f. 29r89 at Tantrlokaviveka, vol. 5, p. 17, ll. 1518; f. 29v12 ibid., p. 18, ll. 14;
f. 29v23 ibid., ll. 67; 30v35 ibid., ll. 911; f. 41r89 ibid., p. 63, ll. 1516; f. 41v24 ibid.,
pp. 63, l. 1864, l. 4.
.
Sa
.
tka 3: f. 148r67 ibid., p. 17, ll. 811; f. 148v1 ibid., l. 12; f. 148v1 ibid.,
l. 4; f. 148v1 ibid., p. 18, l. 16; f. 153v12 ibid., vol. 10, p. 211, ll. 1418.
.
Sa
.
tka 4: f. 59r3
5 ibid., vol. 3, p. 189, ll. 1916; f. 118v2 ibid., vol. 11, hnika 29, p. 46, ll. 89; f. 120r23
ibid., p. 41, ll. 910; f. 120r3 ibid., l. 12; f. 120v67 ibid., ll. 1415; f. 124r2 ibid., p. 43, l. 12;
f. 124r34 ibid., p. 44, ll. 47; f. 124r56 ibid., p. 49, ll. 2223; f. 124v6 ibid., l. 15; f. 124v6
ibid., l. 15; f. 125r1 ibid., l. 17; f. 125r7v1 ibid., p. 51, ll. 34; f. 125v13 ibid., p. 51, ll. 16
19; f. 125v34 ibid., p. 53, ll. 1518; f. 125v7126r1 ibid., p. 54, ll. 25; f. 126v56, p. 45,
ll. 24; 127v1 ibid., p. 52, l. 11; f. 127v2 ibid., l. 13; f. 127v56 ibid., ll. 1518; f. 128r7 ibid.,
p. 46, ll. 45; f. 130v23 ibid., pp. 46, 1819, l. 2; f. 130v56 ibid., p. 48, ll. 1812; f. 204v5
205r5 ibid., p. 68, l. 1469, l. 19.
68
Tantrlokaviveka, concluding verse 36: apy asya rjatantre cintayato rjatantramsta guru
.
h |
drjnakajanm r
.
r ngro mampi paramaguru
.
h And
.
r ngra, son of Rjnaka D, who
was also my Gurus Guru (paramaguru
.
h), was the Guru in the Rjatantra of this [my father
when he was] concerned with the kings governance. Te alternative is to take this to mean
that
.
r ngra taught him the science of governance while he was concerned therewith. But
that would be very at and out of context, especially since Jayaratha declares him his own
paramaguru
.
h. It is more probable that Jayaratha has substituted Rjatantra the King Tantra
for the usual title Tantrarja the King of Tantras for the sake of a play on words.
69
For the full sequence of goddesses that receive oblations in the Kashmirian aiva re-
sacrice see Saxoiisox 2002, pp. 2223, footnote 19. Tey may be summarized as compris-
ing Durg forms, the local goddesses (rik, rad, Rj, and Jvlmukh), Tripurasundar
forms, these Kls of the Klkula, Ca
.
n
.
d Kplin (from the Picumata), the Trikas Mlin
(Prvmnyevar), Kubjik (Pacimmnyevar), and Lak
.
sm forms whose origin is as yet un-
known to me. Te Paris manuscript of the Agnikryapaddhati has added several goddesses taken
from the later East Indian kta tradition, such as Tr/Ekaja
.
t (f. 80r5v2) and Dak
.
si
.
nkl
(f. 81r2v3).
give the Mantras to be used, both the primary (mlamantra
.
h) and the six an-
cillaries (
.
sa
.
d a ngni), while making the oblations into the re. Tis required
accurate interpretation of the text of the Jayadrathaymala, since that gives the
Mantras in a coded form, whereas here they are set out undisguised. Where the
source has no suitable visualization text (dhynam) for a goddess, the Paddhatis
make good the lack, since the ritual format requires such verses to be recited
before the deity is summoned for worship in the re and in some cases also
while making the nal oblation (pr
.
nhuti
.
h).
70
No comprehensive commentary on this text has survived in Kashmir or
elsewhere. But we do have some explicit exegesis, and all of it is demonstrably
or probably Kashmirian. We have the Bhuvanamlinkalpavi
.
samapadaviv
.
rti of
rvatsa, a commentary on the chapter of the fourth
.
Sa
.
tka that gives the Kalpa
for the worship of Bhuvanamlin. Te worship of this goddess, also known as
Dk
.
sdev, served among the aiva ociants of Kashmir as a brief substitute
for the elaborate regular form of aiva initiation (dk
.
s), to be used in times of
70
(1) Bhuvanamlin (Dk
.
sdev): Jayadrathaymala (JY),
.
Sa
.
tka 4, . 162r5165r6 (bhu-
vanamlinvidhipa
.
tala
.
h) Agnikryapaddhati (AKP) Paris (P), f. 64r7v1; Gttingen xs (G),
. 28v729r2 (contains JY 4, f. 162v4162v5, vv. 1214b); Annaprapjpaddhati, f. 30v1
9 (contains JY 4, f. 164v56, vv. 56c59b); Kaldk
.
spaddhati (KDP) A, . 225v14226v6
(contains the same). (2) Ppntakri
.
n: JY 4, . 142r4143r1 (ppntakvidhipa
.
tala
.
h)
AKP P, f. 64v111; AKP G, f. 29r28 (contains JY 4, f. 142v34); KDP A, . 226v15
227r12 (contains JY 4, f. 142v34, 45, vv. 11, 1314b). (3) Vidyvidyevar: JY 2, . 106v5
126v6 (vidyvidyevarcakravidhipa
.
tala
.
h) AKP P, f. 71r418; KDP B, f. 2v3; (4) Vg-
bhavevar: JY 3, . 118r4121r2 (vgbhavevidhipa
.
tala
.
h) AKP G, f. 33v1012; KDP
B, f. 2v3. (5) Vg: JY 4, . 158r5159v3 (vgklvidhipa
.
tala
.
h) AKP P, f. 71r56;
AKP G, f. 33v1112; KDP A, . 3v115r11 (pustakavgvarpjvidhi
.
h); KDP B, f. 2r4
v19 (same; contains JY 4, f. 209r34, r5v2, pustakdhikrapa
.
tala
.
h, vv. 20c21, 2329). (6)
Siddhalak
.
sm: JY 2, . 129r131v6 AKP P, . 73r574r9; AKP G . 35r936r5; KDP
A, . 222v8223v15; and AKP G, f. 37r438r6 (tarpa
.
nalok
.
h, = JY 2, f. 129r25 [vv. 2
5]; f. 130r24 [vv. 3742b], and f. 130rv7 [vv. 4353b, 6465b]). (7) Mantramt
.
rk: JY 3,
. 69r372r4 (pratya ngirvidhipa
.
tala
.
h [9]) AKP P, f. 74r9v4; AKP G, f. 36r513 (con-
tains JY 3, f. 69r67, v. 6 [as tarpa
.
naloka
.
h], and f. 70v45 [as visualization text]); and AKP
G, f. 38r7 (tarpa
.
nalok
.
h, = JY 3, f. 69r67, v. 6). (8) Mantra
.
dmarik: JY 3, . 72r475v5
(pratya ngirvidhipa
.
tala
.
h [10]) AKP P, f. 74v418; AKP G, f. 36r14v8. (9) Saptako
.
tvar :
JY 4, . 178v5179v4 (last section of the kuhakdividhipa
.
tala
.
h) AKP P, f. 75r115; AKP
G, f. 36v837r4. (10) Bhgydhirohi
.
n (Bhgyakl): JY 4, . 136v5137v7 (mahbhgyoda-
yavidhipa
.
tala
.
h) AKP P . 79v580r4; AKP G f. 38v1116 (contains JY 4, f. 137r4, v. 11
[as tarpa
.
naloka
.
h], and f. 137r6v1, vv. 1518 [as visualization text]). (11) Nitykl: JY 4,
. 150r7151v1 (nityklvidhipa
.
tala
.
h) AKP G f. 40r713 (contains JY 4, f. 151r7, v. 12c
13 [as visualization text]).
distress:
71
It may happen that he is unable to perform [the regular] initiation. Tis may
occur if such things as the [necessary] oerings are lacking and if a circum-
stance such as a national disaster should arise. In that case he should adopt the
following procedure. First he should bring re in the manner taught for the
.
sa
.
dadhvadk
.
s. Ten, after [summoning and presenting the guest oerings to]
this Dk
.
sdev and gratifying her [in the re] with a thousand oblations, us-
ing her primary Mantra [uu
.
x nuuvaxaxiiixi ui
.
x], [he should make obla-
tions with] the Mantra for raising up [the soul], namely o
.
x uu
.
x ui
.
x u
.
x
uu
.
x uai
.
x uau
.
x ua
.
u uu
.
x I perform the raising up of N. When this has
been completed, he should rst give the initiand the Mantra of Bhuvanamlin.
Te Gurus say that the Mantras of Aghorabha
.
t
.
traka [= Sakalasvacchanda],
Ni
.
skalasvacchanda], and [Aghorevar] should be bestowed on the initiand after
that.
72
Concerning its date we can say only that it was written after Utpaladeva (. c.
925975), since it is imbued with the doctrines of the varapratyabhijkrik
and quotes one of that authors aiva hymns.
73
Nothing reveals how soon after
his time he wrote, but he is likely to have done so several generations later, since
its colophon reports that its author was a descendant in the great lineage of
the learned author Bha
.
t
.
ta Divkaravatsa, who was active around the middle
of the tenth century.
74
71
Kaldk
.
svidhi A, f. 226r14226v6: yasya dravydyabhve sati deopaplavdau ca kadcit
sati dk
.
sk
.
rtau aktir nsti tasytrya
.
m prayoga
.
h. prathama
.
m
.
sa
.
dadhvadk
.
soktakrame
.
ngnim
nya *rdk
.
sdevm(corr. : rdek
.
sdev
.
mCod.) et
.
msvamlamantre
.
nsy hutisahasre
.
na devm
et
.
m sa
.
mtarpya pact o
.
x uu
.
x ui
.
x u
.
x uu
.
x uai
.
x uau
.
x ua
.
u uu
.
x axuxas\ooouaia
.
xa
.
x
xaioxi sviui ity uddhara
.
namantra
.
h. *eva
.
m(corr. : eve Cod.) k
.
rte dau bhuvanamlinmantra
.
h
i
.
syya deya
.
h. tadanantaram aghorabha
.
t
.
trakarni
.
skaldayo mantr
.
h i
.
syasya pratipdy iti
gurava
.
h.
72
Tese other Mantras are specied because they are three principal Mantras of the Svaccha-
nda, the source that is the basis of the standard initiation procedure.
73
Bhuvanamlinkalpavi
.
samapadaviv
.
rti, f. 13r24: sad s
.
r
.
s
.
tivinodya sad sthitisukhsine |
sad tribhuvanhrat
.
rptya svmine nama (= ivastotrval 20.9) iti vidvadvarastutirpay yuk-
ty .
74
Bhuvanamlinkalpavi
.
samapadaviv
.
rti, f. 17r13 (colophon): iti rbhuvanamlinkalpe
vi
.
samapadaviv
.
rti
.
h sa
.
mpr
.
n. k
.
rti
.
h rmadbha
.
t
.
tastrakaradivkaravatsapras
.
rtamahkulapras-
tadvijavarapa
.
n
.
ditarvastasyeti ivam. bhadra
.
m payema pracarema bhadram. No manuscript of
a work by Bha
.
t
.
ta Divkaravatsa has come down to us. But verses from two works of his are pre-
served in quotations in other works: a philosophico-devotional hymn with the title Kak
.
systotra,
of which we have a number of verses (quoted in Bhgavatotpalas Spandapradpik, pp. 90,
103; and Pratyabhijh
.
rdaya on Stra 18)this reveals him to have been a Pcartrika
Tere is also an anonymous Jayadrathaymalaprastramantrasa
.
mgraha pre-
served in Nepalese manuscripts. Covering the whole text, it comments on
and decodes the passages that set out the Mantras (mantroddhra
.
h) of its
many Kalpas, and, since in some parts the Jayadrathaymala describes diagrams
(prastra
.
h) in which the letters of the syllabary are arranged in patterns so that
any can be identied cryptically by referring to it as that which is above or
below another or between two others, it also provides drawings of these.
75
Te manuscripts of this useful text preface it with the Tantrarjatantr-
vatrastotra, an elegant hymn by an crya Vivvarta,
76
which summarizes
the rst
.
Sa
.
tkas account of its place in the aiva canon and its dierentia-
tion through the process of transmission (avatra
.
h) from its transcendental
source to mankind, and hymns what it takes to be the principal Kls of
its four parts: Klasa
.
mkar
.
sa
.
n in the rst
.
Sa
.
tka, Siddhalak
.
sm in the second,
Sraakti manifest as the three 1000-syllable Vidys (Trailokya
.
dmar, Mata-
cakrevar/Matevar, and Ghoraghoratar) in the third, and, in the fourth, Sid-
inuenced by Kashmirian aiva non-dualismand a Vivekjana, the opening and closing
Pdas of a verse or verses of which have been quoted by Abhinavagupta in varapratyabhi-
jvimarin, vol. 1, p. 10. Te approximate limits of his date are established by his knowl-
edge of Kalla
.
ta (c. 875+), the inuence of whose Spandakrik (1.1ab: yasyonme
.
sanime
.
sbhy
.
m
jagata
.
h pralayodayau) is evident in the verse of the Kak
.
systotra quoted in Spandapradpik,
p. 90 (tvadayonme
.
sanime
.
samtramayau jagatsargalayv itd
.
rk), and by his works having been
cited by Abhinavagupta (dated works 990+) and Bhgavatotpala. Tat he was a Pcartrika,
like Bhgavatotpala, is apparent from the verse quoted in the latters Spandapradpik, p. 103,
which interprets the Pcartrika
.
s
.
dgu
.
nyam and the nature of avidy. rvatsas short work
contains nothing that necessitates the conclusion that its author is identical with the rvatsa
who composed the Cidgaganacandrik.
75
Te text as transmitted has no introductory or concluding verses. It begins (A,
f. 3v3; B, f. 3v7 [for what precedes see footnote 76]): o
.
m svasti | o
.
m nama
.
h ivdibhyo
gurubhya
.
h | rjayadrathaymalc caturvi
.
matishasrt
.
sa
.
tka*catu
.
s
.
tayt (conj. : catu
.
s
.
tay AB)
*prastramantrasa
.
mgraha
.
m (em. : prastra
.
m mantrasa
.
mgraha
.
m AB) likhyate. Te title I have
proposed is based on this alone. Tis is the work given the title Jayadrathaymalamantroddh-
ra
.
tippa
.
n in Saxoiisox 1990, p. 84. Tat name was taken from the catalogue card accompa-
nying the xcxii microlm of manuscript B. It is not found in the text itself, but is probably
based on the colophons at the end of the treatment of each
.
Sa
.
tka, which refer to what precedes
each as the mantroddhra
.
tippakam on that
.
Sa
.
tka. Te meaning of prastramantrasa
.
mgraha
.
h is
A Digest of the Code-diagrams and Mantras and of mantroddhra
.
tippa
.
n An Annotation of
[the Passages Consisting of] the Extraction of Mantras.
76
Te colophon of Vivvartas hymn (A, f. 3r7v1: rtantrarjatantrvatrastotra
.
m
k
.
rti
.
h rmadcryavivvartapdnm) is followed by unattributed verses that encode the
nine-syllable Vidy of Klasa
.
mkar
.
sa
.
n (= Devdvyardhaatik, f. 8v24 [vv. 8891b]). Te
Jayadrathaymalaprastramantrasa
.
mgraha then begins as stated in footnote 75.
dhayogevar and the Kramas culminating circle (kta
.
m cakram) of the thir-
teen Kls, twelve surrounding and mirroring their source.
77
77
Tantrarjatantrvatrastotra A, f. 2v73r7; B, f. 3r4v6 (vv. 2127 [last verse]): bibharti
bhed
.
m caturo vatraprav
.
rttiklkramasa
.
mh
.
rtnm | catu
.
s
.
tayenkhilatu
.
s
.
taye ya
.
h rtantrar-
ja
.
m tam aha
.
m prapadye | 22 *rmadbhairavato dhigamya (em. : bhairavatdhigamya AB)
vidhivad dev *sarasvaty ala
.
m (em. : saratya
.
mla AB) y
.
m trk
.
syya jagda so pi bhagavac-
chukrya ym *abhyadht (B : abhyadhn A) | datt tena mayya martyahitak
.
rt prkskandham
ritya y vidy saptadak
.
sar jayati s rklasa
.
mkar
.
sa
.
n | 23 ya
.
h prvatpatihimdrisut-
dasyasindhuk
.
sitvaravarakramato vatr
.
na
.
h | *skandha
.
m(corr. : ska
.
mdha A) dvityamavalam-
bya rahasyabhedo vidyprapacanicita
.
h sa jayaty ananta
.
h | 24 jayati sakalasa
.
mpadvmanm-
nusripraka
.
titaubhasiddhi
.
h sadguruvyaktauddhi
.
h | vividhaviditavidyratnakogamgryapra-
s
.
rtasitapatkvibhram *siddhalak
.
sm
.
h (A : siddhilak
.
sm
.
h B) | 25 ugra
.
m nta
.
m tadubha-
yam iti trytmaka
.
m yatsvarpa
.
m tisro vidy
.
h sthitim upagats t
.
h sahasrr
.
na*mn
.
h (A :
mna
.
h B) | vcya
.
m ts
.
m mahitamahas
.
m bhti devtraya
.
m *yat tasy
.
hso nga
.
h (yadyasy
.
h-
so nga
.
h A : yadyasy
.
hsyerku
.
h B) khalu vijayate kpi srkhyaakti
.
h | 26
.
sa
.
tcakrdikulasthiti-
praka
.
tan *
.
sa
.
tko
.
nacakrodard y
.
sa
.
tkra
.
nabhedin (A :
.
sa
.
tko
.
nacakro [] bhedin B) samudit
.
sa
.
dbodha*sa
.
mbodhin (B : sa
.
mbodhan A) |
.
sa
.
nmudrrucir
.
sa
.
dadhvajanan
.
s
.
dgu
.
nyapr
.
n-
kram | vande t
.
m samayaprapra
.
napar
.
m *rsiddhayogevarm (A : rsiddhilak
.
smvar
.
m
B) | 27 yasyvritavryam vivarita
.
h*sargntam (A : svarggntam B) sargato bhoga
.
m dtum
udtta eva mahim devpadaprptida
.
h | dhatte yan mukurvalivyatikaravyaktaikavaktropam
.
m
kta
.
m cakram apakrama
.
m paramay devy *tad iddha
.
m numa
.
h (em. : tad iddha
.
m nama
.
h A :
tadivya
.
mmama
.
h B). Te four divisions of v. 21 are the texts four parts of 6000 verses each
(
.
sa
.
tkni), assigned here to the four phases of the Krama in the order prav
.
rtti
.
h (= s
.
r
.
s
.
tikrama
.
h),
avatra
.
h (= sthitikrama
.
h), sa
.
mh
.
rti
.
h (= sa
.
mhrakrama
.
h), and klkrama
.
h (= ankhyakrama
.
h), the
order of enunciation in the verse being for the metre. Te two divisions (prkskandha
.
h and
dvityaskandha
.
h) of vv. 22 and 23 are the rst
.
Sa
.
tka and the rest respectively, the former, origi-
nally a self-contained work on the cult of Klasa
.
mkar
.
sa
.
n, and the latter a supplementary collec-
tion of Kalpas (procedures for the worship) of numerous ancillary Mantra-goddesses (vidy
.
h)
of a more esoteric, Kaula character (v. 23: rahasyabhedo vidyprapacanicita
.
h). Te Kalpa of
Siddhalak
.
sm (v. 24) is at the end of the second
.
Sa
.
tka (. 129r1132v3). Te Kalpas of the
three goddesses described here as the aspects of a single Sraakti (v. 25), are in
.
Sa
.
tka 3: that
of Trailoka
.
dmar is chapters 27 (. 5v469r3), that of Matacakrevar/Matevar is chapters
1114 (. 75v5107v1), and that of Ghoraghoratar is chapters 1723 (. 121r2169r8). Te
Kalpa of Siddhayogevar for rectifying defects in ones observance (v. 26: samayapra
.
napar)
is chapter [80] (. 215r7219v6) of the fourth
.
Sa
.
tka. Te kta
.
m cakram [of the thirteen
Kls] (v. 27) is taught in chapter [4] of the same (Klkramavidhi) (. 57v261v5). Viv-
vartas comparison of this circle to a single face reected in [twelve] mirrors is based on
vv. 67c68 of this chapter (f. 60r56): dhytv svadhmni *vitate (em. : vitato Cod. : vitata
qu. in Jayadrathaymalaprastramantrasa
.
mgraha [JYP] xs A) pjanytha ma
.
n
.
dale | tadvad
devya
.
h prapjyaiva dhyey
.
h sarv
.
h yathrthavat | pratibhedagat saik devadev kara nki
.
n. Te
Ma
.
n
.
dala here is a circle surrounded by twelve others within a four-doored square (. 59v23):
sa
.
mlikhya ma
.
n
.
dala
.
m devi *bhramadvdaasa
.
mmitam (bhrama qu. in JYPxs A, f. 57v4 : mah
Cod.) | madhye trayodaa
.
m krya
.
m rivar
.
nasamanvitam | raktena rajas devi *caturlekha
.
m
Tough these two texts have come down to us, like the Jayadrathaymala
itself, only in Nepalese manuscripts, it is probable that they too were composed
in Kashmir. In the case of the hymn this is indicated by the authors name.
Names ending in -varta, -varta, -va
.
t
.
ta, or -va
.
t
.
ta are a Kashmirian peculiarity,
and that beginning with Viva- is common.
78
Tat the -prastramantrasa
.
mgraha
too is Kashmirian is suggested not merely by its transmission with the hymn of
Vivvarta but also by the fact that it quotes the Spandakrik of the Kashmirian
Kalla
.
ta.
79
To these sources we can add an unattributed inclusion and brief explanation
of ve verses from the chapter of the fourth
.
Sa
.
tka on sixteen centres in the
meditators body found in the
.
Sa
.
tcakranir
.
naya (A), a short Kashmirian treatise
of unknown authorship and date on this and other series of such centres.
80
Finally, a section of Abhinavaguptas Tantrloka, though it is a work of the
Trika, is a Paddhati based on the Mdhavakula. Tat too, as Jayaratha asserts
and the Nepalese manuscripts conrm, is part of the Jayadrathaymalas fourth
.
Sa
.
tka.
81
Jayaratha justies its inclusion in this text on the Trika by saying that
(qu. in JYPxs A, f. 57v5 : caturlekhya
.
m Cod.) praprayet | caturdvrasamyukta
.
m tatra pjya
.
m
kramottamam.
78
I am aware of eleven other Kashmirians bearing such names: (1) Tak
.
sakavarta, author
of the Nitydisa
.
mgrahapaddhati; (23) two Rayva
.
t
.
tas (Rjatara ngi
.
n 7.1480 [a brahmin]
and 8.322 [a lamp-bearer]); (4) Ngava
.
t
.
ta (ibid., 8.664 [a military commander and son of
a Kyastha]); (5) Lo
.
s
.
tva
.
t
.
ta (ibid., 7.1295 [a soldier]); (6) Madhurva
.
t
.
ta (ibid., 7.766 [a cav-
alry commander]); (7) Vivvarta, who named the hymns redacted by Rma and dityarja
fromUtpaladevas ivastotrvalviv
.
rti, p. 2; (8) a kta Vivvarta, pupil of varaiva (Jayaratha,
Vmakevarmatavivara
.
na, p. 36); (9) Vivavarta, the father of Ma nkha (rka
.
n
.
thacarita 3.35;
there the metre requires the second vowel to be short; but in the colophon of the 25th Sarga he
is Vivvarta: rrjnakavivvartasnor mahkavirrjnakama nkhakasya); and (1011) two
Vivva
.
t
.
tas (Rjatara ngi
.
n 7.337 [a brahmin], 7.617 etc.).
79
.
mgraha A, f. 17r25, B, f. 18r15: bhsvarp praka-
may pr
.
npnarp vykhyt. ni
.
skal pr
.
npnakalmadhyodaye somasryayor bhak
.
sa
.
nrtha
.
m
*yad (conj. : yt AB) gat tad s klagrsaikaghasmarety ukt. tad uktam: ym avasth
.
m
samlambya yad aya
.
m mama *vak
.
syati (B : vak
.
syate A) | *tad avaya
.
m (em. : tadvaya
.
m
AB) *kari
.
sye ham (em. : kariye tam AB) iti sa
.
mkalpya ti
.
s
.
thati | *tm (em. : tam AB) rityo-
rdhvamrge
.
na candrasryv ubhv api | sau
.
sum
.
ne dhvany *astam ito (em. : astamite AB) hitv
brahm
.
n
.
dagocaram | tad tasmin mahvyomni pralnaaibhskare | sau
.
suptapadavan m
.
dha
.
h
prabuddha
.
h syd *anv
.
rta
.
h (em. : anv
.
rtamAB) ity artha
.
h. Te passage quoted is Spandakrik
1.2325 in K
.
semarjas numeration.
80
Jayadrathaymala,
.
Sa
.
tka 4, f. 113v47, klikule klikramabheda
.
h, vv. 18
.
Sa
.
tcakra-
nir
.
naya A, f. 2r19v7 (vv. 3035). Te prose commentary follows: . 2v73r18.
81
Te Paddhati is Tantrloka 29.5677. Te source is Jayadrathaymala,
.
Sa
.
tka 4, . 117v5
135v2 (klikulapa
.
tala
.
h). Abhinavagupta himself does not mention that it is and since the Jayad-
there were Gurus in Kashmir whose tradition combined the teachings of the
Mdhavakula with those of the Devyymala,
82
a Trika scripture that no doubt
lent itself to this fusion since it teaches the worship of the Klkulas Kla-
sa
.
mkar
.
sa
.
n as a fourth goddess transcending the Trikas three and, like this
.
Sa
.
tka, was probably Kashmirian.
83
rathaymala suggests that it has incorporated the Mdhavakula it is conceivable that Abhinava-
gupta knew this Klkula scripture in an independent form (see Saxoiisox 2002, p. 2, and
notes 11 to 14). Te work is introduced at the end of the preceding Pa
.
tala (f. 117v34): etat
kulakrama
.
m sarva
.
m mahmdhavake kule | vadi
.
symi punar bhadre tava mandaramrdhani |
vistare
.
ntirabhashti On a future occasion, on the summit of the Mandara mountain, I shall
eagerly tell you at length this whole procedure of Kaula worship in the Mahmdhavakula.
Te opening of the dialogue at the beginning of our text is as follows (. 117v6118r): katha-
yasva mahdeva scita
.
m yat tvaydhun | *tantra
.
m (em. : tatva
.
m Cod.) tan mdhavakula
.
m
vaktavya
.
m tatra *bhairava (em. : bhairavi Cod.) | sa
.
mk
.
sepe
.
na samkhyhi tantre smin saraha-
syakam | yena sa
.
mpr
.
nat *csya (em. : vsya Cod.) *tantrasya bhavati (em. : ta
.
mtresya bha-
gavati Cod.) prabho | rbhairava uvca:
.
r
.
nu
.
sva kathayi
.
symi tantrarjasya madhyata
.
h | yath
tan mdhavakula
.
m vaktavya
.
m mandaropari Tell me now, O Mahdeva, the Tantra Mdha-
vakula that you will teach me there, O Bhairava. Explain it to me, O Lord, together with its
secret teachings in a short form within this Tantra so that that may be complete. Bhairava
replied: Hear, I shall [indeed] teach [you] within [this] Tantrarja about the Mdhavakula that
I shall teach you on Mandara. At the end of the chapter Bhairava says (f. 135r7v1): eva
.
m
samsata
.
h prokta
.
m tantre smin tava obhane | etad eva hi sa
.
mk
.
sepn mandargre ca mrdhani |
bhyo vak
.
symi subhage mahmdhavake kule | klkulamida
.
mguhya
.
mmukhaprampargatam
Tus, O fair one, I have taught you this within this Tantra in summary form, in few words.
On the summit of Mandara, in the Mahmdhavakula, O beautiful one, I shall teach you again
this secret Klkula that has come down through oral transmission.
82
Tantrlokaviveka on 29.56: atra hi ke
.
s
.
mcana gur
.
n
.
mrdevyymalarmdhavakulrtha-
sa
.
mmelanay sampradya
.
h samasti.
83
My reason for proposing that the Devyymala is Kashmirian is as follows. Several
aiva scriptures rule that one should not engage a aiva ociant of any of eight coun-
tries whose names begin with the letter K. In an unidentied non-Saiddhntika scrip-
ture quoted by the Saiddhntika Jnaiva they are Kmra, Kosala, Kc, Kali nga, K-
marpa, Kver, Ko nka
.
na, and Kaccha (Jnaratnval, p. 314): kmrakaual
.
h kckali ng
.
h
kmarpaj
.
h | kverko nka
.
nodbht *kacchadeasamudbhav
.
h (kaccha em. : kaca Cod.) |
tathnye pi *sur
.
s
.
try
.
h (conj. : sur
.
s
.
try Cod.) *kusa ng uchav
.
rttaya
.
h (conj. : kuasa nga-
cchav
.
rttaya
.
h Cod.) | viprdivar
.
n catvro gurutve ndhikri
.
na
.
h; and the same eight are given
in the Pi ngalmata, f. 5r7v1: kaprv
.
s
.
tavinirmuktau anyadeodbhavv api | *kmarkaccha-
kmrau (kmarkaccha em. : kmarpaccha Cod.) kli ngau ko nka
.
nodbhavau | kcikosa-
la*kverr
.
s
.
trajv (kver em. : kveryau Cod.) api varjayet. Tere are duals here because the
text applies this restriction to both Gurus and Sdhakas. Te Kmar (= Kmarpa) of my
emendation kmarkaccha- is also seen in the Kulakr
.
dvatra as quoted in Tantrlokaviveka,
vol. 11, hnika 29, p. 29, l. 14 (varadevasya kmar) and is supported by Chinese kemolou and
the traveller Ibn Battutas Kmru/Kmr/Kmrn (see Piiiior 1904, pp. 18182). Now, the
Tui Kiaxa Exicisis
Of the other Klkula scriptures to which Kashmirian authors bear witness,
the Klkulapacaataka and the Klkulakramasadbhva are the principal scrip-
tural authorities of the Krama. Te Jayadrathaymala contains Krama materi-
als and presents them as the Klkulas most fundamental teachings, but they
are embedded there in a mass of Kalpas of the common Mantramrgic type.
84
Here the Krama alone is presented, and this was no doubt also the case in
the lost Devsrdhaataka, as it is in the Devdvyardhaatik and Yonigahvara.
Tese texts are focused on setting out the Mantras, deities, and oerings of
the successive phases of Krama worship and they dier in fundamental re-
spects from the Mantramrgic standard. Tey teach no rituals of initiation and
consecrationthe post-scriptural Krama tradition envisaged initiation through
the simple act of consuming a sacrament in the form of the Kaula nectars
(carupranam),
85
no hand-postures (Mudrs), no visualizations of the con-
stituent deities forms, no re-sacrice, and none of the elaborate ascetic ob-
servances (ka
.
s
.
tasdhanam) characteristic of the Mantramrgic Kalpas of the
Jayadrathaymala. Moreover, the texts are presented as instruction given by the
Goddess Bhairav to Bhairava, in an inversion of the normal gender of teacher
Devyymala too has a list of eight countries beginning with K whose Gurus are to be avoided.
It is as in the rst two sources quoted here with the dierence that it drops Kmra and inserts
Kar
.
n
.
ta in its place (Tantrlokaviveka on 23.14): kcikosalakar
.
n
.
t
.
h kali ng
.
h kmarpaj
.
h |
ku nku
.
nodbhavakverkacchadeasamudbhav
.
h | ete varjy
.
h, a revision most likely to be the
work of a Kashmirian. A similar manipulation is seen in the version of the list of the eight
Ks given in the Saiddhntika Vijayatantra quoted in the naivagurudevapaddhati, Kriypda
11, pp. 96, l. 2597, l. 1: kar
.
n
.
takakali ngkhyakacchakmravsina
.
h | ko nka
.
n
.
h karah
.
t ca
kmboj
.
h kmarpi
.
na
.
h | kakr
.
s
.
takasa
.
mjs te de deikavarjit
.
h. Since this is probably a
work of the Tamil country it is striking that it has dropped Kc and Kver, which encom-
pass that region.
84
In the Jayadrathaymala Krama teachings are found in the second
.
Sa
.
tka in the
Kalpa of Vryakl (. 96v8100r9), in the third in the consecutive avyapadeyaklvi-
dhi
.
h, devsvarpanirpa
.
navidhi
.
h, and devkramapa
.
tala
.
h (. 215r6226r3), and in the fourth
in the klkramavidhi
.
h (. 57v261v5), and the consecutive slambakramavidhibheda
.
h,
nirlambakramapjvidhipa
.
tala
.
h, dyaygavidhikramrthapjpa
.
tala
.
h, and vrat
.
n
.
davavidhi-
kramajnapa
.
tala
.
h (. 200v7208r6). Initiation before the Ma
.
n
.
dala of the thirteen Kls
(1+12) is taught here in the klkramavidhi
.
h. It is this set of identical Kls that Vivvarta
hymns in the last verse of his Tantrarjatantrvatrastotra, implying that the teachings of the
Tantra culminate here (27cd: dhatte yan mukurvalivyatikaravyaktaikavaktropam
.
m kta
.
m
cakram apakramam paramay devy tad iddha
.
m numa
.
h I sing the praise of the sequence-
transcending circle of powers animated by the supreme Goddess that resembles a single face
appearing in contact with a series of mirrors.
85
For the identication of these substances and their role in this initiatory trial of non-dual
awareness see Saxoiisox 2005a, pp. 110114 (footnote 63).
and pupil in the non-Saiddhntika aiva dialogues, formulating for his bene-
t a secret oral tradition concealed in the innermost awareness of the Yogins
of U
.
d
.
diyna, the P
.
tha of the North (uttarap
.
tha
.
h), on the occasion of their
assembling there in the Karavra cremation ground to worship her.
86
In the North is the great P
.
tha called O
.
d
.
diyna, the best all P
.
thas, the resort of
Siddhas and Yogins. In this fair and excellent P
.
tha is the Karavra cremation
ground. In this fearsome cremation ground thronged by great Bhairavas in
this most fearsome circle thronged with great Mt
.
rs rests the supreme goddess
Kl in the limit of the state of self-awareness, standing on Bhairava, devouring
the power of Mahkla, void in form, innite, with eight embodiments, aus-
picious, adorned by fty Rudras and attended by sixty-four [Yogins]. Indra,
Brahm, Vi
.
s
.
nu, Rudra, vara, Sadiva Mahdeva, and Bhairava, the seventh,
are ever present in their entirety as the dead [i.e., as the transcended deities that
form the throne] of that Goddess.
87
Bhairava said [to her]: O Goddess, Why
86
Klkulakramasadbhva, f. 1r45 (1.12): rmaduttaradigbhge p
.
tha
.
m p
.
thavara
.
m ma-
hat | *o
.
d
.
diynbhidhna
.
m tu (em. : o
.
d
.
diynbhidhnan te Cod.) siddhayoginisevitam | tasmin
p
.
tha*vare (em. : vane Cod.) ramye mana
.
m karavrakam; f. 1r9 (1.9ab), f. 1v13 (1.1720): 9
tasmin pit
.
rvane ghore mahbhairavasa
.
mkule | 17 tasmi
.
m cakre mahghore *mahmt
.
rbhi
(corr. [Aia] : mahmt
.
rbhi
.
h Cod.) sa
.
mkule | svavimaradantasth ti
.
s
.
thate paramevar |
18 kl tu bhairavr
.
dh mahklakalin | vyomarp anantkhy a
.
s
.
tamrtidhar iv |
19 pacadrudrakhacit *catu
.
h
.
sa
.
s
.
tisusevit (conj. : catu
.
h
.
sa
.
s
.
tistusevit Cod.) | indro brahm
tath vi
.
s
.
n rudra vara eva ca | 20 sadivo *mahdevo (conj. : mahdevy Cod.) bhairava
caiva saptama
.
h | pretatve sa
.
msthit nitya
.
m tasy devys tu sarvata
.
h; f. 2r68 (1.42c44b):
rbhairava uvca: asmin p
.
the mahvrhairi vravrais tu sa
.
mkule | 43 kimartham gat
.
h
sarve *catu
.
h
.
sa
.
s
.
tir (corr. : catu
.
h
.
sa
.
s
.
t Cod.) mahbal
.
h | yoginvravreyo vraj
.
h paramevari |
44 *tvadrdhanasa
.
msakt (em. : tvayrdhanasa
.
makt Cod.) *mahygendrasotsuk
.
h (em. :
mahyogendrasotsuka
.
h Cod.); f. 2r1112 (1.49c51b): p
.
rcchmi parama
.
m devi svavimara-
balena tu | 50 *agrags tu par
.
h devy
.
h (corr. : agrag tu par devy Cod.) sa
.
mhraka-
ra
.
na*k
.
sam
.
h (corr. : k
.
sam Cod.) | sarvs ts tu mahbhg
.
h *svecchay (em. : svacchay
Cod.) *vivabhak
.
sik
.
h (em. : vivabhak
.
sak Cod.) | 51 tathpi h
.
rdgata
.
m ts
.
m (corr. :
ts Cod.) pranam asti *mahdhiye (conj. [Aia] : mahdhiya Cod.) | gupta
.
m tu parama
.
m
divya
.
m *kimartha
.
m suravandite (conj. [or vravandite] : kimarthanacavandite Cod.); f. 2v10
3r2 (1.67c72b): atyantamohajlena ve
.
s
.
tito ha
.
m tu *sundari (corr. : sundar Cod.) | 68
mamrthe nugraha
.
msamyak kuru tattvena *bhmini (corr. : bhmin Cod.) | vadasva parama
.
m
guhyam apratarkyam aninditam | 69 yoginh
.
rdayvastha
.
m praka
.
ta
.
m kuru *a nkari (corr. :
sa
.
mkari Cod.) | tithivelvinirmukta
.
m deakldivarjitam | 70 sthnasa
.
mketakair mukta
.
m
nak
.
satrai ca grahais tath | mudrmantravinirmukta
.
m rajora ngdibhis tath | 71 ak
.
satai ca
tilair nityamagnikarme
.
na varjitam | hvndivinirmukta
.
mvratacarydikais tath | 72 recakai
.
h
prakai caiva kumbhakai ca vie
.
sata
.
h.
87
Cf. Klkulapacaataka A, f. 1v34 (1.3): rmaduttarap
.
thasya man[a
.
m karav]rakam |
pjita
.
m devadevena ivena paramtman; f. 1v5 (1.78b): tatrasth bhairav bhm sthlas-
k
.
smnuvartin | p
.
thevarbhi
.
h sa
.
myukt siddhai ca parivrit | mahnandasamvi
.
s
.
t mah-
have all the sixty-four Vra-born mighty Vravres among the Yogins come to
this P
.
tha thronged with Mahvras and the foremost of Vras, devoted to your
propitiation and eager to celebrate the Great Sacrice? I ask about the ulti-
mate, OGoddess, through the power of my self-awareness. Standing before [us]
are all the greatest and most venerable goddesses, capable of withdrawing [the
world], who devour all things by their will [alone]. Yet, wise one, the [answer
to my] question still hides within their hearts. O you who are venerated by the
gods, why have they continued to conceal the ultimate celestial [secret]? O
beautiful one, I am enveloped by a net of total delusion. O radiant [goddess],
truly show your favour for my sake. Tell me the perfect, unthinkable, ultimate
secret. Make plain, O a nkar, what remains hidden in the heart of the Yogins,
[the practice] that is free of [restriction by] lunar day and [auspicious] hour,
without [specied] place or time, free of the conventions of [sacred] sites, with-
out Mudrs and Mantras, the coloured powders [of the initiation Ma
.
n
.
dala] and
all other [paraphernalia of ritual], the re-sacrice and [oblations of] unhusked
grains and sesame seeds, the summoning [of the deities] and other [ritual forms],
the post-initiatory ascetic observance and other [ancillary practices], above all
free of the exhalations, inhalations and retentions [of breath-restraint].
Te Krama teaching is seen as the explication of the dynamic structure of the
ultimate reality embodied and made manifest in that sacricial assembly, and
the process of Krama worship is seen as the means of realizing it through re-
enactment.
88
No commentaries on these texts survive, and we have no evidence that any
existed,
89
but there is nonetheless a rich body of texts based upon them in
ghorogranan Te cremation ground of the northen P
.
tha is the Karavra, venerated by the
supreme soul iva, the god of the gods. In it is fearsome Bhairav, who permeates the gross and
the subtle, accompanied by the P
.
thevars and surrounded by Siddhas, immersed in absolute
bliss, the destroyer of Mahghorogra[bhairava].
88
Te notion that the programme of worship re-enacts the primal sacrice is also im-
plied in related Klkula scriptural sources. We see it in the Mahkaravrayga (f. 1v12
[1.12]): *mahsiddhasamkr
.
ne (mahsiddha em. : mahsiddhi Cod.) mane karavrake |
*mahv
.
rndamahsphre (sphre conj. : sphra Cod.) praknandakojjvale | *nirvartite (em. :
nivvatyate) mahcakre yge tridaa
.
dmare | smarasyasthita
.
m deva
.
m p
.
rcchate kulasundar; in
the Tridaa
.
dmara (B, f. 1v35 [81.56]): prva
.
m gauri mahghore mane karavrake | r-
dhito ha
.
m devbhir yge sa
.
mpjanya ca | tv
.
m *corusa
.
msth
.
m(coru A [cf. B, f. 2r23 (81.13c):
ru
.
m paymi tvacchnya
.
m] : cru B) k
.
rtv tu ytas tatra varnane | catu
.
h
.
sa
.
s
.
tis tu *y
.
h ko
.
tya
.
h
(conj : y ko
.
ty B : ye ko
.
ty A) kinydy mahbal
.
h | yajabhga
.
m prayacchanti caru
.
m k
.
rtv
svabndhavn; in the ivartri aetiology of the Dti
.
dmara and the Kashmirian sources pre-
sented in Saxoiisox 2005b, pp. 285288; and in the
.
Dmarama
.
n
.
dala (
.
dmarayga
.
h) of the
Devyymala (see Tantrloka 3.70cd; 15.335cd; 13.351cd; 30.54c55b; and 31.100cd).
89
Jayaratha refers to the interpretation of two verses of the rst by an Ojarja, otherwise
unknown, saying that his reading of the text at this point is incorrect (Tantrlokaviveka, vol. 12,
p. 197, ll. 411). It is possible that this interpretation was part of a commentary on the text.
the form of esoteric hymns and treatises setting out the course of the Krama's
meditative worship composed by Gurus in the lineage of this tradition. Te
earliest of them is Jnanetra[ntha], also known as ivnanda[ntha]. It was
believed that he had received the Krama revelation in U
.
d
.
diyna directly from
its Yogins, known as the P
.
thevars,
90
or from their leader (cakranyik)
Ma ngal, also called Vrasi
.
mh Svmin,
91
and all Krama authors who speak
of their lineage trace it back to him.
92
Jayaratha calls him the Promulgator
Te two verses quoted are a variant of Klkulapacaataka A, f. 12r45 (3.2930): am
.
rtr
.
na
.
m
tu brahmr
.
na
.
m tripi
.
n
.
da
.
m brahma satparam | s dev sa ivas tu ca vivah
.
mi tasynyavistara
.
h |
granthako
.
tisahasr
.
nm etat sra
.
m vicintayet | prabhvo sya na akyeta vaktu
.
m kalpyutair api.
Perhaps Ojarja was following this reading.
90
Tantrlokaviveka, vol. 3, p. 19, ll. 78, quoting Abhinavaguptas Kramakeli: p
.
thevarbhya
*uttarap
.
the (em. : uttarap
.
tha Ed.) labdhopadec chrivnandt . On the P
.
thevars as trans-
mitters of revelation see also footnotes 87 on p. 263, 312 on p. 328, 330 on p. 335, 364 on
p. 345, 374 on p. 347, and 376 on p. 348.
91
Ar
.
nasi
.
mha, Mahnayapraka, f. 117v23 (v. 136): aya
.
m (em. : ida
.
m Cod.) rvra-
si
.
mhkhyasvminy sa
.
mprakita
.
h | rjnanetranthasya v
.
rndacakrodaya
.
h para
.
h; Mahnaya-
praka (Triv.) 7.86ab: vrasi
.
mhsanastheya
.
m dev paramama ngal.
92
Tere is an exception in a section of the composite Yonigahvara. Tough that text at-
tributes its revelation to Jnanetra this part, written in a lower register of Sanskrit than
the rest, claims to have been put together by one Oghnanda, who received the teaching
from a Yogin called Rpnand, who had received it from Vrasi
.
mh Svmin (. 34v335r2
[492496]): samyak mahsanasa
.
mpradya
.
m pjkathsa
.
mkramaprvam eva
.
m | sa
.
mprpya
kaulottarasrabhtam abhtaprvam atha *kra
.
nde
.
h (conj. : kra
.
nd
.
m Cod.) | 493 dev
rvra*si
.
mhkhy (corr. : sa
.
mhkhy Cod.) svmin *prasphu
.
t (corr. : praspha
.
t Cod.) bhuvi |
tatpdapadmayugalt prpta
.
m caiva mahnayam | 494 *rrpnandbhidh (em. : rrpnan-
davidh Cod.) dev datta
.
m tasya prasdata
.
h | tay datta
.
m svai
.
syasya oghnandbhidhnata
.
h |
495 datta
.
m parm
.
rtarasa
.
m mahsanam uttamam | teneda
.
m racita
.
m sarva
.
m yathprpta
.
m
*guror (conj. : gurur Cod.) mukht | 496 sa
.
mpradya
.
m*susa
.
mbandha
.
m(conj. : susa
.
mmbadha
.
m
Cod.) sarahasya
.
m mukhgama
.
m | racita
.
m guruvkyena svasa
.
mtnahitya ca Having thus duly
received the unprecedented tradition of the Great Teaching that is the essence of the Kaula
Uttar[mny]a from the rst of the Cause-deities through worship, oral instruction, and direct
transmission, the holy Vrasi
.
mhasvmin became visible on earth. From the two lotuses that
were her feet the holy Rpnand received the Great Teaching, given by her favour. She gave the
supreme Great Teaching that contains the joy of the highest nectar to her disciple Oghnanda;
and he composed all this exactly as he had received it fromhis Guru. At his Gurus command he
composed the well-constructed tradition, the oral transmission with its secrets, for the benet
of his spiritual descendants. Te Sanskrit of this passage is exceptional for its use of nom./acc.
sg. neuter of the past participle passive as an active verbal predicate with past sense; see also
here f. 36v5: tad eva cakra
.
m tu punar d
.
r
.
s
.
ta
.
m dev Once again the Goddess beheld that same
circle; f. 37r12: *punar rdhva
.
m (corr. : puna
.
h rddha Cod.) *nirk
.
sant (corr. : nirk
.
santi
Cod.) d
.
r
.
s
.
tam anya
.
m kuthalam Gazing up again, she saw another wonder. Tis construction
is common in late Buddhist Sanskrit.
(avatrakantha
.
h),
93
and this term indicates that he saw him as having received
and propagated the Krama scriptures themselves. For the term avatraka
.
h is
used to denote a divine or semi-devine promulgator of scripture throughout
the aiva Mantramrga and Jayaratha uses the same expression when referring
to Macchandantha,
94
saying that he was the avatraka
.
h of the Kula teachings
in the P
.
tha Kmarpa in the present Kali Age after receiving them directly
from Bhairav.
95
Only one of the Krama scriptures, the Yonigahvara, claims
that it was revealed by Jnanetra;
96
but it is probable that the same claim was
made for the Klkulapacaataka and Klkulakramasadbhva. For the chap-
ter colophons of both say that they emerged in the P
.
tha of the North and
were promulgated by the venerable Ntha (rntha).
97
Tis too is an epithet
of Jnanetra in the literature of the Krama:
98
93
Tantrlokaviveka, vol. 3, p. 195, ll. 12: rmadavatrakanthena; p. 197, ll. 89: rmad-
avatrakanthasypi.
94
Macchanda is also known as Matsyendra, Macchaghna, and Mnantha. Te name Mac-
chaghna means sherman (OIA matsyaghna
.
h) and Macchanda is probably derived from
the MIA synonym maccha
.
mdha- (macchaba
.
mdha-). Matsyendra can be explained as a false
Sanskritization of Macchanda and Mnantha as a synonym of Matsyendra.
95
Tantrlokaviveka, vol. 1, p. 24, ll. 712: kulaprakriyy
.
h prakriyntarebhya
.
h prdhnyd
bhairavy bhairavt prpta
.
m yoga
.
m *prpya (em. : vypya Ed.) tata
.
h priye | tatsakt
tu siddhena mnkhyena varnane | kmarpe mahp
.
the macchandena mahtman ity-
dinirpitasthity tadavatraka
.
m turyantham eva tvat prathama
.
m krtayati Because the
Kaula system is superior to all others he refers rst to the Ntha of the Fourth [Age],
who promulgated it, as taught in such passages as Beloved, the [corpus that teaches the
Kaula] Yoga was received in its entirety by Bhairav from Bhairava, and then from her by
the great Siddha Macchanda, known as Mna[ntha], in the great P
.
tha of Kmarpa.
Colophons of scriptures of the Kula do indeed refer to them as promulgated by him: e.g.
(1) Kulapacik, f. 6v5 (end): iti kulapaciky
.
m rmanmatshyiendhriapdvatre; (2)
Guhyasiddhi, f. 20r67: rmacchagnapdvatrite rkmkhyvinirgata
.
h guhyasiddhi
.
sa
.
s
.
thama
.
h
pa
.
talah
.
hi; (3) rmikaulr
.
nava A, f. 27r79: iti *rnlatantre (nla em. : nra A)
rmadrmikaulr
.
nave mahstre lak
.
sapdoddh
.
rte paramarahasye rbhogahastakrammnye
rkaulagirip
.
thavinirgate rmnanthvatrite
.
sa
.
tatdhikaate kulakaulanir
.
naye karmakoavi-
cro nma t
.
rtyah
.
hi pa
.
tala
.
h; (4) Kaulajnanir
.
naya, p. 80: iti jnanir
.
naye mahyoginkaule
rmatsyendrapdvatrite candradvpavinirgate trayovi
.
matitama
.
h pa
.
tala
.
h; and (5) Kulnanda,
p. 113: matsyendrapdvatrita
.
m kulnanda
.
m.
96
Yonigahvara, f. 1v23 (vv. 12): rmaduttarap
.
the tu mane karavrake | sarvayogin-
imelpe [ + + + + ni]rmaye | 2 yonigahvaram uddh
.
rtya mantrasadbhvam uttamam | rj-
nanetranthena bhtale sa
.
mprakitam.
97
Klkulapacaataka colophons: rmaduttarap
.
thodbhte rrnthvatrite rklikkule
pacaate; Klkulakramasadbhva colophons: rmaduttarap
.
thavinirgate rnthapdvatrite
rklikkulasadbhve.
98
Old Kashmiri Mahnayapraka 3.9: nthe *panavap
.
tha (em. : pavanap
.
tha Ed.) *di
.
s
.
te
(em. : di
.
s
.
to Ed.) | bahi andara paramthuka *mona (em. : mauna Ed.) | avatre bhtadayvi
.
s
.
te
(em. : bhtadayvi
.
s
.
to Ed.) | so-ye kamasamudyu vamona.
Te Ntha after being taught in the Pra
.
navap
.
tha (O
.
d
.
diyna) was lled with
compassion for living beings and as the promulgator emitted the internal and
external silence of ultimate reality as the corpus of the Krama.
99
U
.
d
.
diyna and Kashmir
U
.
d
.
diyna, also written O
.
d
.
diyna, U/O
.
diyna, U/O
.
dyna, and U/O
.
d
.
dayana,
was the petty kingdom known to the Chinese as Wuzhangna (Jap. Ujna) and
to the Tibetans as U rgyan or O rgyan, located west-north-west of Kashmir to
the north of Peshawar in what is now Pakistan. Its capital on the river Swt be-
yond the Indus
100
was only about 150 miles from the capital of Kashmir as the
crow ies, but it was considerably further for a traveller, who on account of the
mountains that intervene would need about a month to make the circuitous
and arduous journey on foot from one to the other.
101
It has also been located
in eastern India, in Kc in the Far South, near Kashgar in Chinese Turkestan,
and even in the Urgensh region south of the Aral sea in Uzbekistan.
102
But
99
See the Sanskrit commentary thereon: rmanmakradevy
.
h p
.
thavare prptdeena r-
jnanetranthena Jnanetrantha, who received the teaching in the best of the P
.
thas from
the goddess M[Ma ngal] . See also the commentary on the Old Kashmiri Mahnayapraka,
p. 73, ll. 68: *devagurumantrasvtman
.
m (em. [reconstructed from the Old Kashmiri on
which this is the gloss: dyugurumantra-pa] : deva svtma Cod.) vastuta aikyam. dip
.
th-
di
.
s
.
tah
.
hi rnthas tu devagurubhgavyavasthmekasyaivkha
.
n
.
dacitsvarpasya yad didea tat sar-
vais tathaivbhivandyopsyate. For the expression Pra
.
navap
.
tha [= O
.
mkrap
.
tha] for O
.
d
.
diyna
see also Trivandrum Mahnayapraka 2.35c-37; and ibid., p. 60, l. 1011; Ar
.
nasi
.
mha, Mah-
nayapraksa, f. 119r5v1 (v. 153ab): udgthap
.
thaj rmanma ngalnandanirbhar.
100
According to Xuanzang (602664, India 629641) (trans. Biai 1884, vol. 1, p. 118) and
the New History of the Tang of Ouyang Xiu (100772) and Song Qi (9981061) (Xin Tang-
shu, chap. 221a, p. 12r, transl. Cuavaxxis 1969, pp. 128129), Wuzhangnas seat of govern-
ment was at Mengjieli. It is probable, as Beal has suggested (ibid., p. 121, footnote 9), that
this was Mangora (/Mingora, Ma nglavor, Ma ngalvor Ma ngalpura), which is located at
3446'34"N 7221'40"E.
101
Te Tibetan pilgrim U rgyan pa rin chen dpal (a.o. 12301309) gives an account of his
own return from O rgyan to Kashmir in his O rgyan lam yig. It took him 25 days to travel by
the most convenient route from the heart of O rgyan to Rdo rje mu la at the western extremity
of the valley of Kashmir; see the translation (Tucci 1940, p. 58). Rdo rje mu la is surely a
Tibetan rendering of *Vajramla, and that is surely a Buddhist assimilation of the toponym
Varhamla (mod. Varahmul/Brmla) (3412'00"N 7421'00"E), since the latter is situated
above the gorge through with the river Jhelum leaves the valley in the West. From Baramula
he went on to the capital Pravarapura/Srinagar (3405'00"N 7450'00"E), which would have
required two more days travel, as testied by Al-Brn (Sacuau 1964, vol. 1, p. 207).
102
Eastern India (Assam/Bengal/Orissa) has been proposed by Haraprasad Suasrii and
Benoytosh Buarracuai\a (see Sdhanaml, vol. 2, pp. xxxviixxxix), Kashgar by Sylvain Livi
the evidence oered for these counter-theories is negligible and they have been
able to multiply only because of the apparent lack of references to the loca-
tion of U
.
d
.
diyna in known Sanskrit sources. However, such references exist,
and though they do not locate the place exactly, they are sucient to conclude
that it was in the vicinity of Kashmir. Te Majurmlakalpa mentions it with
Kapia, Balkh, and Kashmir as one of several regions in the North where cer-
tain Mantras are eective;
103
a Jaina historical text, the Kumraplaprabodha-
prabandha, has the Caulukya king Kumrapla include it with Kashmir and
Jlandhara in an expedition to the Himalayan region from Gujarat;
104
and the
eighth-century inscription on the base of the Ga
.
nea statue from Gardz, 60
miles south of Kabul, states that it was installed by Khi ngala, the hi ruler of
O
.
dyna.
105
Finally, the Klkulakramasadbhva refers to U
.
d
.
diyna not merely
as the P
.
tha of the North (uttarap
.
tha
.
h)the North of that expression, seen in
other Krama texts, might be suspected of being non-geographicalbut explic-
itly as located in the northern region.
106
(ibid., p. xxxvii), Kc by Lokesh Cuaxoia (1979), and Urgensh by Herbert Guixruii
(1994, p. 26, footnote 58).
103
Majurmlakalpa 30.2c3, speaking of the U
.
s
.
n
.
sarjamantras: *kpie (em. : kvie Ed.)
*balakhe (conj. : vakhale Ed.) caiva *u
.
diyne (corr. : udiyne Ed.) samantata
.
h | kamre sindhu-
dee ca himavatparvatasa
.
mdhi
.
su | *uttar
.
mdiimritya (em. [cf. 10.10c; 19.99b: uttar
.
mdiim
rayet] : uttar
.
m dii ni
.
hs
.
rtya Ed.) mantr
.
h siddhyanti reyas
.
h [Tese] excellent Mantras can
be mastered in the North: in Kpia, Balkh, throughout U
.
diyna, in Kashmir, Sindh, and in
the valleys of the Himalaya.
104
Kumraplacaritasa
.
mgraha, p. 54: athottar
.
m dia
.
m prati pratasthe. tatra kmro
.
d
.
diyna-
jlandharasapdalak
.
saparvatakhasdiden himcalam asdhayat Ten he set out towards the
North. Tere he reached Kashmir, U
.
d
.
diyna, Jlandhara, the Siwaliks, Khasadea [in western
Nepal], and other regions up as far as the Himlaya.
105
prati
.
s
.
thpitam ida
.
m mahvinyaka paramabha
.
t
.
trakamahrjdhirjar
.
shikhi
.
mga-
lo
.
dyna
.
shipdai
.
h) Tis Mahvinyaka was established by the Supreme Lord and Emperor,
hi Khi ngala, the hi of O
.
dyna. See the reproduction of the ink estampage in Kuwa\axa
1991, p. 274, g. 3. I agree with the reading proposed by Kuwayama in consulation with
H. Nakatani, except that I see khi
.
mgalau
.
dyna rather than khi
.
mglau
.
dyna. I also accept
Kuwayamas interpretation of the date as falling in a.o. 765.
106
Klkulakramasadbhva 1.1: rmaduttaradigbhge p
.
tha
.
m p
.
thavara
.
m mahat | o
.
d
.
diyn-
bhidhna
.
m tu siddhayoginisevitam In the northern region is the great P
.
tha called O
.
d
.
diyna,
the best of P
.
thas, the resort of Siddhas and Yogins Mahnayapraka (Triv.) 2.3637:
mahcakrakramo yo ya
.
m kathyamno yathyatham *yatrntarnetranthasya (conj. : atrntarne-
tranthasya Ed.) praka
.
tnubhavo *bhavat (em. : bhavan Ed.) | tad o
.
dyna
.
m(em. : tatodhyna
.
m
Cod. : tato dhyta
.
m conj. Ed.) mahat (conj. : tu tat Ed.) p
.
tha
.
m sarvap
.
thottama
.
m bahi
.
h |
yoginsiddhasa
.
msevyam uttarasy
.
m dii sthitam In the external world it is O
.
dyna, the great
P
.
tha, the best of all P
.
thas, the resort of Siddhas and Yogins, located in the northern region,
Te identity of U
.
d
.
diyna, then, is beyond reasonable doubt. It can also
be shown that what the Kashmirian Krama knows of the place is exact. For
the goddess Ma ngal and the Karavra cremation ground were indeed proper
to it, these two facts being independently attested by the Tibetan U rgyan pa
rin chen dpal (12301309), who visited it from Pu ra ns in Western Tibet. He
tells us in his Guide to U
.
d
.
diyna (O rgyan lam yig) that in the heart of the
region, before the entrance to the town, there was a sandal-wood statue of the
goddess Ma ngal (ma ngaladev).
107
He also visited the cremation ground to the
east of the town and records that it was called bhir sma sha.
108
Tis is surely a
in which this great sequence of the circles that I amrelating as it truly is was directly experienced
by the Ntha of the Inner Eye [Jnanetra].
107
O rgyan lam yig, p. 97, ll. 3034: de nas nyi ma phyed kyis dhu ma tha lar sleb. de u rgyan
sprul pai gnas kyi ngo bo. gnas de mthong ba tsam gyis, ur nas rtsis med la song dug. dei mdun
na mang ga la dhev bya ba tsan tan las rang byon pai rje btsun ma gzhugs.. After half a day we
reached Dhumathala. Tis is the heart of U
.
d
.
diyna, the land of miraculous power. When we
saw that place our cries were beyond counting. Before it there dwells a self-born [image] of the
goddess Ma ngaladev made of sandal-wood; ibid., p. 98, ll. 79: gnas de la mi khyim lnga brgya
tsam dug. bud med thams cad kyis sprul bsgyur shes. khyed su yin byas rnal byor ma zhes zer dug.
mang ga la dhevi drung du nyal bsdad nas bud med gcig na re mo la dod pa sten lo ngas dbyug
pa gcig brgyab pas bros song. In this place there are about ve hundred houses. All the women
know the art of miraculous transformation. If you ask them who they are they say that they
are Yogins. While I was lying down to sleep in the presence of Ma ngaladev a certain female
said [to me] Enjoy a woman. In reply I struck her with [my] sta and she went running o;
p. 97, ll. 58: ngas rgyang nas mthong u rgyan gyi sa cha bags chags thug par dug. sa de rnams su
tha mal gyi rtogs pa re re tsam byung ma khad la phra men sha zai mkha gro ma du ma mdun
du rengs la sleb bzai zer ba dug When I saw the land of U
.
d
.
diyna from a distance my residual
memory traces were aroused. In these regions as soon as any spiritual insight arises [in one],
however commonplace, many phra men ma esh-eating
.
Dkins turn up alone in front of one
and stay as ones wife.
108
O rgyan lam rig, p. 99, ll. 23: gnas dei shar la bhir sma sha zhes pa dur khrod brgyad kyi
*ya gcig (conj. : ya ba corr. Tucci : gya ba Cod.) phag rgod dang dug sprul dang dur bya dang ka
ka dang lce spyang la sogs pa gdug pai mkha gro sprin ltar du pa jigs su rung ba skyo bung byed pa
yod. de nas byang cung zad na o ka sha briksha ces pa shing brgyad kyi ya gcig yod. dur khrod de las
cung zad lho na dhu mun khu ces pa zhin skyong rdo las rang byung ba yod. shing dei rtsar la ka pa
la bho jon zhes pai rdo gcig la tshangs pa drag sogs rdo la rang byung du byon pa yod. To the east
of that place is one of the eight cremation-grounds, called [Kara]vrama[na], thronged with
a frightening cloud-like horde of malevolent
.
Dkins [in the form of ] wild boars, poisonous
snakes, vultures, crows, jackals, and the like. A little to its north there is one of the eight trees,
called Okaav
.
rk
.
sa [recte Aokav
.
rk
.
sa]. A little to the south of that cremation-ground is a natural
stone K
.
setrapla named *Dhumunkhu (?). Near the tree, on a single rock called Kaplabhojon
[recte Kaplabhjana or Kaplabhojana] are natural stone [embodiments of ] Brahm, Rudra,
and other [deities].
deformation of vramanam for karavramanam, conrming that the Kash-
mirian tradition is accurate in this regard too. It is not probable that he was
drawing on a Buddhist literary tradition rather than reporting, directly or in-
directly, local usage heard in situ. For where U
.
d
.
diynas cremation ground is
identied in Buddhist tradition, as it is as one of those venerated in associa-
tion with eight sacred places in the ritual system of Heruka and Vajrayogin,
it is called A
.
t
.
ta
.
t
.
tahsa.
109
Moreover, U rgyan pa shows no inclination to su-
perimpose Buddhist readings in such cases. He also relates a visit to the kta
P
.
tha of Jlandhara and reports the name of the cremation ground there to be
Lang gur,
110
which is a close approximation of La nku
.
ta, the name given in the
Kumrkha
.
n
.
da of the kta Manthnabhairava.
111
It is not implausible that Jnanetra should have propitiated Kl in
U
.
d
.
diyna. Tere is no very strong evidence that he did, but Jnanetra himself
does tell us that he had his revelation of the nature of the goddess in the great
cremation ground (mahmanam),
112
and if this was meant to be understood
geographically rather than esoterically then in a Krama context it most probably
referred to Karavra. Moreover, the practice of seeking revelation by propitiating
the goddess during a period of ascetic retreat at a remote P
.
tha is attested else-
where in the Kramas literature. rvatsa, the author of the Cidgaganacandrik,
109
Kara nkatora
.
nakrama of Dhyypda in the Guhyasamayasdhanaml, f. 113v4:
o
.
d
.
diynadvre a
.
t
.
ta
.
t
.
tahsa
.
m mana
.
m.
110
O rgyan lam rig, p. 93, ll. 1416: dei *dur khrod (em. Tucci : khrod) lang gur zhes pa na
pha bong thod pa dra ba la rje btsun ma rang byong bzhugs In its cremation ground called Lang
gur there stays a self-created [image of ] the goddess near a big skull-shaped boulder.
111
Manthnabhairava, Kumrkha
.
n
.
da, f. 18v34: eva
.
m dak
.
si
.
nap
.
tha
.
m tu o
.
d
.
diy
.
nd vinir-
gatam | mana
.
m tatra codyna
.
m la nku
.
ta
.
m nma bh
.
sa
.
nam Tus from O
.
d
.
diyna came
forth the southern P
.
tha. a terrible cremation-ground there called La nku
.
ta; and f. 18v5:
d
.
rg jlandhara
.
m p
.
tha
.
m jhvilvv tatra virut Such is the P
.
tha Jlandhara. Tere there is
the famed Mother Jvl.
I am aware of one other Buddhist reference to Karavra in connection with U
.
d
.
diyna. Tis
is in the Grub thob brgyad bcu rtsa bzhii lo rgyus, the collection of legends of the eighty-four
Siddhas, which the monk Smon grub es rab claims to have heard directly from bla ma chen
po Mi jigs sbyin pa (*Mahguru Abhayadatta), an Indian of Camp, and then rendered into
Tibetan. Tere we are told that when the Siddha Kambala went to Mlapura (Ma ngalapura
[Dowxax 1985, p. 180]), the capital of U
.
d
.
diyna, he spent time in a cave called Panawa (recte
Pra
.
nava?) in a place called Karavra (Ronixsox 1979, p. 141, ll. 23): sras kyis nub phyogs o
rgyan gyi m la pu ra bya ba na grong khyer bum tsho phyed dang gsum yod par phyin pa dang |
de na yul ka ra b ra zhes bya ba na | pa na wa zhes bya bai dgon pa na ta la tse phug bya bai
phug pa yod sar bzhugs nas sgrub pa byas pas.
112
Klikstotra, v.19. See p. 274.
reports that he propitiated Kl in Pr
.
nap
.
tha,
113
and, on a mythological level,
the frame-story of the Klikkramapacik relates that this text is the teach-
ing that was transmitted by Ni
.
skriynanda through a [disembodied] voice to
the cremation-ground dwelling Siddha Vidynanda when he was propitiating
the goddess in a cave in the mountains of the P
.
tha raila in Andhra.
114
However, even if this detail is true, the evidence at our disposal does not
permit us to suppose that the claim of revelation in U
.
d
.
diyna idealizes a pro-
cess of cultural inuence in which a tradition already established in that re-
gion was assimilated by Jnanetra and then introduced into Kashmir. Nor is
there is anything in our sources to suggest that a connection with the place
was maintained after Jnanetra, probably himself a Kashmirian brahmin, had
passed on his knowledge to his Kashmirian successors. Te author of one of the
later works of this tradition might be taken to be writing in U
.
d
.
diyna rather
than Kashmir, since he speaks in an introductory verse of the knowledge of the
Krama here in U
.
d
.
diyna.
115
But since the author is writing a Sanskrit com-
mentary on a text in Old Kashmiri he is evidently a Kashmirian and writing
for a Kashmirian audience. It is preferable, therefore, to take this as evidence
that for the followers of the Krama the original toponym had come to denote
Kashmir itself, or that its meaning had been extended to include it, or, most
plausibly, that the author is referring to a sacred site in Kashmir that had been
identied with the original location, either Bi
.
d
a
r in the south-east of the valley
or, more probably, Hr
a
parbuth in the capital.
116
113
See p. 300.
114
Klikkramapacik, f. 21v48 (7.182188): ilcitir munivaras tasya putras tapodha-
na
.
h | yogbhysarato devi siddha
.
h bararpadh
.
rk | 183 vidynandeti vikhyto mahvrava-
ra
.
h priye | manavs nityastho ni
.
tanarata
.
h param | 184 siddhayogndravra ca cakracre
ratipriya
.
h | ivap
.
tha
.
m mahdevi raila
.
m devatpriyam | 185 tasya uttaradigbhge nnikha-
raparvate | tatra hemamay divy guh siddhasurrcit | 186 tatrrdhanaka
.
m k
.
rtv vidy-
baram uttamam | karoti bhakti
.
m yogndro ni
.
skriyajnavchina
.
h | 187 bhakti
.
m tvratar
.
m
divy
.
m k
.
rtv bararpadh
.
rk | tasya tu
.
s
.
to munivaro ni
.
skriynanda uttama
.
h | 188 amoghav
.
ny
tasyaiva sa
.
mkrnta
.
m klikkramam | vmjna
.
m tu kathita
.
m pacadbhmikkramam.
115
Commentary on the Mahnayapraka of itika
.
n
.
tha, p. 2, l. 3: p
.
the sminn u
.
d
.
diyne param
aparamala
.
m jnam asty ugracary Here in the P
.
tha U
.
d
.
diyna is the highest knowledge, free
of the impurity of the other, [together with] the awesome practice [of Krama worship].
116
A Kashmirian Trthamhtmya, the Nandik
.
setrvatra, states (f. 11v, v. 55) that by the
command of Mahen O
.
d
.
diyna is present in Kashmir itself (along with the other three P
.
thas,
Pr
.
nagiri, Kmarja [sic], and Jlandhara). A gloss in the margin of the manuscript tells us that
this Kashmirian O
.
d
.
diyna is Bhe
.
dar. Tis must be the large Agrahra called Bhe
.
dara in Skt. that
Kalha
.
na tells us was founded by king Blditya (Rjatara ngi
.
n 3.481) and which Sriix (1979,
Te Klikstotra
From Jnanetra we have only a single work, the Klikstotra, which survives
in both Kashmirian and Nepalese manuscripts.
117
In twenty ry verses he
invokes Kls nature as pure, non-dual, all-projecting consciousness:
118
Supreme, O Goddess, is your formless nature that takes the form of the three
worlds, free of the concepts of the existent and the non-existent, unlimited by
adjuncts, to be attained in the purest awareness. Supreme indeed is your stainless
non-dual nature, that one and multiform pervades the world that ows out
[within it, yet is] free of change, its name the true ground of consciousness.
and touches on the phases of a system of worship of the constituent powers of
this nature that will be set out in detail only in the works of his successors.
119
In
vol. 1, p. 115) identies with the present Bi
.
d
a
r, a large village in the Bring Parga
.
na(3335'N
7520'E). But a more plausible location is the hill Hr
a
parbuth (rikparvata, Pradyumna-
giri) in Srinagar. For that is called O
.
mkrap
.
tha(/Pra
.
navap
.
tha) in the rikpariccheda (f. 2r3,
v. 1: o
.
mkrap
.
tham etad vai p
.
tha
.
m pradyumnaka
.
m param); f. 3r1: pra
.
navkhyasya p
.
thasya), as
is U
.
d
.
diyna in Krama sources; see footnote 12 on p. 236 and 99 on p. 267. Tis a more plau-
sible location because it is in a prominent position, rising in the old capital some 125 metres
above the oor of the valley, and has been a site of the worship of the Goddess since early
times, principally of rik/Cakrevar, who gives the hill its name, but also of other goddesses,
notably Kl and Siddhalak
.
sm. Te daily ve-kilometre circumbulation (parikrama
.
h) of the
shrines on the hill was a conspicuous feature of piety among the Kashmirian brahmins (rik-
pariccheda f. 3r1: pra
.
navkhyasya p
.
thasya paridak
.
si
.
nata
.
h priye | sa yti ivasyujya
.
m yatra gatv
na ocate) and deep attachment to their aktip
.
tha (rikpariccheda f. 2r6: aktip
.
thtmaka
.
h
prokto vedsya
.
h pra
.
nava
.
h para
.
h) has led them in their present diaspora to establish a replica of
the temple of rik on a hill, renamed Hr
a
parbuth, in Anangpur village, Faridabad, south of
Delhi.
117
I have not seen Kashmirian manuscripts of the text but it is probable that one at least exists
since it has been published in Kashmir in booklets for devotional use; see Stutisa
.
mgraha and
rgurustuti in the bibliography. In the quotations that follow I have cited only the readings
of the second, that of the rst being identical with it but for the addition of numerous minor
errors. A line of a verse by rntha has been quoted by K
.
semarja in ivastravimarin, p. 92,
ll. 1012: yathokta
.
m rrnthapdai
.
h rayet svtantryaakti
.
m sv
.
m s rkl par kal iti As
the venerable rntha has said, He should take hold of his own power of autonomy. Tat is
Kl, the highest power. Tis is perhaps from another, lost work by Jnanetra.
118
Klikstotra, f. 90v13 (v. 1): sitatarasa
.
mvidavpya
.
m sadasatkalanvihnam anupdhi |
jayati jagattrayarpa
.
m *nrpa
.
m (Ed. : nairpa
.
m Cod.) devi te rpam | 2 ekam anekkra
.
m
*pras
.
rtajagadvypti (pras
.
rta Ed. : pras
.
rti Cod ) vik
.
rtiparihnam | jayati tavdvayarpa
.
m vima-
lam ala
.
m citsvarpkhyam.
119
For a brief, unannotated account of the phases of this worship see Saxoiisox 1988,
pp. 695698 (= 1990, pp. 164167) and Saxoiisox in the discussion after Gouoiiaax 1986,
p. 164.
verse 17 he invokes the rst of these phases, that of the goddesss embodiment
as the P
.
tha:
120
Supreme is your embodiment as the venerable P
.
tha[. For it is] replete with
the pervasive power of the gnosis that ashes forth through the circles of the
Bhcar, Dikcar, Gocar, and Khecar goddesses, and [in its culmination] is
one with the matchless state of rest [in the ground of consciousness].
In verses 34 and 16 he alludes to the ve phases that follow, (1) the
Five Flows (pacavhacakram), (2) Illumination (prakacakram), (3) Bliss
(nandacakram), (4) Embodiment (mrticakram), and (5) the Celestial Or-
der (divyaugha
.
h), elsewhere termed the circle of the Multitude (v
.
rndacakram)
or kins (kincakram), comprising the sixty-four Siddhs and their leader
Ma ngal:
121
Supreme is the unique (kim api) act, surging up within, in which you assume
your form through your pure creative urge, the shining forth of that conscious-
ness absolute and spontaneous [as the cycle of the Five Flows]. Ten when you
have projected all Time [through the circles of Illumination and Bliss] and
[your] terrible manifestation as the [introverting] ego through the [circle of]
Embodiment you eliminate this [ego through the rise of the circle of the Mul-
titude v
.
rndacakram] and so accomplish liberation.
and:
122
Supreme is the Mother [Kl] who saves the world, pouring forth the Celestial
Order by dividing each of her thirteen forms into ve.
In verses 89 he alludes to the four phases that follow these ve: the three
phases of Emission, Stasis, and Withdrawal (s
.
r
.
s
.
ticakram, sthiticakram, and
sa
.
mhracakram), and the thirteen Kls of the phase of the Nameless (ankhy-
acakram) in which the course of worship ends:
123
120
Klikstotra, f. 92r45 (v. 17): bhdiggokhagadevcakralasajjnavibhavaparipr
.
nam | nir-
upama*virntimaya
.
m (Ed. : vi[r]ntamaya
.
m Cod.) rp
.
tha
.
m jayati te *rpam (Ed. : p
.
tha
.
m
Cod.).
121
Klikstotra, f. 90v35 (vv. 34): jayati tavocchalad *anta
.
h svacchecchay (Ed. : asveccha-
cchay Cod.) svavigrahagraha
.
nam | kim api niruttarasahajasvarpasa
.
mvitprakamayam | 3
vntv samastakla
.
m *mrtyha
.
mkraghoramrtim api (Cod. : bhty jha
.
mkraghoramrttim
api Ed.) | nigraham *asmin (Ed. : api Cod.) k
.
rtvnugraham api kurvat jayasi.
122
Klikstotra, f. 92r37 (v. 16):
.
rtumunisa
.
mkhya
.
m rpa
.
m vibhajya pacaprakram ekai-
kam | divyaugham udgirant jayati *jagattri
.
n (Ed. : jattri
.
n Cod.) janan.
123
Klikstotra, f. 91r4v1 (vv. 89): *eka
.
m (Ed. : eva
.
m Cod.) svarparpa
.
m prasarasthitivi-
layabhedatas trividham | pratyekam udayasa
.
msthitilaya*viramata (viramata Ed. : virmata
Cod.) caturvidha
.
m tad api | 9 iti vasupacakasa
.
mkhya
.
m vidhya sahajasvarpam tmyam |
vivavivartvartapravartaka
.
m jayati te rpam.
Te unitary nature of [your] essence becomes triple in the aspects of Emission,
Stasis, and Withdrawal; and each of these assumes four aspects through Emis-
sion, Stasis, Withdrawal, and Rest. Supreme is your form that by thus dividing
your spontaneous essence into twelve sets in motion the whirl that is your un-
folding (vivarta
.
h) as the world.
In verses 5 and 18 he venerates the last of these:
124
Supreme are you, O Kl, who, after dividing the body of Time into twelve,
make that same nature shine forth within yourself as one.
125
and:
126
I praise the absolutely transcendent Goddess within that ground that lies within
the state [of the Nameless] in which withdrawal itself is withdrawn, who is
untouched by the prolixities of the existent and non-existent that she projects,
[yet is] manifest in everything at every moment.
He closes with a prayer that now that this nature of the Goddess has been
revealed to him it may be realized by all beings:
127
O mother, by your favour, may these three worlds appropriate the nature of
the Goddess that rests within the transcendental void, as I experienced it in the
great cremation ground. Tus I, iva, have expressed praise of my own nature
by force of the state of true immersion. O Ma ngal, may it benet the whole
world that is itself myself.
In this hymn he draws on both of the principal Krama scriptures. Tus, for
example, he takes the circle of the Multitude from the Klkulakramasadbhva,
and the circle of the thirteen [Kls] from the Klkulapacaataka.
128
Nor has
124
Klikstotra, . 90v591r1 (v. 5): klasya kli deha
.
m vibhajya munipaca*sa
.
mkhyaybhi-
nnam (em. : sa
.
mkhyay bhinnam Ed. [Cod., of course, allows both interpretations]) | svasmin
virjamna
.
m tad rpa
.
m kurvat jayasi.
125
He intends us to understand that this manifestation of the twelve Kls as one is the thir-
teenth Kl worshipped at their centre.
126
Klikstotra, . 92r5v1 (v. 18): pralayalayntarabhmau vilasitasadasatprapacahnm |
*dev
.
m (Cod. : devi Ed.) niruttaratar
.
m naumi sad sarvata
.
h *praka
.
tm (Ed. : praka
.
ta
.
m Cod.).
127
Klikstotra, f. 92v14 (v. 1920): *yd
.
r n mahmane d
.
r
.
s
.
ta
.
m devy
.
h svarpam *aku-
lastham (Ed. : akula
.
mstha
.
m Cod.) | td
.
rg jagattrayam ida
.
m bhavatu tavmba prasdena | 20
ittha
.
m svarpastutir abhyadhyi samyaksamveadavaena | may ivenstu ivya samya n ma-
maiva vivasya tu *ma ngalkhye (Cod. : ma ngalya Ed.).
128
Te phase of the 64 (+1) is taught in the Klkulakramasadbhva (Pa
.
tala 2: catu
.
h
.
sa
.
s
.
ti-
vibhhgivatra
.
h) but not in the Klkulapacaataka, while the phase of the 13 [Kls] is de-
rived fromthe Klkulapacaataka (Pa
.
tala 5), the Klkulakramasadbhva teaching the worship
he simply cobbled together elements from the two. Te result, to judge from
the more detailed accounts to be seen in the works of his successors, is a harmo-
nious and original whole carefully designed to express a coherent model of the
cyclical unfolding and reversion of cognition pervaded by its non-sequential
core, producing perhaps for the rst time in aivism a model for a form of
contemplative ritual entirely fashioned by and subservient to the terms of a
doctrine of liberating gnosis.
129
Apassage froma lost text on the Krama lineages quoted by Jayaratha, which
I shall call the Kramava
.
mval, asserts that Jnanetra had seventeen disciples,
some of whom came in time to initiate others, so establishing their own lin-
eages. According to Jayaratha himself the total was at least nineteen.
130
Te Kramastotra of Eraka
Abhinavagupta relates that three of these disciples, the Yogins Keyravat, Ma-
danik, and Kaly
.
nikit is the last two that raise Jayarathas countpassed
on the teaching that Jnanetra had received to Govindarja, Bhnuka, and
Eraka:
131
First the venerable, excellent Vra Govindarja, of auspicious name, second
of seventeen Kls in this phase. When in verse 9cd (f. 91r5v1) he speaks of the circle of the
Kls as setting in motion the whirl of the [her] unfolding as the world he echoes Klkula-
pacaataka A, f. 27v4 (7.27ab): tadvivarta
.
h sm
.
rto jyoti
.
hpuja cakreiprvaga
.
h Te mass of
radiance beginning with the leader of the circle [of Kls] is her unfolding (vivarta
.
h).
129
See also Saxoiisox 1995, pp. 9091
130
Tantrlokaviveka, vol. 3, p. 195, ll. 111: ki
.
m ca rmadavatrakanthena rkakradevvac
chrmadanikrkaly
.
nike cnug
.
rhte ity apy ato vasitam. tad e
.
sa kramakulacatu
.
s
.
tayrayabhed-
bhedopadeato ntha
.
h | saptadaaiva i
.
syn ittha
.
m cakre sava
.
manirva
.
mn iti niyamo na
nyyya
.
h i
.
syadvayasysypariga
.
nand anyasypi sa
.
mbhvyamnatvt Moreover, it is also de-
termined on the evidence of this source [the Kramakeli of Abhinavagupta] that the revered
Promulgator initiated not only Kakradev [Keyravat] but also the venerable Madanik and
Kaly
.
nik. So the limit expressed in the following passage is not justied: Tus the Ntha
[Jnanetra] initiated precisely seventeen disciples in the teaching of duality-cum-noduality
that rests on the four phases of the Krama, who themselves had or did not have disciples of
their own. For its author has failed to count these two disciples and there may well have been
another.
131
Tantrlokaviveka, vol. 3, p. 192, ll. 39, quoting Abhinavaguptas Kramakeli: yad ukta
.
m
tatraivnena yath (As [Abhinavagupta] has said in that same work): eka
.
h rmn vra-
vara
.
h sug
.
rhtanmadheyo govindarjbhidhna
.
h rbhnukbhidhno dvitya
.
h rmn eraka-
samkhyas t
.
rtya
.
h samam evopadea
.
m p
.
thevarbhya uttarap
.
the (em. : uttarap
.
tha Ed.) labdho-
padeac chrivnandanthl labdhnugrahbhya
.
h rkeyravatrmadanikrkaly
.
nikbhya
.
h
prpnuvanta
.
h.
Bhnuka, and third Eraka received together the teaching from Keyravat,
Madanik, and Kaly
.
nik, all three of whom had been initiated by ivnanda-
ntha,
132
who had received the teaching in the Northern P
.
tha from the
P
.
thevars.
Eraka rst strove for siddhi
.
h but later resolved to benet mankind by passing
on the esoteric teaching in the form of a hymn:
133
As for the venerable Eraka, he strove for siddhi
.
h, until having achieved it he
reected as follows: What is the value of the supernatural rewards that I have
undergone this great hardship to attain? Why did I not devote myself exclu-
sively, as my [two] fellow pupils did, to the spiritual upliftment of those who
might have come to me as disciples? For: Even on the level of Sadiva [to
which those who seek reward ascend] Mahograkl with her ferocious frown
of fury will come in time to destroy. Realizing this one should ascend to the
ultimate state and forcibly enter the Goddess Klasa
.
mkar
.
si
.
n [/who withdraws
even Sadiva]. So let me now benet mankind by spreading through [this]
hymn the esoteric teaching that I have held hidden in my mind.
Tis hymn was the Kramastotra, which later authors refer to reverentially
as the Kramastotrabha
.
t
.
traka, using an honoric otherwise reserved for scrip-
tures.
134
Unfortunately no manuscript of the text has reached us. All we have
132
ivnandantha is Jnanetranthas alias; cf. Ar
.
nasi
.
mha. Mahnayapraka, f. 119v1
2 (v. 154ab): tata
.
h rmacchivnandanthaguruvara
.
m sad | lokottaramahjnacak
.
su
.
sa
.
m
pra
.
nammy aham Next I oer homage to the foremost of Gurus, the venerable ivnanda-
ntha, who possessed at all times the eye of the supramundane, great knowledge. Te ex-
pression -jnacak
.
su
.
sa
.
m is evidently intended to allude to his other name, Jnanetra, which
Ar
.
nasi
.
mha uses in f. 117v23 (v. 136): rjnanetranthasya (see footnote 91 on p. 265).
133
Tantrlokaviveka, vol. 3, p. 193, ll. 111: rmn erakas tu siddhyai pryatata yvat siddha
.
h
sann eva
.
m manas samarthayate sma. ki
.
m bhogair yad aya
.
m mahn kleo maynubhta
.
h. katham
aha
.
msabrahmacrivad yvajjva
.
mprapannalokoddhara
.
namtrapara eva nbhava
.
myata
.
h rmat-
sadivapade pi mahograkl bhmotka
.
tabhruku
.
tir e
.
syati bha ngabhmi
.
h | ity kalayya param
.
m
sthitim etya klasa
.
mkar
.
si
.
n
.
m bhagavatm ha
.
thato dhiti
.
s
.
thet. tad idnm api nijabhvagata-
rahasyopadea
.
m stotramukhenpi tvat prasraya
.
ml lokn anug
.
rh
.
nym iti. Tat the whole pas-
sage, beginning from eka
.
h rmn vravara
.
h and ending here with lokn anug
.
rh
.
nym iti, is
direct quotation from Abhinavaguptas Kramakeli is conrmed by the fact that K
.
semarja at-
tributes the rst half of the verse cited here to that work in ivastotrvaliviv
.
rti, p. 159, ll. 1718
(l. 16: yathoktam asmadgurubhi
.
h kramakelau As has been said by my Guru in the Kramakeli).
134
We nd it in Kashmirian sources in the following: Kramasadbhvabha
.
t
.
traka (= Kl-
kulakramasadbhva), Tantrarjabha
.
t
.
traka (= Jayadrathaymala), M
.
rtyujidbha
.
t
.
traka (= Netra),
Vijnabha
.
t
.
traka (= Vijnabhairava), Sarvavrabha
.
t
.
traka, and Svatantrabha
.
t
.
traka (= Sva-
cchanda).
are quotations in the works of others of its verses on twelve out of the thir-
teen Kls of the phase of the Nameless,
135
and ve citations of verses or single
lines on (1) the activation of the seed-syllable xuiuii
.
x
136
as the contempla-
tion of the progressive dissolution of the content of cognition into the sky of
consciousness (cidka
.
h), (2) on the rise of [the goddess in consciousnesss as]
the Mantra dissolving all dierentiated cognitions,
137
(3) on the single radiance
that permeates the object, means, and agent of cognition, (4) on the inexpress-
ible essence of all verbalization, and (5) on the inner fusion of light and bliss.
138
Keyravat
Later Krama Gurus trace their initiatory lineage back to Jnanetra through
the Yogin Keyravat alone, who thus occupies a position of particular rever-
ence in the tradition as the conduit through which the teachings of Jnane-
tra reached all subsequent Gurus. Nor does Abhinavaguptas account, though
it adds Madanik and Kaly
.
nik, claim any independence for them as the
source of individual lineages, simply merging themsomewhat implausibly with
Keyravat as co-initiators. No work is attributed to her in spite of her emi-
nence, or to any other of the known female Gurus of this tradition; but the
*Kramava
.
mval reports that she had three disciples, all of whom began their
own teaching lineages. Jayaratha raises the total to six, by adding Govindarja
and Bhnuka on the authority of Abhinavagupta, and a certain Naverakantha
on the authority of a citation from a lost work.
139
Hrasvantha (/Vmana/Vmanadatta/Vrantha)
Te transmission that reached these later Gurus passed from her through the
Vra Hrasvantha, also called Vmana, Vravmanaka, Vmanavra, and Vran-
135
For the citations of these verses see footnote 204 on p. 299.
136
Tis syllable opens the principal Krama Mantra, the nine-syllable Vidy of Kla-
sa
.
mkar
.
sa
.
n: xuiuii
.
x xauica
.
x
.
oa\ocisva
.
i. For this verse and a translation see p. 365.
137
For this verse and a translation see p. 364.
138
Tese ve citations are respectively in (1) Tantrlokaviveka on 4.191cd, (2) Mahrtha-
majarparimala on v. 49, (3) Mahnayapraka (Triv.) 6.27; Vijnabhairavaviv
.
rti, p. 140; (4)
Mahrthamajarparimala on v. 39; and (5) ibid., on v. 44, partially in Spandasa
.
mdoha, p. 10,
l. 1511, 1 (yathokta
.
m siddhapdai
.
h).
139
Tantrlokaviveka, vol. 3, pp. 195, l. 16196, l. 9.
tha.
140
Jayaratha tells us that Hrasvantha composed a commentary (-vivara
.
na)
on Erakas Kramastotra, and claims to have seen a manuscript of it written in
his own hand.
141
But no trace survives beyond this single mention, nor of any
of the other commentaries on the same whose existence he reports.
142
Of his
work we have a single verse from an unidentied source, which speaks of that
supramundane re-sacrice in which the fuel is the forest of dualities and the
human sacrice (mahpau
.
h) Death himself .
143
We also have two short texts: the Svabodhodayamajar and the Dvaya-
sa
.
mpattivrtika, also known as the Bodhavilsa. Te last verse of the former
declares that it is the work of Vmanadatta, the son of Har
.
sadatta a lion in the
forest of the Mm
.
ms.
144
In the closing verse of the latter the author does not
140
(1) Vmana: Tantrlokaviveka, vol. 3, p. 196, 1516, quoting from a lost work by
one Somarja a passage on his teacher Hrasvantha: rmadvmanabhnu
.
h kramakamala-
viksane catura
.
h Te venerable Vmana, a [veritable] sun able to cause the lotuses of the
lineage to unfold; and Ar
.
nasi
.
mha, Mahnayapraka, f. 119v35 (v. 156): mahvravaro
yo sau rmadvmanasa
.
mjaka
.
h | devdhmni sadr
.
dhas ta
.
m vande kramabhskaram I
praise the best among the best of Vras, Vmana by name, that sun to [the lotuses of]
the Krama [lineage], who was constantly immersed in the radiance of the Goddess; (2)
Vravmanaka: Yogarja, Paramrthasraviv
.
rti, p. 146, l. 15: yathha bha
.
t
.
tarvravmanaka
.
h;
(3) Vmanavra: Mahnayapraka (Triv.), 8.27c: etadvimarasa
.
mbhtavrvalyditarpa
.
nt |
sd *vmanavrasya (em. : vmanavryasya Ed.) *vidve
.
sastambhandikam (conj. : yadvi
.
s
.
nu-
stambhandikam Cod.); and (4) Vrantha: Tantrlokaviveka, vol. 3, p. 196, ll. 1013: rhras-
vanthasypi rvranthapdai
.
h paca ca devnaye k
.
rt
.
h i
.
sy
.
h iti na pacaiva i
.
sy
.
h Nor is
it true of Hrasvantha that he had only ve disciples, as is stated in the verse Te venerable
Vrantha initiated ve disciples in the Devnaya.
141
Tantrlokaviveka, vol. 3, p. 203, ll. 1315, speaking of a second verse on Yamakl in that
hymn: athyam api bhavatkalpita eva loka iti cen naitat rhrasvanthenpi svalipivivara
.
ne sya
d
.
r
.
s
.
tatvt If it is claimed that this verse too is my work [rather than Erakas], I reply that this
cannot be so, because Hrasvantha too bears witness to this verse in his commentary in his own
hand.
142
Tantrlokaviveka, vol. 3, p. 203, ll. 1516: sarve
.
sm eva ca vivara
.
nak
.
rtm atra pratipada
.
m
p
.
thn
.
m lokn
.
m hcai vyatyso d
.
ryate. ity asmadd
.
r
.
s
.
ta eva p
.
the ka ivya
.
m pradve
.
sa
.
h More-
over, we nd that all the authors of commentaries have inversions of readings and verses at
every step in this [work]. So why, I wonder, should there be this special hostility to the reading
that I have seen?
143
Yogarja, Paramrthasraviv
.
rti, p. 146, l. 15: yathha bha
.
t
.
tarvravmanaka
.
h: yatrendha-
na
.
m dvaitavana
.
m m
.
rtyur eva mahpau
.
h | alaukikena yajena tena nitya
.
m yajmahe. For the
meaning of mahpau
.
h see Svacchandoddyota, vol. 2, p. 7: mahpau
.
h puru
.
sapau
.
h a mahpau
.
h
is a human sacricial victim.
144
Svabodhodayamajar A, f. 8r911; B, f. 5v79 (v. 44): mm
.
msvanasi
.
mhasya har
.
sadatta-
sya snun | k
.
rt vmanadattena svabodhodayamajar.
state his name but identies himself simply as the son of Har
.
sadatta a lion in
the forest of the Mm
.
ms and a native of
.
Tkadea.
145
Te -datta of the name
would hinder us from identifying this author with the Kramas Vmana alias
Hrasvantha, were it not that iva[svmin] Updhyya quotes the second text
as the work of Vmanantha at one place,
146
and as that of Hrasvantha, son
of Har
.
sadatta, at another.
147
Abhinavagupta quotes the same as the work of
r-Vmana,
148
and K
.
semarja quotes the rst as that of Bha
.
t
.
tar-Vmana,
149
while Yogarja, the pupil of K
.
semarja, attributes the verse cited above on the
supramundane re-sacrice to Bha
.
t
.
tar-Vravmanaka.
150
Te purpose and content of the Svabodhodayamajar is the teaching of a se-
ries of purely mental practices to bring about liberation-in-life through the dis-
solution of contracted awareness (mana
.
h, cittam) by means of insight (nicaya
.
h)
into the emptiness of objective and mental phenomena
151
and reversion into
the uncontracted inner ground by observing the process of the arising and dy-
ing away of cognition, especially where the latter is particularly intense, as in
the perception of the beautiful and meditation on the sensation of orgasm:
One may meditate on any beautiful sound that one hears until ceasing it brings
about the cessation of mind. In the same way one may meditate on the beauty
of the visible and other [objects of the senses]. After the object-perception has
dissolved one should let ones awareness remain empty, with no memory of it,
full only of the sense of ones own immediate being.
152
145
Dvayasa
.
mpattivrtika A, f. 8v24 and upper margin; B, . 6v97r1 (v. 23):
.
tkadeasamu-
dbhto mm
.
msvanakesar | har
.
sadatteti nmn tu tasya snor iya
.
m k
.
rti
.
h.
146
Vijnabhairavaviv
.
rti, p. 78, ll. 12: dvayasa
.
mpattikras tu vmanantho .
147
Vijnabhairavaviv
.
rti, p. 90, ll. 1417: rhrasvanthena har
.
sadattasnun aha
.
mkramay
bhmir *itydin dvayasa
.
mpattau (corr. : ityadin advayasa
.
mpattau Ed.). Te citation is Dvaya-
sa
.
mpattivrtika A, f. 8r1819; B, f. 6r8 (v. 5a).
148
Partrikvivara
.
na, p. 198, ll. 1314: e
.
sa eva rvmana*viracite dvayasa
.
mpattivrtike
(viracite dvaya corr. : viracite advaya Ed.) upadeanayo boddhavya
.
h.
149
Spandanir
.
naya, p. 48, ll. 147: bha
.
t
.
tarvmanenpy uktam lambya sa
.
mvida
.
m yasmt
sa
.
mvedya
.
m na svabhvata
.
h | tasmt sa
.
mvidita
.
m sarvam iti sa
.
mvinmayo bhaved iti. Bha
.
t
.
tar-
Vmana too has said: One can become ooded with consciousness by [contemplating] the
fact that since the objects of knowledge exist not in themselves but only in dependence on
cognition everything is known. Tis is Svabodhodayamajar A, f. 7v1920 (v. 32).
150
151
See, e.g., v. 32 translated in footnote 149.
152
Svabodhodayamajar A, f. 7r1114; B, f. 3r47 (vv. 1516): yad yan manohara
.
m ki
.
mcic
chrutigocaram gatam | ekgra
.
m bhvayet tvad yval lna
.
m nirodhak
.
rt | rpdn
.
m tathaive-
ttha
.
m bhvayed rama
.
nyatm | vilnn *na (A : n B) smaret pacd tmabhvopab
.
r
.
mhita
.
h.
One should direct ones attention at the climax of love-making to the point be-
tween the penis and the navel. As the bliss of orgasm fades one will suddenly
be freed of all perturbation.
153
If a persons awareness dissolves into the self in every moment through these
methods he becomes liberated-in-life, having reached the full reality of con-
sciousness.
154
Te dening feature of these methods, which sets themapart fromthe med-
itation practices of the brahmanical tradition and indeed from those taught in
much of the aiva Mantramrga, has been expressed by the author as follows:
155
Te ancients taught that the cessation [of the activities of the mind and senses]
comes about through the method of cultivating distaste for them. I shall teach
[here] how that cessation can be achieved eortlessly.
and by Abhinavagupta in an oblique reference to the text:
156
To explain, the Guru has taught in many ways in his treatise that it is by an
eortless detachment that the activities of the senses dissolve. [For] the more
they are forcibly restrained, the more they rise in ever new forms.
As for the Dvayasa
.
mpattivrtika, that is an explanation of two verses, as-
cribed to oral transmission (vaktrgama
.
h),
157
on the attainment of liberation-
153
Svabodhodayamajar B, f. 5r67 (lacking in A) (v. 38): nbhime
.
dhrntare citta
.
m*suratnte
(corr. : svaratnte B) vinik
.
sipet | lyamne ratnande nistara nga
.
h k
.
sa
.
na
.
m bhavet.
154
Svabodhodayamajar A, f. 8r79; B, f. 5v57 (v. 43): ittha
.
m pratik
.
sa
.
na
.
m yasya cittam t-
mani lyate | sa labdhabodhasadbhvo jvanmukto vidhyate.
155
Svabodhodayamajar A, f. 7r67; B, . 2v93r1 (v. 12): prvair nirodha
.
h kathito
vairgybhysayogata
.
h | ayatnena nirodho yam asmbhir upadiyate.
156
Mlinvijayavrtika 2.11112: tath hi gurur dik
.
sad bahudh svakasane | andaravi-
raktyaiva galantndriyav
.
rttaya
.
h | yvat tu viniyamyante tvat tvad vikurvate.
157
Dvayasa
.
mpattivrtika A, f. 8r1718; B, f. 5v67 (v. 4ab): lokadvayam ida
.
m yasmc chi-
vavaktrgamoditam. Gxoii (1974, p. 454) takes ivavaktrgamoditam to mean stated in the
scriptures from the very mouth of iva (state dette nellgama dalla stessa bocca di iva).
However, the term vaktrgama
.
h and its synonyms such as vaktrmnya
.
h and mukhgama
.
h
mean oral teaching as opposed to teaching in the form of scripture; see, e.g., Devdvyardhaa-
tik, f. 12r45 (v. 139ab): pacc *ch
.
r
.
nu
.
svaiva (em. : ch
.
r
.
nu
.
svava Cod.) mahopadea
.
m vaktr-
game yahti sthita khecar
.
su; f. 3v67 (v. 31cd): *mukhgamam ida
.
m (conj. : mukhgamami
Cod.) devi khecar
.
n
.
m h
.
rdi sthitam; Klkulakramasadbhva, f. 4r12v1 (3.29cd): tena vaktre
.
na
vak
.
symi vaktrmnyakramgatam; Klkulapacaataka A, f. 2v1 (1.18ab): mukhgamavidh-
nena vaktrdvaktrakrame
.
na tu; Chummsa
.
mketapraka, f. 9v6 (v. 142): sa
.
mcru | mukhnmu-
khakramyta
.
h sarvasa
.
mkalpavarjita
.
h | vaktrmnya
.
h paro yo ya
.
m sa sa
.
mcro mita
.
h sthita
.
h;
in-life (vyutthne ivatvam) through meditative fusion of the two urges, intro-
vertive and extrovertive, of uncontracted consciousness.
Tese practices and their description contain no elements that link themdi-
rectly to outward features specic to the Krama. Indeed many are drawn from
the Vijnabhairava rather than any scripture of the Klkula. Nonetheless,
their spirit is precisely that which animates the Krama; and this proximity is
particularly clear in the practice of observing the arising and reversion of sen-
sual cognition, from initial excitation to nal quiescence. We cannot conclude,
therefore, from the abstract character of these instructions that they must have
been written by an author other than Hrasvantha. Moreover, both works are
connected with the oral tradition of the Siddhas, an expression for the enlight-
ened that is mostly applied in the Kashmirian literature to masters of the Krama.
Te author of the anonymous Mahnayapraka when citing the rst verse of
the Svabodhodayamajar refers to it or the whole work as siddhamukhmnya
.
h
the oral teachings of the Siddhas.
158
Te author himself refers to those teach-
ings in that work
159
and at the end of his Dvayasa
.
mpattivrtika identies them
as his source. Moreover, he declares that those who achieve success by following
the path that he has formulated on their basis will attain the yoginpadam, the
domain of the Yogins, which is to say the state that they embody or, which
comes to the same, the state that they hold in their awareness and transmit to
others.
160
Tis too is consistent with a Krama background, though it does not
Vtlanthastrav
.
rtti, p. 19, ll. 12: mahmelpasamaye stropanibaddho vaktrmnya
.
h prak-
ita
.
h; Tantrloka 6.252ab: iti klatattvam udita
.
m stramukhgamanijnubhavasiddham. Tis
leads me to question the reading iva-. For the oral teaching of iva is his scriptures and the
expression ivavaktrgama- is therefore pleonastic. Moreover, as Gxoiis translation shows, it
supposes an awkward ellipsis: scriptures by/from ivas mouth for scriptures uttered by ivas
mouth. I therefore suspect that the manuscripts have transmitted a corruption of siddhavak-
trgamoditam taught in the oral transmission of the Siddhas. Tat reading would make better
sense, and it would be in keeping with the authors statement at the end of the work that it is
the oral teachings of the Siddhas that he has formulated (see footnote 160).
158
Mahnayapraka (Triv.) 9.5253: iti siddhamukhmnyayukty .
159
Svabodhodayamajar B, f. 5r12 (v. 35): vmadak
.
si
.
nasa
.
mcrabindudvayanighar
.
sa
.
nt |
dvdante mahakti
.
h siddhair ukt mukhgame Te Siddhas have taught in their oral teach-
ings that the Great Power [becomes manifest] in the Dvdanta through the friction of the
two drops in the ows of the left and right [channels of the breath].
160
Dvayasa
.
mpattivrtika A, f. 8v2324 and left margin; B, f. 6v89 (v. 22): iti siddhamukho-
dgta
.
m svayam evam udh
.
rtam | mrge
.
nnena sa
.
msiddh labhante yoginpadam Tus I have
formulated in my own words the oral teaching of the Siddhas. Tose who achieve success by
this path attain the Yogins domain.
prove it conclusively. Finally, the Svabodhodayamajar, though infrequently
cited in the Kashmirian literature, is, as we shall see, one of the few texts cited
by Kashmirian authors of the Krama. I see no good reason therefore to deny
that these two texts are the work of Hrasvantha/Vmana.
Some have asserted that the author of these works is the Vmanadatta
who wrote the long philosophical hymn to Vi
.
s
.
nu (*Vi
.
s
.
nustuti) rooted in the
Pcartrika tradition of the Stvatasa
.
mhit that has been referred to as the
Sa
.
mvitpraka, though that appears to be the title only of the rst of a series of
Prakara
.
nas contained in the work.
161
But that position is refuted by the hymn
itself. For while the author of the aiva works describes himself as the son of
Har
.
sadatta, a Mm
.
msaka of
.
Tkadea in the northern Panjab, the author of
this Pcartrika work describes himself as a Kashmirian of the Ekyana lin-
eage, whose father was Devadatta, son of Rtradatta.
162
Hrasvantha and Cakrabhnu
Hrasvantha initiated ve disciples according to the *Kramava
.
mval and
six according to Jayaratha.
163
Te foremost of these was Cakrabhnu, whom
Krama tradition reports to have been an ascetic following the [Kplika] ob-
servance as a skull-carrying denizen of the cremation ground (mahvrata-
dhara
.
h).
164
Now the Kashmirian historian Kalha
.
na reports in his Rjatara ngi
.
n, writ-
ten between 1148/49 and 1149/50, that a brahmin ascetic of this name was
punished by King Yaaskara (r. a.o. 939948) for transgressing the limits of
brahmanical conduct (atycra
.
h) in a cakramelaka
.
h. He also reports the claim
of the Gurus of this tradition that the Yogin Vrantha, who, he tells us, was
Yaaskaras minister of war and peace and Cakrabhnus maternal uncle, took
161
Tis assertion is seen in Gxoii 1974, p. 453 and 1989, p. 125; and Toiiiia 1994, p. 482.
162
Sa
.
mvitpraka, f. 5r69 (vv. 153155, end): rtradattir devadatto ratndevy
.
m yam tma-
jam | lebhe vmanadattkhya
.
m tatstuty pryate hari
.
h |
.
sa
.
s
.
tyuttara
.
m lokaatam ida
.
m bodha
.
m
vinpi ya
.
h | pa
.
then madhuripor agre bhakty mok
.
sa
.
m sa gacchati | ekyane prastasya kamre
.
su
dvijanmana
.
h | k
.
rtir vmanadattasya seya
.
m bhagavadray. iti sa
.
mvitprakanma prathama
.
m
prakara
.
nam Hari delights in the hymn of Vmanadatta, whom Devadatta, son of Rtradatta,
obtained as his son by Ratndev. Whoever recites these 160 verses in the presence of Vi
.
s
.
nu
with devotion, even if he does not understand them, attains liberation. Tis work on the Lord
is Vmanadattas, a brahmin born in Kashmir in the Ekyana [lineage]. Here ends the rst
Prakara
.
na, called the Sa
.
mvitpraka.
163
Tantrlokaviveka, vol. 3, pp. 193, l. 16197, l. 4.
164
See Ar
.
nasi
.
mhas Mahnayapraka, v. 156 in footnote 194 on p. 294.
revenge by performing a ritual of chastisement (nigrahakarma) that caused the
kings death:
165
Te king, having committed himself vigorously to the task of supervising the
caste-classes and [brahmanical] disciplines discovered that a brahmin ascetic
called Cakrabhnu had transgressed prescribed brahmanical conduct in a cakra-
melaka
.
h and, being submissive to his religious obligations as a king, punished
him by branding his forehead with the shape of a dogs foot. Te [kta] Gu-
rus, promoting their standing by [pointing to] the power of their predecessors,
condently proclaim that in his fury at this the Yogin Vrantha, who was the
kings own minister of war and peace and Cakrabhnus maternal uncle, per-
formed [a ritual of] chastisement against him. Te story that they themselves
have put about is that [as a result] the king died at the end of seven days.
166
But
how can that be reasonable when [in fact] what killed him was the illness from
which he had long been suering?
I propose that this is the Cakrabhnu of our Krama lineage and that Vra-
ntha, his maternal uncle and Yaakaras minister, is none of other than his
Guru Hrasvantha. For, as we have seen, Hrasvantha was also known as Vra-
ntha in the Kramas literature, and the placing of these events in Yaaskaras
165
Kalha
.
na, Rjatara ngi
.
n 6.108112: var
.
nramapratyavek
.
sbaddhakak
.
sya
.
h k
.
sitvara
.
h |
cakrabhnvabhidha
.
m cakramelake dvijatpasam | k
.
rttycram lokya *rjadharmavaa
.
mvada
.
h
(em. : rj dharmavaa
.
mvada
.
h Ed.) | nijagrha vapdena lal
.
tata
.
tam a nkayan | tanm-
tulena tadro
.
sd vranthena yogin | s
.
mdhivigrahike
.
ntha sa svenaiva nyag
.
rhyata | prv-
cryaprabhve
.
na svamhtmydhiropa
.
nam | prakhypayadbhir gurubhi
.
h raddhayeti yad ucy-
ate | tatkhypitaiva saptht sa vipanna iti ruti
.
h | drghavydhihate tasminn upapatti
.
h katha
.
m
bhavet. I have proposed the emendation rjadharmavaa
.
mvada
.
h for the reading rj dharma-
vaa
.
mvada
.
h seen in Sriixs edition because it both removes the defect of the subjects being
stated twice in the same sentence (k
.
sitvara
.
h and rj) and provides an apt adjectival quali-
cation of the former (submissive to his religious obligations as a king), rjadharma
.
h being a
term of art for the special obligations imposed on rulers by the Dharmastra, which include
that of ensuring the punishment of wrongdoers.
166
Texts of the Mantramrga regularly specify seven days as the period for which a re-
sacrice for such a siddhi
.
h must be maintained, saying that its eect comes about at the end
of that time; see, e.g., Kubjikmata 23.151: sad kruddhena kartavya
.
m nigraha
.
m saptavsarai
.
h;
Picumata, f. 70v4 (14.226cd): saptartre
.
na devei mrayed *ripupu ngava
.
m (ripu conj. : vapu
Cod.); Picumata, f. 251r3 (55.58ab): rjnan tu vaa
.
m kuryt saptartrhni na sa
.
maya
.
h;
V
.
nikha 198c199b: juhuyt saptartra
.
m tu yasya nmn tu sdhaka
.
h | vidvi
.
s
.
to d
.
ryate loke
e
.
sa vidve
.
sa
.
na
.
m param; U
.
d
.
dmarevara 1.51cd: saptartraprayogena sarvaatrupra
.
nanam. It is
for this reason that I have understood Kalha
.
nas use of the verb ni-g
.
rh- (nyag
.
rhyata) to refer
to the kind of ritual known as a nigrahakarma, as in the rst of these examples of seven-day
hostile ceremonies.
reign accords, as we shall see, with other evidence of the chronology of these
Gurus.
167
Moreover, the cakramelaka
.
h to which Kalha
.
na refers and that Sriix
tentatively suggested in his translation of the Rjatara ngi
.
n might be a place-
name, is in fact a Kaula ritual, a gathering (-melaka
.
h) of a circle (cakra-) of
male initiates and low-caste Yogins with a strongly orgiastic character.
Te ritual is set out in detail as one of the Kramas periodic ceremonies
in the Klkulakramrcana of Vimalaprabodha, the Guru of the Nepalese king
Arimalla (r. 12001216),
168
under the name cakrakr
.
d.
169
Te sponsor invites
the Guru and male initiates of the three grades to a house together with sixteen,
eight, or four Yogins of specied castes, mostly or exclusively low, beneath the
rank of dra.
170
He sets up a [wine-]pot, worships the Goddess in it with the
167
See p. 414.
168
Tat Vimalaprabodha was the Guru of Arimalla is stated in the colophon reported by
Piricu (1984, pp. 8182) of a manuscript of the Am
.
rtevarapj of Abhayamalla, Arimalla's
successor, penned in a.o. 1216. It describes Arimalla as rmadvimalaprabodhapdaprasdl
labdhbhi
.
seka- consecrated by the favour of the venerable Guru Vimalaprabodha.
169
Klkulakramrcana . 20r221r1, 21r5v3: athcryasdhakaputrakasamayijann yogin-
kulasahitn mantrayet. yath brhma
.
n paukkas dhvajin antyaj cakri
.
n *chippi
.
n (corr. :
chippi
.
na Cod.) saunak k
.
satri
.
n mta ng carmakr dhvar mahmatih
.
hi dr vaiy
vey dhvak nartak ity uttamayoginkulam. dhvar dhvajin chippi
.
n paukkas carma-
kr antyaj na
.
t vey iti madhyamayoginkulam. dhvar dhvajin chippi
.
n paukkas ity ad-
hamayoginkulam. yath obhanag
.
rhe kumbha
.
m sa
.
msthpya sve
.
s
.
takramasahit
.
m tatra dev
.
m
sa
.
mpjya pacavhama
.
n
.
dalopari baliptra
.
m niveya samayah
.
rdayena t
.
danaprok
.
sa
.
nanir-
k
.
sa
.
nbhyuk
.
sa
.
nasamkara
.
ndika
.
m sthnasya k
.
rtv sanni sa
.
msthpya pratyekaiksane pa-
caklsann sa
.
mpjya guhyah
.
rdayena pdaprak
.
slana*prvaka
.
m (corr. : prvvaka Cod.)
tatrsane upaveayet. upavi
.
s
.
te sati mahsamayah
.
rdayena vmvartakrame
.
na dvrd dvra
.
m y-
vad avicchinn
.
m *surdhr
.
m (corr. : suradhr
.
m Cod.) dadyt. tata crya
.
m guruparam-
paryta
.
m siddhakrame
.
na sa
.
mpjya sdhakn vrakrame
.
na putrakn p
.
thakrame
.
na samayi-
na
.
h k
.
setrakrame
.
na *yogin (corr. : yogin Cod.) catu
.
hkrambhyantare pratyekaikakramaikena
pjayet. tilakakajjalasindrapu
.
spavastrla
.
mkra
.
m yathkrame
.
na svasvavidyay dattv ptr
.
ni
jye
.
s
.
thnukrame
.
na pacm
.
rtdisahitni pacavhama
.
n
.
dalopari purata
.
h sthpayet. khnapna-
lehyaco
.
sydika
.
m guhyah
.
rdaybhimantrita
.
m purata
.
h sthpayitv samayacchommaka
.
m sarvai
.
h
saha bh
.
sed yath ui ui s
.
r
.
s
.
tau ui
.
ri ui
.
ri sthitau xii xii sa
.
mhre iia iia ankhye xu-
iuiu xuiuiu bhsym. upasa
.
mhrasa
.
mkhykrame
.
na devattarpa
.
na
.
m k
.
rtv samayabali
.
m
dadyt. (f. 21r15). tata
.
h prvokt
.
m vai *bh
.
s
.
m (corr. : bhs
.
m Cod.) samuccrya
ptr
.
ni dpayet, vmahastena g
.
rh
.
nyt. dau aktes tadanantara
.
m sarve
.
sm. eva
.
m tridh. prva-
sa
.
msk
.
rtacaruka
.
m lelihmudray *pradpa
.
m (conj. : paridpa
.
m Cod.) ca bhak
.
sa
.
nyam. tada-
nte yathsukhena rkramasadbhvoktakrame
.
na cakrakr
.
d. samptyante pacavha
.
m sa
.
mpjya
dak
.
svartena dhr
.
m niptya madhynte samayabali
.
m dattv cakrasthna
.
m gomayenopalipya
pu
.
spe
.
na pjayet. iti cakrakr
.
dvidhi
.
h.
170
Te source of the list of sixteen Yogins is Klkulakramasadbhva, f. 10r1212 (4.47c49):
brhma
.
n *pukkas (pu
.
skas Cod.) caiva dhvajin antyaj tath | 48 cakri
.
n ca tath *chipp
deities of his preferred Krama phase, places the vessel for the bali oering on a
Ma
.
n
.
dala diagramin which he has worshipped the [goddesses of the] Five Flows
(pacavhama
.
n
.
dalam), ritually prepares the ground of the site, sets out seats
for each of the guests on it, installs and worships the ve deities from Brahm
to Sadiva on each, so transforming them into thrones for the installation of
Bhairavas or goddesses, washes the feet of each guest, invites them to be seated,
pours a continuous stream of liquor around the periphery of the site from door
to door, moving from right to left, and worships the Guru, Sdhakas, Putrakas,
and Samayins with the Mantras of the Siddhas, Vras, P
.
thas, and K
.
setras re-
spectively, and the Yogins with the Mantras of the four phases from Emission
to the Nameless, one for each, so that the Mantra of each phase is used four
times if they are sixteen. Ten he gives each a forehead mark, collyrium for the
eyes, vermilion powder, owers, cloth, and other oerings, using the Mantra
with which each has been worshipped, sets before them cups [of wine] with
the ve nectars and the rest
171
on the Five Flow Ma
.
n
.
dala in the order of their
seniority, together with various foods and drinks, addressing each of the guests
with the arcane utterances known as chommakni for each of the ve phases,
from Emission to the Nameless and the Pure Light (bhs).
172
After gratifying
(corr. : chippi Cod.) au
.
nik (em. : au
.
n
.
dik Cod.) *k
.
satriy (corr. : k
.
satr
.
n Cod.) tath |
mta ng carmakr ca dhvar ca mahmate | 49 dr *vaiy (corr. : vai Cod.) tath vey
*dhvak (em. : vyak Cod.) nartak tath | ets tu pjayet tatra jtyaha
.
mkravarjita
.
h He
should worship without pride of caste [Yogins of] the following [groups]: brahmin, Pukkasa
untouchable, liquor-seller, Antyaja untouchable, potter, dyer, butcher, K
.
satriya, Mta nga un-
touchable, leather-worker, sherman, O wise one, dra, Vaiya, courtesan, washerman, and
dancer. Vimalaprabodhas mahmati
.
h, which appears to raise the total to seventeen, is due to
a misconstrual of the vocative mahmate in 4.48d. Te same verses are Yonigahvara, f. 9r35
(vv. 113115b), which support the emendations pukkas, au
.
nik, and k
.
satriy but have ka
.
n
.
duk
(corr. : kanduk Cod.) barber, f. in place of cakri
.
n and the error mahmati
.
h. Tey are followed
by a verse specifying the Yogins to be invited in the option of four as in the Klkulakramrcana
(115c116b): catvri-m-athav pjy yathvibhavavistarai
.
h | dhvar dhvajin chipp pukkas ca
caturthik Or he may worship four, as abundantly as his resources allow, one from each of the
following castes: sherman, liquor-seller, dyer, and Pukkasa untouchable. For chipp dyer or
cloth-printer see the evidently cognate words with this meaning in various Indo-Aryan lan-
guages in Tuixii 196671, p. 273b (4994) under *chapp- (/*chipp-) to press.
171
For the identity of the body-products called the ve jewels or nectars see Saxoiisox
2005a, pp. 110114 (footnote 63).
172
Tese ve chommakni are as follows: ui ui, ui
.
ri ui
.
ri, xii xii, iia iia, and xuiuiu
xuiuiu. I propose that their language is Dravidian: (1) with ui ui for Emission/Creation cf.
Tamil - to come into existence; (2) with ui
.
ri ui
.
ri for Stasis/Maintenance cf. Tulu hi
.
di a hold,
grasp, handful, Kanna
.
da pi
.
di to seize, catch, grasp; Tamil pi
.
ti to grasp, cling to; (3) with xii
the Kramas deities in the order of progressive withdrawal he presents a food
oering on the ground to placate the classes of male supernaturals that inhabit
the kta power-sites and the various classes of non-human Yogins, ending
with an invocation to the Goddess. With the same chommakni he passes the
guests the wine cups with his left hand, relling them twice, serving the prin-
cipal Yogin rst and then the rest.
173
Tey should also eat the sacramental
substances and the dough lamps (dpacaru
.
h) that are considered a substitute
for human esh.
174
After that, group revelry (cakrakr
.
d) should follow. When
it has ended the sponsor should worship the goddesses of the Five Flows, pour
out another stream of wine around the periphery, this time from left to right,
place a second food oering on the ground at the edge of the central area, pu-
rify the site by smearing it with cow-dung mixed with water, and then honour
it with the oering of a ower at its centre.
An idea of the revelry envisaged may be gained from the fourth
.
Sa
.
tka of
the Jayadrathaymala, where the ritual, described immediately after chapters
devoted to Krama worship,
175
is termed a vramelpa
.
h a gathering of Vras:
176
xii for Withdrawal cf. Tamil karai to dissolve, become gradually attenuated; (4) with iia
iia for the Nameless, in which the three preceding phases are transcended in a state of blissful
pervasion, cf. Tamil r to become full, be satised, Kanna
.
da r to abound, be lled; and (5)
with xuiuiu xuiuiu for the Pure Light, representing nal quiescence, cf. Tamil ku
.
lir to feel
cool, get numbed (as in death), satised, to sit, rest, Kanna
.
da ku
.
lir to be cool or cold; and
Malayalam ku
.
lir, ku
.
lur coldness, cool, refreshing.
173
Vimalaprabodhas text says rst the akti and then all (dau aktes tadanantara
.
m sarve-
.
sm). I surmise that the akti is the consort of the Guru.
174
On the dpacaru
.
h see Tantrlokaviveka, vol. 11 (hnika 29), p. 51, ll. 1619 (quoting
Jayadrathaymala,
.
Sa
.
tka 4, f. 125v13 [for dhra- there read dhre]). For its being a sub-
stitute for human esh see Tantrlokaviveka, vol. 11 (hnika 29), p. 39, l. 11.
175
176
Jayadrathaymala,
.
Sa
.
tka 4, . 206v3207v5 (Vrat
.
n
.
davavidhipa
.
tala, vv. 530b): ritya
ara
.
na
.
m gupta
.
m sarvabdhvivarjitam | suobha
.
m *kusummodasudhpagandhamantharam
(kusummoda em. : kumbhammoda Cod.) | 6 kulaparva
.
m samsdya vramelpam ca-
ret | nimantrayet tata
.
h sarve bhairavcraplak
.
h | 7 samayaj devibhakt
.
h sa
.
mtu
.
s
.
t
.
h
kramatatpar
.
h | samayina
.
h putrak ca sdhak deik
.
h pare | 8 yoginyo y
.
h prabu-
ddh ca *bhakt v tadalbhata
.
h (em. : bhaktptdalabhata
.
h Cod.) | *nya vpy asa-
hitn tmbldiyutn kuru (conj. : nya tpyasahat
.
mvrtdiyut
.
m kuru Cod.) | 9 sa-
nny atra deyni *yathvat (em. : yath tat Cod.) kramayogata
.
h | pjyni pra
.
navenaiva
gandhadhpasragdibhi
.
h | 10 *tatropaveayet (em. : tatopaveayet Cod.) samyag yathcakra-
niyogata
.
h | gur
.
n
.
m prathama
.
m cakra
.
m sdhakn
.
m dvityakam | 11 t
.
rtya
.
m putrk
.
na
.
m
syc caturtha
.
m *samayi
.
sv atha (em. : samaye
.
sv atha Cod.) | yoginn
.
m pacama
.
m syd eva
.
m
kuryt krame
.
na ca | 12 sarvavrasamyoge tatra vartayed giri
.
h | pacr
.
na*may
.
m akti
.
m
(em. : may akti
.
h Cod.) kl s sakalvyay | 13 navavrasamyogas (em. : nacavrasam-
On the day sacred to the Lineage [of his Mother-goddess the sponsor] should
celebrate a Vramelpa in a pleasant, secluded house that is free of all distur-
bances and full of the scent of owers, ne incense, and fragrant powders. He
should invite all those who maintain the observance of Bhairava, who know
the discipline, are devoted to the Goddess, contented, intent on the Krama,
Samayins, Putrakas, Sdhakas, Gurus, and Yogins, the last enlightened or, if
such cannot be found, at least devout. When he has brought those [initiates
there, together with the Yogins] *or even without them (conj.) he should pro-
vide them with betel nuts and the like and oer them seats in the proper order
[of precedence]. He should [rst] worship these seats with the Pra
.
nava (o
.
x),
yoga
.
m Cod.) tasynta
.
h pravij
.
rmbhate | tena tad vramelpa
.
m pjayet *paramevari (corr. :
paramevar Cod.) | 14 arghai
.
h pu
.
spais tath dhpai candangurucarcitai
.
h | pratyekam ar-
cayet tatra yathvibhavayogata
.
h | 15 praticakrasya madhyastha
.
m pjayen *madyabhairavam
(em. : madhyabhairava
.
m Cod.) | k
.
r
.
s
.
nalohitaraktk
.
sa
.
m parammodavsitam | 16 mahna-
ndakara
.
m re
.
s
.
tha
.
m jagadunmdakrakam | eva
.
m sa
.
mpjya madhyastha
.
m ptr
.
ny e
.
s
.
m pra-
prayet | 17 mahkusumapr
.
nni paca*ratnnvitni (conj. : ratnacitni Cod.) ca | pacd
vividham hrah
.
mi te
.
s
.
m deyam atandritam | 18 yad yasybhimata
.
m devi tat tasya *vitare
sak
.
rt (conj. [Aia] : vicaret sak
.
rt Cod.) | nn m
.
msni citr
.
ni bhak
.
syny uccvacni ca | 19
lehya*peyni (corr. : pehyni Cod.) c
.
sy
.
ni pnni vividhni ca | ka
.
tutiktaka
.
syni madhu-
rmlni yni ca | 20 evamdi-anekai ca tarpayec cakrapacakam | madhyhne bhya sa
.
m-
tarpya yvad nanda*mantharam (em. : manthana
.
m Cod.) | 21 tato hy arghais tath geyair
v
.
nva
.
masvanais tath | *rotrotsavakarai (tent. conj. : rotrodakakarai Cod.) citrais tarpa-
yec cakrapacakam | 22 tatas taccakrag ramya
.
h prollasanti sutejit
.
h | sphuranti mahad-
nand vilsaatasa
.
mkulh
.
hi | n
.
rtyanti ca hasanty uccai
.
h valganti kr
.
danotsuk
.
h | 23 pata-
nti dhvanti *vamanti (conj. : vasanti Cod.) sarve vepanti khidyanti layanti tatra | jalpanti
mantr
.
ni rahasyam anye sanmarmayuktni vac
.
msi cnye | 24 *chekoktaya (conj. : kekokta-
pa Cod.) cpi vicitrarp
.
h paraspara
.
m te pravadanti devi | kecic ca kekracanvir eti ke-
cic ca mudrvalim rabhante | 25ab kecic ca kaulgamajair vilsai
.
h sa
.
msthnakair nartanam
rabhante | 26 kecit t
.
n
.
davam rabhanti subha
.
t
.
h kecic ca sarvoddhat
.
h kecid bhairava-
bhvanhitaman jalpanti *kvya
.
m (conj. : kla
.
m Cod.) pare | kecid *bhum anekadh (tent.
conj. : dvdaanekadh Cod.) pracalita
.
mkurvanti tatroccakai
.
h kecid rodanatatpar
.
h kimapara
.
m
kecid vrajanty vilam | 27 kecit *pacavilsaja
.
m (ja
.
m conj. : j Cod.) rasavara
.
m bhu-
janti tatrotsuk
.
h ke citprvara
.
nni cakravara
.
nai
.
h*sa
.
mdarayanty (corr. : sa
.
mdarayaty Cod.)
udbha
.
ta
.
m | kecic cakravinirgatenasahas svadeham lambati | kecid vntam *adanti (conj. :
atha
.
mvi Cod.) ghora*vapu
.
sa
.
h (conj. : vapu
.
sa
.
m Cod.) *kecit tu hy atyutka
.
tam (conj. : k cittru-
.
tantotka
.
ta
.
m Cod.) | ke cin maithunam rabhanti ca pibanty atrodbhava
.
m nirbhar
.
h | 28 eva
.
m
vravarendravandyacara
.
ne melpam atyuttamam | vrkhya
.
m pravitatya raminikarn uccai
.
h
samutpadyate d
.
r
.
s
.
tv yat prabhavanti tatkrama*par (conj. : var Cod.) ki
.
m v *bahu (em. :
bahur Cod.) var
.
nyate | sa
.
mcrakramanirbhar
.
h priyatame *parve tathaikay
.
h (conj. [Aia] :
pa
.
mcaitathaikay Cod.) yad yasya prabalopadea*karana
.
m(conj. : kara + Cod.) maudrakramo-
dritam | tat tasya pravij
.
rmbhate param aho satya
.
m na *caivn
.
rtam (em. : caivm
.
rta
.
m Cod.) |
29 vrat
.
n
.
davam etat te may samupavar
.
nitam | yenu k
.
rtamtre
.
na sarvasiddhyarhat bhavet |
30 kramajnaikanipu
.
no bhavaty eva hi *sdhaka
.
h (em. : sdhaka
.
m Cod.).
presenting them such oerings as scented powder, incense, and owers. Ten
he should invite the [guests] to sit on them, each in the appropriate circle. Te
rst circle is of Gurus, the second of Sdhakas, the third of Putrakas, the fourth
of Samayins, and the fth of Yogins. In this way he should gradually accomplish
the Union of all the Vras (sarvavrasamyoga
.
h). As he does this the [sponsor-
ing] Sdhaka (giri
.
h) should repeat the Power that consists of the fty sounds [of
speech]. [For] this is eternal Kl in her immanent form. Te Union of the *Nine
(conj.) Vras becomes manifest within it.
177
Ten, O goddess, he should hon-
our the assembly of Vras (vramelpa
.
h) with oerings of guest water, owers,
incenses, and pastes of sandal-wood powder and camphor. He should worship
each [participant] in this [assembly] to the extent that his wealth permits. In the
centre of each circle he should worship the Bhairava that is Wine (Madyabhai-
rava), dark red and red-eyed, redolent with the best of fragrances, the cause of
the highest joy, the best [of liquids], the intoxicator of the whole world. After
worshipping it thus in the centre he should ll cups for them [from it], which
should [also] be well provided with the owers of the human body and the ve
nectars. Ten with great attentiveness he should serve them foods of the vari-
ous kinds. Again and again, O goddess, he should give them whatever it is that
they desire: meat of various sorts, diverse foods of the masticable variety, both
exquisite and commonplace, foods to be licked, drunk, and sucked, drinks of
many kinds, acrid, pungent, astringent, sweet, and sour. With various [oer-
ings] such as these he should gratify the ve circles. Ten at midday he should
gratify them again until they are overowing with joy. Ten he should please
the ve circles with guest water, songs, and diverse music of the lute and ute
to delight their ears. At this the rays [of their awareness] shine forth with great
intensity, vibrant, blissful, ooded by so many delights. Tey dance, laugh out
loud, and leap about eager to revel. Tey collapse, run, vomit, tremble, become
weary, and faint. Some voice Mantras, others the secret [teachings], and others
words that contain the core teachings [of the Krama]. [Some] exchange clever
*banter with double meanings (conj.), and some . Some assume series of
Mudrs. Some begin to dance with playful gestures [and] postures taught in
the Kaula scriptures. Others, who are warriors, commence the [wild] T
.
n
.
dava
dance [of iva], and some . Others focus their minds in meditation on
Bhairava, others give voice to *poetry (conj.), some *hold their arms above their
heads in various postures and sway themfromside to side (conj.), some abandon
themselves there to loud weeping, and others become . Others there ea-
177
Te justication for the emendation of the manuscripts reading nacavra- here to navavra-
is that it may refer to nine Vras as the regents of the nine groups of the fty sounds: the vowels,
the seven consonant groups, and the nal x
.
sa. But the matter is not certain. It is tempting to
propose sarvavra-. In either case the idea seems to be that the recitation of the goddess as the
syllabary embodies internally the Union of Vras that the sponsor is establishing externally.
gerly devour the excellent liquid *that arises from the ve Vilsas (conj.). Some
vigorously display . Some suddenly suspend their bodies . Some, per-
sonifying [A]ghora, eat vomit, and others *faeces (atyutka
.
tam) (conj.).
178
Some
will engage in copulation and drink its product when replete. O you whose feet
are worshipped by the foremost of Vras, when in this way it has expanded to
the utmost the fused mass of the rays [of its consciouness] the supreme Vrame-
lpa comes into being. By beholding it [initiates] become intent on this Krama.
What need is there for lengthy instruction? My beloved, [by engaging in this
gathering] *on the sacred day (conj.) they are lled with the cyclical Krama,
their minds as one. Whatever mighty teaching proclaimed in [this
.
Sa
.
tka on]
the practice of the Mudrs a person has received becomes completely clear to
him[through this means]. Behold, the truth. Tis is indeed no lie. I have taught
you this wild dance of the Vras (vrata
.
n
.
dava
.
h), by celebrating which a Sdhaka
quickly becomes able to accomplish any siddhi
.
h and supremely adept in the
gnosis of the Krama.
Neither the Klkulakramrcana nor the Jayadrathaymala uses exactly
Kalha
.
nas term cakramelaka
.
h (the circle gathering) for this ritual, the former
calling it cakrakr
.
d (the circle revelry) and the latter vramelpa
.
h (the gath-
ering of heroes) (= vramelaka
.
h). But the term does occur in Kashmirian liter-
ature in what is evidently the appropriate sense in a story of the supernatural
in the Kathsaritsgara of Somadeva. Tere a band of Yogins is said to go at
the onset of night to a cakramelaka
.
h in Cakrapura and to return from it at
its end.
179
Moreover, in the Kaula Kubjikmata we nd the related expression
178
For the use of the term atyutka
.
tam in this sense see Niisa
.
mcra, f. 7v13, quoted
in Saxoiisox 2005a, p. 112, ll. 3133). For ritual tasting of the bodys excretions in ex-
treme non-dual practice (advaitcra
.
h, nirvikalpcra
.
h) see, e.g., Niisa
.
mcra f. 34v (11.9c
10b): *atyutka
.
ta
.
m ivmbu (em. : atyutka
.
ta ivammu Cod.) ca prtar utthya mantravit |
astramantre
.
na *sa
.
modhya (corr. : sa
.
modhyam Cod.) *m
.
r
.
nlm
.
rtasa
.
myutam (m
.
r
.
nlm
.
rta em. :
m
.
r
.
nm
.
rta Cod.) | k
.
rtv tu prayen mantr yadcchet siddhim tmani After rising at dawn the
Sdhaka should purify excrement and urine with the Weapon-Mantra, combine it with phlegm
and taste it if he desires siddhi
.
h for himself. It is also seen in a less testing form in the Krama
in the va
.
tikpranam taught as an element of daily practice in the Yonigahvara, vv. 212221.
Tis requires initiates when preparing the chalice for daily worship to swallow a pellet (va
.
tik,
gu
.
tik) made from substances that include excrement (vivak
.
sram) and urine (ivmbu). Te
preparation of this pellet is detailed in Klkulakramrcana, f. 24v325v2. Te pellet, we are
told there, should have the size of the kernel of a jujube fruit (f. 24v5: badarsthisusa
.
mmitm).
179
Kathsaritsgara 123.212213b: tatkla
.
m ctra jnmi tato mt
.
rga
.
nntart | nirgatya
yogingrma
.
h parasparam abh
.
sata | adya cakrapure smbhir gantavya
.
m cakramelake Ten that
time [of the onset of night] I noticed a band of Yogins who came out fromthat group of Moth-
ers and said to each other Today we have to go to a cakramelaka
.
h in Cakrapura; 123.221:
yogincakramelpa
.
h (a circle gathering of Yogins), described as loud with the
sound of dancing and music.
180
Everything therefore, points to the conclusion
that the protagonists of Kalha
.
nas report are our Krama Gurus Hrasvantha and
Cakrabhnu: their names, the reign to which Kalha
.
na assigns them, the identi-
cation of the cakramelaka
.
h, its place in the Krama, and its strongly antinomian
character.
It may be thought surprising that Hrasvantha/Vrantha, a revered gure
of a tradition whose literature appears to be so concerned with practices for
the attainment of liberation-in-life, should be depicted as seeking revenge for
the punishment of Cakrabhanu by performing an aggressive Tantric ritual. For
Kalha
.
na certainly does not question the tradition that Vrantha performed
the ritual of chastisement against the king but only that it was the cause of the
latters death. But undertaking such rites is certainly not inconsistent with his
standing as a Guru of the Krama. We have seen that Abhinavagupta reports
Eraka to have devoted himself to the pursuit of supernatural power before he
wrote the Kramastotra; but more striking, because it pertains directly to the
present case, is the fact that a text of the Krama itself supports Kalha
.
nas re-
port of Hrasvanthas involvement in this domain in an incidental remark in
the course of a discussion of an option of abbreviating the Krama worship by
omitting three of its phases:
181
Tose who achieve the highest rest within that [unobscured (nirvara
.
na-) state]
simply by [performing those phases of worship up to the circle of the Multitude
(v
.
rndacakram) that are known collectively as] the Oral Instruction do not need
to worship the circles of Emission, Stasis, and Withdrawal, but proceed, it is
athsmin pacime yme yoginya cakramelakt | gatya t
.
h svayukty m
.
m h
.
rtvaivodapatan
nabha
.
h Ten during this last watch of the night the Yogins returned from the cakramelaka
.
h
and ew up into the sky by means of their miraculous power, taking me with them.
180
Kubjikmata 25.18ab: yogincakramelpa
.
m n
.
rtyagtaravkulam.
181
Mahnayapraka (Triv.) 8.2428: kathand eva ye
.
s
.
m tadvirntir jyate par | *te
s
.
r
.
s
.
tisthitisa
.
mhracakrpek
.
s
.
m (te s
.
r
.
s
.
ti conj. : s
.
r
.
s
.
ti Ed.) na kurvate | v
.
rndakramnantara
.
m
tair ankhya
.
m cakram i
.
syate | s
.
r
.
s
.
tydicakratritaya
.
m tanmate naiva pjyate | asmanmate
*tu (conj. : pi Ed.) tad api *pripr
.
nyrtham (conj. : paripr
.
nrtham Ed.) i
.
syate |
etatsamr
.
dhivat prabhvo hi pravartate | etadvimara*sa
.
mbhta
.
m (conj. : sa
.
mbhta Ed.)
vrvalyditarpa
.
nt | sd *vmanavrasya (em. : vmanavryasya Ed.) *vidve
.
sastambhan-
dikam (vidve
.
sa conj. : yadvi
.
s
.
nu Cod.). For the emendation vidve
.
sastambhandikam in place
of the evidently corrupt reading yadvi
.
s
.
nustambhandikam cf., e.g., Kira
.
na, f. 71v2 (50.14cd):
*vakara
.
navidve
.
sau stambhandy (va corr. : va
.
s Cod. vidve
.
sau conj. : vidveo Cod.)
adham mat
.
h; Somaambhupaddhati, vol. 3, p. 47, v. 55ab: mra
.
nocc
.
tanadve
.
sastambha-
nrtha
.
m tu dak
.
si
.
ne; A
.
mumadgama 13.36cd: vaykar
.
sa
.
navidve
.
sastambhanocc
.
tandikam;
and Kriyklagu
.
nottara, f. 46v12: ucc
.
tana
.
m tath karma
.
m vidve
.
sa
.
m stambhamra
.
nam |
klana
.
m c ngabheda
.
m ca kurute cintitena tu.
held, directly from the phase of the Multitude to the circle of the Nameless. In
their view, then, these three [intervening] circles are not necessary. But in my
view they should be included, for the sake of completeness. For immersion in
them is the source of [supernatural] power. It was through his deep awareness
of these, by grating the sequence of Vras (vrval) and the rest [that are to be
worshipped in them], that the Vra Vmana [was able successfully to accomplish
the rituals that] caused dissension [among our enemies] and immobilized [their
armies] (vidve
.
sastambhandikam).
182
Tis evidence should caution us against the tendency to be misled by
the focus apparent in this or that branch of the surviving aiva literature
into assuming that the groups who produced and followed these texts were
equally restricted in the range of their rites. Just as the Saiddhntika and non-
Saiddhntika domains were less disjunct in practice than the doctrines artic-
ulated by their leading theoreticians, so, we see, a Guru of the Krama, for all
the apparent dedication of his core tradition to purely transcendentalist self-
realization, could draw as occasion arose on a wider range of practice for prag-
matic purposes. In this case the rites in which he is said to have excelled have
a close relation to his role as a servant of the state. For in the light of Kalha
.
nas
report that Hrasvantha was Yaaskaras minister of war and peace it surely can-
182
Propitiating the deity for immobilization (stambhanam) is not restricted to this context.
Te texts speak also of vkstambhanam paralysing speech, garbhastambhanam preventing a
foetus from being born, and of stopping wind, water, or re (vyutoygnistambhanam); see,
e.g, Picumata, f. 35v12: stambhane sarvabhtn
.
m *vyutoygnistambhane (conj. : vyustobh-
gni Cod.) | stambhane parasainyasya *vca
.
h stambhe (conj. : vcastambhes Cod.) tathaiva ca |
sanastambhane caiva garbhdnn tathaiva ca | asta
.
m piplikmadhyahmi ak
.
sastra
.
m var-
nane. Tree kinds of stambhanam, to stop the onset of an enemy army, to silence the speech
[of an opponent], or to prevent the birth of a child [no doubt as a future dynastic rival], are
taught in Jayarathaymala,
.
Sa
.
tka 3, f. 101v45 (14.126127): stambhayed gamanodyuktam api
sainya
.
m atakrato
.
h | eva
.
mvidhena vidhin vcasa
.
m stambhayi
.
syati | garbha
.
m v hdevaidevei
*stambhayen (corr. : sta
.
mbhaven Cod.) ntra sa
.
maya
.
h. But protecting the kingdom by im-
mobilizing the army of the enemy so that it cannot advance is much the most commonly
mentioned, often being listed on a par with vidve
.
sa
.
h, ucc
.
tanam and other primary pragmatic
propitiations (karma), which implies that when no specic target of stambhanam is mentioned
it is to be understood as parasainyastambhanam immobilization of the army of an enemy; cf.,
e.g., Vladhrin, Kriysa
.
mgrahapaddhati, f. 91v23: ntike pau
.
s
.
tike caiva vidve
.
sdikrame
.
na tu |
stambhane *parasainynm (corr. : parasainyni Cod.). To propitiate the deity for vidve
.
sa
.
h/vi-
dve
.
sa
.
nam is to seek to protect ones own side by turning ones allied enemies against each other;
see, e.g., Paippaldavadi
.
sa
.
tkarmapaddhati, p. 6, ll. 79: atru ced *anyavidvi
.
s
.
ta
.
h (em. : anya-
vaddh
.
s
.
ta
.
h Ed.) syd anyadve
.
satatpara
.
h | tato sau ni
.
hsapatna
.
h san rjyabhoga
.
m samanute |
tasmd rj vie
.
se
.
na ripudve
.
sa
.
nam caret.
not be thought coincidental that an author of the Krama, when remembering
with approval his predecessors expertise in this ancillary domain, should have
singled out for mention these rites of state protection.
Tere are other reports of liberationist Gurus engaging in destructive rites
of this kind, which, while hagiographical and therefore unreliable as records of
history, nonetheless demonstrate that the co-existence of these extremes was
not considered aberrant. A striking parallel is found in the Great Perfection
(rDzogs chen) tradition of the rNying ma pa Buddhists of Tibet, which has
much in common with the Krama by virtue of its emphasis on enlightenment
through direct experience of the Great Primordial Purity (gzhi ka dag chen po),
this being conceived in a manner strongly reminiscent of the Krama as an in-
nate, self-established state of unbounded freedom (ye grol ) that manifests dif-
ferentiation in consciousness but is untouched in its essence by the dichotomies
of cognition and the cognized, conceptual and non-conceptual awareness, lib-
eration and bound existence (nirv
.
nam and sa
.
msra
.
h). For an early authority
in this tradition, gNubs chen Sangs rgyas ye shes, is remembered for having de-
stroyed a rebel army through the power of aggressive Mantras (ngan sngags).
183
Both the Krama and rDzogs chen present themselves as the ultimate ap-
proach to reality, transcending all lower levels of revelation. Te Krama identi-
es, as we shall see, a level of higher practice within itself that by reaching the
goal through pure intuition transcends the gradualist systemof Krama worship,
while that system is said to transcend the Kl worship of the Uttarmnya,
which itself is presented as the summit of a subordinate kta hierarchy that
leads down to its base in the non-kta aiva traditions.
184
Similarly rDzogs
chen, which like the Krama culminates in practice for sudden enlightenment,
locates itself as the Atiyoga teaching at the summit of a hierarchy that descends
through the teachings of the Anuyogatantras, Mahyogatantras, Yogatantras,
and Ubhayatantras to the Kriytantras, which in turn are ranked above the S-
tras of the Mahyna substrate. But neither the Krama nor rDzogs chen cuts
itself o from these lower levels. For they are essential to their survival. Tis is
partly because both draw their meaning from these wider contexts as gnostic
disciplines that transcend the Tantric systems fromwithin. But it is also because
the systems dened as lower provide these kta and Buddhist Tantric adepts
183
See Acuaio 1999, pp. 1722. He is said to have been ordained by ntarak
.
sita, therefore
during the reign of Khri srong lde bstan (r. 755797), and to have founded a community of
lay Tantric initiates (ibid., p. 17).
184
For this hierarchy see footnote 363 on p. 344.
of sudden enlightenment with the means of operating on other levels as occa-
sion demands and patronage expects. Tus gNubs chen Sangs rgyas ye shes was
also learned in the Anuyoga- and Mahyogatantras; and these are the probable
source of the Mantras, no doubt of the deities Vajraklaya or Yamntaka, with
which he is said to have destroyed the rebels.
185
Te rp
.
thadvdaik
Attributed to Cakrabhnu we have only one short text, the rp
.
thadvdaik,
and no reports of other works. Tis text is not mentioned by name in any
Kashmirian source, nor does the author conrm his identity by stating his po-
sition in the Kashmirian Kramas transmission. But it is included in a codex
which, though Nepalese, contains other Kashmirian Krama works from this
lineage,
186
a line is quoted from it without attribution in a text of Krama in-
spiration by the Kashmirian Ramyadeva,
187
and the author describes himself
in the nal verse as one whose body is adorned with [pieces of] human bone
and a skull-bowl,
188
which agrees with the report already mentioned that the
Kashmirian Cakrabhnu was a Mahvratin ascetic.
189
Furthermore, it contains
a verse which brings to mind that ascetics punishment by Yaaskara:
190
When [again] may I follow my path in the company of proud Vras at the onset
of night, my mind made blissful through withdrawal, behaving of the
Devkula?
191
185
See Acuaio 1999, p. 19, footnote 30.
186
See the details of the Klikkulapacaataka xs in the bibliography, p. 437.
187
rp
.
thadvdaik, v. 3cd (f. 93v596r1) is quoted in his commentary on v. 47 of the
Bhvopahrastotra: *nirastastrrthavikalpajl (Ed. : nirastastsavikalpajl Cod.) *devya
.
h
(Ed. : devy
.
h Cod.) mane karavrakkhye.
188
rp
.
thadvdaik, f. 95r13 (v. 12 and colophon): p
.
thravindadalaka
.
m ivaaktigarbha
.
m
vrsthikandalavibh
.
sitavigrahe
.
na | stutv may ubhaphala
.
m yad avptam adya tenu
sajjanajan
.
h prasava
.
m vrajantu. iti rmaccakrgat rcakrabhnunthvatrit rp
.
thadvda-
ik sampt.
189
Ar
.
nasi
.
mha, Mahnayapraka, v. 157, cited in footnote 194 on p. 294.
190
rp
.
thadvdaik, f. 94v12 (v. 8): rtrygame garvitavrasrdham (garvita em. : gavita
Cod.) sa
.
mhra
.
nnanditacittav
.
rtti
.
h | devkul+
.
syavice
.
s
.
tita
.
hsynmrgnuyy bhavit kad-
ham.
191
I can oer no compelling emendation for the whole of the corrupt reading devkul+
.
syavice
.
s
.
tita
.
hsyn. Perhaps the nal part was -vice
.
s
.
tita
.
h san. I see no acceptable solution to
devkul +
.
sya if and
.
sya are sound. If one or both are corrupt, the possibilities of restoration,
such as devkulcryavice
.
s
.
tita
.
h san, are too numerous for any one of them to carry conviction.
Te Krama Lineage from Cakrabhnu to Ar
.
nasi
.
mha
Te Old Kashmiri Mahnayapraka and its Sanskrit commentary venerate this
unrepentant Guru as the rst of the Order of the Disciples (i
.
syaugha
.
h), follow-
ing Ma ngal, who alone constitutes the Order of Siddhas (siddhaugha
.
h), and
the Human Order (mnavaugha
.
h), which comprises [Jna]netra, the Rj
[Keyravat], and Hrasvantha; and it declares that he initiated eight disciples,
one of whom, Rj n, was the source of the lineage that led to the author
of the commentary.
192
From the spiritual descendants of Cakrabhnu we have the A
.
s
.
tik of his
disciple Prabodhantha, the Paramrcanatri
.
mik
193
and Cittasa
.
mto
.
satri
.
mik
of Nga, and the Mahnayapraka of Ngas disciple Kulcrya Ar
.
nasi
.
mha.
Te last of these works provides the details of the line of succession that enables
us to assign them to it. Its author reports that the tradition has reached him
through two lines of descent (gurusa
.
mtati
.
h) from the two among Cakrabhnus
pupils whose names survive, n and Prabodhantha:
1. n Nandaka Sajjana Somevara himself.
2. Prabodha Jaiyaka Pa nkaka Nga himself.
Two of these he describes as ascetics who, like Cakrabhnu, observed the [Kp-
lika] Mahvrata: n (pacamudrvibh
.
sit), and Jaiyaka (mahvrat). Pra-
bodha he describes both as an ascetic (tapodhana
.
h) and, like Hrasvantha, as
the foremost of Vras (vrendra
.
h).
194
192
Old Kashmiri Mahnayapraka 9.5 and commentary. On the Kashmirian use of the term
Rj for a female kta ( Modern Kashmiri r
) see Saxoiisox 2005a, p. 126, footnote

91.
193
Verse 2 (f. 34v56) is quoted by the South Indian Krama author Mahevarnanda
(Mahrthamajarparimala, p. 108: yad uktam arcantri
.
mikym).
194
Ar
.
nasi
.
mha, Mahnayapraka, . 119r5121r4 (vv. 152169): 152 udgtha*p
.
thaj (em. :
p
.
thay Cod.) rmanma ngalnandanirbhar | sadasadbhsanveavarjit tm aha
.
m raye |
153 tata
.
h rmacchivnandanthaguruvara
.
m sad | lokottaramahjnacak
.
su
.
sa
.
m pra
.
nammy
aham | 154 rmatkeyravatykhy p
.
thajajnaprag | khacakracri
.
n yeya
.
m tm aha
.
m
naumi bhaktita
.
h | 155 mahvravaro yo sv rmadvmanasa
.
mjaka
.
h | devdhmni sad-
r
.
dhas ta
.
m vande kramabhskaram | 156 tata
.
h rmaccakrabhnur devatnayadeika
.
h |
mahvratadharo yas ta
.
m vande ha
.
m paradhmagam | 157 rmadnikkhy y pacamu-
drvibh
.
sit | akramakrama*sa
.
mtnakovid
.
m (sa
.
mtna em. : santn Cod.) t
.
m nammy
aham | 158 mahnayaparajna*vibh
.
sitaman
.
h (conj. : vibh
.
sita
.
h Cod.) sad | r-
mannandakanm yas ta
.
m nammi khadhmagam | 159 rmatsajjananmna
.
m *raha-
Te A
.
s
.
tik of Prabodhantha
It is unlikely that the A
.
s
.
tik that has reached us, a hymn to the Goddess in
eight stanzas, is the work of a Prabodhantha other than that mentioned by
Ar
.
nasi
.
mha. Te text has come to us in the already mentioned Nepalese codex
containing other Kashmirian Krama works, and although no attributed cita-
tion from it occurs in the surviving Kashmirian literature the rst two verses
commonly appear in the Kashmirian recitation-text of the Bahurpagarbhasto-
tra, a hymn to Svacchandabhairava that is attributed along with a frame-text
to the Lalitasvacchandabhairava, and whose recitation is a standard preliminary
in aiva ritual in Kashmir.
195
Te two verses are placed at the end of the hymn
proper and in this position enable it to reect the two visualization-texts that
are recited before it, these being not only of Svacchandabhairava but also of his
consort Aghorevar:
196
You I praise, the unborn beloved of iva in the lotus of [my] heart, seated in
syakramanirbharam (rahasya corr. : rahasya
.
m Cod.) | bhedbhedakala nkais tu varjita
.
m pra-
.
nammy aham | 160 nirmalaspha
.
tikaprakhyah
.
rdaya
.
m vigatmayam | rmatsomevara
.
m
vande mahsanapragam | 161 teneha k
.
rpay mahya
.
m sa
.
mpradatto mahkrama
.
h |
yenha
.
m bhavanirv
.
nakala nkair nv
.
rto niam | 162 atraiva kathyate smbhir dvity
gurusa
.
mtati
.
h | p
.
thoditamahmnyarahasyakramanirbhar | 163 rcakrabhnupdais tu
paramrthrthapragai
.
h | k
.
rtaprasdo vrendra
.
h rprabodhatapodhana
.
h | 164 tenhi-
taprasdas tu jaiyakkhyo mahvrat | jnasa
.
mkrnti*nirbhrnti
.
h (conj. : nibhrnta
.
h
Cod.) svnandnandanandita
.
h | 165 tenpi *rpa nkakkhyo (corr. : rpa nkakkhye
Cod.) dattarkramasana
.
h | bhavat
.
r
.
dbhrntivibhrntividhva
.
msocca
.
n
.
daddhiti
.
h | 166 tenpi
rnganm deikapravargra
.
n
.
h | *k
.
rtaprasda
.
h (em. : k
.
rtaprasdo Cod.) paramhldo-
dayavighr
.
nita
.
h | 167 tenpy aha
.
m *mahmnyavare smin (em. : mahmnyavarosmin
Cod.) paramdbhute | abhi
.
sikta
.
h k
.
rpntacitten*v
.
rtatejas (em: v
.
rttatejas Cod.) | 168
ittha
.
m prokt sa
.
mtatis tu dvityai
.
s mahnaye | nirveasamvea*camatkraughanirbhar (conj.
[= v. 3d; see here footnote 356 on p. 340] : camatkrdyanirbhar Cod.) | 169 ittha
.
m
paramparodbhta
.
h sadgurukramavistara
.
h | sthito ya
.
m divyasiddhkhya*manujtakrame
.
na ca
(manujta em. : manujta Cod.).
195
See, e.g., Kaldk
.
spaddhati A, f. 5r1116 (at the commencement of the initiation cere-
mony, after the worship of Ga
.
nea and Pustakavgvar): tato vighnarja
.
m pustakavg
.
m ca
suprasann
.
m bhvayitv taddatta
.
m svbhivchita
.
m vara
.
m bhvanay g
.
rhtv rbhairavantha-
prasannkara
.
nya mantrarjagarbha
.
m rbahurpagarbhastotra
.
m pa
.
thet; ibid., f. 9r1214: tata
ca rbahurpagarbhastavarjap
.
thnantara
.
m
.
sa
.
dadhvadk
.
sdhivsrambha
.
h.
196
A
.
s
.
tik, vv. 12 (N, f. 96v13) and the modied Bahurpagarbhastotra, vv. 3536 (K):
*sarvakra
.
nakalpakalpitollsasa
.
mkulasamdhivi
.
s
.
tarm (sarva K : sadya N) | hrdakokanada-
sa
.
msthitm api tv
.
m pra
.
naumi ivavallabhm ajm (hrda K : harmma N) | sarvajantu-
h
.
rdaybjama
.
n
.
dalodbhtabhvamadhupnalampa
.
tm (sarva K : sadya N ma
.
n
.
dalodbhta K :
ma
.
n
.
dalodbhuta N) | *var
.
nabhedavibhavntarasthit
.
m (K : var
.
nabhedavigatlivallabh
.
m N)
tv
.
m pra
.
naumi *bhavajlabhedinm (N : ivavallabhm ajm K).
deepest consciousness on your throne that is full of the radiance created by all
the Causes. You I praise, who are ever eager to drink the sweet wine exuded
by the lotus-Ma
.
n
.
dala in the innermost awareness of all living creatures, hidden
within the pervasive power that is the variety of sounds, rending the snare of
bound existence.
Since the context is the Krama the Causes intended here are probably the seven
ascending deities Indra, Brahm, Vi
.
s
.
nu, Rudra, vara, Sadiva, and Bhairava
that form Kls throne in the worship taught by the Klkulakramasadbhva,
becoming lifeless (pret
.
h) in her presence, resorbed as her state prevails, or, in
the idiom of the primal sacrice in the Karavra cremation ground, oered as
sacrices to her, only Bhairava remaining intact, alive but comatose.
197
A verse from another, unnamed hymn to the Goddess by Prabodha is cited
by Ramyadeva and Jayaratha:
198
You transcend whatever nature I may conceive as higher than you. Nor can
I conceive of any reality, however low, in which you are not present in your
entirety.
His identity with the Krama author is certain. For Ar
.
nasi
.
mha calls the latter
Prabodha the Ascetic (vrendra
.
h rprabodhatapodhana
.
h) and both Ramyadeva
and Jayaratha refer to this Prabodha in the same way, the rst calling himAscetic
Prabodhantha (tapasviprabodhantha
.
h) and the second simply the venerable
Ascetic (rtapasv). Another verse has been cited by iva[svmin] Updhyya,
who calls him similarly the King among Ascetics (tapasvirja
.
h). Tat this is
from the same hymn is not certain; but it is probable, since both verses are in
the ry metre:
199
197
Klkulakramasadbhva, f. 1v3 (1.19): for text and translation see p. 263; and f. 3r6 (1.80c
81): tatas tu *sarve (corr. : sarvva Cod.) tatrasth
.
h pautve kalpit
.
h sak
.
rt | mahbhairava ekas tu
sa
.
mmrcchan ti
.
s
.
thate tu *sa
.
h (em : ya
.
h Cod.) | anye tu kra
.
n
.
h sarve bhak
.
sits tatra llay. But
when read as praise of Aghorevar in the context of the recitation of the Bahurpagarbhastotra
the Causes would be understood as ve in accordance with the system of the Svacchanda, the
same without Indra and Bhairava (Brahm to Sadiva). Tat these two verses have been added
to the Bahurpagarbhastotra is apparent from their absence from the text as it appears together
with its frame in the commentary of Anantaakti (Bahurpagarbhastotravi
.
samapadasa
.
mketa)
and the Kaldk
.
spaddhati A, . 5v19r10.
198
Ramyadeva on Bhvopahrastotra, vv. 45 (p. 10), and Jayaratha on Tantrloka 4.125
(vol. 2, p. 131): paratarataypi rpa
.
m yad yat kalaymi tat tad adhara
.
m te | adharatarpi na
kalan s kcid yatra na sthitsy abhita
.
h.
199
Vijnabhairavaviv
.
rti, p. 90, ll. 1922: suvi
.
samamamatda
.
m
.
s
.
trvidalitajanadhairyao
.
nita-
pipsu
.
h | aham iti pica e
.
sa tvatsm
.
rtimtre
.
na ki
.
mkarbhavati.
It is enough to turn our thoughts to you to tame the I, this demon that thirsts
to drink the blood that is the sense of men, tearing them open with its terrible
fangs, belief in mine.
Te Paramrcanatri
.
mik and Cittasa
.
mto
.
satri
.
mik of Nga
As for Nga, he identifes himself as the author of the two -tri
.
mik texts in
their nal verses
200
but does not conrm his identity as a member of this lin-
eage by naming his Guru. However, it is unlikely that they are not by the Nga
whom Ar
.
nasi
.
mha identies as the pupil of Pa nkaka, since both works use the
terminology of the Kashmirian Krama. Teir subject is the attainment of en-
lightenment through sudden immersion in the dynamic purity of consciousness
(shasasamdhi
.
h):
201
Is that [true] worship if in it one does not experience the surge of expanded
consciousness within each and every movement of cognition, taking hold of
the trance of sudden enlightenment, ooded with radiant, pure awareness?
a process articulated in the language of the Krama and with reference to ele-
ments of its cyclical model of the ow of cognition, but without delineating
the phases of the Kramas distinctive sequence of meditative worship:
202
Is that [true] worship, in which one does not let go of the travails of ones un-
liberated existence by gazing directly at the dynamism that, beautiful in the
200
Paramrcanatri
.
mik, . 40v741r4 (31 and colophon): anavacchinnacidvyomaparam-
m
.
rtab
.
r
.
mhita
.
h | ngbhidho vyadhd et
.
m paramrcanatri
.
mikm. iti rmahmhevaranga-
vipacidviracit paramrcanatri
.
mik sampt and Cittasa
.
mto
.
satri
.
mik, f. 49r36 (v. 31 and
colophon): nirvara
.
nacidvyomaparamm
.
rtanirbhara
.
h | ngbhidhnas tad ida
.
m cittasa
.
m-
to
.
saka
.
m vyadht. iti rngavipacidviracit cittasa
.
mto
.
satri
.
mik sampt.
201
Paramrcanatri
.
mik, . 35v536r1 (v. 7): yatra shasasamdhisa
.
mraya
.
h prasphuradvi-
malabodhanirbhara
.
h | sphtasa
.
mvidudaya
.
m na vindate sarvav
.
rtti
.
su kim etad arcanam. For
the Krama concept of shasam, literally violent assault, aggression see, e.g., Chumm-
sa
.
mketapraka, f. 3r12 (vv. 28c29b); mahoddma shasa
.
m padam acyutam | samru-
hya ha
.
thd asmi suprabuddhadanvita
.
h; Vtlanthastra 1: mahshasav
.
rtty svarpal-
bha
.
h; Vtlanthastrav
.
rtti, opening verse: sa
.
mgha
.
t
.
tagha
.
t
.
tanabaloditanirvikranytinyapa-
dam avyayabodhasram | sarvatra khecarad
.
r pravirjate yat tan naumi shasavara
.
m guru-
vaktragamyam; ibid., concluding verse: iti paramarahasya
.
m vgvikalpaughamukta
.
m bhava-
vibhavavibhgabhrntimuktena samyak | k
.
rtam anupamam uccai
.
h kenacic cidviksd akalita-
parasattshasollsav
.
rtty; Mahnayapraka (Triv.) 2.2829: ala
.
mgrsakrama
.
h so ya
.
m mah-
shasajanmabh
.
h. See also Mlinvijayavrtika 2.86: mahshasasa
.
myogavilnkhilav
.
rttika
.
h
pujbhtasvaramyoghanirbharbhtamnasa
.
h; Tantrloka 5.84: mahshasasa
.
myogavi-
lnkhilav
.
rttika
.
h | pujbhte svaramyoghe nirbharbhya ti
.
s
.
thati.
202
Paramrcanatri
.
mik, . 35v35 (v. 6): khecarprabh
.
rtipacaktman vyptim ambaraga-
t
.
m nibhlayan | h
.
rdviksasubhag
.
m bhavpado yatra mucati na ki
.
m tad arcanam.
unfolding of the heart [of awareness], pervades the sky [of consciousness] as the
[cycle of its] ve [ows] from Khecar to [Vyomavmevar]?
Tis is the true worship and delighting of the mind that give the works
their titles. In the second Nga celebrates his own attainment of this enlighten-
ment through the oral transmission (kathanam) frommaster to disciple that the
Krama opposes to the worship of the phases as a higher means of liberation:
203
By great good fortune I stand today ooded with the blissful relish of the nec-
tar of the unlocated consciousness that surges up from [its] unfettered, spotless
ground, astonished by the fruition of the instruction in the inexpressible prac-
tice that I obtained from the heart of my true teachers oral teaching.
Te Mahnayapraka of Ar
.
nasi
.
mha
Ar
.
nasi
.
mhas Mahnayapraka, though permeated by this spirit of direct in-
sight, reviews the successive phases of the Krama worship that constitutes
the base of practice, explaining how each reects the core structure of con-
sciousness, leading progressively from the contemplation of this in the body
(p
.
thacakram) by means of the preliminary worship of the P
.
tha U
.
d
.
diyna, its
Karavra cremation ground, its site-guardian (K
.
setrapla) Balotka
.
ta, the As-
sembly of Yogins/akins therein (melpa
.
h), and the Great Sacrice [that it
enacted] (mahyga
.
h), to the worship of (1) the circle of the ve Flow God-
desses (vhadevya
.
h) Vyomavmevar, Khecar, Bhcar, Sa
.
mhrabhak
.
si
.
n, and
Raudrevar (pacavhacakram), (2) the circle of Illumination (prakacakram)
in which the faculties reach out towards the object, (3) the circle of Bliss (nan-
dacakram), in which the faculties incorporate the objects of the senses, (4) the
circle of Embodiment (mrticakram) in which that object-awareness reverts
into the perceivers awareness of himself as their perceiver, (5) the circle of the
sixty-four Siddhs (v
.
rndacakram), in which that self-awareness reverts to its en-
lightened core, (6) the worship of the Guru lineage beginning from Ma ngal
as the leader of those sixty-four, and nally the extroversion of the enlightened
state realized in the v
.
rndacakram and embodied in the lineage through the four
circles of (7) Emission (s
.
r
.
s
.
ticakram), (8) Stasis (sthiticakram), (9) Withdrawal
(sa
.
mhracakram), and (10) the Nameless (the ankhyacakram of the thirteen
Kls), in which the perfect interpenetration (smarasyam) of the inner and
outer states is fully realized.
203
Cittasa
.
mto
.
satri
.
mik, f. 48v25 (v. 29): svacchandanirmalapadoditanirniketasa
.
mvitsudh-
rasacamatk
.
rtinirbharo smi | di
.
s
.
tydya sadgurumukhmbujamadhyalabdhnuccryacrakathano-
dayavismito smi. On enlightenment in the Krama through oral transmission see p. 334.
Te Cidgaganacandrik of rvatsa
From the same lineage comes the Cidgaganacandrik of rvatsa. In the form
of a hymn to Kl it covers the same ground as Ar
.
nasi
.
mhas work but also goes
beyond it in detail and incidental elaboration. For example, while Ar
.
nasi
.
mha
describes only the nature of the circle of the Nameless rvatsa provides a treat-
ment of each of its thirteen Kls, building on the verses dedicated to them in
Erakas Kramastotra.
204
More than a third of its 312 verses are closely related
to Ar
.
nasi
.
mhas text, and these parallels are best understood as rephrasings of
Ar
.
nasi
.
mhas formulations in a more poetic, tighter style.
205
rvatsa tells us that the Krama lineage extends from ivnanda to Soma
comprising both the Order of the Human Masters (mnavaugha
.
h [ivnanda,
Keyravat, and Hrasvantha]) and those from Cakrabhnu onwards, that is to
say, the Order of the Disciples (i
.
syaugha
.
h),
206
and that he himself had received
the tradition from Somas son.
207
If this Soma is the Somevara that Ar
.
nasi
.
mha
204
Cidgaganacandrik (CGC), vv. 224250. Cf. Ar
.
nasi
.
mha, Mahnayapraka, . 125v3
128r4 (vv. 212236). Te lost Kramastotras verses on the thirteen Kls are preserved through
quotation in Jayarathas Tantrlokaviveka as follows, in the order of their worship (pjkrama
.
h)
as taught in all the Krama scriptures: (1) vol. 3, p. 158, ll. 1316 (S
.
r
.
s
.
tikl) CGC 221224;
(2) p. 163, ll. 58 (Sthitinakl) CGC225226; (3) p. 167, ll. 14 (Sa
.
mhrakl) CGC
227228; (4) p. 160, l. 16161, l. 2 (Raktakl) CGC 229230; (5) not quoted but men-
tioned on p. 202, ll. 12 (emend svaklm in Ed. to suklm) (Sukl) CGC 231; (6) p. 165,
ll. 1013 (Yamakl) CGC 232233; (7) p. 169, ll. 912 (M
.
rtyukl) CGC 234235;
(8) p. 173, ll. 1619 (Bhadrakl) CGC 236238; (9) p. 181, ll. 912 (Paramrkakl)
CGC 239240; (10) p. 178, ll. 1013 (Mrta
.
n
.
dakl) CGC 241242; (11) p. 183, ll. 811
(Klgnirudrakl) CGC 243246; (12) p. 185, ll. 47 (Mahklakl) CGC 247248;
(13) p. 188, ll. 14 (Mahbhairavaghoraca
.
n
.
dakl) CGC 249.
205
I have noted the following correspondences: Cidgaganacandrik (CGC) 7580
Ar
.
nasi
.
mha (A) 813; CGC 8593 A 20, 2229; CGC 100177 A 3031, 3337,
4058, 6169, 7582, 8485, 8789, 9194, 9698, 100103, 105112, 114116, 118
120, 122134, 137139, 141145, 147151, 170178, 180209, 211221, 226c227, 233,
236240, 243245, 248; CGC 250 A 227; CGC 290296 A 237249.
206
Te verse of the Cidgaganacandrik that mentions the lineage of Krama Gurus is in-
tractably corrupt in its edition, like much of the text, and I oer only a partial diagnosis of its
errors (v. 300): ya
.
h ivt prabh
.
rti somapacimas tvatkramaikarasiko gurukrama
.
h | *mnavaugha
(conj. : nangram Ed.) iha cakrabhnuto *yas tad etad ubhaya
.
m tvad yayau [conj. : yas tvam
etad ubhaya
.
m tvay yay Ed.]) From you has come the line of Gurus devoted solely to your
Krama, from iva [ivnanda] to Soma, both the Mnavaugha and that from Cakrabhnu.
For the distinction between the Human Order and the Order of Disciples that has suggested
the emendation to mnavaugha of nangram, which yields no appropriate sense that I can
discern, see p, 294, and footnote 221 on p. 303 .
207
Cidgaganacandrik, v. 304ab: somaputram apane
.
sya madgatas tvatkramo dya kim api
has identied as one of his two Krama Gurus, then rvatsa, as the pupil of
his son, will have been approximately a generation later than Ar
.
nasi
.
mha; but
nothing compels this identication.
208
In spite of the intimate connection with Ar
.
nasi
.
mhas Mahnayapraka
it is doubtful that the text was composed in Kashmir. Te only recorded
manuscripts of the text are South Indian and all the citations of the text known
to me occur in South Indian works or in late medieval authors familiar with
those works.
209
Moreover, rvatsa declares his connection with Pr
.
nap
.
tha,
in verses that convey in spite of their corrupt state that he came to that place
to propitiate the Goddess and then composed his hymn.
210
Tis is one of the
four principal kta P
.
thas, better known as Pr
.
nagiri, the other three being
U
.
d
.
diyna, Jlandhara, and Kmarpa. Tough its exact location does not ap-
pear from our sources, the Kumrkha
.
n
.
da of the Manthnabhairava places it
in the Bhairavrama on a mountain in Desh, that is to say, in the west-central
stuto may Today I have hymned in part your Krama that has come to me *from* (?) Somas
son.
208
Rasroci (1979, p. 196197) assigns rvatsa to a.o. 11251175 by proposing his identity
with the poet rvatsa mentioned as a contemporary by Ma nkha in his rka
.
n
.
thacarita (25.81
82). I see no reason to accept this. It rests on the imsiest of arguments, namely the identity
of the names and the fact that the author of the Cidgaganacandrik has written in the Kvya
style.
209
Mahevarnanda quotes vv. 5, 23, 108, 117, 121, 128, 148, 195, 197, and 223 in
his Mahrthamajarparimala (pp. 27, 161, 98, 90, 91, 93, 96, 148, 119, and 126),
Am
.
rtnandantha vv. 9, 13, 32, 40, 72, and 212 in his Yoginh
.
rdayadpik (pp. 51, 173, 11,
94, and 18), Mahevarnandantha, v. 212 in his Saubhgynandasandoha (p. 161), and Kaiva-
lyrama a verse not included in the edition in his commentary Saubhgyavardhan on the
Saundaryalahar, p. 5 (amba tvakapadadvayrcakas tvanmayo bhavati ntra vismaya
.
h | yas
tvayai
.
sa vivao vak
.
rta
.
h aktir eva samabhc chiva
.
h svayam). Another verse not included in
the edition has been quoted in the South Indian varapratyabhijstravimarinvykhy, p. 9,
ll. 15 (rcidgaganacandriky
.
mca: dimntimag
.
rhtavar
.
narytmikhamiti y svata
.
h prath |
mantravryam iti sdhitgamais tanmayo gurur asi tvam ambik. Te text has also been cited by
Bhskararya in his commentary on the Lalitsahasranma, pp. 57 and 157.
210
Cidgaganacandrik, vv. 307c308b: pr
.
nap
.
tham *upagamya (conj. : avagamya Ed.)
ma ngale *tvatprasdanak
.
rte (conj. : tvatprasdamak
.
rte Ed.) may k
.
rta
.
h | e
.
sa cidgaganacandrik-
stava
.
h *ki
.
m na (conj. : kin nu Ed.) vchitam asta m
.
m prati O Ma ngal, what wish has the
Cidgaganacandrik not granted me, this hymn that I have composed to propitiate you after
*coming to* (conj.) Pr
.
nap
.
tha?; v. 312: *pr
.
nap
.
the k
.
rtavidhis (conj. : pr
.
nap
.
tha k
.
rta
.
msiddhes
Ed.) *tvadbhvastavam (tvad conj. : tad Ed.) dart | *vsanrtha
.
m (conj. : vnarrtha
.
m Ed.)
mahguhya
.
m rvatso vidadhe satu *After having completed the rites [of propitiation] in
Pr
.
nap
.
tha (conj.) rvatsa has composed [this] most esoteric hymn to your nature in order to
inculcate it [in himself].
Deccan Plateau, and the Kubjikmata locates it more narrowly in the forests
of the Sahya mountains (sahydri
.
h), that is to say, in the northern part of the
Ghats that bound this region on the west.
211
Te Old Kashmiri Mahnayapraka and its Sanskrit commentary
Another Mahnayapraka, also called Mahrthapraka, has come down to us
from this lineage, comprising verses in Old Kashmiri by one itika
.
n
.
tha.
212
Te
work is accompanied by a Sanskrit commentary, which the editor asserts to
be by the same author.
213
Tere is certainly no statement of separate author-
ship. But there are elements in the text itself that make it unlikely that this was
an auto-commentary. In an introductory verse not included with those of the
published text the commentator declares that in order to expound the ultimate
nature of the Mahrtha he will make an eort (udyama
.
h) to explain the vernac-
211
.
n
.
da, on the P
.
tha of Pr
.
nagiri, f. 19r3: kva cihdi dea
.
m
tath ramya
.
m denm uttama
.
m *viddhi (conj. : nidhi
.
h Cod.) | didak
.
si
.
nadigbhge dak
.
si
.
n-
pathama
.
n
.
dala
.
m; f. 19v8: bhairavs tatra pacat pr
.
nagiry
.
m samgat
.
h | tena tad bhairava
.
m
k
.
setra
.
m bhairavsiddhidyaka
.
m; f. 20r8: eva
.
m devy
.
h svarpe
.
na *pr
.
nap
.
tham (corr. : pvva-
p
.
tham Cod.) udh
.
rta
.
m | pr
.
nvv praka
.
t jey. Pr
.
nagiri is equated with Sahya by an un-
named Pacimmnya source quoted without attribution by Mahevarnanda on Mahrtha-
majar 39:
.
r
.
noti abdam olambe prek
.
sate pu
.
skaradvaye | karlambe bhidhatte ca sahye jighrati
gandhavat | mta nge tu mahp
.
the vypnoty akhilam var. Olamba etc. in this verse corre-
spond to O
.
d
.
diyna, Jlandhara, P
.
rna, and Kmarpa, as can be inferred from the parallel in
.
Sa
.
tshasrasa
.
mhit 2.20, which associates the rst four of same faculties with these P
.
thas: ro-
tukm tu o
.
d
.
dkhye vaktukm tu jlake | pu
.
s
.
tyrthe caiva pr
.
nkhye kmkhye cek
.
sa
.
necchay.
Cf. Kubjikmata 2.6372 (
.
Sa
.
tshasrasa
.
mhit 4/5.6271), where the place is called the great
Sahya forest (63d: gat sahya
.
m mahvanam). Tis reports that the Goddess created the moun-
tain there and that as its P
.
thevar (72a) she is called Pr
.
n (70d: pr
.
narpi
.
n) because she lled
it with nectar (69c, 70cd). In an earlier publication (Saxoiisox 1987, p. 14b) I have written
that rvatsa was probably of ucndram (Pr
.
najyoti
.
hk
.
setra, Pr
.
nasabh), an important aiva
temple centre at the southern extremity of the subcontinent. I withdraw this theory.
212
Old Kashmiri Mahnayapraka 14.1ab: pveta iha kamu pabhusa pasde itika
.
n
.
thasa gata
jammu kitthu | tena mi mahajana khalitamasde te mrve mahanayaparamthu Since he has
mastered this Krama by the grace of the Lord the human birth of itika
.
n
.
tha has fullled its
purpose. Terefore I [have turned to the composing of this work and thus] enabled the pious
too to attain *without error* (?) awareness of the true nature of the Mahnaya.
213
Te editor, Mukunda Rm str, prints the following words, evidently his own, before
the text proper: atha mahnayapraka
.
h rmanmahmhevarcryarjnakaitika
.
n
.
thcrya-
viracita
.
h proktcrye
.
naiva viv
.
rta ca Here begins the Mahnayapraka composed by the vener-
able Mahmhevarcrya crya Rjnaka itika
.
n
.
tha and commented upon by the said crya
himself.
ular words of this work.
214
It is unlikely that one about to explain his own words
would refer to the undertaking in such terms. Moreover, there are instances in
the commentary in which he oers multiple meanings of which some seem
forced,
215
and one at least where the explanation is so awkward that I suspect
that the author has either misunderstood the text or is oering a literal trans-
lation of a word that has reached him in an already corrupted form.
216
Finally,
though he refers to the author of the verses throughout in the third person he
once refers to himself in the rst, if my emendation is correct.
217
As for the date of the work, Sir George Grierson, the distinguished scholar
of the New Indo-Aryan languages, assigned the author of the verses, whose
authorship of the commentary he does not question, to the latter half of the
fteenth century.
218
In doing so he was following the Kashmirian str Pa
.
n
.
dit
Nitynanda, who had informed him that the itika
.
n
.
tha who composed this
Mahnayapraka was the person of this name who during the reign of
.
Hasan
h (r. 14721484) composed the commentary -nysa on the Blabodhin,
a commentary by his countryman Jagaddhara on the Sanskrit grammar K-
tantra. But Nitynanda strs opinion was based on nothing more than the
name itika
.
n
.
tha, which is too common for this coincidence to prove identity.
Moreover, the author of the Blabodhinnysa recounts his scholarly accom-
plishments in its introduction, yet makes no reference to expertise in esoteric
aivism, let alone to his authorship of the Mahnayapraka, but only to his
214
xax xs of Old Kashmiri Mahnayapraka between vv. 4 and 5: mahrthaparamrthasya
vykhyyai tatprakake | granthe pabhra
.
s
.
taabdn
.
m kurve satkathanodyamam With the pur-
pose of expounding the ultimate nature of the Mahrtha I shall make an eort to give a true
explanation of the vernacular words in [this] text that illuminates it.
215
Tus on Old Kashmiri Mahnayapraka 1.3 he explains nerji amav in three ways:
coming to rest (amav) in (1) the pure (nrjike vimale), (2) [her] own kingdom (nije sm-
rjyamahotsave [i.e. nije rjye]), and (3) that in which the kingdom [of dierentiated states] has
disappeared (nrjye na
.
s
.
tarjye). Te second of these interpretations is altogether implausible
and the third strained.
216
In Old Kashmiri Mahnayapraka 9.5 we are told that just as ivas head was the point
of descent to earth for the Ganges so Ma ngal was the point of descent p
.
thadina. Te com-
mentary glosses this word as p
.
thadim for the directional quarters of the P
.
tha. Tis refer-
ence to the directions makes no sense in the context. What we expect here is something like
for the teachings of the P
.
tha. Perhaps p
.
thadina is to be understood as p
.
thdna (Skt.
p
.
thdenm) with a shortening of vowels seen elsewhere in these verses (see Giiiisox 1929,
11) or p
.
thopadina (Skt. p
.
thopadenm). Cf. Modern Kashmiri wo padsh instruction.
217
218
See Giiiisox 1929, pp. 7376. Griersons dating and the single authorship of the verses
and commentary are accepted without question by Rasroci (1979, pp. 220224).
mastery of the brahmanical disciplines of grammar and logic. Nor does the
commentary on the Mahnayapraka show any signs that it was written by a
scholar who had specialized in these subjects to an advanced level. Furthermore,
the grammarian tells us that he was a member of the distinguished family of
the Rjnakas of Padmapura (modern Pmp
.
ar/Pampur),
219
but we have no ev-
idence that the author of the Mahnayapraka was a Rjnaka of any patrilin-
eage. Had he been a Rjnaka we would expect to see this title accompanying
his name in the colophon, which identies him simply as itika
.
n
.
thcrya.
With the collapse of this identication we are left with no means of dating
the text other than to consider its contents and language. It contains no cita-
tions of other works but it does provide an approximate prior limit by giving
the traditions preceptorial line. As we have seen, it states that Ma ngal was the
source of the three Gurus of the Human Order (mnavaugha
.
h), that they were
followed by [Cakra]bhnu, and that he was the source of the eight Disciples.
220
Te commentary explains that the Human Order comprises [Jna]netra, Rj
[Keyravat], and Hrasvantha,
221
thus agreeing exactly with the account of the
219
Rjnakava
.
mapraa
.
ms, . 9, ll. 2213 (vv. 69), in which itika
.
n
.
tha tells us that he
visited various centres of learning outside Kashmir in order to master various stras, was
honoured by Sultn Mu
.
hammad of Gujarat (r. 14581511), studied Nyya in Gorakhpur
from rntha and Patajalis Mahbh
.
sya in Benares from Varadevara before returning to
Kashmir, where he undertook to write this commentary at the private request of Zayn al-
bidn, nishing it in a.o. 1472, during the reign of
.
Hasan h: 6 yodhcryasuto rjuno
jani jagatkhyto gari
.
s
.
thair gu
.
nair yasmc chritika
.
n
.
tha ity abhidhay jto smi vidynidhe
.
h |
nnstravinir
.
nayya bahuas trthntar
.
ny abhrama
.
m pj
.
m grjaranthamahmadasuratr-
.
nd avpa
.
m parm | 7 rgorak
.
sapure dhigatya vibudht tarka
.
m para
.
m karkaa
.
m rnthd
adhiki e
.
saracita
.
m mm
.
msay m
.
msalam | bh
.
sya
.
m rvaradevart svavasati
.
m prpto rthito
ha
.
m raha
.
h rmajjainan
.
rpe
.
na so tra karavai vykhy
.
m sat
.
m khytaye | 8 yo blabodhinyabhi-
dh
.
m man
.
s jagaddharo y
.
m vitatna v
.
rttim | tannapt
.
rkanytanaynujo vykhymy aha
.
m t
.
m
itika
.
n
.
thako lpam | 9 try[3]a nka[9]viva[13]mite ke [=aka 1393] var
.
se muniyugai
.
h [74] mite
[=Saptar
.
si (45)47] | nabhasyasitasaptamy
.
m sampto nmanir
.
naya
.
h.
220
Old Kashmiri Mahnayapraka 9.5: harairu jina ga ngi avatran t jnu ma ngala
p
.
thadina | s mnavaugha tristhna kulrana bhnupda a
.
s
.
tana i
.
syna Just as the head
of iva was the point from which the Ganges descended to earth so Ma ngal for the teachings
of U
.
d
.
diyna. She was the source of the three stages of the Human Order. [Ten came] the
venerable Bhnu [the source] of the eight Disciples. Te commentary identies this Bhnu as
Cakrabhnu in its comments on the next verse.
221
Old Kashmiri Mahnayapraka, commentary on 9.5: s ca siddhaugharp *mnavaughe
netrarjhrasvanthetitrirpasya kulasya ovallvie
.
sasya (conj. : mnavaughanetrarj hrasvan-
thetitrirpasya kulra
.
ni
.
h kulasya ovallvie
.
sasya Ed.) ara
.
ni
.
h tray
.
nm agnnm ivotpattisthnam
And [Ma ngal], who constituted the Siddha Order, was the re-churning stick for the triple
lineage in Ar
.
nasi
.
mhas Mahnayapraka. If the eight that followed are under-
stood as eight successive preceptorial generations then we will have an approx-
imate prior limit in the twelfth century. But the next verse suggests that the
author means eight co-disciples, because, playing on Cakrabhnus name and
employing a common simile for the dawning of enlightenment it refers to him
as the sun (bhnu
.
h) and to these disciples as lotuses opened by his light.
222
Tis
brings the prior limit back to some time early in the eleventh century. Tis,
of course, does not establish a posterior limit, because it does not follow from
the fact that itika
.
n
.
thas account of the lineage ends with the eight disciples of
Cakrabhnu that he was the direct pupil of one of them.
As for the language of the text we might suppose that Grierson, who de-
scribes it as old, belonging to the period when Prakrit, in the Apabhra
.
ma
stage, had just merged into the language that nally became the Kshmr of
the present day,
223
would have rejected Nitynanda strs identication of
its author if he had thought the late fteenth century implausible on linguistic
grounds. Evidently he saw no diculty in accepting that this stage of Kash-
miri, far removed though it is from the modern language, should have been
reached so late. He was aware that the Kashmiri verses of the aiva poetess Lal
De d (Lalshor, Lalldev, Lallyogin), though she lived in the fourteenth cen-
tury (13351376), show a form of Kashmiri that with the exception of few
archaic forms is virtually indistinguishable from the modern vernacular. But
he swept aside the implication that itika
.
n
.
thas verses must therefore have been
written much earlier by asserting that the language of Lal De d must have been
modernized through its transmission in the oral culture of Kashmir. With this
objection disposed of there was nothing to oppose his dating, since he was not
aware of any evidence of the existence of Kashmiri in earlier centuries. But there
is such evidence, and it shows that Kashmiri was already a distinct language in
the early eleventh century.
Te great Khwrizmian scientist and polymath al-Brn (9731050+),
who did not enter the valley himself, but evidently had Kashmirians among
lineage, the distinguished preceptorial line in the Human Order comprising [Jna]netra, Rj
[Keyravat], and Hrasvantha, just as the real] re-churning sticks are the source of the three
[rauta] sacricial res.
222
9.6: a
.
s
.
ta mc mahadyu ykheta va bammu pajapatna nikhilna | aru
.
nodaya di nma
.
n
.
dala
tkheta bhnu viksaka iukamalna Bhnu [/the sun] caused the lotuses that were [these]
disciples to unfold, just as iva (Mahdeva) does to his eight Mrtis, or Brahm to all the
Prajpatis, [or] the rising sun to the quarters of the sky.
223
Giiiisox 1929, p. 73.
his informants, refers to a number of Indian festivals and related matters under
vernacular names that are unmistakeably Kashmiri. He tells us in his Descrip-
tion of India (Tarkh al-Hind), written around a.o 1030 after he had accom-
panied his patron Sultn Ma
.
hmd b. Subuktakn from Ghazhna to India, that
in the month of
.
s
.
dha there is a fast-day holy to Vsudeva called Devasn
(?), i.e. Deva is sleeping, because it is the beginning of the four months dur-
ing which Vsudeva slept.
224
Te name ascribed to this rite corresponds to
Modern Kashmiri dv-wasun, meaning Gods going down [to sleep]. He also
tells us
225
that the day in Krtika that commemorates the gods re-awakening
is called Deotthn, .i.e. the rising of the Deva, which corresponds to Modern
Kashmiri dv-wo thun. Gods getting up. Te verb wothun is the antonym of
wasun and among its uses is to get up (from ones bed).
226
Among other ex-
amples are gan log in certain pieces of wood called gana (?) which the water
of the river Vitast (Jailam) carries; po h the month Pau
.
sa and wor
u
a kind
of spiced cake in phaval , which he denes as a sweet dish eaten in that
month; wahran the act of spreading out in vuhara for the ow as opposed
to the ebb of the ocean; gra-tray in gaur-t-r for the third lunar day of the
light half of the months Mgha and Vaikha sacred to Gaur; and har a group
of young sprouts and wl
i
a pregnant woman in harbl for a womens fes-
tival in Bhdrapda in which seeds sown in baskets are oered when they have
sprouted.
227
Abhinavagupta (. c. 9751025), stating the view that human language, as
opposed to Mantras, is a matter of convention (s
.
mketika-), gives examples of
how the same combinations of sounds have entirely dierent meanings in dif-
ferent languages, and cites examples from Tamil, the language of the Saindha-
vas, and Kashmiri. His example for the last is krra for husked grains of barley,
wheat, or rice
228
with which we may compare Modern Kashmiri do da-kru
224
Sacuau 1964, vol. 2, p. 176.
225
Ibid., p. 177.
226
Giiiisox 1932, s.v., p. 1160b2627.
227
Sacuau 1964, vol. 2, pp. 181, 183, 104, 179, and 180; Giiiisox 1932, pp. 287b24,
305b1725, 684a24 and 1137a56, 1105b913, and 343b13 and 1113a3536.
228
Partrikvivara
.
na, p. 227, ll. 1618 (p. 125 in xsrs ed.): yath dk
.
si
.
nty
.
h cauraabdena
odana
.
m vyapadianti saindhavs tu tenaiva dasyum odana
.
m tu krraruty tay tu kmrik
vitu
.
sitayavagodhmata
.
n
.
duln iti just as southerners say caura- for cooked rice, but the na-
tives of Sindh use the sound caura for a brigand and krra for boiled rice, while the Kashmirians
use krra for husked grains of barley, wheat, or rice.
f. (milk-kru
) a certain kind of rice-plant.

229
He also alludes to the Kash-
mirian vernacular when commenting on nandavardhanas advice that poets
should avoid any juxtaposition of syllables that might arouse vulgar thoughts
in the minds of listeners (asabhyasm
.
rtihetu
.
h). He advises poets to write, for
example, kuru rucim rather than ruci n kuru.
230
Te unstated point of this ex-
ample is surely that the juxtaposition of the syllables ci n ku would bring to mind
what must have been a word corresponding to the Modern Kashmiri ce
kh f. a
womans pudenda (used only in obscene abuse).
231
Finally, K
.
semendra, whose dateable literary activity falls between a.o. 1037
(B
.
rhatkathmajar) and 1066 (Davatracarita), tells us that he has included
words from the local language (deabh
.
s) in his sketches of various unsavoury
characters in the 8th chapter of his Deopadea;
232
and several words are in-
deed present there that can only be Kashmiri or which make good sense only
if so understood. Te rst that I see in this passage is gha
.
ta in 8.12 in mock-
ery of a kta brahmin: gha
.
tagalagalagalaabdair galapram bhairava
.
m piban
bha
.
t
.
ta
.
h. Te phrase makes no sense if the word is Sanskrit (pot), but excellent
sense when recognized as Modern Kashmiri g
a
.
th choking caused by too eagerly
drinking:
233
the brahmin drinking Bhairava (i.e. wine), lling his throat, with
the sound gala gala gala of choking caused by drinking too eagerly. Te dif-
ferences between gha
.
ta and g
a
.
th are inconsequential, since Kashmiri does not
distinguish between aspirated and unaspirated voiced consonants and aspirates
the unvoiced consonants k, p, t,
.
t, and c when these end a word. Ten there are
melkalama- (8.40), in a passage on an ignorant scholar, which is meaningless in
Sanskrit but apposite Kashmiri, since in that language ml f. means ink, and
ml-kalam an ink-pen;
234
navadarakr (8.45) describing a crooked accoun-
tant, which yields no apposite sense in Sanskrit but if dara is read as Kashmiri
229
Giiiisox 1932, p. 189b1114. Te caura of the southerners corresponds to Tamil and
Malayalam cu boiled rice (Buiiow and Exixiau 1984, s.v.). Cf. Indrabhti, Jnasiddhi
15.2: coraabdo [yath] loke *bhaktrtha
.
m (conj. : bhak
.
syrtha
.
m Ed.) pratipdayet | ke
.
s
.
mcic
coram *evha (conj. : hu
.
h Ed.) tantre py eva
.
m pads tath.
230
In his Dhvanylokalocana on 2.11: yath kuru rucim iti kramavyatyse.
231
Giiiisox 1932, p. 1068a4041
232
Deopadea 8.1: ekatra sa
.
mk
.
siptadhiy prakr
.
najanavar
.
nanam | deabh
.
spadair miram
adhun kriyate may With the intention of concision I shall now give in a single [chapter] a
description of miscellaneous persons that will include [some] words from the local language.
233
Giiiisox 1932, p. 311a911.
234
Giiiisox 1932, pp. 564b4850 and 565b3941.
derides him for setting new taris or xing the scales to his advantage;
235
and
vl nger-ring, Modern Kashmiri wj
i
f.,
236
in kuatilarjatavlkalitakar.
237
I see no reason, therefore, to think that the Old Kashmiri Mahnayapraka,
though not by the fteenth-century grammarian, must have been composed so
late. A date early in the history of the Kashmirian aiva literature, close to the
limit of the early eleventh century set by the texts account of the Guru lineage,
is entirely possible. Indeed it is plausible in the light of the considerable distance
between this Old Kashmiri and the modern language, which, even if we accept
Griersons view that Lal De ds Kashmiri has been modernizedand I see no
strong reason to do sois certainly present in the verses of the poetess
.
Habba
Khtn in the sixteenth century.
238
As for the author of the commentary, he reports, as we have seen, that
the line of succession (pramparyam) that had reached him began from Rj
n, indicating thereby that there were several intermediate preceptorial gen-
erations.
239
Te sources that he cites include a lost hymn (Stotraml) com-
posed by himself,
240
verses from an unnamed Krama scripture or scriptures
235
Modern Kashmiri dar m. price, rate, tari, market or current rate; a large, xed pair of
scales for weighing heavy loads (Giiiisox 1932, p. 234b1014), and dar-karun to calculate
the weight of anything by weighing an aliquot part thereof by measure and multiplying by the
number of parts (Giiiisox 1932, p. 234b1821).
236
Giiiisox 1932, p. 1107a3031. Tis change of l to j is regular in Kashmiri; cf. kwoj
u
cremation-ground attendant from kplika
.
h in that sense (see, e.g., Rjatara ngin 7.44ab);
ml
u
father, but mj
mother from mahallaka

.
h/mahallik venerable one; kj
i
f. peg, spike
from klik; muj
f. a radish from mlik; shj

i
f. she-jackal from
.
rglik; and zj
f. a ne,
delicate net from jlik.
237
I have emended. Te published text gives kuatilarjatavli
.
h kalitakar.
238
Further clarication of these matters would be possible by studying the Kashmiri of the
B
.
nsuravadha, composed by Bha
.
t
.
tvatra during the fteenth century (Buuiii 1877, p. 90),
c. 1446. Te only known manuscript, dated 1020 Hijr (a.o. 1658), was acquired in Kashmir by
Georg Buuiii and is nowin the Bhandarkar Oriental Research Institute in Pune. I regret that I
have not yet seen it. Tis work, I imagine, would not be open to the argument of modernization
that was applied by Grierson to the poetry of Lal De d and might also be extended to that of
.
Habba Khtn, since her verses too became part of Kashmiri oral tradition.
239
Old Kashmiri Mahnayapraka, commentary on 9.5: bhnupda
.
h a
.
s
.
tn
.
m i
.
sy
.
n
.
m
prabhu
.
h yanmadhyd *rjnykhy (conj. : rjnkhy Ed.) madantapramparyanidnam
(corr. : sadanta
.
m pramparyanidna
.
m Ed.) Te venerable [Cakra]bhnu was the Lord of the
Eight Disciples, one of whom, the Rj n, is the source of the line of succession that ends
in myself.
240
Old Kashmiri Mahnayapraka, pp. 47, l. 1648, l. 2 (yat stuta
.
m stotramly
.
m mayaiva).
not otherwise known,
241
an unattributed verse found in the rmikaulr
.
nava
(a scripture of a related form of the Klkula),
242
and passages from otherwise
unknown works of the post-scriptural Krama, of which the Rjik and Pjti-
laka are named.
243
Te only authors of approximatly known date that he cites
are Jnanetra and Utpaladeva
244
but this takes us no further in establishing
his period, since Utpaladeva, the later of these, ourished around the middle of
the tenth century. He cites a verse that is attributed to rvatsa,
245
but nothing
requires us identify that rvatsa with the author of the Cidgaganacandrik.
Te text and its commentary stand apart in the Kashmirian Krama litera-
ture in a number of respects. Tis, for example, is the only source therein whose
account of the course of worship does not culminate in the fourth phase, that
of the Nameless (ankhyakrama
.
h), but adds a fth, the phase of Pure Light
(bhskrama
.
h),
246
following in this respect the model of worship taught in the
241
Old Kashmiri Mahnayapraka, p. 6, l. 7; p. 7, ll. 910; p. 16, ll. 45; p. 29, 1213; p. 39,
ll. 12 and 712; p. 42, 1516; p. 43, ll. 12; p. 45, ll. 34, 67, 910, 1213, 1516; p. 111,
ll. 1112.
242
Old Kashmiri Mahnayapraka, p. 10, ll. 45, = rmikaulr
.
nava, f. 5r45 (1.90c91b).
Tis scripture, also called Bhogahasta, teaches a formof the Klkula related to that of the Krama
texts (f. 10v7 [2.6]: kta
.
m klikrammnya
.
m bhogahasteti virutam) and claims to have been
revealed rst by Mnantha in Kmarpa and then taken by Siddhas to Kaulagiri (Kolhapur)
in Karnataka; see Saxoiisox 2005a, pp. 133134 and footnote 111.
243
Old Kashmiri Mahnayapraka, p. 20, ll. 1114; p. 21, ll. 24, 59, and 1617; p. 24,
ll. 69; p. 32, ll. 1013 (in Old Kashmiri, attributed to an unnamed Siddha [yad siddhapd
didiu
.
h]); p. 43, ll. 58; p. 55, ll. 58 (attributed to the Rjik); p. 58, ll. 815; pp. 62, l. 15
63, l. 4; p. 79, ll. 34. On p. 141 he refers to a variant order of Krama worship taught in the
Pjtilaka.
244
Old Kashmiri Mahnayapraka, p. 6, ll. 1415, = Klikstotra, f. 91r12 (v. 6); p. 12, ll. 5
6, = Utpaladeva, ivastotrval 16.1; p. 12, ll. 1617 (not traced).
245
Te verse is cited (p. 12, ll. 811) as that of a certain learned scholar (kacic ca vipacid
ha). Te attribution to rvatsa accompanies a citation of the same verse in a marginal com-
ment in a Kashmirian manuscript of the Narevarapark
.
spraka (rvatso py ha); see Warsox
2006, p. 246.
246
Old Kashmiri Mahnayapraka 11.25 and commentary. Te content of this phase is
unclear. Te commentary explains that it contains four sub-phases, calling them the dier-
entiated (sakala
.
h), the dierentiated-cum-undierentiated (sakalani
.
skala
.
h), the undierenti-
ated (ni
.
skala
.
h), and the all-containing (para
.
h) (p. 123, ll. 35: catvro hy asmin bhskrame
*sakalasakalani
.
skalani
.
skalaparkhy
.
h [em. : sakalsakalani
.
skalni
.
skalaparkhy
.
h Ed.] *kram
[em. : krama Ed.] mahkramam avabhsayanti); that there are twelve constituent goddesses
(cakri
.
nya
.
h) in the rst, six in the second, three in the third, and one in the fourth; that
all the twelve and four of the six have Mantras of eighteen syllables; that the remain-
ing two of those six and all of the three have Mantras of fourteen syllables; and that
Klkulakramasadbhva rather than the Klkulapacaataka. However, it fol-
lows the latter in the preceding phases, giving thirteen Kls in the fourth rather
than the formers seventeen. Tis illustrates in striking fashion a characteristic
of the post-scriptural Krama as a whole, namely its readiness to innovate, a fea-
ture that was no doubt justied in terms of its distinctive narrative of ongoing
revelation through direct contact with the Yogins of U
.
d
.
diyna conceptualized
in these texts as the sudden unfolding in the meditators visionary conscious-
ness of his own inner reality. Te text is also remarkable for the richness of
its reading of the structures of worship not only in terms of the natural ow
of cognition but also in mapping them on to a model of the ow of energy
within the body itself. Further, it gives detailed instructions found in no other
text on a four-day course of training in the worship of the Krama following
initiatory transmission (sa
.
mkrama
.
nam), in which the initiate worships day by
day the deities of the four phases from Emission (s
.
r
.
s
.
tikrama
.
h) to the Name-
less (ankhyakrama
.
h), each accompanied with the worship of the P
.
tha-circle,
a segment of the Guru lineage, the phase of Pure Light (bhskrama
.
h), and the
Samayavidy of one hundred syllables that recties any defects in the preced-
ing worship, followed by instruction in a ve-day session in which the initiate
together with his female consort (dt) worships the ve deity phases one by
one with dough lamps (dpacaru
.
h, prakacaru
.
h), each with the P
.
tha-cycle, a
segment of the Guru lineage, and the Samayavidy.
247
the goddess of the fourth and highest sub-phase has one of nine syllables, which it calls
the Kulavidy (ekaiva kulavidy navr
.
naiva). Te relevant section of the Klkulakrama-
sadbhva having been lost, we turn to the Klkulakramrcana for clarication but nd
that its arrangement of deities diers. Tere (. 14v615r2: bhskramapjvidhi
.
h) one is
to worship twelve goddesses (Mantrakli, Ha
.
msakl, Kramakl, Jnakl,
.
Dmarakl,
Cakrakl, O
.
mkrakl, Gaganakl, Ekabhskl, abdakl, Balakl, and
.
Rddhikl), then
eight (Bhskl, Bhsha
.
msakl, Bhsca
.
n
.
dakl, Bhs
.
dmarakl, Bhsyogakl, Bhs-
gaganakl, Bhssvarakl, and Bhs-
.
rk
.
sakl), then seven (Sryakl, Candrakl, Ag-
nikl, Vyukl, Vyomakl, Mana
.
hkl, and Sarvakl), then the nine-syllable Vidy in its
seventeenth-syllable form through the separation of its conjuncts (xa-i-xua-iua-ia-xa-ui-
ca-
.
xa-
.
oa-\a-o ca-i-sa-va-ii), the 100-syllable Samayavidy (see footnote 247 on p. 309), and
nally the unseparated nine-syllable Vidy (xuiuii
.
x xauica
.
x
.
oa\ocisvaii). Only the num-
ber of the rst phase and the nine-syllable Vidy at the end coincide. Nor do the Mantras
in the Klkulakramrcana, with the exception of the nine-syllable Vidy, show the requisite
number of syllables. Mahevarnandas comments on the phase of Radiance in the Mahrtha-
majarparimala (pp. 101104) are too abstract to clarify these details beyond the use of the
seventeen-syllable Vidy (
.
so
.
dadhik: perhaps the separated form of the nine-syllable is in-
tended) and the nine-syllable Vidy.
247
Old Kashmiri Mahnayapraka 13.15. On the Samayevar/Samayavidy/Samay of one
Te Anonymous Mahnayapraka
A third Mahnayapraka, of unknown authorship, has been published from
Trivandrum on the basis a single Keralan manuscript.
248
It too is proba-
bly Kashmirian, since it has been cited by Jayaratha in his commentary on
the Tantrloka and by iva[svmin] Updhyya I in his commentary on the
Vijnabhairava,
249
and drawn upon by ivasvmin Updhyya II in his i-
vartrirahasya.
250
Te editor reports with approval hearsay evidence that the
author was Abhinavagupta.
251
But though the work shows a style and sophisti-
cation not unworthy of him, the claim that it is his is fatally undermined by the
fact that Jayaratha cites it as representing the view of unnamed others, namely
that there are thirteen Kls in the phase of the Nameless and not twelve as
hundred syllables see 11.69. Te author does not give the Vidy itself, but states that it has
100 syllables divided into sections of 2, 15, 69, 2, and 12, for four sub-phases within the
phase of the Nameless (S
.
r
.
s
.
tyankhyasamayevar to uddhnkhyasamayevar) followed by
the phase of Pure Light (Bhssamayevar). Tis is evidently the Samayavidy taught in partly
encoded form in Klkulapacaataka 6.1930. For that has 100 syllables and consists of seg-
ments of the length indicated by our author. Tese are not conveyed explicitly, but they are
nonetheless made apparent by four occurrences at the appropriate places of the syllable iua
.
r,
which generally occurs at the end of a Mantra, with iua
.
r sviui at the end of the whole. De-
coded, with the addition of Da
.
n
.
das to mark the segments, it is: xuiuii
.
x iua
.
r | xauica
.
x
.
oi
ca
.
x
.
oaxuxui ca
.
x
.
oa\ocisvaii iua
.
r | ca
.
x
.
oaou
.
uxuavixocaxi saivasaxa\aioiavicuiraxi
ri;ovari ax
.
iraxuiri asioouasiouaxi siooui-
.
ioouiiiaoi xisa\a saivaoo
.
six anuixara
.
x
xi iia\accua saivi saivaci aiuii saivaiuii ui
.
x iua
.
r | xuiuii
.
x iua
.
r | uu
.
x xio
.
x
x
.
si
.
xsaivavio\isvaii iua
.
r sviui. Te function of the Samayavidy is to promote the fruition
of the worship that precedes it by removing any impediments to that fruition caused by de-
fects in performance; see Saxoiisox in the discussion after Gouoiiaax 1986, pp. 161163.
Te segments of the lineage of Gurus are six: (1) the paraugha
.
h (= the ve Vhadevs), (2) the
divyaugha
.
h (= the Siddhas and Yogins of the prakacakram, nandacakram, and mrticakram),
(3) the mahaugha
.
h (= the sixty-four P
.
thevars/kins/Siddhs of the v
.
rndacakram), (4) the
siddhaugha
.
h (= Ma ngal), (5) the mnavaugha
.
h (= Jnanetra, Keyravat, and Hrasvantha),
and (6) the i
.
syaugha
.
h (= Cakrabhnu and his eight disciples). In the four-day course 46 are
combined and in the ve-day course 5 and 6.
248
Te editor, K. mbaiva str, reports that the manuscript, on palm-leaf in the Malay-
alamscript, belonged to Brahmar Nrya
.
nan Bha
.
t
.
tatiripd of Parambrillam, Tiruvalla, and
judges that it is about four hundred years old (Mahnayapraka [Triv.], introduction, p. 3).
249
Tantrlokaviveka on 4.125, vol. 3, p. 128, ll. 1218 (= Mahnayapraka (Triv.) 9.1518b);
Vijanabhairavaviv
.
rti, p. 67, ll. 1013 (= 7.127128), and ll. 1819 (= 7.144).
250
251
Mahnayapraka (Triv.), introduction, p. 2.
Abhinavagupta has taught in the passage on which Jayaratha is commenting.
252
Tis text is distinguished from the other two works with the same title by
the depth and subtlety of its explanations of the course of Krama worship as
embodying a process of the unfolding of sudden enlightenment in which con-
sciousness devours its own content and subjectivity (ala
.
mgrsa
.
h, ha
.
thapka
.
h)
to burst forth into the mind and senses as a transgured mundane experience
in which the polarity of liberation and bondage is obliterated. It also stands
apart by reason of its containing a sophisticated and learned philosophical ar-
gument for the position that the object of cognition has no existence outside
the cognition itself, as the basis for the soteriologically correct perception of
the cyclical ow of consciousness personied in the goddesses of the Five Flows
(vhadevya
.
h) from the inner ground of pure potential before the arising of
object-cognition (Vyomavmevar) to the return to that ground (Raudrarau-
drevar) at its end;
253
and for an eloquent reconciliation of the Kramas kta
perspective on itself as the ultimate revelation within its aiva context, namely
that the Goddess of the Krama is that point at the core of ivas nature that he
himself cannot objectivate:
254
(1045b) Mahevaras repose within himself is the highest state of self-
awareness. But by the nest of distinctions there shines a state even higher than
that. Tis is the Goddess-ground, in which even the Lord cannot see his way.
(105c106) Being and non-being are grounded in the light of all manifestation,
and that is grounded in the ecstasy of consciousness void of all dependence,
252
Tantrlokaviveka on 4.125, vol. 3, p. 128, ll. 1011, introducing the unattributed citation
of Mahnayapraka (Triv.) 9.1518b: nanv asy parasy
.
h sa
.
mvido nyair anayaiva bha ngy tra-
yodatmakatvam uktam. yad uktam: It may be objected that others following exactly the
same approach have asserted that fully expanded consciousness has thirteen aspects. As has
been said: .
253
Mahnayapraka (Triv.) 3.193.
254
Mahnayapraka (Triv.) 3. 94111. 3.104111: maheasytmavirnti
.
h parha
.
mttmik
hi y | tasy api parvasth bhti sk
.
smaprabhedata
.
h | 105 tad devdhma yatrsau k
.
m-
diko vibhur bhavet | bhvbhvau prake nta
.
h prati
.
s
.
thm adhigacchata
.
h | 106 sa cpi
sakalpek
.
snyy
.
m ciccamatk
.
rtau | tratamydikalanvsanvedhadrage | 107 paravir-
ntiparyante spi virmyati svata
.
h | paraprakavirntidaym api ye sthit
.
h | 108 vsan-
vedhasa
.
mskr bhvbhvobhaytmak
.
h | *antas tn grasank
.
rtya (conj. : atas tm asank
.
rtya
Ed.) y virntir anuttar | 109 s dev kathyate tasy nayo sau devatnaya
.
h | *yatrva
.
te (em. :
yatrpa
.
te) *parik
.
s
.
no (Ed. : parik
.
s
.
n Cod.) *vi
.
ta nko (em. [cf. here 1.1d and 3.82a (ava
.
t
.
ta nka-
), and commentary introducing Bhvopahrastotra v 1: niruttaranirniketanva
.
tavi
.
ta nka-] : pi
.
ta nko Ed.) sau nayas tata
.
h | 110 y klagrsavirntis tad rpa
.
m parameitu
.
h | y tadvirn-
tivirntis tad devrpam i
.
syate | 111 ittha
.
m *sk
.
smek
.
sikrpo (em. : sk
.
smek
.
sitrpo Ed. :
sk
.
smik
.
sitrpo Cod.) bhedo *ya
.
m (em. : yat Ed.) parameayo
.
h | aikye pi darita
.
h samyak-
prattipariuddhaye.
which in turn comes to rest spontaneously in the limit of the self-groundedness
of that all-encompassing [light], where the impressions of the inuences left in
consciousness by awareness of degree and the like are completely absent. (107
109) What we mean by the Goddess is that untranscendable ground that re-
mains when it has devoured even the subtlest traces of the impressions of these
inuences, positive, negative and both, that persist even within the state of the
self-groundedness of that all-encompassing light. Tis path of [meditating on
the cycles of] the deities [of cognition] is precisely the path of the Goddess [so
dened]. It derives from that abyss in which all imprints are obliterated. (110)
Te nature of the Supreme Lord [iva] is the self-groundedness that devours
awareness [of degree and the like]. We dene the nature of the Goddess to be
the point in which that itself comes to rest. (111) Tus though the Supreme
Lords, male and female, are [objectively] one and the same, a subtle experien-
tial dierence between them has been revealed in order to perfect the correct
perception [of this fact].
With the practical details of worship it is little concerned, but it conveys that
initiation is to take the form of the tasting of the Kaula sacramental substances
(carupranam) at the commencement of the process of oral instruction and
worship.
255
It also teaches that the phase of the Nameless (ankhyakrama
.
h), in
which its course of worship culminates, is to be realized in the experience of a
female consort, wine, and meat.
256
Te work mentions Hrasvantha, and quotes from the Kramastotra of
Eraka, the Svabodhodayamajar of Vmanadatta, and the varapratyabhi-
jkrik of Utpaladeva.
257
It was therefore composed no earlier than about
255
Mahnayapraka (Triv.) 2.45: prdhnyena sthito loke vyavahra
.
h kriytmaka
.
h | ata
.
h
p
.
thakramajaptis tanmukhenaiva kathyate | anenaivayendau caruprana*prvakam (corr. :
prvaka
.
h Ed.) | guru
.
n sa
.
mpradyasya bhjana
.
m kriyate pau
.
h For the most part our mundane
experience is active by nature. It is therefore through this that instruction is given in the [ve-
aspected] process of the P
.
tha phase of worship. And it is with this in mind that the Guru
transforms the bound soul into a receptacle of the transmission by having him consume the
sacramental substances.
256
Mahnayapraka (Triv.) 9.3551b.
257
Hrasvantha is mentioned under the name Vmanavra in 8.27, quoted in footnote 140
on p. 278. Te Kramastotra of Eraka is quoted in 6.27 as the Sa
.
mvitstotra of the Hymno-
grapher: stotrakrasyedam eva sthita
.
m cetasi yaj jagau | *sa
.
mvitstotre (corr. : sa
.
mvitstotrai
.
h
Ed.) *samloka
.
m (em. : samloka Ed.) pram
.
nrthapramt
.
r*gam (em. : da
.
h Cod. : ta
.
h
em. Ed.) Tis is what was in the mind of the Hymnographer when he sang of the sin-
gle light in the means, object, and agent of cognition. Tis refers to a line attributed
to the Kramastotra by ivopdhyya in Vijnabhairavaviv
.
rti, p. 140: tato svaro rkasomg-
nikalbjaprastibhk | udety eka
.
h samloka
.
h pram
.
nrthapramt
.
rga
.
h iti. artha
.
h prameyam.
950. However, I propose that though it does not cite Abhinavagupta directly it
was inuenced by doctrines set out by him in his Tantrloka and therefore that
it is unlikely to have been written before the rst half of the eleventh century.
Tis inuence is apparent in the texts explanation of the hierarchy of the
Kramas means of liberation, and its account of the Kls that are to be wor-
shipped in the last phase, that of the Nameless. As for the rst, it teaches
that liberation-in-life (jvanmukti
.
h), the Kramas goal, comes through an ex-
treme descent of ivas power (atitvra
.
h aktipta
.
h, atiaktipta
.
h) that brings
about complete immersion in the reality of consciousness. Tis descent it sub-
divides into three degrees, mild (m
.
rdu
.
h), moderate (madhya
.
h), and intense
(atimtra
.
h), also calling them respectively mahtvra
.
h, mahtvratara
.
h, and
mahtvratama
.
h.
258
When mbhava- immersion has been established through the most intense
(atitvra-) descent of power then liberation in life has been attained and as a
result everything is experienced as identical with the nectar of the bliss of the
self. When this extreme descent of power gets under way we nd that there ap-
pears within it a subtle experiential dierentiation into [three degrees:] intense,
middling, and mild.
Tese qualify their recipients for the Kramas three ascending methods of
liberation: (1) through the worship of the Krama (pjanam), (2) through oral
instruction (kathanam), and (3) without the help of either of these, through
direct transmission (sa
.
mkrama
.
nam).
259
Te last it characterizes as a sudden un-
folding of enlightenment brought about by a non-verbal fusion with the Gurus
awareness, which needs no additional practice to establish and maintain it:
260
iti rkramastotrasa
.
mvdt . I have emended the reading pramt
.
rta
.
h following this citation
and Abhinavaguptas unattributed quotation of the same in Partrikvivara
.
na, p. 204, l. 25,
who also cites it as the words of the venerable Siddha in varapratyabhijviv
.
rtivimarin,
vol. 3, pp. 7172 (yathokta
.
m siddhapdai
.
h). Te expression stotrakra
.
h (Hymnographer) for
Eraka is also seen in the *Kramavamval quoted in Tantrlokaviveka, vol. 3, p. 191, ll. 36.
Utpaladevas varapratyabhijkrik (1.5.11cd) is quoted in 3.64 without attribution: ane-
naivayenokto yuktitattvavicak
.
sa
.
nai
.
h *prako rthoparakto (corr. : prakrthoparakto Ed.) pi
spha
.
tikdi*ja
.
dopama
.
h (corr. : jlomapam Ed.). Te rst verse of Vmanadattas Svabodhodaya-
majar is quoted as the oral teaching of the Siddhas (iti siddhamukhmnyayukty) in 9.52c
53b.
258
Mahnayapraka (Triv.) 1.78: atitvraaktiptd r
.
dhe mbhave samvee | svnand-
m
.
rtarpa
.
m jvanmukte
.
h *prakalpyate (conj. : jvanmukte
.
h prakalpate Ed.) vivam | atimtra-
madhyam
.
rdutbhedenpi pravartamnasya | sk
.
smek
.
sikprakro pi vilasati tasytiaktiptasya.
259
Mahnayapraka (Triv.) 1.329a.
260
Mahnayapraka (Triv.) 1.920, 24. 1.11: so ya
.
m *pur
.
ndhi
.
s
.
thnakrama
.
h (conj. : pu-
r
.
ndhi
.
s
.
thna
.
h krama
.
h Ed.) kramavivarjita
.
h | mahrthasya par ni
.
s
.
th galitasvaparasthiti
.
h.
Tis is the non-sequential process of the Ground of the Primordial (pur
.
n-
dhi
.
s
.
thnakrama
.
h).
261
It is the highest limit of the Mahrtha, in which the dis-
tinction of self and other has dissolved.
and:
262
Tis is the process of [immersion] without means, being free of perturbation
[even] by the latent impressions of the distractions that are reasoning, obser-
vance, and the rest. One in whom it is established is the king among Yogins.
He is free of all obscurations, beyond the level of transcending or seeking to
attain. He needs nothing else to establish [this, since it is] his own true nature.
Te Gurus glance is sucient to bring about an unimpeded, spontaneous
understanding of the ow of the enlightened ground of consciousness in all
the aspects of its operation expressed in the circles of powers that make up the
course of worship.
263
Trough the violent impact of the Gurus glance he achieves unimpeded aware-
ness in all the phases, from that of the P
.
tha to [that of the Nameless].
In the method of oral instruction the same spontaneous understanding un-
folds with the help of the Gurus transmission of the Kramas aphorisms:
264
In the most extreme [descent of power] (mahtvratame), that rests in self-
experience [alone], unimpeded awareness dawns for one without descending
to the processes of instruction or [worship]. And when the more extreme
(mahtvratare) gets under way [that awareness] dawns as a result of the Gurus
teaching, from nothing but his oral explanation of the aphorisms, of which the
rst is [No sooner] seen [than] lost.
261
Cf. the termgdod mai gzhi or gdod ma gzhi Primordial Ground, Ground of the Primordial
that denotes the central concept of the Great Perfection (rDzogs chen) tradition of the rNying
ma pa Buddhism of Tibet as developed by the tenth century; see Kaixa\ 1988, p. 119.
262
Mahnayapraka (Triv.) 1.1314: yukticarydivik
.
sepavsank
.
sobhavarjita
.
h | anupya-
krama
.
h so ya
.
m yasya *r
.
dha
.
h sa (em. Ed. : r
.
dhasya Cod.) yogir
.
t | sarvvara
.
nanirmukto
hndnapadojjhita
.
h | sthitaye svasvarpasya nnyat ki
.
mcid apek
.
sate.
263
Mahnayapraka (Triv.) 1.16bcd: gurud
.
rkptashast | p
.
thakramdau sarvatra viuddhis
tasya jyate.
264
Mahnayapraka (Triv.) 1.2021: mahtvratame + + + + svnubhavasthite | kathandi-
kramtt viuddhis *tasya (conj. : tatra Ed.) kate | mahtvra*tare (em. : tame Ed.) csmin
prav
.
rtte gurusant | *d
.
r
.
s
.
tana
.
s
.
tdisa
.
mketakathmtrt (em. : d
.
r
.
s
.
td
.
r
.
s
.
tdisa
.
mketamtr Ed.)
prakate. For the topic of enlightenment through oral transmission see pp. 334 et seq.
and in the method of worship the nature of consciousness dawns through med-
itative propitiation of the goddessess embodied in the cyclical ow of cogni-
tion:
265
In the [merely] extreme (mahtvre) the nature of the self dawns through the
method of worshipping the goddesses of cognition that shine forth in every state
of mundane experience, owing outwards and inwards with each successive
object of awareness, their contraction dissolved as they merge with the great
void.
Te rst access to enlightenment is said to be completely devoid of concep-
tual awareness (vikalpa
.
h), while the other two are dened against it as methods
in which one relies to a greater or lesser extent on this awareness. In the case
of oral instruction the conceptual element, though present, is subordinate to
non-conceptual intuition, whereas in the process of worship it dominates and
one must gradually transcend it through the intensication of the insight it
embodies until nally direct, non-conceptual realization ensues:
266
For some, in whom awareness of their identity has taken root without even the
slightest trace of conceptual thought, knowledge dawns without dependence
on any means of bringing it about. For others knowledge dawns in which the
non-conceptual is dominant, as the result of an ever fainter conceptual aware-
ness based on the [Gurus] instruction in the aphorisms and the like. And for
some non-conceptual knowledge relies on the processes of worship and the rest,
coming about only through and after conceptual awareness.
Tis exposition is inuenced, I propose, by the theory of the four means
of liberation set out in descending order of excellence by Abhinavagupta in his
Tantrloka, namely the mbhava
.
h, kta
.
h, and
.
nava
.
h modes of immersion
in iva (samvea
.
h) with immersion without [the repeated practice of any]
method (anupya
.
h samvea
.
h) added at the summit of the rst.
267
Our text
265
Mahnayapraka (Triv.) 1.2223: prakante (em. Ed. : prakate Cod.) mahtvre vyava-
hra*dasu y
.
h (em. : darsu y
.
h Ed.) | pratyekavi
.
sayv
.
rtty bahirantarmukhoday
.
h | sa
.
mvid-
devyo mahvyoma*sa
.
mgha
.
t
.
tatro
.
titrgal
.
h (conj. : sa
.
mghditro
.
tital
.
h (?) Ed.) | ts
.
m pjana-
vicchitty svarpa
.
m sa
.
mprakate.
266
Mahnayapraka (Triv.) 1.2424: vikalpavsannyaprar
.
dha*svtmasa
.
mvida
.
h (em.
Ed. : sstmasa
.
mvida
.
h Cod.) prathate kasyacij jnam anapek
.
sitasdhanam | udriktani-
rvikalp
.
ma mandamandavikalpata
.
h | prathate kasyacij jna
.
m sa
.
mketdikathrayt |
pjandikrampek
.
sa
.
m sa
.
msthite + + kasyacit | vikalpasmanantaryn *nirvikalpa
.
m (em. :
nirvikalpa
.
h Ed.) pravartate.
267
See Tantrloka 1.140245 (preliminary analysis [1.171213: mbhava
.
h; 214220:
kta
.
h; 221241:
.
nava
.
h; 242245: anupya
.
h), and hnikas 2 (anupya
.
h), 3 (mbhava
.
h),
4 (kta
.
h), and 5 and following (
.
nava
.
h).
teaches enlightenment through non-conceptual transmission in terms that echo
Abhinavaguptas conception of the highest means by dening it as a mbhava
.
h
samvea
.
h that transcends all methods (anupya
.
h), and while it does not use
the terms kta
.
h and
.
nava
.
h to dene its two lower methods, those of oral in-
struction and meditative worship, its analysis of these follows the same the-
oretical model, for Abhinavaguptas presents his kta- and
.
nava- methods
as means of reaching non-conceptual revelation (nirvikalpaka
.
h sk
.
stkra
.
h)
through the progressive rening of conceptual awareness of ultimate reality
(vikalpasa
.
mskra
.
h), through insight alone in the case of the kta- method and
through that supported by ritual worship and other forms of action in the case
of the
.
nava-.
268
Our texts subdivision of the highest degree of the descent of
power (atiaktipta
.
h) into three levels also echoes the Tantrloka, by adapting its
doctrine of nine degrees of the intensity of this descent, in which three degrees,
intense (tvra
.
h), moderate (madhyama
.
h), and mild (manda
.
h), are subdivided
by themselves.
269
As for the texts treatment of the Kls of the phase of the Nameless, at
rst sight that diers fundamentally from Abhinavaguptas, since, as we have
seen, it teaches that they are thirteen in number in accordance with the tradi-
tion of their worship in all texts other than the Klkulakramasadbhva, which
teaches seventeen, while Abhinavagupta reduces the number to twelve in keep-
ing with his position that there is no transcendental reality beyond the twelve
but one consciousness that is both one and twelve according to perspective.
270
Our text could not drop one of the Kls, as Abhinavagupta has done, in order
268
See Tantrloka 4.17 for the doctrine that the essence of kta
.
h samvea
.
h or ktopya
.
h
is the rening of conceptual thought of reality (vikalpasa
.
mskra
.
h) through thought alone until
it transcends itself to become non-conceptual intuition, and Tantrloka 5.16 for the doctrine
that
.
nava
.
h samvea
.
h or
.
navopya
.
h is this same process when it cannot sustain itself through
thought alone but must resort to other means. 5.34c: vikalpa
.
h kasyacit svtmasvtantryd eva
susthira
.
h | upyntaraspek
.
syaviyogenaiva jyate | kasyacit tu vikalpo sau svtmasa
.
mskara
.
na
.
m
prati | upyntaraspek
.
sa
.
h For some conceptual thought becomes fully stable through it own
free agency alone, without having to rely on any additional methods. But for others it needs
such additional methods to develop itself . Tis mode of immersion is called
.
nava
.
h because
these additional methods are limited and diverse. 5.6: nicayo bahudh cai
.
sa tatropy ca bhedi-
na
.
h | a
.
nuabdena te cokt drntikavibhedata
.
h And this [process of the attaining of ] certainty
is manifold, and the means to it are many, some being closer to [pure thought] and others less
so. It is for this reason that they have been termed contractions (a
.
nu
.
h). On the methods of
.
nava
.
h samvea
.
h see p. 374.
269
Tantrloka 13.129c254b, ending with the report that he owes this classication into nine
to his Guru ambhuntha, which is to say that it has no scriptural foundation.
270
See his Kramastotra and Tantrloka 4.148180b.
to make the highest (Mahbhairavaca
.
n
.
dograghorakl) the twelfth rather than
the thirteenth, because its exegesis is tied to the order of worship (pjkrama
.
h),
in which this Kl is in the centre of a circle surrounded by the other twelve,
whereas Abhinavaguptas exposition of these goddesses is free of this constrain-
ing context, being concerned, as Jayaratha puts it in a long and tendentious
justication of this discrepancy, not with their order in worship, which could
hardly be contradicted in a Krama text, but with their natural order in con-
sciousness (sa
.
mvitkrama
.
h).
271
However, our text reveals that it is aware of the
Abhinavaguptan position, because it says that the thirteenth is distinguished
from the twelve only guratively (upacrata
.
h), being in fact no more than the
common essence of the twelve, the ground in which the distinction between
them is dissolved, and that it is included for separate worship only because it
is the realization of this inner unity pervading the twelve that is the ultimate
goal:
272
Te ground in which the [separate] identities of these twelve goddesses are dis-
solved, which we refer to guratively as the thirteenth goddess, is present as the
highest object of worship, because it is this that is the goal.
Furthermore, the text has adopted Abhinavaguptas understanding of the
nature of the twelve. Jnanetrantha presents these as the three successive
states of emission, stasis, and withdrawal, each subdivided into four stages,
namely the same three followed by a fourth state, which he terms [nal]
rest (virama
.
h).
273
Tus they are understood as the ow of cognition passing
through emission of emission, stasis of emission, withdrawal of emission, the
[nal] rest of emission, emission of stasis and so on through to the [nal] rest of
withdrawal.
274
Te same model is seen in all other Krama sources that address
271
See Tantrlokaviveka, vol. 3, pp. 127, l. 6134, l. 17. Te core of Jayarathas answer to the
Kramas objection that there should be thirteen rather than twelve Kls is that there could only
be thirteen in reality rather than worship if the thirteenth were separately manifest and that
since that thirteenth could only be fully expanded consciousness (par sa
.
mvit) it would follow
that the twelve, if other than that, would not be manifest at all, since all manifestation is of
that one consciousness. Tere would then remain nothing but a single consciousness void of the
manifestation of its dynamic structure (nirbhsaiva sa
.
mvid ekaivvai
.
syeta) (p. 129, ll. 111).
Jayaratha introduces the distinction between the order of worship (pjkrama
.
h) and the order
in consciousness (sa
.
mvitkrama
.
h) in pp. 161, l. 16162, l. 9, saying that the Krama scriptures
and the great Gurus following them have taught the former in order to conceal the latter.
272
Mahnayapraka (Triv.) 9.6061b: s
.
m dvdaadevna
.
m svarpavilayvani
.
h | trayodati
y dev kathyate hy upacrata
.
h | updeyatay saiva paropsyatay sthit.
273
See p. 274.
274
Klikstotra, vv. 89. For text and translation see footnote 123 on p. 273.
this matter, namely the Mahnayapraka of Ar
.
nasi
.
mha,
275
the Old Kashmiri
Mahnayapraka and its commentary,
276
and the Cidgaganacandrik.
277
Te
Trivandrum Mahnayapraka gives the same explanation, in terms that echo
the Klikstotra, but modies it by identifying the emission, stasis, and with-
drawal that are subdivided into four with the elds of the object of cognition
(prameyam), its means (pram
.
nam), and its agent (pramt).
278
Te single nature of the self permeates its states as the object, means, and agent
of cognition, these being one with emission, stasis, and withdrawal. Tey in turn
are fourfold through their multiplication in each case in accordance with the na-
ture of the self by the phases emission, stasis[, withdrawal], and [the withdrawal
of withdrawal]. Tis fourfold expansion [in each], from emergence (udaya
.
h)
[through manifestation (avabhsanam) and internalization (carva
.
nam)] to the
devouring of time (klagrsa
.
h) has a single ground. Terefore, because these are
the principal [aspects of the cycle], there are thirteen goddesses to be worshipped
in the circle of the Nameless.
275
Mahnayapraka, f. 126r3v4 (vv. 217221): pard *vyomno (conj. : yunmo Cod.) jha
.
tity
eva sphuritnanda*ghr
.
nit (em. : ghr
.
n
.
nit
.
h Cod.) | ykramaspandalahar vidyullekheva ca-
cal | 218 tasy udayasa
.
msthnasa
.
mhrodrekakalpan | trividh samaklena prodit kalano-
jjhit | 219 tatrpi *triprakry
.
mkalpany
.
m(conj. : triprakrkhykalpany Cod.) samanta-
ta
.
h | pratyekaa
.
h *svarpe (conj. : svarpo Cod.) pi s
.
r
.
s
.
tydikramasa
.
mjake | 220 *caturrmi-
cita
.
m (conj. [cf. Cidgaganacandrik 174] : caturthormiita
.
m Cod.) rpam udyogdivibhedata
.
h |
eva
.
m dvi
.
sa
.
tkasa
.
mvittikramo bhti nirv
.
rta
.
h | 221 s
.
r
.
s
.
tiklydibhedena prathito *navadhi
.
h (em. :
ravadhi
.
h Cod.) para
.
h | nirlambaviksaikamahim satatodita
.
h.
276
Old Kashmiri Mahnayapraka, p. 118, l. 1112 on 10.7 (patteka saha antara daa rji
mlahade samya cukha
.
n
.
da | akkai dideva *jagi [em. : jaga Ed.] bhji todaa sattadak
.
sara
ca
.
n
.
da [= Skt. pratyeka
.
msahntar da rjate mlahrade samyak catu
.
skha
.
n
.
d | ekaivdidev jagati
bhrjate trayoda saptadak
.
sar ca
.
n
.
d] Within the primordial lake [of consciousness] an inner
four-fold state shines in each of these [phases] by including [the others]. Te Primordial God-
dess, seventeen-syllable Ca
.
n
.
d, shines undivided throughout the world [that they manifest] as
the thirteenth): iti s
.
r
.
s
.
tikramasya s
.
r
.
s
.
tisthitisa
.
mhrnkhyagarbhbhva
.
h. eva
.
m sthitisa
.
mhrayo
.
h
In this way the phase of emission incorporates emission, stasis, withdrawal, and the Nameless.
Likewise stasis and withdrawal.
277
Vv. 173175.
278
Mahnayapraka (Triv.) 9.1518b: eka
.
m svasvarpa
.
m hi mnameya*pramt
.
rt
.
h (em. [fol-
lowing citation in Tantrlokaviveka, vol. 3, p. 128] : pramt
.
rta
.
h Ed.) | sargvatrasa
.
mh-
ra*mayr (em. [following the same citation] : mayair Ed.) kramya vartate | 16 svasvarp-
nugu
.
nyena pratyeka
.
m kalanvat | s
.
r
.
s
.
tisthitydibhedai ca caturdh *t api (em. [following the
same citation] : api t
.
h Ed.) sthit
.
h | 17 klagrsntam udayc caturdh *vibhavo (em. [fol-
lowing the same citation] : vihito Ed.) hi ya
.
h | tasya virntir ekaiva tato devyas trayodaa | 18
*ankhyacakre (em. [following the same citation] : anykhyacakra Cod. : ankhyacakra em. Ed.)
prdhnyt pjanyatay sthit
.
h.
Tis is exactly the schema found in Abhinavaguptas treatment of the twelve
Kls in his Tantrloka.
279
Te substitution of this triad of cognition for the
older triads of emission, stasis, and withdrawal, will, knowledge, and action, or
iva, akti, and the individual soul (nara
.
h) is indeed one of the most striking
characteristics of his Trika exegesis.
Tis was not the only work of the author of the Trivandrum Mahnaya-
praka, though no other survives. He tells us here that he had written a com-
mentary on the [Krama]stotrabha
.
t
.
traka [of Eraka],
280
and, while outlining the
hierarchy of the means of liberation, that he will restrict himself to expounding
the course of Krama worship since the essentials of the higher method con-
sisting simply of oral instruction in the Kramas aphorisms have already been
explained at length in another work. It is probable, though not certain, that
this explanation was contained in another work by the same author.
281
I shall now duly reveal to some degree on the strength of [my ] this process
of worship that begins with the sequence of the P
.
tha, that embodies both se-
quence and non-sequence, that is radiant with the tradition of the method of
the successive phases of the expansion of the cycle [of cognition], lest this oral
teaching of the Gurus should be lost with the passage of time, because the es-
sentials of the method that consists solely in oral instruction in the aphorisms
beginning with It is [no sooner] seen [than] lost have been expounded at
length in another [work].
Te Kramavilsastotra
One other work dealing directly with the Kramas course of worship survives:
the unpublished Kramavilsastotra. Its author abjures identication, a usage
279
Tantrloka 4.123c125, 148172.
280
Mahnayapraka (Triv.) 9.6869: anyair varakatvena ye bhv
.
h parivarjit
.
h | tair eva
jninm ittha
.
m jjvalti par citi
.
h | etadarthnusre
.
na stotrabha
.
t
.
trake may | sphu
.
ta
.
m ye
viv
.
rt
.
h loks tat Tus the highest consciousness blazes up for the enlightened through the
very entities that others have avoided as obscuring [consciousness]. Te verses in the [Krama]-
stotrabha
.
t
.
traka that I have clearly explained in accordance with this teaching . Te codex
unicus of our text breaks o at this point. Te expression Stotrabha
.
t
.
traka is used for Erakas
Kramastotra elsewhere in this literature, e.g, in Tantrlokaviveka, vol. 3, p. 223, l. 11; Mah-
rthamajarparimala, p. 122, l. 20.
281
Mahnayapraka (Triv.) 1.3536: d
.
r
.
s
.
tana
.
s
.
tdisa
.
mketakathmtrasya marma yat | tat pra-
pacitam anyatra yad ata
.
h smprata
.
m mank | etat pjanam akramakramamaya
.
m p
.
thakra-
mopa*krama
.
m (em. : krama
.
h Ed.) cakrollsavibhgayuktigha
.
tansat*sa
.
mpradyojjvalam (em. :
sampradyojjvala
.
h Ed) | *m gl luptim (em. : m gl luptam Ed.) ihed
.
ra
.
m gurumukha
.
m kla-
kramd ity ata
.
h samyak navad asmbhir unmlyate.
seen elsewhere in the literature of the Krama, referring to himself simply as
someone.
282
In its opening verse the work oers homage to the whole course
of worship in all its phases and constituents as the dynamic aspects as the sin-
gle void of consciousness, then to the void alone, then to the four aspects of
worship, namely the tasting of the sacramental substances (caru
.
h), the prac-
tice of the sensual ritual (cra
.
h, cary), the esoteric Mudrs (mudr), and the
Mantras (rva
.
h),
283
and nally to each phase of the course of worship, up to
that of the Nameless. In this course the text bears witness to a tradition that is
not seen in the other texts discussed here. While in those the rst phase, that
of the P
.
tha, comprises worship of U
.
d
.
diyna, its cremation ground Karavra,
its K
.
setrapla, the Assembly, and the Great Sacrice, here it comprises only
four elements: worship of the P
.
tha, the cremation ground, the K
.
setrapla, and
Ma ngal as the revealer of the Krama.
284
Moreover, while this phase is followed
282
Kramavilsastotra, f. 102r5v1 (v. 27 [last]): ittham etad adhigamya kenacit svastutir
*vi
.
sayav
.
rndabhvan (conj. : vi
.
sayandabhvan Cod.) | yena vivam ania
.
m ivivaprojjhita-
kramavilsasa
.
mstutam. rkramavilsastotra
.
m samptam iti.
283
Kramavilsastotra, . 98v499v1 (vv. 37): sarvasarvamayasarvacarva
.
nenpi yasya jagat
.
m
na t
.
rpyate | ta
.
m caru
.
m *h
.
rtacarcaroccaya
.
m (conj. : hatacarcarocccare Cod.) crucarva
.
naciti
.
m
nammy aha
.
m | 4 bhti yay *satata
.
m (conj. : ata
.
m Cod.) sphuradarcir bhsurakntir
*ayam (corr. : iya
.
m Cod.) *sumahgni
.
h (su conj. : sa Cod.) | tm api *sa
.
mh
.
rtavivavils
.
m
(sa
.
mh
.
rta em. : sa
.
mhata Cod.) naumi nijm asamm iha cary
.
m | 5 yena gha
.
t
.
titam ida
.
m
jagat*traya
.
m (conj. : trayc Cod.) *crucracaturkulakrama
.
m (crucra em. : cracru Cod.) |
*vivabhsurakulakrame
.
na (bhsura conj. : msuma Cod.) ta
.
m *rvam asmi (conj. : rvarami
Cod.) satata
.
m samnata
.
h | 6 vyomni yo jha
.
titi naiva *lak
.
syate (corr. : lak
.
sate Cod.) naiva cpi
h+i tadujjhitakramt | tam*vibhinnasakalkalrgala
.
m(rgala
.
mconj. : rggal Cod.) naumi mau-
dram atiraudram dart | 7 yatra vivam idam akramakramaprakrame
.
na *h
.
rdi (conj. : hati
Cod.) sa
.
mcaraty ala
.
m | ta
.
m *carcarasamuccayrci
.
sa
.
m (conj. : carvarasamuccayorcciy
.
m Cod.)
naumi rvam atirvacaryay. On these four aspects see Cidgaganacandrik 73 and Mahrtha-
majarparimala, p. 106, ll. 1120.
284
Kramavilsastotra, f. 99v1100r1 (vv. 811): yatra *mrtimadamrtimatkramavyutkramo-
dayavirmabhsuram (amrtimatkrama conj. : amrttimakra Cod. bhsuram conj. : bhsur
Cod.) | bhti *ramicaya*cakram akrama
.
m (conj. : makramakrama
.
m Cod.) naumi p
.
tham
iha ta
.
m nirraya
.
m | 9 *sarvasa
.
mh
.
rtimahnalnale (sa
.
mh
.
rti conj. : sa
.
mhati Cod.) yatra vivam
idam eti bhasmashti | tac chmanam iha bh
.
sa
.
nolba
.
na
.
m rvasa
.
mkulamahciti
.
m numa
.
h | 10
yo *mahnalamarcivisphuratsphrahrakabalotka
.
to kramt (visphurat conj. : visphura Cod.
hrakabalotka
.
to kramt conj. [see the citation of the Mantra of the Klkulakramrcana in
footnote 286 on p. 321, in which the K
.
setrapla is named Mahsa
.
mhrabalotka
.
ta] : sraka-
balotka
.
takramt Cod.) | ta
.
m mana*vasati
.
m sphuradruci
.
m (conj. : tat manavasatesphurad-
ruti
.
h Cod.) k
.
setraplam *aham (em. : iham Cod.) ugram *nata
.
h (em. nnata
.
h Cod.) | 11
*yasy
.
h sphuraty e
.
sa (corr. : yasysphuratte
.
sa Cod.) mah*marci
.
h (em. : marci Cod.) sa
.
mhra-
cakrakrama
.
nena rva
.
h | niruttarajnak
.
rtvabhs
.
m rma ngalm asmi *samnatas (corr. :
there by the worship of the ve ows or voids (pacavhacakram, khapacaka-
cakram), the twelve rays of the prakacakram, the sixteen of the nandacakram,
the seventeen of the mrticakram, and the sixty-four of the v
.
rndacakram, here
the arrangement diers: after the rst the mrticakram precedes the praka-
cakram and nandacakram; it is extended by the worship of an amrticakram
seen nowhere else; and between the nandacakram and the v
.
rndacakram wor-
ship of the Guru is inserted.
285
Tis approximates the course of worship set out
by Vimalaprabodha in his Klkulakramrcana on the basis of the Klkula-
kramasadbhva. Tat lacks the amrticakram but has the mrticakram precede
the prakacakram and nandacakram; it gives the same four constituents in the
worship of the P
.
tha, though it adds a fth element after them, the [Bhairava]
who embodies Mahkls weapon-Mantra;
286
and it prefaces the rst phase of
the worship of the v
.
rndacakram, that of the sixteen Jnasiddhs, with that of
Ma ngal, who is indeed the Kramas Guru, being the source of Jnanetras
revelation.
287
Te worship of the mrticakram before the prakacakram and
samnnatas Cod.) tm.
285
Kramavilsastotra, f. 98v13 (v. 1): yat kha
.
m pacamahmarcikhacita
.
m *cturyacary-
cita
.
m (cary conj. : cacc Cod.) mrtmrtamahprakasahita
.
m rdvdakucitam |
ta
.
mkalya
.
mvapurami
.
so
.
daav
.
rta
.
m v
.
rndakramla
.
mk
.
rta
.
m rp
.
th nkamahmana*nilaya
.
m
(conj. : nicaya
.
m Cod.) vande mahaugh nkitam; and f. 100r1101r1 (vv. 1218): ydyan-
hatahatojjhitakram (kram em. : krama Cod.) pacadh jagati rvabhsthiti
.
h | naumi
*pacavidharamipjanaprakramaprasarashasena tm (pjana conj. : pjana
.
m Cod.) | 13
yatra sryaaivahni*tpakavypako (conj. : tpakvypako Cod.) layalayo (conj. : bhaya-
bhayo Cod.) virjate | ramicakranicayoghanhat
.
m mrticakram amala
.
m nammi *tat
(corr. : t
.
m Cod.) | 14 yasya marcicayasya samastavyastaviksa*nirsaghanar
.
h (em. : nir-
aghanar Cod.) | bhty anukha
.
n
.
dam *udagram aja
.
m tac (conj. : adusramajnta Cod.)
cakram amrtimala
.
m pra
.
nato ham | 15 yasy s jagati sarvag *sthitir bhti (em. : sthi-
tibhti Cod.) nityam aviluptavigraham | tan nammi varap
.
thasa
.
msthita
.
m dvdabham iha
ramima
.
n
.
dalam | 16 ybhir asya jagato nirantarnugrahakramavidhir vidhyate | uddhabo-
dhavibhavaprabhbhidhs *t (em. : tan Cod.) namni *ghari
.
nr visri
.
n
.
h (em. : ghari
.
nvis-
ri
.
n Cod.) | 17 *ya
.
m (conj. : yo Cod.) vilokya sabhaybhayabhramah
.
hi ntim eti sahasaiva
satkrama
.
h | ta
.
m guru
.
m sadasaddikalpannrariva
.
davnala
.
m numa
.
h | 18 jnamantra-
vahraimelakollasacchktambhavavilsacaryay | v
.
rndacakram iha yat sthita
.
m sad pacav-
hamayarami naumi *tat (em. : t
.
m Cod.).
286
Klkulakramrcana, f. 5r35: prvottarama
.
n
.
dale ui
.
x si
.
x uu
.
x o
.
o
.
oi\ixai
.
ruaiioa
madhye. ui
.
x si
.
x uu
.
x xauiiiaoiricaxiisvaisixa xcaiioiv axniiioa prve.
ui
.
x si
.
x uu
.
x xauixaiaviasxasixaiioa dak
.
se. ui
.
x si
.
x uu
.
x xauisa
.
xuiianaio-
rxa
.
rax
.
siriaiiiaxiruaiioa uttare. u;siau
.
x xauixiiixisriaiioa pacime.
287
Klkulakramrcana, f. 8r3v1:
.
so
.
daajnasiddhacakrapjvidhi
.
h. yath pacime ma
.
n
.
dale
(0) ui
.
x si
.
x *xauixa xcaii-axniiioa (em. : mahma
.
n
.
dal-ambpda Cod.). (1) ui
.
x
si
.
x sau
.
x
.
oix-axniiioa prve. (2) ui
.
x si
.
x ;\i
.
s
.
rui-axniiioa. (3) ui
.
x si
.
x xa
.
x
.
oux-
nandacakram is also seen in the Mahrthamajar of the South Indian kta
Mahevarnanda.
288
Tese facts are not sucent to show that the text is not Kashmirian, since
we know from the *Kramava
.
mval that there were Kashmirian Krama lin-
eages whose procedure was based like that of this text on the Klkulakrama-
sadbhva.
289
However, it must be said that there is no certainty that it is a
product of this region, even though the phraseology of the text makes this very
probable,
290
as does its presence in a Nepalese codex with other Kashmirian
Krama works.
291
axniiioa agnau. (4) ui
.
xsi
.
xia
.
r
.
rax-axniiioa. (5) ui
.
xsi
.
xxuixi-axniiioa dak
.
si
.
ne.
(6) ui
.
x si
.
x ouaxax-axniiioa. (7) ui
.
x si
.
x caxouaxiii
.
x-axniiioa nair
.
rte. (8)
ui
.
x si
.
x xira xc-axniiioa. (9) ui
.
x si
.
x caxiaxi-axniiioa pacime. (10) ui
.
x si
.
x
xaivairix-axniiioa. (11) ui
.
x si
.
x xarraxixix-axniiioa vyavye. (12) ui
.
x si
.
x
sur\axi-axniiioa. (13) ui
.
x si
.
x nuax
.
sax-axniiioa uttare. (14) ui
.
x si
.
x xanuax
.
sax-
axniiioa. (15) ui
.
x si
.
x siaurixi-axniiioa ne. (16) ui
.
x si
.
x iuiixi-axniiioa.
288
Mahrthamajar 37cd: sattadaha phla
.
nette vraha ccholaha a a
.
n
.
na
.
nettesu
.
m (= Skt. sap-
tadaa phlanetre dvdaa
.
so
.
daa cnyanetrayo
.
h) Seventeen in the eye in the forehead, twelve
and sixteen in the other two eyes. On which he comments (-parimala, p. 87, ll. 67): phlo
lal
.
tam. tadgate netre saptadaa aktaya
.
h. tac ca mrticakram ity mnyate Te phla
.
h is the
forehead. In the eye thereon there are seventeen powers, and this is called the mrticakram.
289
Tantrlokaviveka, vol. 3, p. 192, ll. 36: rkramasadbhvdikastrayata ca patrik atra |
rstotrakrabhskarakuladharaprvsu sa
.
mtati
.
su Authorizations in these lineages that descend
from [Eraka] the venerable author of the [Krama]stotra, Bhskara, and Kuladhara follow the
doctrine of the Kramasadbhva and [related texts].
290
Note, e.g., (1) yat kha
.
m pacamahmarcikhacita
.
m (f. 98v1, v. 1a); cf. Bhuvana-
mlinkalpavi
.
samapadaviv
.
rti, f. 13r1213: svabhvamayannvidhollekhamarcikhacita
.
m; (2)
cturyacarycita
.
m (f. 98v1, v. 1a); cf. Klkulakramasadbhva qu. in Tantrlokaviveka, vol. 3,
p. 190, ll. 1215: kramatray
.
n
.
m yac cakra
.
m ghoraghoratara
.
m mahat | klarpa
.
m *marcy-
.
dhya
.
m (conj. : marcydya
.
m Cod.) tv
.
s
.
tra
.
m kalpntakntagam | caret tu mahcractu-
rye
.
naiva tatra ca | y kal ghoraghorogr tasy
.
h s turyag iv; Kramastotra qu. Tantr-
lokaviveka, vol. 2, p. 188, ll. 14: kramatrayatv
.
s
.
tramarcicakrasa
.
mcracturyaturyasattm;
Rjatara ngi
.
n 7.279: mahsamayasa
.
mcracaturair yair abhtita
.
h | ga
.
nyate svaprabhvograir
bhairavo pi na nirbhayai
.
h; (3) crucracaturkulakrama
.
m (f. 99r2, v. 5b); cf. Jnakriydvaya-
ataka, f. 4v23 (v. 20cd): taccrucary kathana
.
m sa
.
mkrma
.
h spara ntara
.
h; (4) anhata-
hatojjhitakramt (f. 100r12); cf. Prabodha, A
.
s
.
tik, f. 97r12, v. 5cd: naumi vgvibhavamantra-
mtara
.
m tvm anhatahatojjhit
.
m ivm; Mahnayapraka (Triv.) 7.147ab: k
.
r
.
sya gha
.
t
.
tayaty
uccair anhatahatojjhita
.
h.
291
See p. 437.
Te Khacakrapacakastotra
In addition to this we have one other surviving but unpublished Krama text
that evidences a course of worship that deviates from the norm seen in the ma-
jor Kashmirian sources, though in this case the evidence is indirect. Tis is the
Khacakrapacakastotra, the Hymn to the Five Voids. Written in the scriptural
register of Sanskrit it is declared in its colophon to have been an oral transmis-
sion originating in O
.
d
.
diynap
.
tha from all the Yogins of that sacred site.
292
A narrative that precedes the hymn itself tells us that the occasion of the hymns
creation and rst transmission was, exactly as in the Krama scriptures account
of their revelation, the Great Assembly (mahmelpa
.
h) of Yogins in the Kara-
vra cremation ground.
293
Here too, as in the Kashmirian post-scriptural texts,
they are led by Ma ngal, but they are one hundred and seventy rather than
the sixty-four of the standard account. Five sets of seventeen assemble in ve
circles (bhscakram, khecakram, dikcakram, gocakram, and bhcakram) corre-
sponding to the Five Voids of the title, thus eighty-ve in total, presided over by
the ve goddesses that govern these Voids (Vyome, Khecar, Dikcar, Gocar,
and Bhcar). From these arises a second set of eighty-ve, the rst set in the
sky (the khacakram) and the second on the earth (the bhcakram).
294
After they
292
Khacakrapacakastotra xs A, f. 89v34 (colophon): iti r-o
.
d
.
diynap
.
thavinirgata
.
m sarva-
yoginpra
.
nta
.
m mukhnmukhavirnirgata
.
m mahrthakramajnrtha
.
m rkhacakrapacakasto-
tra
.
m sampta
.
m.
293
Khacakrapacakastotra xs B, f. 1v (vv. 7c8): rp
.
tha uttarnta*sthe (conj. [Aia
sandhi] : sth Cod.) *a
.
s
.
tap
.
thasamudbhav
.
h (a
.
s
.
ta em. : abja Cod.) | karavramane
tu ekacakrasamgat
.
h | mahmelpamilit ygakr
.
dotsave sthit
.
h (ygakr
.
dotsave em. :
yogakr
.
dtsavai Cod.) In the venerable P
.
tha of the north [the Yogins] originating from
the eight P
.
thas came together in a single circle in the Karavra cremation ground. Joining
in the Great Assembly they participated in the celebration of the Great Sacrice. In sup-
port of the emendation *a
.
s
.
tap
.
tha- for abjap
.
tha- see Klkulakramasadbhva, f. 2v1 (1.53
55b): a
.
s
.
tau p
.
ths tu ye prokt
.
h sarvap
.
the
.
su cottam
.
h | tatrasths tu im
.
h sarv gahtis
tu svabhvata
.
h | a
.
s
.
tv a
.
s
.
tagu
.
n divy
.
h svabhva*daranotsuk
.
h (conj. : dastsuk
.
h Cod.) |
catu
.
h
.
sa
.
s
.
tihri mahbhm
.
h sarva*vreanyaka (em. : sarvvavrepra
.
nyaka Cod.) | mah*yge
(em. : yogai Cod.) tu vai rudra udyukthsi tu vidhnata
.
h; and itika
.
n
.
tha, Mahnayapraka
9.2: a
.
s
.
ta p
.
tha a
.
s
.
tav a
.
s
.
tagune a
.
s
.
t
.
s
.
te *cuha
.
s
.
ta (em. Giiiisox [1929, 64] : cua
.
s
.
ta Ed.) ma-
haugha.
294
Te variant scheme is driven by the multiplication of the ve levels, shared with the stan-
dard model of the 64 kins of the v
.
rndacakram, by seventeen, that being the number of the
sounds in the nine-syllable Vidy of Klasa
.
mkar
.
si
.
n (xuiuii
.
x xauica
.
x
.
oa\ocisva
.
i xa-
i-xua-iua-ia-xa-ui-ca-
.
xa-
.
oa-\a-o-ca-i-sa-va-
.
i); cf. Devdvyardhaatik f. 8v45 (vv. 91c
92b): kule ta
.
m navadh yojya kaule saptadak
.
sar | navavar
.
navibhedena jey s
.
so
.
dadhik.
For the name of each Yogin in each subset of seventeen in the rst eighty-ve begins with one
have sung their hymn the eighty-ve in the sky dissolve, leaving the remaining
eighty-ve to transmit it to Bhairava.
295
It is probable that this too is a product of Kashmir. For in spite of its scrip-
tural style and consequent deviations from the grammar of the most learned
Sanskrit, its opening verses venerate not only Ma ngal but also Jnanetra-
ntha.
296
Moreover, the hymn contains two sets of goddesses attested to my
knowledge only in Kashmirian aiva tradition.
297
of the seventh sounds. At the centre of these eighty-ve is their leader (cakranyik), the god-
dess Ma ngal, associated with the culminating
.
x[xa-] of the rst xuiuii
.
x. Fromher ows all
authority through initiation in the Krama (adhikra
.
h): pactis tu *khecakra
.
m (corr. : kha
.
m
cakra
.
m) tanmadhye cakranyik | ma ngalkhy tu y dev sdhikrakar tu s (xs A, f. 76v12,
v. 40).
295
Khacakrapacakastotra xs A, f. 87r41 (vv. 14647): eva
.
m stutv mahvidy yoginya
.
h
sarvap
.
thaj
.
h | dviprakrakramodbht
.
h pacasaptadaotthith
.
hi | pratham cakrasa
.
mbht
.
h
stuti
.
m k
.
rtv laya
.
m gat
.
h | apar
.
h pacacakrasth bhairavasya prakitam.
296
Khacakrapacakastotra xs B, f. 1v34 (v. 3): samarasapadalno ni
.
hsvabhvaikavra
.
h
*amitasakalabhvo (amita corr. : samita Cod. b
.
hvo corr. : bhve Cod.) jnad
.
r
.
s
.
tipraka
.
h |
viditaparamatattvo labdhavijnasaukhyo rasitaparamabodho jnanetr*khyantha
.
h (em. :
thyantha Cod.) Te Ntha Jananetra has merged with the level where all experience is
one. He is the solitary Hero of that beyond essence, he in whom all phenomena have been
brought to silence, radiant with the vision of his gnosis, who has realized the ultimate real-
ity, who has attained the bliss of understanding, who has relished the highest enlightenment.
Te term ni
.
hsvabhva- without self-hood, so familiar in Mahynist literature, is much used
in the Krama. See, e.g., Klkulakramasadbhva, f. 9r5 (3.93cd): ni
.
hsvabhva
.
m niraupamya
.
m
nirlak
.
sya
.
m ni
.
hprayojanam; Klkulapacaataka A, f. 5r23 (2.6ab): ni
.
hsvabhvasvabhva
.
m ca
dvaitdvaitavivarjitam; Yonigahvara, f. 7r12 (v. 88): etat svarpa
.
m ka[thi]tan nih
.
hisvabhva
.
m
svabhvagam | kln
.
m parama
.
m g
.
dha
.
m mahvyomntabhsaka
.
m; Kaulastra f. 2v5: bhva-
bhtasa
.
mvidm ante ni
.
hsvabhvatparyavasnam; Chummsa
.
mketapraka, f. 5v45 (v. 73ab):
akula
.
m gurubhi
.
h prokta
.
m ni
.
hsvabhva
.
m sadoditam.
297
Tus Khacakrapacakastotra xs A, f. 75r5v2 (vv. 130131b): marcijvladhmrbhe t-
pane *tpanadyuti (conj. : tpane dyuti Cod.) | *pcani (corr. : pcan Cod.) havyavhe ca
(corr. : havyavja ca Cod.) *tejobhsi (conj. : tejobhpi Cod.) namo stu te | atadhme mah-
dhme vivadhme tamontike. Tese are the twelve solar aktis worshipped in the Kashmirian
ivadparddha as the retinue of Sa
.
mkar
.
sa
.
nadev (= Klasa
.
mkar
.
sa
.
n), with the exception that
there we have Padmagarbh rather than Vivadhm (Karmak
.
n
.
da, vol. 4, pp. 4167; phot.
reprod. in Cuaxoia 1984, pp. 237d238a): Marci, Jvlin, Dhmr, Tapin, Tpin, Pcin,
Havyavh, Tejovat, atadhm, *Sudhm (corr. : svadhmyai Ed.), Padmagarbh, and
Tamopah. Te Jayadrathaymalaprastramantrasa
.
mgraha gives this same set as the retinue of
the Mata goddess Ardhacakrevar whose Kalpa is taught in Jayadrathaymala,
.
Sa
.
tka 2, . 87r8
88v9 (Pa
.
tala 17), giving the Mantra of the central goddess as ua
.
x i;ui
.
x ouixixraxiii sa
.
u
and those of the twelve surrounding her in the same form, but substituting the twelve vowels in
order (a to u, i to au, a
.
x, and a
.
u) for the of i;ui
.
xand the names in place of ouixixraxiii
Te Bhvopahrastotra and its Commentary
Other Kashmirian works survive that, though they tell us nothing concerning
the details of the Krama worship, are nonetheless imbued with or inuenced
by the Krama: the Bhvopahravivara
.
na of Ramyadeva, son of Jyogdeva,
298
the
ivartrirahasya, also called ivartrinir
.
naya, of Updhyya ivasvmin II, and
the anonymous Jnakriydvayaataka.
As for the rst, the author of the hymn on which it comments, Bha
.
t
.
traka
Cakrap
.
nintha,
299
was, like Cakrabhnu, n, and Jaiyaka, a Mahvratin, as
he himself declares:
300
Supreme Lord, witness of all, accept [this] hymn from me whose thoughts are
free of pride, disdain, and possessiveness, whose head is [now] placed on the
throne that is your feet, my body covered with ash, a human skull in my hand.
A nameless (ka cit) ascetic has composed [this] transcendent hymn of the inner
worship of ambhu, lord of the wheel of consciousness, after retiring to [the
cremation ground,] the grove of the Mahpupatas.
and:
301
followed by + xaiixiii (. 18v719r3: ua
.
x i;uia
.
x xaicixaiixiii sa
.
u etc.).
Te hymn also invokes the two sets of four goddesses that are held in the Kashmirian tradi-
tion to be aktis of the central deity of the Dak
.
si
.
nasrotas (Bhairava) and Vmasrotas (Tumburu)
respectively (v. 135cd, 137ab): siddhe u
.
ske *kajbhe ca (conj. : kajbhve Cod.) utpalkhye
namo stu te | jaye ca vijaye devi jayant cparjite. Te third goddess of the rst set of four is
Rakt the Red in all other sources. My emendation kajbhe ca gives a synonym She who has
the colour of the red lotus. I have accepted as an Aia licence the reading jayant where gram-
mar requires the vocative, since jayanti would be unacceptable, creating a completely iambic
posterior Pda. For evidence that the rst of these sets and its combination with the other are
peculiarly Kashmirian see Saxoiisox 2005b, pp. 287281.
298
Te name of his father is seen only in the colophon. Ramyadeva identies himself and his
teacher in the closing verse of the commentary.
299
For his title Bha
.
t
.
traka, denoting a aiva ascetic with authority over others, see
Ramyadevas commentary, p. 2, l. 11 (bha
.
t
.
trakapd
.
h). Te name Cakrap
.
ni is not found
in the hymn itself but is given by Ramyadeva, who nds it alluded to in the hymns last verse
in ciccakranthasya lord of the wheel of consciousness, stating that the author is thereby sug-
gesting his identity with the object of his worship (Bhvopahravivara
.
na, p. 44, ll. 35).
300
Bhvopahrastotra, vv. 4647: stotra
.
m g
.
rhna paramevara vivask
.
sin mnvamnamama-
tojjhitacittav
.
rtte
.
h | mattas tvada nghriyugap
.
thanilnamauler bhasmvagu
.
n
.
thitatanor n
.
rkapla-
p
.
ne
.
h | 47 mahpupatodyne kacid viramya tpasa
.
h | cakre ciccakranthasya ambhor bhva-
nuti
.
m parm.
301
Bhvopahrastotra, v. 6: tvatpdbjaraja
.
hptacitbhasmavibh
.
sitt | g
.
rh
.
na matta
.
h r-
ka
.
n
.
tha bhvapjm ak
.
rtrimm.
rka
.
n
.
tha, accept this true mental worship from me who am adorned with the
ash of funeral pyres that has been puried by the pollen of your lotus feet.
His hymn addresses iva and has no explicit Krama content. Nonetheless, there
are elements of double meaning within its three opening verses of obeisance
(namaskralok
.
h) that reveal that the author was indeed writing within this
tradition:
(1) Obeisance to Bhava, the bestower of liberation who withdraws the body of
Time through the array of the [twelve] solar powers (sryakaljla-), enthroned
(-p
.
thya) on (/whose P
.
tha comprises) both the throne and the enthroned. (2)
Obeisance to iva, who garlanded with the lotuses that are the [sixteen] powers
[latent] in the new moon embodies the highest bliss (-nanda-), whose form is
unmanifest (/in whom the mrti
.
h is withdrawn) (avyaktamrtaye). (3) Obei-
sance to Hara, the supreme self who manifests the mass of the bonds, immerses
himself within them, dissolves them, and remains concealed in the innermost
core of Mantra.
I propose that this alludes to the phases of the Kramas course of worship: those
of the P
.
tha, the ve Flow Goddesses that are its basis (pacavhacakram), the
twelve solar powers of the circle of Illumination (prakacakram), the sixteen
lunar powers of the circle of Bliss (nandacakram), the circle of Embodiment,
that is to say, of the re-emergent ego (mrticakram), and its resorption [into
the circle of the Multitude (v
.
rndacakram), and, in the third verse, the four
phases of Emission, Stasis, Withdrawal, and the Nameless. Ramyadeva does
not oer this interpretation but he does read the work as a text of the Krama,
nding its doctrines wherever his ingenuity and the resources of the exible
Indian ars interpretandi permit him to do so. Indeed he takes the very concept
of the hymn, as an expression of worship in which the acts and oerings of the
external cult are translated into mental enactments of immersion in the deity
(bhvapj), to be grounded in the Kramas tradition of oral instruction:
302
302
Bhvopahravivara
.
na, p. 2, ll. 112: iha hi niruttaranirniketanva
.
ta*vita nkla
.
mkavalita-
sakalakalpankulaparamabhairavasatattvam (em. vi
.
ta nkasa
.
mkalitasakalakalankula Ed.)
avcyavcakam *avar
.
nanirvar
.
nam (em. : avar
.
nanirvar
.
nanam Ed.) *andyantam anantar-
bahrpam (em. : andyanantam antarbahrpam Ed.) apjyapjakam api prasaraddyod-
yant
.
rtvatrakramvatritapacavhamayk
.
rtrimapjyapjakakrame
.
na *protsphuratty (em. :
protsphuratti rtir Ed.) avigtamukhasa
.
mpradyasara
.
nisamanugat sarvgamntarghumaghum-
yamn rvijnabhairavdi
.
su svaka
.
n
.
thenaiva bhagavat nir
.
nt rsvatantrabha
.
t
.
trakdi
.
su ca
ak
.
rtv mnasa
.
m ygam itydivkyair dhvanit mnasaygnatireki
.
n (em. : mnasaygtireki
.
n
Ed.) sarvabhvopah
.
rti
.
h. tm eva bha
.
t
.
trakapd
.
h stotramukhena praka
.
tayanta diloken-
scayanti. Te emendation to -ala
.
mkavalitasakalakalpankulaparamabhairava- is prompted by
ivastravimarin, p. 18, l. 1112: sakalakalpankulla
.
mkavalanamayatvc ca bhairava
.
h. For
Ramyadevas dependence on the passage see footnote 315 on p. 329.
Te highest Bhairava cannot be transcended, is beyond all contexts, and with-
out imprint in the abyss of his being, having completely swallowed the manifest
world of every constructive cognition. Being void of signs and what they signify,
being free of both of the sounds of speech and of that which transcends them,
being without beginning or end, interior or exterior, [the primordial ground]
that he constitutes is untouched for us by [the articial (k
.
rtrima
.
h) relation of]
the worshipped and the worshipper. Nonetheless it does manifest itself as a
natural and spontaneous (ak
.
rtrima
.
h) process of [interaction between itself as]
worshipped and [itself as] worshipper when it takes the form of the various un-
foldings of the Five Flows [embodied in the order of Krama worship], these be-
ing brought into play as the actively owing state of primordial energetic agency
surges up [within it]. Te oering up of all phenomena [which gives the work
its title] is in line with this established oral teaching. It resonates indistinctly in
all the aiva scriptures, [but] is openly taught in such as the Vijnabhairava,
303
and evoked in such as the Svacchanda in statements such as Unless he rst does
mental worship .
304
Intending to clarify through his hymn this process of
oering up all phenomena [into iva], which is none other than that mental
worship, the venerable Bha
.
t
.
traka alludes to it in his rst verse.
His position as an exponent of the Krama is also apparent in his cita-
tions of the works of others. Tese, apart from three quotations from Rjnaka
Utpaladeva, one from the Saiddhntika Klottara,
305
and one from the Span-
dakrik of Kalla
.
ta,
306
are from works of the Krama Gurus Eraka, Hrasvantha
(Vmanadatta), Cakrabhnu, and Prabodhantha,
307
and from the Klkula-
303
He alludes to Vijnabhairava, vv. 116, ending eva
.
mvidhe pare tattve ka
.
h pjya
.
h ka ca
t
.
rpyati In a supreme reality of that nature who is there that can receive pj oerings and who
that can be gratied [in the re of sacrice]?
304
Svacchanda 3.32c33b: ak
.
rtv mnasa
.
m yga
.
m yo nya
.
m yga
.
m samrabhet | aiva
.
h sa
tu vijeyo na mok
.
sya vidhyate Know that anyone who undertakes the other[, external] wor-
ship without having rst done mental worship is not a iva and [therefore] is not t to attain
liberation.
305
Bhvopahravivara
.
na, p. 16, ll. 1316 (= ivastotrval 16.29); p. 26, ll. 1417
(= ivastotrval 13.16); p. 43, ll. 1617 (not known); p. 30, ll. 34; p. 30, ll. 34 (= Srdhatri-
atiklottara 1.6c7b).
306
Bhvopahravivara
.
na, p. 30, l. 14 (= Spandakrik 2.1a in K
.
semarjas numeration).
307
(1) Kramastotra (Bhvopahravivara
.
na, p. 3, l. 14, citing Pda c of the verse on Mah-
klakl without attribution; see Tantrlokaviveka, vol. 3, p. 185, l. 15); (2) Svabodhodayama-
jar 19cd (Bhvopahravivara
.
na, p. 19, l. 9 [unattributed]: buddhavat sarvarg syt sarvadve
.
syo
tha bhairava
.
h); (3) rp
.
thadvdaik (Bhvopahravivara
.
na, p. 43, citing v. 3cd without attri-
bution), and (4) an unnamed hymn by the ascetic Prabodhantha (Bhvopahravivara
.
na, p. 10,
ll. 58).
based scripture Vjasaney.
308
He also includes passages from his Advayadvdaik,
309
six otherwise un-
known works by himself, some of whose titles and contents reveal their Krama
context,
310
and one from an unnamed work by his unnamed son, which also
pertains to the Krama.
311
At the end of the work he declares that he has received empowerment from
the P
.
thevars, and that this occurred through oral transmission from his Guru
Yognanda,
312
a remark that reveals that initiatory empowerment in the Krama
was seen as the re-enactment of the original revelation in U
.
d
.
diyna and that the
lineage of Krama Gurus was perceived as an internally undierentiated stream
of consciousness multiple from generation to generation only in outward ap-
pearance. Tus in his penultimate verse he can say:
I bow to the line of Gurus, the sole cause of salvation, the expansive circle of
the rays [of enlightenment] that has come from that whose form is beyond
perception.
313
308
Quoted in Bhvopahravivara
.
na, p. 6, ll. 912 (vjasaneyabha
.
t
.
trikym api). Tat this
scripture is a work of the Klkula or of one greatly inuenced by it appears from two
verses cited from it by K
.
semarja in his ivastravimarin, pp. 136, l. 13137, l. 3: tath
ca rvjasaneyym: y s akti
.
h par sk
.
sm vypin nirmal iva | akticakrasya janan
parnandm
.
rttmik | mahghorevar ca
.
n
.
d s
.
r
.
s
.
tisa
.
mhrakrik | trivaha
.
m trividha
.
m tristha
.
m
balt kla
.
m prakar
.
sati. Te last line is evidently a semantic analysis of the name Klasa
.
mkar
.
sa
.
n.
Cf. Paryantapacik 42: trivaha
.
m tripatha
.
m tristha
.
m kla
.
m s kar
.
sati svata
.
h | bahis tata ct-
manti rpar klakar
.
si
.
n. See also the Klkula-based Trika text Deyymala paraphrased in
Tantrloka 15.335c338 and the direct citation by Jayaratha on that passage (Tantrlokaviveka,
vol. 9, p. 169, l. 18): s graset trividha
.
m kla
.
m klasa
.
mkar
.
si
.
n tath.
309
Cited in p. 41, ll. 1316. Tis work, under the variant title Paramrthadvdaik has been
wrongly attributed to Abhinavagupta; see Racuavax 1980, pp. 7677.
310
(1) Akulakliktri
.
mik: p. 8, ll. 58 (l. 9: itydyasmadviracitkula*kliktri
.
mikokta- (k-
lik em. : kaulik Ed.), p. 38, ll. 147; (2) Akramakallolakrik: p. 4; (3) K
.
rtntatntintistava:
p. 41, ll. 811; (4) Cakrevarabhairav
.
s
.
taka: p. 29, ll. 36; (5) ivaravastotra: pp. 10, 1711, l. 2;
and (6) ivartrivicaravrtika: p. 34, ll. 14.
311
Bhvopahravivara
.
na, p. 6, ll. 47, on the sequence-transcending goddess (k
.
r) enthroned
above iva.
312
Bhvopahravivara
.
na, p. 44, ll. 1013: yognandbhidhnadvijavaravadanytap
.
thei-
devpdvadyotitjpra
.
nayanajanitnantasotshahar
.
sa
.
h | stotre bhvopahre vivara
.
nam akarod
ramyadevo dvijanm janmdyysabha ngaprava
.
namatilasatsadrahasyopadea
.
h Tis commen-
tary on the Bhvopahrastotra has been composed by the brahmin Ramyadeva, in whose mind
intent on putting an end to the torments of birth and [death] the true secret instructions are
radiant, in whom joy of endless vigour has arisen from his practice of the empowerment re-
vealed by the venerable P
.
thevar goddesses, which has been passed on to him from the lips of
Yognanda, the foremost of brahmins.
313
Bhvopahravivara
.
na, p. 44, ll. 69: ad
.
r
.
stavigrahgata
.
m marcicakravistaram | anugrahai-
and the rst three aphorisms of the Krama-based Kaulastra can declare to the
same eect:
(1) Tere is but one Guru, the uninterrupted transmission of the rays [of en-
lightened consciousness] passed on to us through the initiatory lineage (ovalli
.
h).
(2) Tere is but one deity, the reality that they have perceived. (3) Te power
of its consciousness is nothing but the state of [their] innate self-awareness.
314
As for the date of Ramyadeva we can deduce from his citations of other au-
thors that he was later than Prabodhantha, who, as a pupil of Cakrabhnu, is
likely to have been active around 975. However there are elements in his termi-
nology and phrasing that suggest strongly that he knew the works of K
.
semarja
and is therefore unlikely to have been active before the eleventh century.
315
About his Guru Yognanda we know nothing more, though it is conceivable
that he is identical with the person of this name whomAbhinavagupta has listed
among his teachers.
316
It has been claimed that Ramyadeva is identical with the
kakra
.
na
.
m nammy aha
.
m gurukramam.
314
Kaulastra, f. 1v4: avicchinnam ovallikramytamarcisa
.
mkrma
.
nam evaiko guru
.
h | tad-
upalabdham eva tattvam eko deva
.
h | tasyaik sahajha
.
mbhvabhmi cicchakti
.
h. Cf. the South
Indian Mahevarnandas Pdukodaya quoted in his Mahrthamajarparimala, pp. 1516, es-
pecially p. 15, ll. 2123: sa ca svabhvd eka
.
h sann aneka iva bhsate | rabhya ma ngaldptii-
vnanddika
.
m kramam | ambnthapaddhyst pramparye
.
na pjyate And this though really
one appears to be many and is worshipped sequentially beginning with the series that begins
with Ma ngaldpti and ivnanda [= Jnanetra] through the superimposition of the epithets
-amb [after feminine names] and -ntha [after masculine: ui
.
x si
.
x xauixa xcaiioiri
axniiioa. ui
.
x si
.
x sivixaxoaxiruaiioa etc.].
315
Te novel expression prasaraddyodyant
.
rt (p. 2, l. 4, in the passage cited in foot-
note 302 on p. 326) echoes K
.
semarja, ivastravimari
.
n, p. 50, l. 1: parapraka
.
h
ak
.
rtakodyant
.
rttmanoccre
.
na dhvati prasarati ity artha
.
h and p. 18, ll. 812: yo ya
.
m prasa-
radrpy vimaramayy sa
.
mvido jhagityucchalantmakaparapratibhonmajjanarpa udyama
.
h
sa eva sarvasaktisamarasyena ae
.
savivabharitatvt sakalakalpankulla
.
mkavalanamayatvc ca
bhairavo . Te passage in bold beginning sakala- has been adapted by Ramyadeva in the
same passage; see here footnote 302 on p. 326. Te rst of the introductory verses speaks of
the Bhairava who is consciousness (bodhabhairava
.
h) being worshipped on all sides by the god-
desses that are the sense-faculties (kara
.
nevarya
.
h). Te expressions bodhabhairava
.
h and its syn-
onym cidbhairava
.
h are a feature of the works of Abhinavagupta and K
.
semarja; see Mlinvija-
yavrtika 1.42d (bodhabhairave); 2.147a (cidbhairava-); Tantrloka 1.123b (bodhabhairava
.
h);
4.23c: cidbhairavvea-; Netroddyota on 10.14 (cidbhairava-); on 19.162 (cidbhairavanthasya);
Bhairavnukara
.
nastotra 2a (cidbhairavam); 48b (cidbhairava); Svacchandoddyota, introducing
8.1 (bodhabhairavasya); Ma ngala verse of commentary on 11 (svacchando bodhabhairava
.
h).
316
Tantrloka 37.6062: *mardasa
.
mtatimahr
.
navakar
.
nadhra
.
h saddaiikairakavartmaja-
vmantha
.
h (marda em. : nanda Ed.) | rnthasa
.
mtatimahmbaragharmaknti
.
h rbh-
scholar of that name who is mentioned as a contemporary by the Kashmirian
poet Ma nkha early in the twelfth century. Nothing excludes that date, but the
identication rests on the name alone and is fatally undermined by the fact that
Ma nkha praises him not as a aiva but as a master of the Vednta who wrote a
commentary on the I
.
s
.
tasiddhi [of Vimukttman].
317
Te ivartrirahasya of ivasvmin Updhyya
Te ivartrirahasya of ivasvmin, probably the ivasvmin Updhyya [II]
who was active during the reign of Ra
.
njit Singh (18191839),
318
gives an es-
oteric reading of the deities, the various vessels and other ritual substrates, the
oerings, and timing of the worship to be conducted by Kashmirians on the
thirteenth lunar day of the dark fortnight of the month of Phlguna, the high
point of the annual ivartri festival (hrath). Te interpretation takes the outer
elements of the ritual and translates theminto symbols of structures in the body,
senses and mind merging into and arising from iva in union with the Goddess
as the pure, dynamic consciousness that is the innermost ground of the wor-
shippers awareness, making contemplation of these structures the power that
animates and bestows ecacity on the outer processes. Te Krama provides the
symbolism of the cone-shaped Li nga of baked clay known as the sae po tul
u
in
Kashmiri. Said here to be ve-faced and termed the pacaputtalali ngam, its
ve faces are equated with (1) the ve elements of the worship of the P
.
tha,
from the P
.
tha itself, through the cremation ground (manam), the Site-
Guardian (K
.
setrapla), and the Assembly (melpa
.
h) to the sacrice (yga
.
h),
tirjatanaya
.
h svapit
.
rprasda
.
h | traiyambakaprasarasgarayisomnandtmajotpalajalak
.
sma
.
na-
guptantha
.
h | turykhyasa
.
mtatimahodadhipr
.
nacandra
.
h *rsaumata
.
h (em. : rsomata
.
h Ed.)
sakalavit kila ambhuntha
.
h | rcandraarmabhavabhaktivilsayognandbhinandaivaaktivi-
citranth
.
h | anye pi dharmaivavmanakodbha
.
tarbhteabhskaramukhapramukh mah-
nta
.
h (1) Vmantha, son of the excellent Guru Eraka, [my] helmsman over the ocean of the
[Saiddhntika] mardaka lineage, (2) the son of Bhtirja, initiated by his father, [my] sun
in the vast sky of the rntha lineage, (3) Lak
.
sma
.
naguptantha, disciple of Utpala, the dis-
ciple of Somnanda, [my Vi
.
s
.
nu] lying on the ocean of the lineage of Trayambaka. (4) the
omniscient ambhuntha, disciple of Sumati[ntha], [my] full moon over the ocean of the
Kaula lineage, (5) Candraarman, (6) Bhavabhaktivilsa, (7) Yognanda, (8) Abhinanda, (9) i-
vaakti, (10) Vicitrantha, and other great [scholars] such as (11) Dharmaiva, (12) Vmanaka,
(13) Udbha
.
tar, (14) Bhtea, and (15) Bhskaramukha. On the emendation rsaumata
.
h for
rsomata
.
h see Saxoiisox 2005a, pp. 132133, footnote 106.
317
rka
.
n
.
thacarita 25.3233. Te claim is Rasrocis (1979:192193).
318
On his date see footnote 653 on p. 425.
(2) the ve gross elements from ether to earth, (3) the ve sense-objects from
sound to odour, (4) the ve Cause deities from Sadiva to Brahm, (5) the
ve Krama goddesses Vmevar, Khecar, Dikcar, Sa
.
mhrabhak
.
si
.
n/Gocar,
and Raudraraudevar, (6) the corresponding ves phases of cognition: initial
urge (udyama
.
h), illumination (avabhsanam), internalization (carva
.
nam), the
devouring of time (klagrsa
.
h), and nal quiescence (virnti
.
h), and also (7)
with ve manifestations of each of the ve material elements in the worship-
pers body.
319
Te unacknowledged source on which the text is drawing is the
chapter on the phase of the worship of the P
.
tha in the Trivandrum Mahnaya-
praka.
320
Te Jnakriydvayaataka
As for the third and last of these works, the Jnakriydvayaataka (A Hun-
dred [Verses] on the Unity of Knowledge and Practice), its subject, as its title
319
ivartrirahasya, f. 3r1819 (v. 84cd): pacaputtalali ngasya pjanrtho yam rita
.
h; f. 3v1
12 (vv. 89c96): vim
.
rya
.
m pacadh rpa
.
m caitanyakulapacake | 90 m
.
r
.
nmaye puttale dehe
pacadhtva
.
m sm
.
rta
.
m budhai
.
h | prathama
.
m pra
.
nava
.
h p
.
tha
.
m vyoma vmevar tath | 91
sadivodyamau caiva p
.
thadeha
.
h prakrtita
.
h | tata
.
h rkhecar dev vyu
.
h sparo vabhsanam |
92 vara
.
h *kladh*tma (em. : tm Cod.) mana
.
m cintayed idam | praknandarpasya
k
.
setrasya parirak
.
sa
.
nt | 93 melpaygayugmena k
.
setraplo bhidhyate | rpa
.
m rdikcar tejo
mahrudro pi *carva
.
nam (em. : daranam Cod.) | 94 vypta
.
m *sa
.
mhrabhak
.
si
.
ny (sa
.
mhra
em. : sa
.
msra Cod.) smarasytmaka
.
m jalam | ukto melpaabdena pacavhopadeakai
.
h | 95
raso jala
.
m *gocar (corr. : khecar Cod.) ca klagrsa ca keava
.
h | ala
.
mgrs*tmako (corr. : t-
make Cod.) ygo raudra*raudrevarrita
.
h (corr. : raudrvarrita
.
h Cod.) | 96 p
.
rthiv gandho
bhcar ca virntir tmabhs tath | anudbhinnacidbhsakulapacakagocaram. Having given
the correspondences between the faces and the Kramas ve aspects of internal awareness it goes
on in f. 3v1217 (vv. 97100) to show the correspondences with the body of the worshipper.
Here ve entities are listed for each of the ve gross elements from ether to earth, down to
nails, hair, esh, bone, and skin for earth. He sums up (f. 3v1720 [v. 101102b]): eva
.
m cin-
nthadevasya paca vaktr
.
ni pjayet | pi
.
n
.
dasypi tayo caikyajna
.
m li ngasya pjanam | na
m
.
r
.
nmayasya li ngasya pjana
.
m mok
.
sasiddham In this way he should worship the ve faces both
of the Lord who is Consciousness and of the body. To worship the Li nga is to know their untiy.
Worship of the Li nga of clay [alone] bestows neither liberation nor powers.
320
Mahnayapraka (Triv.) 2.129b. Te dependence is evident from the agreement in con-
tent, but also fromverbal parallels. Tus cf. kladhtma manam(92a) with kladhaikabh
.
h
sai
.
s mana
.
m khecar mat (2.15cd); praknandarpasya k
.
setrasya parirak
.
sa
.
nt (92d)
with etadrpa
.
m para
.
m k
.
setra
.
m praknandabhmigam | playe[t] (2.18abc); vypta
.
m
*sa
.
mhrabhak
.
si
.
ny smarasytmaka
.
m jalam | ukto melpaabdena (94abc) with smarasyt-
man sai
.
s pratyv
.
rtty samantata
.
h | bhak
.
sayaty ntaraspard ata
.
h sa
.
mhrabhak
.
si
.
n (22c
23b); and ala
.
mgrstmako ygo raudraraudrevarrita
.
h (95cd) with raudraraudevar ygas tas-
md i
.
s
.
to gurttamai
.
h | ala
.
mgrsakrama
.
h so ya
.
m mahshasajanmabh
.
h.
indicates, is the necessity of engaging in non-dualistic aiva practice only if one
possesses a proper understanding of the doctrine and is sincerely committed to
its soteriological purpose. Tough in general an unmarked expression of aiva
non-dualism, it is coloured by Krama language:
321
Homage to [iva], whose vast awareness manifests the all-pervading display of
the [universe of the] six paths, who is [also] the sun that forcibly devours the
mass of all [those] phenomena.
Obeisance to him whose nature is to liberate all, glorying in the sequence of the
Five Flows [that are the goddesses beginning with Vyomavmevar].
All-pervading, beautiful with the bliss and light that ows forth [in him] with
eternal vigour, who manifests the three worlds as the expansion of the sequence
of his circles of power, who remains immersed in the core where existence and
non-existence have dissolved, who is ever eager to devour [into nonduality]
direction, place, time, form, and all other [aspects of the manifest].
It emphasizes Krama methods of enlightenment:
322
Te Krama teaching passed on by the Guru, [participation in] a gathering of
Siddhas and Yogins, their sensual practice, oral instruction, [non-conceptual]
transmission, internal sensation
through the most intense descent of power, or by force of of ones own insight,
as the result of practising the Gurus [oral] instruction, by worship, or by study
of scripture, or by direct transmission of the knowledge of a perfected Yogin or
Siddha, or by immersion in the blissful sensation of a new consciousness.
321
Jnakriydvayaataka A, f. 2r35 (v. 5):
.
sa
.
dadhvavitatasphravisphra
.
namahdhiye |
nama
.
h samastabhvaughaha
.
thla
.
mgrsabhnave; A, f. 2r7v1 (v. 7ab): pacavhakramodagra-
sarvnugrahadharmi
.
ne; and A, f. 12r6v4 (vv. 7172): vibhu
.
h prasaradamlnapraknandasu-
ndara
.
h | akticakrakramasphravisphritajagattraya
.
h | pralnasadasadbhvamadhyaviramama-
nthara
.
h | digdeaklkrdikavalkradk
.
sita
.
h.
322
Jnakriydvayaataka A, f. 4v13 (v. 20), in a list of methods of enlightenment: pra-
mparyakrammnyo yoginsiddhamelaka
.
h | taccrucary kathana
.
m sa
.
mkrma
.
h spara ntara
.
h;
f. 13r24 (v. 75c77): sutvraaktiptena svavimarabalena v | 76 *gurpadenu
.
s
.
thnd arcay
strato pi v | ni
.
spannayoginsiddhajnasa
.
mkrama
.
nena v (B, f. 10r23 : lacking in A) | 77
navnaciccamatkrasparveavaena v. Te distinctive expression svavimarabalena occurs in
the Klkulakramasadbhva, f. 2r11 (1.49cd): p
.
rcchmi parama
.
m devi svavimarabalena tu; and
f. 12v 910 (5.44ab): s vidy
.
m tava vak
.
symi svavimarabalena ca. Cf. f. 1v2 (1.17c18b):
svavimaradantasth ti
.
s
.
thate paramevar | kl tu bhairavr
.
dh mahklakalin.
and it pours scorn on hypocrites who use the language of the Krama as an
excuse for licentious behaviour:
323
Adopting misconduct they make love to others wives declaring constantly that
it is wrong to impede the inclination of the powers [of consciousness]. Tey are
deluded in constant relish of the objects of the senses, saying that the goddesses
of their faculties are [thus] lling the Lord that is consciousness with the objects
of their enjoyment.
Te manuscripts of this work that I have seen do not record the name of
its author. But it was very probably Sillana, the author of another unpublished
text, the Svtmopalabdhiataka. For the phrasing of the two works is remark-
ably similar.
324
As for the time of its composition, that can be determined at
present only within very wide boundaries. A prior limit in the tenth century is
set by the fact that it imitates a verse of a hymn by Utpaladeva.
325
In another
verse there is a striking similarity of phrasing with a verse in the Mahnaya-
praka of Ar
.
nasi
.
mha, which would bring the limit up to the late eleventh
323
Jnakriydvayaataka A, . 7v78r6 (vv. 4344): necchvighta
.
h kartavya
.
h aktnm
iti sa
.
mtatam | kathayanto durcr
.
h kmayante parastriya
.
h | 44 cinntha
.
m kara
.
nevarya
.
h
svabhogai
.
h prayanti na
.
h | ity cn
.
h pramuhyanti vi
.
saysvdasa
.
mtatau.
324
(1) Jnakriydvayaataka (JKA) f. 5r12 (v. 23cd): vi
.
r nkhal par aktir hetu
.
h svtmo-
palabdhaye; cf. Svtmopalabdhiataka (SU), f. 12r45 (v. 102): ity ptaivasadbhvabhva-
garbhasya snun | ataka
.
m sillaneneda
.
m k
.
rta
.
m svtmopalabdhaye; (2) JKA, f. 16r3 (v. 94ab):
te
.
sm ananyasmnyaparamaivaryalinm; cf. SU, f. 1r6 (4cd): nama
.
h svatantratodra-
paramaivaryaline; (3) JKAS, f. 5v67 (v. 28ab): akti
.
h sa
.
mbadhyate tvr svatantr svaraso-
dit; cf. SU, f. 3v23 (v. )27: tathaiva nirapek
.
si
.
ny svarasoditay vibho
.
h | mohanidrprasakto
pi pau
.
h akty prabodhyate; (4) JKA, f. 4r12 (v. 17ab): bhvangurustrebhya
.
h sadasad-
vastunicaya
.
h; cf. SU, f. 5v3 (v. 46cd); buddhyvabudhyate sadasadvastunicayam; (5) JKA,
f. 4r34 (18ab): pratti
.
h svtmasatty
.
m sahajnubhavakrama
.
h; cf. SU, f. 6r45 (v. 51cd):
tathsya svtmasatty
.
m prattir upajyate; (6) JKA, f. 12r67 (v. 69cd): vibhu
.
h prasarad-
amlnapraknandasundara
.
h; cf. SU, f. 6v5 (v. 56cd): sarvata
.
h prasaratsphrasvaprabh-
bharasundara
.
h; (7) JKA, f. 12v34 (v. 71ab): digdeaklkrdikavalkradk
.
sita
.
h; cf.
SU, f. 6v4 (v. 56ab): kavalk
.
rtadigdeaklkrdikalpana
.
h; cf. (8) JKA, f. 12v2 (v. 70ab):
pralnasadasadbhvamadhyaviramamanthara
.
h; cf. SU, f. 6v23 (v. 55ab): parm
.
rtaras-
svdanirbharnandamanthara
.
h; (9) JKA, f. 2r23 (v. 4c): durvijeyarahasyya; cf. SU,
f. 7v4 (v. 65a): durvijeyarahasyatvd; (10) JKA, f. 2r12 (v. 4ab): carcarajagatsphra-
sphurattmtradharmi
.
ne; cf. SU, f. 6r6 (v. 53ab): sphuraccarcarasphrannkraparigraha
.
h.
325
Jnakriydvayaataka, f. 1v4 (v. 2) (sannya sudrya guptya praka
.
ttmane | sulabh-
ytidurgya nama *citrya ambhave [unattributed quotation in Subh
.
sitval, v. 22] and
f. 2r57 (v. 6) (udriktya prantya ka
.
thinya dravtmane | myvine viuddhya nama
.
h
svdhnaaktaye) draw on ivastotrval 2.12: myvine viuddhya guhyya praka
.
ttmane |
sk
.
smya vivarpya nama citrya ambhave.
century, if it were not that the direction of borrowing is uncertain.
326
Te
posterior limit is set by unattributed citations in the Stutikusumjali
.
tk of
Rjnaka Ratnaka
.
n
.
tha, completed in a.o. 1681,
327
and in the Kashmirian an-
thology Subh
.
sitval of Vallabhadeva.
328
Te date of the latter is uncertain but
it cannot have been earlier than the fteenth century, since it includes verses
by Rjnaka Jonarja, who died in a.o. 1459/60.
329
Tui Hicuii Kiaxa oi rui Oiai Ixsriucrioxs
We have seen that the unknown author of the Trivandrum Mahnayapraka
teaches that the attainment of the goal through the Kramas course of meditative
worship (pjanam) is the lowest of three means of enlightment, that the highest
is a non-conceptual transmission (sa
.
mkrama
.
nam), a sudden and denitive rev-
elation of the Primordial Ground (pur
.
ndhi
.
s
.
thnakrama
.
h, anupyakrama
.
h)
brought about by a non-conceptual (nirvikalpaka-) transmission from Guru
to disciple, and that between that and Krama worship is a method of oral in-
struction (kathanam), in which self-realization is initiated by the Guru through
instruction in a corpus of aphorisms designed to project the recipient with
a minimum of conceptualization into direct, non-conceptual enlightenment
(shasasamdhi
.
h) without recourse to the gradualist path of Krama worship. We
have also seen this higher method claimed by Nga as the source of his
own enlightenment, invoked by Ramyadeva as the basis of Cakrap
.
ninthas
326
Tere is a close parallel between f. 2v12 (v. 7cd) (mohatmisravidhva
.
msapraca
.
n
.
damahase
nama
.
h) and f. 15v45 (v. 94cd) (te mohadhvntavidhva
.
msaca
.
n
.
damrta
.
n
.
damrtaya
.
h) on the
one hand and f. 120v5 (v. 166cd) of Ar
.
nasi
.
mhas Mahnayapraka (bhavat
.
r
.
dbhrntivibhrnti-
vidhva
.
msocca
.
n
.
daddhiti
.
h) on the other.
327
Ratnaka
.
n
.
tha quotes vv. 2426 in his Stutikusumjali
.
tk on 30.39 as the work of a scholar
of the gamas (gamavida
.
h). According to the opening and closing verses of this commentary
it was begun in aka 1602 (a.o. 1680/1] and completed in Vikrama 1738 (a.o. 1681/2).
328
Vv. 1, 2, and 4 have been included by Vallabhadeva without attribution as vv. 2123 in
the section of his anthology devoted to verses of religious obeisance (namaskrapaddhati
.
h).
329
Subh
.
sitval, v. 3038 (rjonarjasya) = Jonarja, Rjatara ngi
.
n 696. Te date of Jonarjas
death is recorded by his pupil rvara in Jainarjatara ngi
.
n 1.6: rjonarjavibudha
.
h kurvan rja-
tara ngi
.
nm | syakgnimite var
.
se ivasyujyam sadat Te learned Jonarja attained union with
iva while still writing his Rjatara ngi
.
n in the year [Laukika 45]35. Subh
.
sitval, vv. 621 and
3038 are attributed to Jonaraja with the title Rjnaka. Tat anthology also contains numerous
verses by the fourteenth-century Kashmirian poet and grammarian Jagaddhara. Te latters
approximate date is determined by the fact that Rjnaka itika
.
n
.
tha reports in his Blabodhi-
nnysa, completed during the reign of
.
Hasan h (r. 14721484), that he is the son of the
daughter of Jagaddharas grandson.
Bhvopahrastotra, and mentioned among the means of liberation in the J-
nakriydvayaataka.
Te Chummsa
.
mketapraka of Ni
.
skriynandantha
Te tradition of oral instruction to which these authors refer is preserved in
the unpublished Chummsa
.
mketapraka of Ni
.
skriynandantha. Tis work is
a Sanskrit commentary that transmits and explains one hundred and ve brief
aphorisms in Old Kashmiri consisting of from one to three words, which it
calls variously the chumm
.
h, chummpadni, sa
.
mketapadni, and padni.
330
Te term chumm is seen in the non-Saiddhntika aiva Tantras, generally
of the Vidyp
.
tha, and the Buddhist Yogintantras (/Yoganiruttaratantras), ap-
pearing also as chumma-, chummaka-/chummak-, choma-/chom-, chomaka-
/chommaka-, and chommak-/chommak-.
331
In those sources the term denotes
words or hand-signals by means of which initiates recognize each other or com-
municate secretly.
332
Te word is, I propose, Middle Indo-Aryan, deriving from
Old Indo-Aryan chadman- a disguise.
333
Here in the Krama the word means
rather esoteric instruction or knowledge. It is in this sense that it appears in
330
Chummsa
.
mketapraka . 2v103r1 (2728b): yogyas tva
.
m sanmate putra durgame smin
mahkrame | ity uktv k
.
rpayvi
.
s
.
to bodhaym sa m
.
m prabhu
.
h | ki
.
mci[c] chummopadea
.
m tu
sa
.
mketapadavistaram; f. 3r89 (3637): parataram aniketa
.
m tattvamrgasthita
.
m te | nirupama-
padachummsa
.
mpradya
.
m samantt | svarasavaatayha
.
m tvatk
.
rpghrtacitta
.
h | praka
.
tatara-
vacobhir daraymy u nnam; f. 13r9 (218ab): pacdhikaateneha padaugho ya
.
h sthita
.
h para
.
h;
Anantaakti on Vtlanthastra, p. 2, ll. 23: rmadvtlanthasya *p
.
thevarya chummpa-
daugham (em. : p
.
thevarya ucchu
.
smapdaugham Ed.) uktv. For this emendation see foot-
note 374 on p. 347.
331
Tantrloka 29.37 (chumm/chumma-), Svacchanda 15.1, Tantrlokaviveka, vol. 12, h-
nika 29, p. 28 (chummak), Netratantra 20.39 (chummaka-); Picumata, f. 245r2 (53.98d):
cchomakdyah nigalak
.
sa
.
nai
.
h; ibid., (53.99a): cchommak *kd
.
r (corr. : kd
.
ro Cod.) deva;
f. 246v3 (15.163a and colophon): cchommak
.
m cchommdhikras; f. 290r4: cchomdhikro;
Hevajratantra 1.7.1: atha chompa
.
tala
.
m.
332
Picumata, f. 245r2 (53.99): chommak *kd
.
r (corr. : kd
.
ro Cod.) deva kuln
.
m sdhaka-
sya ca | prajyate yath bhrt bhagin v vie
.
sata
.
h; Hevajratantra 1.7.1: atha chompa
.
tala
.
m
vykhysyma
.
h. yena vijyate bhrt bhagin ca na sa
.
maya
.
h; K
.
semarja, Svacchandoddyota,
vol. 6, p. 126: chummak tatsamaynupravi
.
s
.
tasa
.
mcity pribh
.
sik sa
.
mj; Netroddyota, vol. 2,
p. 233: gamikapribh
.
sikanmni; K
.
nhapda, Hevajratantrayogaratnaml on 1.7.1: chom
milicch yoginn
.
m sa
.
mketenbhisamayajalpanam; Carymelpakapradpa, p. 87, ll. 67: kya-
chomvkchomsa
.
mketena vyavahra
.
h kriyate; Laghvabhidhna, f. 24v4: iti rherukbhidhne
bhak
.
sahomabalikriyhastacchomvidhipa
.
tala ekatri
.
matima
.
h.
333
Trough chama- by analogy with the development of po mma- from padma- through
pama-; see Piscuii 1900, 139 and 166; Siddhahemacandra 8.1.61, 8.2.112.
Modern Kashmiri cho mb (f.), being glossed in Sanskrit by Pa
.
n
.
dit Mukunda
Rma str in Griersons dictionary (1932) as g
.
dhavijnam hidden knowl-
edge and in English as secret knowledge (by which the accomplishment of
some dicult task is rendered easy), private experience.
Tat the language of the Chumms is Old Kashmiri is not apparent in the
majority of them, since these consist of unmodied (tatsama-) Sanskrit nominal
stems, most with the nominative singular ending -u seen in the masculine in
Old Kashmiri (for Sanskrit masculine and neuter) but also in Apabhra
.
ma, as
in the rst four: li ngu abhijnu | ara
.
nisamudyu | cakremelaku | klagrsu
Te point of fusion is the means of recognizing [the self ]; It arises from the
[attrition of the two] kindling sticks; [Tere comes about] the merging of
the goddesses of the circle; Temporal sequence is devoured.
334
However, that
the language is Kashmiri is established by sound changes, morphology, and
vocabulary. In the rst category we see -t to -c and -tt to -cc in the following
three Chumms: (1) pnthvadhc, glossed:
335
Tough sporting everywhere absolutely unimpeded, with no xed abode, by
virtue of the pervasive manifestations of cognition, he comes at last like a trav-
eller (pnthavat) to the pure (avadhtikm) and beautiful (acitm) ow that
cannot be entered, that is untainted [by these wanderings] that are like water
that rests upon [but does not dampen] the lily-pad.
(2) macc umacc, glossed:
336
Because consciousness surges up with innate autonomy she becomes reckless,
taking on ever-new forms and devouring them all [from moment to moment].
She gives no thought to what is right or wrong, being constantly ckle. But
when this same [consciousness] is sated she completely transcends this madness.
[For] when [in this way] she catches sight of the highest iva he tames her
recklessness. For this reason consciousness, who never deviates from [this] her
[inner] nature for those blessed [by her favour] has been called mattonmatt
mad [and] free of madness.
334
Chummsa
.
mketapraka . 3r9, 3v3, 3v5, and 3v8.
335
Chummsa
.
mketapraka, f. 6v89: *panthvadhc (pnth conj. : panth Cod.) sarvatra
ramam
.
no pi niyatrayavarjita
.
h | sa
.
mvidullsavibhavair anirodhataybhita
.
h | 92 prpnoti
v
.
rttim agam
.
m pnthavat tv avadhtikm | nirlep
.
m pu
.
skaradalasthitavrivad acitm.
336
Chummsa
.
mketapraka, f. 7r13: macc umacc. svasvtantryodayatay nirvicratvam
gat | sa
.
mvin navanavollekharpi
.
n sarvabhak
.
si
.
n | 94 yuktyuktavicrais tu varjit cacal
sad | y sthit nirbhar saiva proccair unmattat
.
m gat | 95 parama
.
m ivam lokya tadva-
k
.
rtacpal | mattonmatt citi
.
h khyt satm apracyut tata
.
h. Tis indicates that unmattik is
to be understood as beyond wildness (udgata
.
m matta
.
m mattat yasy sonmattik).
and (3) athic thiti, glossed:
337
Te eternal stasis is the impenetrable, unshakeable domain of the Nameless in
which the stasis that is the emergence of dierentiation is dissolved.
Ni
.
skriynandantha, then, takes pnthvadhc to be equivalent to Skt. pntho
vadhtm and to mean [Like a] traveller [he reaches] the pure [state], macc
umacc to be equivalent to Skt. mattikonmattik and to mean [First she is] wild
[; then she is] tamed, and athic thiti to be equivalent to Skt. asthity sthiti
.
h or
asthitau sthiti
.
h and to mean [True] stasis [comes about] through [or in] the
cessation of stasis. Tese readings are in keeping with the change of dental
t to c before -mtr (< oia/xia -i), i, e , or y that is distinctive of Modern
Kashmiri.
338
Moreover, the ending - for the instrumental or locative singular of
a feminine noun whose stem ends in -i/ is as in the Old Kashmiri of the Mah-
nayapraka, which exhibits in vicc (10.2) (Skt. v
.
rtty) both this morphology
and this sound-change.
339
Te stem thiti (Skt. sthiti-) is also seen there,
340
and
though in that text feminine i/-stems such as thiti- normally take the ending
-a in the nominative they do not always do so.
341
Also indicative of Old Kashmiri are rami ekyanu, glossed:
342
He who is the one ground, perfect and all-pervading, plays without falling from
his nature as he performs every action of every kind throughout the universe.
337
Chummsa
.
mketapraka, f. 10v67: athic thiti. 163 bhedonme
.
sasthitir yatra laya
.
m yt-
game pade | aprakampye nirkhykhye s sthiti
.
h sthitir avyay.
338
Giiiisox 1929, 8. With macc and unmacc we may compare Modern Kashmiri mc
mad in the feminine as against mot

u
in the masculine.
339
Giiiisox 1929, 173 and 206.
340
Mahnayapraka 3.5d: thitini
.
s
.
tha; 6.5b: thitimaya.
341
For the nom. sg. in -a of i/-stems in the Mahnayapraka see, e.g., klasa
.
mkar
.
sa
.
na (4.6a),
Skt. klasa
.
mkar
.
sa
.
n; raudreara (5.4a), Skt. raudrevar; uppatta (6.4b), Skt. utpatti
.
h;
si
.
s
.
ta (3.5b), Skt. s
.
r
.
s
.
ti
.
h; and atta (6.4c), Skt. akti
.
h, Cf. Modern Kashmiri bm land,
Skt. bhmi
.
h; bth sacred ash, Skt. bhti
.
h; gath motion, Skt. gati
.
h; ga
.
th knot, Skt.
granthi
.
h; rth night, Skt. rtri
.
h; se d success, Skt. siddhi
.
h; she k
a
th power, Skt. akti
.
h;
and sh
.
th the sixth day of the lunar fortnight, Skt.
.
sa
.
s
.
th. But the ending in -i/ is preserved
in the Mahnayapraka in utti (12.7c), Skt. ukti
.
h); and para atti (3.5a), Skt. par akti
.
h.
In the Chumms in all the numerous instances of stems in -i the nal vowel is retained. Tis
is consistent with but not proof of their being earlier than the Mahnayapraka.
342
Chummsa
.
mketapraka, f. 4r78: rami ekyanu. 51 yatas tatas tu sarvatra sarvakarma
yath tath | kurvan nirmayo vyp kr
.
daty ekyano cyuta
.
h.
and asphura ulati, glossed:
343
Te formless, unlimited akti of which we speak in this [system] is this eternally
open ultimate ground free of all [phenomena], free of all obscurations, its nature
the absence of radiance, into which the radiance that is the manifestation of
innite cognitions dissolves.
Te -i ending of the two verbs rami and ulati is that seen in the Mahnaya-
praka for the third person singular of the present indicative,
344
and the verbs
themselves survive in the modern language as ramun to play and wul
a
.
tun to
revert, to turn back.
345
Te two Chumms, then, are clearly Old Kashmiri, and
mean respectively He who is the one ground plays and [Radiance] reverts into
non-radiance.
Other proofs are ca
.
t
.
ta- cutting in ca
.
t
.
tanica
.
t
.
t cutting and its ab-
sence (Modern Kashmiri ca
.
th cutting, ca
.
ta-ca
.
th cutting or tearing apart),
glossed:
346
Cutting is the vanishing of the breath and non-cutting is its [re-]activation.
Here this one being is the arising of both.
347
khita khita having repeatedly devoured (khe th khe th, the Modern Kashmiri
doubled conjunctive participle with the same meaning
348
), glossed:
349
Te diverse [reality] that pervades the universe is called food when it has been
partly dissolved by the rays of ones awareness, because then one experiences
[one consciousness simultaneously as] the devourer, the devoured, and [act of
devouring].
343
Chummsa
.
mketapraka, f. 10r8v1: asphura *ulati (conj. : ulatti Cod). 155 anantasa
.
m-
vidvisphrasphuratt layam gat | yatra sarvojjhite dhmni pare nityavikasvare | 156 asphura-
ttsvarpe smin sarvvara
.
navarjite.
344
Giiiisox 1929, 231, e.g. kari (Skt. karoti) (3.6d etc.); jayi (Skt. jayati) (1.5d). In Mod-
ern Kashmiri this form in -i has been replaced by a participial construction with the present of
the auxiliary verb; but it survives as the 3rd sg. of the future and conditional.
345
So in Modern Kashmiri su rami/wul
a
.
ti he will/may play/turn back and su cchu
ramn/wul
a
.
tn he plays/turns back.
346
Chummsa
.
mketapraka, f. 12v45, 203ab: ca
.
t
.
tanica
.
t
.
t. ca
.
t
.
ta
.
h pr
.
navinas tu nica
.
t
.
ta
.
h
pr
.
nagha
.
t
.
taka
.
h | sa eveha vinirdi
.
s
.
ta
.
h ca
.
t
.
tanica
.
t
.
takodaya
.
h.
347
Cf. p. 342.
348
Giiiisox 1932, s.v. khyon
u
, p. 427a10.
349
Chummsa
.
mketapraka, f. 12v34: khita khita. 202 yad vivavibhava
.
m citram
.
sallna
.
m
svacitkarai
.
h | tad eva bhok
.
trbhogydibhogd bhuktam ihocyate.
di
.
t
.
to ni
.
t
.
to seen [and] vanished (Modern Kashmiri
.
dy
.
th
u
[stem
.
d
.
th-], past
participle passive of
.
dshun to see, and n
.
th
u
, past participle of the intransitive
nashun to be destroyed, vanish),
350
glossed:
351
Tus when this universe of dierentiation, from the re of the aeon [at its base]
to iva [at its summit], has been seen but once through correct instruction it
immediately vanishes into the state of non-dual consciousness.
and lhapravh, glossed:
352
A lha
.
h is so called because through its power it constantly bestows (l-) em-
bodiment as the extroverted state of rise and perdurance and then by the same
means suddenly removes [that state] (-ha-). It is called a lhapravha
.
h a lha-
ow when it endures. Tis manifestation of [violent] expansion followed by
[sudden] transcendence that characterizes a lhapravha
.
h is the non-sequential
indestructible path of no reection. It shines uninterrupted as the shining forth
of the void that is the nature of the self.
Te last, I suggest, is connected with Modern Kashmiri lahaprh/lhaprh m.
an attack of hysterical fever or a cataleptic condition brought about by some
sudden terror (looked upon as a kind of demoniacal posssession which attacks
babies and pregnant women),
353
and prh m. possession by a demon (be-
lieved to cause fainting, madness, fury, fever, etc.).
354
It appears in the light of
these meanings and the gloss of Ni
.
skriynandantha that the Chumm means
seizure and trance, having in mind a state of spirit possession which rst man-
ifests itself as a state of excessive fury and immediately after that as a state of
prolonged catalepsy, using this guratively to point to means of sudden en-
lightement in which a state of extreme excitation is the point of entry into the
350
Giiiisox 1932, pp. 254b12 and 656a4550. For the ending o instead of the usual u in
Old Kashmiri for the nom. sg. of nouns originally masculine or neuter see Giiiisox 1929,
159.
351
Chummsa
.
mketapraka, f. 13r67: di
.
t
.
to ni
.
t
.
to (em. : dibbo nibbo Cod.). 214 ittha
.
m
bhedamaya
.
m sarva
.
m klgnydi ivntaka
.
m | tattvena vyapadeena sak
.
rd yad d
.
r
.
s
.
tam akramt |
215 tatk
.
sa
.
nn nam yti tad evdvayacitpade.
352
Chummsa
.
mketapraka, f. 12v57: 204 aktyodayasthitisphravigraha
.
m lti yas sad |
tenaiva harati k
.
siprd yato lhas tata
.
h sm
.
rta
.
h | 205 sa eva pravahadrpa
.
h pravha iti kathya-
te | avinasvabhvo yo nirvitarkakramo krama
.
h | 206 lhapravhik seya
.
m hniv
.
rddhimay
prath | svabhvagaganbhsarpcchinnaiva bhsate.
353
Giiiisox 1932, p. 515b1116. Sanskrit gloss: bhtvea
.
h.
354
Giiiisox 1932, p. 757a43b13. Sanskrit gloss: bhtdyvea
.
h.
tranquil core of consciousness.
355
Te commentary includes a frame-text in which the author presents himself
as having received these aphorisms on which he is commenting in a miraculous
revelation from a Siddha. In the opening passage of the text as it survivesthe
rst folio side (1v) is lackingNi
.
skriynandantha relates that the Siddhas
favouring glance caused him to fall to the ground in a trance in which he ex-
perienced the core of consciousness:
356
Trough the glory of his glance I collapsed on the ground like a felled tree and
in a ash attained the incomparable state that is free of the external and inter-
nal faculties, inaccessible to the means of knowledge, free of defects, beyond
the inuence of time or its absence, beyond the lights [of the object, medium,
and agent of cognition] yet pervading them, unlocated, neither sequential nor
non-sequential, overowing with the ooding rapture of the ultimate joy of the
contactless, beyond bliss, beyond the means of immersion, free of the errors of
is and is not, free both of conceptual and non-conceptual awareness, with a
nature that transcends [all levels of] cognition, free of the stain [even] of the
latent impressions [of what it transcends].
After a long time he is roused by the Siddha fromhis rapture and, astonished by
what he has experienced, full of joy, freed from ego, and feeling the emptiness
of all the knowledge he had acquired up to that time, he asks the Siddha to
teach him how the state he has experienced can become permanent:
357
355
Just such means are taught in Spandakrik 1.22. I take the ending - in this Chumm
and ca
.
ttanica
.
t
.
t to be that of the nom. pl. of a-stems. In the Old Kashmiri Mahnayapraka
it is usually -a (Giiiisox 1929, 191192), but there are also a few instances of -e (ibid.,
193). Tat the same ending should be - in the text of the Chumms may be attributed to
the fact that for speakers of Kashmiri both e and are pronounced as the latter (ibid., 20),
which has lead to the two vowels being confused in Kashmirian manuscripts, as, for example,
in Kaldk
.
svidhi, f. 226r14v1, where we see rdek
.
sdev
.
m for rdk
.
sdev
.
m (see footnote 71
on p. 257).
356
Chummsa
.
mketapraka, f. 2r13: [ta]dd
.
rkptamahodayt | bhmau sa
.
mpatita
.
h k
.
siprc
chinnamla iva druma
.
h | 2 niruttaropam bhmir bhynta
.
hkara
.
nojjhit | ap[r]amey
ni[r]ta nk *klklakalottar (klkla corr. : klkala Cod.) | 3 adhmadhmavibhav
nirniketkramkram | asparaparamnandacamatkraughanirbhar | 4 nirnand nirve
sadasadbhramavarjit | *nirvikalpvikalp (conj. : nirvikalpavikalp Cod.) tu sa
.
mvidujjhita-
dharmi
.
n | 5 prpt may jhagity eva vsan[ja]navarji[t].
357
Chummsa
.
mketapraka, f. 2r47: tatraiva bahukla
.
m tu sthito ha
.
m nicalk
.
rti
.
h | 6 akas-
mt tu prabuddho smi tatprasdavan mank | aprvasa
.
mvidhldacamatkre
.
na ghr
.
nita
.
h |
7 sthito ha
.
m vismayvi
.
s
.
to nitynandena nandita
.
h | straprapacavimukho gatha
.
mpratyayo
yad | 8 tad may siddhantha
.
h sa
.
mp
.
r
.
s
.
ta
.
h pustaknvita
.
h | y kcid bhr may ntha durgam
tvatprasdata
.
h | 9 anubht nirta nk t
.
m yath sarvato bhita
.
h | sa
.
mlak
.
saymi satata
.
m tath
kathaya me prabho.
In that state I remained unwavering for a long time. Ten, unexpectedly, by his
favour, I came round somewhat. I was reeling from the rapturous experience of
the bliss of that extraordinary consciousness, lled with wonder, ecstatic with
the eternal joy [of my awakening], now averse to the elaborations of the stras
and freed from all sense of self. Ten I addressed a question to the Siddha Lord
(Siddhantha) [who was standing there] with a manuscript [in his hand], saying
Tell me, my master, my lord, howI may perceive at all times, completely, on all
sides, the unprecedented, defectless level so hard to reach that I have experienced
by your favour.
Te Siddha remains silent, but casts into the sky a glance which causes the
essence of speech to emerge from the highest void and take form as A
.
tavla:
358
Ten that great-souled one, who remained completely silent, cast a glance
brimming with the non-sequential into the depths of the sky and through its
power the unlocated, transcendental Word that is one with iva, that transcends
the [levels of ] its immanence [from Payant, through Madhyam] to audible
speech, came forth fromthe highest void. It is this that we mean by the Bhairav
whose nature is unlocated. It has also been called A
.
tavla, the supreme being
who embodies the eternally manifest void, who embodies fusion with the radi-
ances of that most extraordinary consciousness, because at that very moment it
bestows (-la) permanently and in non-duality the supreme wilderness (a
.
tav-)
beyond the [three] lights that is one with that Bhairav, free of all obscurations.
A
.
tavla
359
points to a manuscript that the Siddha is showing in his hand and
explains that the two boards that enclose it are the two breaths and the two
358
Chummsa
.
mketapraka, f. 2r7v1: 10 mahtman tad tena maunasthena vie
.
sata
.
h |
rdhve vyomni yata
.
h k
.
sipt d
.
r
.
s
.
tir akramanirbhar | 11 tadadhi
.
s
.
thnatas tasmt parkt
samutthit | ivasybhinnarp tu par vg aniketan | 12 *vaikharyantakulottr
.
n (conj. :
vaikharyant kulottr
.
n Cod.) samastrayavarjit | bhairav saiva vikhyt nirniketasva-
rpi
.
n | 13 *tadaiva (conj. : tadaivai Cod.) bhairav*rp
.
m (corr. : rpa
.
m Cod.)
nirdhmaparam
.
tavm | sarvvara
.
nanirmukth
.
mi lti nityam abhedata
.
h | 14 a
.
tavlas sam-
khyto nityoditakhamrtibh
.
rt | aprvataracidbhbhis sma[ra]syavapu
.
h para
.
h.
359
I surmise that the origin of this unusual name is a narrative in which A
.
tavla was a Sid-
dha who had assumed the appearance of a member of a forest (a
.
tav) tribe. Such a narrative
is seen in the Krama in the case of Vidynanda, the disciple of Ni
.
skriynanda, who is de-
scribed in the *Uttaragharmnya section of the Cici
.
nmatasrasamuccaya as bararpadh
.
rk
having the appearance of a abara (7.18283 given in footnote 63 on p. 254). Te same is
reported of the Siddha Lokevara in the literature of the Buddhist Yogintantras. He is said to
have assumed the appearance of a abara (abararpadhri
.
n) while practising the Sdhana of
Vidydhar-Vajrayogin (Guhyasamayaml, f. 87r1v6). abara (/A
.
tavabara [Mahbhrata
6.10.46c]), Pulinda, and Bhilla, are the usual names applied to such tribal people in Sanskrit
literature, where they are portrayed as erce dark-skinned hunters living in the mountainous
and forested region of the Vindhya who plunder passing travellers and propititate the goddess
aspects of the Goddess, transcendent (k
.
r) and immanent (pr
.
n), and that he
must tear these two asunder and behold the ultimate void (mahnytinyam)
that lies between them as his real nature:
360
Ten [A
.
tavla] deriding me said, Why are you so proud? What is [the value
of] this snare of learning? Still you have not shaken o your delusion. Behold
this manuscript in the hand of Siddhantha. O you who have mastered the
Krama, know that its tightly bound ve-hood [knot] is the power embodied in
the ve sense-faculties and that its two encircling rings are waking and dream-
ing. Learn in brief the nature of these its two boards. Te outgoing breath with
its seven ames is held to be the upper, and the lower has the form of the in-
going. Eternally I am truly present, O brahmin, as these two ows. Te two
boards are [also] known as the awakening of the sequences of immanence (ku-
lam) and transcendence (kaulam) and as the two immersions that are the active
and quiescent expansions. Above is the expansive power[, the full-bodied god-
dess] whose nature is extroversion. Belowis this power of iva that devours[, the
goddess] whose body is emaciated. Break open these two boards and through
your awareness [alone] behold between them the great void beyond the void,
that is free of both the transient and the eternal, that is without sensation, the
ultimate emptiness, unlocated, unsurpassed, transcending all, unmanifest, eter-
nally present in everything, the destroyer of Emission, Stasis, Withdrawal, and
Durg Vindhyavsin with human sacrices. Te hypothesis that the name A
.
tavla points to
another instance of this primitivist theme gains further support from the fact that A
.
dabilla,
which, given that xia voices oia medial
.
t (Pkt. a
.
dav), the common alternation of v and b,
and the Law of Morae, is probably the same name, occurs with abara/Pulinda in Tantrloka
29.38 and the Kulakr
.
dvatra quoted by Jayaratha in his commentary on that verse in a list
of six Lodges (gharam), namely abara/Pulinda, A
.
dabilla, Pa
.
t
.
tila, Karabilla, Ambi/Ambilla,
and arabilla, associated with the six sons of Macchanda and Ko nka
.
nmb. Tese Lodges are
followed by six Palls. Pall is the standard term in Sanskrit for a abara settlement; see, e.g.,
Kathsaritsgara 1.2.135137; 1.5.42; and 12.31.19.
360
Chummsa
.
mketapraka, f. 2v18: provca prahasan m
.
m sa kimartha
.
m tva
.
m samu-
ddhata
.
h | strajlam ida
.
m ki
.
m syd bhrntir ndypi te cyut | 16 payem
.
m pustik
.
m
vipra siddhanthakarasthitm | asy
.
h pacapha
.
no yas tu sthito d
.
r
.
dhanibandhana
.
h | 17
pacendriyamay
.
m akti
.
m viddhi *ta
.
m (em. : t
.
m A) kramapraga | valayau dvau sthi-
tau yau tu tau jgratsvapnavigrahau | 18 imau yau pa
.
t
.
takau dvau tu tau
.
r
.
nu
.
sva samsa-
ta
.
h | rdhvapa
.
t
.
takarpas tu pr[
.
na]
.
h sap[ta]ikha
.
h sm
.
rta
.
h | 19 adha
.
hsthah
.
hi pa
.
t
.
tako yas tu
sa
.
msthito pnavigraha
.
h | pravhadvayarpo ha
.
m sa
.
msthito dvija tattvata
.
h | 20 kulakaula-
kramonme
.
sarpau dvau pa[
.
t
.
ta]kau sm
.
rtau | udriktantavisphrasamveamayau tv imau | 21
rdhvasth pr
.
navibhav aktir unme
.
sadharmi
.
n | adhah
.
histh k
.
radeheya
.
m grsin aktir ai-
var | 22 bhittvaitat pa
.
t
.
takayuga
.
m madh[y]e paya vimarata
.
h | mahnytinya
.
m tu k
.
sar-
k
.
saravivarjitam | 23 aspara
.
mparamka
.
mnirniketa
.
mniruttaram | sarv[o]ttr
.
namanbhsa
.
m
sarvatrvasthita
.
m sad | 24 s
.
r
.
s
.
tisthityupasa
.
mhraklagrsntaka
.
m param | sarvvara
.
nanirmu-
kta
.
m svasvarpa
.
m svagocaram.
the [Nameless] devouring of time, supreme, free of all obscurations, the nature
of the self, present in the self.
Tis instruction pushes Ni
.
skriynanda into the experience of the ultimate re-
ality and frees him once and for all from the snare of the stras that had held
him in bondage. Te Siddha then pronounces him t to receive the oral in-
struction and transmits the Chumms to him. Ni
.
skriynandantha undertakes
to explain them to his pupil, declaring that by the Siddhas favour they enabled
him to achieve liberation through forcible immersion in the state of sudden
enlightenment (shasa
.
m padam);
361
Tus in an instant I experienced directly the most transcendent reality [and]
abandoned altogether the snare of learning in its entirety. Te wise Siddhantha,
who [likewise] had let go of all the elaborations of stric knowledge, looked at
me and said , My son with excellent understanding, you are [now] worthy
to enter this inaccessible Great Krama. With this, being lled with compas-
sion, the Lord made me understand completely the wondrous teaching of the
Chumms with the full expanse of the sa
.
mketapadni that is hard to grasp [even]
for the greatest of meditators. As a result I suddenly ascended to the great un-
fettered, eternal domain of sudden enlightenment, in the state of one who is
fully awakened. In the same way I shall explain to you fully the unique, most
extraordinary, indenable [knowledge] that I have attained by Siddhanthas
favour in that wondrous reality. You have *wandered to (conj.) every P
.
tha
362
constantly established in *Brahman (conj.). [Yet] still you have not achieved
361
Chummsa
.
mketapraka, . 2v83r6: ittha
.
m paratara
.
m tattva
.
m sk
.
stk
.
rtya maykramt |
tyakta
.
m sarvam ae
.
se
.
na strajla
.
m samantata
.
h | 26 tyaktastraprapacena siddhanthena dh-
mat | d
.
r
.
s
.
tas tu tatk
.
sa
.
nt tena [bh]
.
sita
.
h | 27 yogyas tva
.
m sanmate putra durgame smin
mahkrame | ity uktv k
.
rpayvi
.
s
.
to bodhaym sa m
.
m prabhu
.
h | 28 ki
.
mci[c] chummopadea
.
m
tu sa
.
mketapadavistaram | durbodha
.
m tu mahyogipravar
.
n
.
m samantata
.
h | 29 yatas tas-
mn mahoddma shasa
.
m padam acyuta
.
m | samruhya ha
.
thd asmi suprabuddhadanvita
.
h |
30 ittham apy adbhute tattve siddhanthaprasdata
.
h | prpta
.
m *may (conj. : tvay Cod.)
anirdeya
.
m vikalpaughavilpakam | 31 yad aprvatara
.
m ki
.
mcit tat te vak
.
symy ae
.
sata
.
h |
bhrnto (conj. : bhakto) si sarvap
.
the
.
su *brahma
.
ny avasthita
.
h (conj. : brahma
.
nyevasthita
.
h Cod.)
sad | 32 tvaydypi na virnti
.
h samyag *sdit par | sa
.
mdigdh
.
m matim ritya ki
.
m
parya
.
tasi putraka | 33 yogyas tva
.
m parame jne yatas tasmd ala
.
m bhava | pravak
.
symi
mukhmnya
.
m yath prpta
.
m yathkramam | 34 daranmnyamelpavarjita
.
m satatodita
.
m |
pjyapjakasa
.
mbandhaprojjhita
.
m paratattvata
.
h | 35 ekgramanasonme
.
savimarena mahmate |
rahasyapadavistra
.
m vijeya
.
m vitata
.
m
.
r
.
nu.
362
Te manuscript reads bhaktosisarvap
.
the
.
su You are devoted to all the P
.
thas. I nd this sus-
pect, since it is not the P
.
thas themselves that are the object of devotion but the Goddesses and
Yogins located in them. I have conjectured bhrnto si sarvap
.
the
.
su You have wandered to every
P
.
tha, because wandering is the action most appropriate in this context and because immedi-
ately after this statement Ni
.
skriynanda will be told that there is no need for him to continue
perfect rest. Why continue to roam with confused mind, my disciple? You are
now t for the highest wisdom. So cease. I shall teach you in due order the
oral transmission that is beyond of the schools of philosophy, the [akta] m-
nyas, and [even] the Melpa [doctrine],
363
ever active, in ultimate truth void
to wander. For this wandering in the P
.
thas, that is to say, from P
.
tha to P
.
tha, see Tantrloka
29.40: iti sa
.
mketbhijo bhramate p
.
the
.
su yadi sa siddhpsu
.
h | acirl labhate tat tat prpya
.
m
yad yoginivadant If knowing these conventions he wanders about the P
.
thas in quest of Sid-
dhi he soon attains from the lips of the Yogins whatever goal he seeks; and Timirodgh
.
tana,
f. 36v34: bahudeagat kaci k
.
setrap
.
thni parya
.
te | var
.
se dvdaavar
.
s[e v yogi]n naiva pay-
ati | susa
.
msk
.
rto pi devei bahugranthrthapa
.
n
.
dita
.
h | bhrame p
.
thopap
.
thni ak
.
rtrtho nivartate
A person may wander to the K
.
setras and P
.
thas in many lands, [but] in a year or [even] twelve
see no* Yogin (conj.). Even though correctly initiated and well-versed in the meaning of many
texts he may wander to the P
.
thas and Upap
.
thas and return without his purpose achieved. I
have not corrected kaci to kacit, parya
.
te to parya
.
tet, or bhrame to bhramet in this passage of
the Timirodgh
.
tana because cases in which nal t is treated as though it were silent for the pur-
pose of Sandhi are not uncommon in the register of Sanskrit evidenced in non-Saiddhntika
scriptural texts, as, for example, in the Brahmaymala, f. 194v1: odhaye dhvna
.
m (for odhayed
adhvna
.
m); nyase tmna
.
m (for nyased tmna
.
m).
363
Te mnyas referred to here are the kta mnyas of the Four Directions (Prvmnya,
Pacimmnya, Dak
.
si
.
nmnya, and Uttarmnya). Te term Melpa, denoting the highest of
the levels of knowledge to be transcended, lying beyond even the Uttarmnya (the Klkula),
denotes the teachings of the Krama [as opposed to those of the oral instructions]. We nd the
Krama referred to as the Melpa doctrine in the Mahnayapraka (Triv.), 9.63: *melpadarane
(corr. : melvadarane Ed.) hy atra pratyak
.
sajnagocare. For this hierarchy up to the Krama see
the commentary on the Old Kashmiri Mahnayapraka on 1.5a (paryantna pari paryanti
*akku [Cod. : akka Ed.] mahthu jayi aniketu Te unique, unlocated Mahrtha reigns
supreme within the highest limit of the limits): paryantavartinmmnyn
.
mya
.
h para utk
.
r
.
s
.
ta
.
h
uttarmnya
.
h tato pi *pacatri
.
mabhedabhinnd (paca conj. :
.
sa
.
t Ed.) ya
.
h paryanta
.
h prn-
tavart navacakrasa
.
mpradya
.
h so ya
.
m mahrtha
.
h Te Uttarmnya, divided into thirty-ve
elements, is the highest [of the limits, i.e.] the foremost of the mnyas that are at the limit
[of knowledge]. Te limit beyond even that, located at the very summit, is the Mahrtha,
this tradition of [the Krama with] the nine circles [that constitute the phases of worship]. I
have ventured to emend the editions
.
sa
.
ttri
.
ma- thirty-six to pacatri
.
ma- thirty-ve because
in the Devdvyardhaatik the goddess begins her request for instruction by saying that she
has already been taught the system of Kl worship that has thirty-ve divisions (f. 2r3 [v. 8cd]:
pacatri
.
matibhedena klibheda
.
m may rutam) and because Vimalaprabodha presents his Kl-
kulakramrcana as teaching the same on the basis of the [lost] Pacacmaraekhara (f. 1v4):
sa
.
mvk
.
sya vidhivaj jtv pacacmaraekharam | pacatri
.
matibhed
.
dhya
.
m vak
.
sye rklik-
rcanam. Te reading in the Devdvyardhaatik xs is pacavi
.
mati- rather than pacatri
.
mati-.
But I have emended it to the latter because it is pacatri
.
mati- that is given in this verse as it
appears in the same passage in the Yonigahvara (f. 2r3 [v. 10cd]) and, with a redactional variant,
in Klikkrama (f. 179v2 [v. 2ab]: pacatri
.
matibhedena klikula
.
m may rutam). Te corrup-
tion
.
sa
.
ttri
.
ma- of pacatri
.
main the Old Kashmiri Mahnayapraka is readily explained as an
of the relation of worshipped and worshipper, just as I myself received it [from
Siddhantha]. Wise one, learn with one-pointed mind by virtue of awareness
of the vibrant openness [of your consciousness], the full expanse of the secret
[Chumm]padas.
Te Chumms with their commentary follow.
Te *Tri
.
maccarcrahasya (/Prk
.
rtatri
.
mik) attributed to the P
.
thevars
Te Chummsa
.
mketapraka also contains dispersed within it according to con-
text but without gloss or commentary thirty verses in Old Kashmiri, which it
claims to be songs transmitted by the P
.
thevars [of U
.
d
.
diyna] to supplement
the instructions in the Chumms. It calls them Kaths (Oral Explanations) or
Carcs (Meditations):
364
Victory to the miraculous (ko pi) unborn, ever-manifest glory of the Carc
songs (gticarc) that have come from the lips of the P
.
thevars. For it cul-
minates in the non-sequential [ground] through the sequence of worship, in-
struction, and transmission, leading to the void of unsurpassed awareness,
transcending the relation of words and their meanings.
365
Tis incompara-
ble instruction that has come forth directly from the source now shines in
its fullness forever through the supreme collection of one hundred and ve
[Chumm]padas given here supplemented by the esoteric teaching of the thirty
Carcs (Tri
.
maccarcrahasya). It opens up with full intensity in the awareness of
the great [only] through oral transmission.
Te title Tri
.
maccarcrahasya has been adopted for convenience from this
passage.
366
However, it is probable that it is this work that is referred to
unconscious substitution of the much more familiar number of the aiva Tattvas.
364
Chummsa
.
mketapraka, f. 13r710 (vv. 216219): pjsa
.
mkrmakathanakrame
.
nkrama-
[tat]para
.
h | p
.
thevarmukhytagticarcmahodaya
.
h | 217 ko py anuttaracidvyomaprpaka
.
h
satatodita
.
h | vcyavcakasa
.
mbandhanirmukto jayatd aja
.
h | 218 pacdhikaateneha padaugho
ya
.
h sthita
.
h para
.
h | tri
.
maccarcrahasyena nirbharas tena sarvad | 219 carceya
.
m bhti nitar
.
m
samyaggarbhgatsam | vaktrdvaktrakrame
.
noccais sat
.
m h
.
rdi vij
.
rmbhate.
365
Teir origin from the Yogins of U
.
d
.
diyna is also conveyed by the last of the thirty, the
Gtikath, f. 13v12: *yith gatu (conj. : p
.
thgatu Cod.) *p
.
thesari (em. : pe
.
thsari Cod.) vada-
n | gtikath kamukta esa jha lakku | anubhaveti nirupamacissadan | sa
.
mkmdi*kam
(conj. : kuru Cod.) avikampu. Te meaning of the whole verse is not apparent to me. But this
much is probable: the Gtikath *taught in the Krama (?), came *hither (conj.) from the
mouths of the P
.
thevars *after they had experienced [it] (?) from the domain of incomparable
consciousness through the process of [worship, instruction,] and transmission.
366
It is also that given on the outer cover of the Berlin manuscript of the Chummsa
.
mketa-
praka.
by iva[svmin] Updhyya I in his Vijnabhairavaviv
.
rti under the title
Prk
.
rtatri
.
mik Te Tirty [Verses] in the Vernacular. For that is a text on
the Krama, since he directs his readers to a commentary on it by Bha
.
t
.
traka
(Prk
.
rtatri
.
mikvivara
.
na) for its multiple analyses of the Kramas circle of the
Multitude (v
.
rndacakram);
367
and there is a Kath among the thirty in the
Chummsa
.
mketapraka that would accommodate such analysis:
368
V
.
rndakath:
Just as in the external world the stars together with the moon and sun shine eter-
nally, so the pure mass of the rays (ramiv
.
rnda
.
h) [of the v
.
rndacakram] expands
in the domain of the sensationless void of consciousness.
If a manuscript of this work should come to light it will be welcome not only
for its subject matter but also for the light it might shed on Old Kashmiri, at
present poorly understood.
Te Vtlanthastra and its Commentary
Closely related in content to the Old Kashmiri verses transmitted in the
Chummsa
.
mketapraka, but written in Sanskrit, is the published Vtlantha-
stra, which has come down to us with a commentary of unknown date at-
tributed to one Anantaakti in its nal colophon,
369
though in the text itself
the author avoids stating his name, referring to himself in both the introduc-
tory and concluding verses merely as someone, an authorial convention seen
elsewhere in this literature and no doubt intended to express the position that
those who articulate the truth of the Kramas sudden enlightenment are like
that truth itself devoid of social identity.
370
367
Vijnabhairavaviv
.
rti, p. 68, ll. 1112: v
.
rndacakranir
.
nayas tu bahudh bha
.
t
.
trakak
.
rta-
prk
.
rtatri
.
mikvivara
.
ne vicrya
.
h.
368
Chummsa
.
mketapraka, f. 3v, after v. 41: bahi ykhiti rji niccu gagani | trcayu aidi-
nakarayutta | tkhiti aparisacinnabhasadani | *vikasi (conj. : vikaci) rasmi*vindu (corr. bindu
Cod.) achutta | v
.
rndakath (= Skt. bahir yath rjate nitya
.
m gagane trcaya
.
h aidinakarayuta
.
h
tath asparacinnabha
.
hsadane vikasati ramiv
.
rndo nirmala
.
h).
369
Vtlanthastrav
.
rtti, p. 19, ll. 89: sampteya
.
m rmadvtlanthastrav
.
rtti
.
h. k
.
rti
.
h r-
madanantaaktipdnm. Te commentary by an Anantaakti on the Bahurpagarbhastotra is
probably not by the author of the Vtlanthastrav
.
rtti. Its phraseology and style are quite
dierent and there is only one place at which it oers an interpretation in terms of the
Krama (f. 13r, glossing tridaapjyya: rmaddarane dvdaottr
.
nadevdhmarpatrayodaapa-
ramarpatvena pjya ity artha
.
h Te meaning of tridaapjya- in tridaapjyya is to be wor-
shipped as the highest, as the thirteenth, which is the ground of the Goddess beyond the twelve
taught in the venerable [Krama] doctrine).
370
Vtlanthastrav
.
rtti, p. 1., v. 6: yoginvaktrasa
.
mbhtastr
.
n
.
m v
.
rttir uttam | kenpi
kriyate samyak paratattvopab
.
r
.
mhit Someone will [now] write an excellent commentary
Tus someone who is free of the error of [believing in] the dierentiation
[manifest] in the expansion that is incarnate existence has correctly articulated
the matchless, ultimate secret that transcends all words and concepts, through
the process of the ashing forth of the sudden realization of the unconditioned
ultimate Being as the result of the expansion of consciousness.
371
Each of its thirteen Stras conveys an esoteric teaching, which like the Old
Kashmiri verses in the Chummsa
.
mketapraka is called indierently a Kath
or Carc; and all of these are among those covered in that text. Anantaakti ap-
pears to knows the work of Ni
.
skriynandantha. For commenting on the third
Stra, which teaches the instruction on the manuscript with its two boards
(pustakakath), he says that he will explain the means of attaining the ulti-
mate that the venerable Gandhamdanasiddha taught Ni
.
skriynandantha by
showing him the manuscript in his hand when he chose to favour him;
372
and
he does so in terms that follow closely and further explain the details of the
symbolism of the book and the separating of its boards set out in the verses
of the Chummsa
.
mketapraka.
373
Tat work refers to the Siddha who taught
Ni
.
skriynandantha simply as Siddhantha Te Siddha Lord, but the name
Gandhamdana reported by Anantaakti may well have been taken fromthe ab-
sent opening verses of that work. As for the revelation of the Vtlanthastra,
Anantaakti at the beginning of his commentary relates that the P
.
thevars
rst taught Vtlantha the Chumms (chummpadaugha
.
h) and then these S-
tras.
374
nourished by the highest reality on the Stras that have come forth fromthe lips of the Yogins;
p. 19, ll. 47: iti paramarahasya
.
.
m bhavavibhavavibhgabhrntimuktena
samyak | k
.
rtam anupamam uccai
.
h kenacic cidviksd akalitaparasattshasollsav
.
rtty.
371
We see the same explicit anonymity in the Bhvopahrastotra attributed to Cakrap
.
nintha
by Ramyadeva (see here footnote 300 on p. 325: ka cit), and in the anonymous Kramavilsas-
totra (last verse: ittham etad adhigamya kenacit).
372
Vtlanthastrav
.
rtti, p. 4, ll. 46: rmanni
.
skriynandanthnugrahasamaye rmad-
gandhamdanasiddhapdair ak
.
rtakapustakadaranena y parapade prptir upadi
.
s
.
t saiva vitatya
nirpyate I shall explain at length the attainment of the highest level that the venerable Gandha-
mdanasiddha taught by showing the manuscript of truth on the occasion of his favouring the
venerable Ni
.
skriynandantha.
373
Compare Vtlanthastrav
.
rtti, p. 4, ll. 720 with Chummsa
.
mketapraka, vv. 16c24
given above in footnote 360 on p. 342.
374
Vtlanthastrav
.
rtti, p. 2, ll. 17: iha kila
.
sa
.
ddaranacaturmnydimelpaparyantasa-
mastadaranottr
.
nam akathyam api rmadvtlanthasya p
.
thevarya *chummpadaugham
(em. : p
.
thevarya ucchu
.
smapdaugham Ed.) uktv tad anu paramarahasyopab
.
r
.
mhitatrayodaa-
kathsk
.
stkrad
.
r kramkramstinstitathytathyabhedbhedasavikalpanirvikalpabhavanirv-
.
nakala nkojjhita
.
m kim apy anavaka
.
m para
.
m tattva
.
m stramukhendianti. I have emended
the editions p
.
thevarya ucchu
.
smapdaugham to p
.
thevarya chummpadaugham because
Here, according to tradition (kila), the P
.
thevars rst taught the venerable
Vtlantha the collection of the Chummpadas, though [in truth its teach-
ing] cannot be taught, being beyond all doctrines, beginning with the six
Daranas
375
and the four [kta] mnyas and ending with the Melpa, and
then taught [him] through the Stras the extraordinary, highest reality into
which nothing can enter, which is free of the stain of [the dualities of] sequence
and simultaneity, existence and non-existence, the real and the unreal, plurality
and unity, the conceptual and the non-conceptual, existence in the world and
liberation, doing so by directly revealing to his experience the thirteen Kaths
nourished by the ultimate secret.
At the end of his commentary he adds the detail that they revealed the oral tra-
dition to Vtlantha in the Stras at the time of their Great Assembly (mah-
melpa
.
h), an allusion to their gathering in the Karavra cremation ground of
U
.
d
.
diyna for the worship of the Goddess, as taught at the beginning of the
Klkulakramasadbhva.
376
Te Kaulastra of Bha
.
t
.
tar itika
.
n
.
tha
Also connected with the Kashmirian Kramas tradition of oral instruction is a
collection of Stras composed by a certain Guru Bha
.
t
.
tar-itika
.
n
.
tha. I have
seen this only in a manuscript that prefaces the text with a remark by the copy-
ist that his exemplar is fragmentary and that therefore what he is providing
is only some of the Stras of this work, which is divided into two sections,
the Kaulastra and the Kulastra.
377
Among them are ve that are versions of
ucchu
.
smapda could only be a person (the venerable Ucchu
.
sma), which would be nonsen-
sical here, because the terms chummpada- and padaugha- (= chummpadaugha-) are seen in
the Chummsa
.
mketapraka, and because the result is contextually appropriate.
375
I surmise that the six Daranas intended here are the Bauddha, Jaina, Vaidika, Vai
.
s
.
nava,
Saura, and aiva religious paths.
376
Vtlanthastrav
.
rtti pp. 18, l. 1719, l. 2:
.
sa
.
ddaranacaturmnyamelpah i *trayodaa-
kathsk
.
stkropadeabha ngynuttarapaddvayatay (trayodaakath em. : kathtrayodaakath
Ed.) kasyacid avadhtasya p
.
thevarbhir mahmelpasamaye stropanibaddho vaktrmnya
.
h
prakita
.
h Te oral teaching h*that is beyond (?)i the six Daranas, the four kta traditions,
and the Melpa, was put into Stra form and revealed in oneness with the unsurpassed goal
by the P
.
thevars at the time of the Great Assembly to a certain sage who had transcended all
mundane conventions (avadhtasya) by teaching him to experience directly the [truth of the]
thirteeen Kaths.
377
Kaulastra, f. 1v12: o
.
m svasti prajbhya
.
h. o
.
m rrad*devyai (corr. : dvyai Cod.). atha
kaulastrntargatni knicit str
.
ni likhyante darachinnabhinnatvt. Te authorship is re-
ported at the end of the manuscript, f. 5v6: k
.
rtir gurubha
.
t
.
taritika
.
n
.
thasyeti ubham.
Kaths or Chumms or the exegesis of these found in the Vtlanthastra and
the Chummsa
.
mketapraka:
Te teaching concerning the manuscript is that of opening the two boards.
378
Bhairava stands between the full-bodied and emaciated [forms of the] God-
dess.
379
Te four goddesses Emission[, Stasis, Withdrawal,] and [the Nameless], who
are Hunger[, thirst, envy, and thought], constantly delight their Lord as though
with sanguinary sacrice by oering up themselves to him.
380
378
Kaulastra, f. 1v7: pa
.
t
.
takodgh
.
tana
.
m pustakopadea
.
h; cf. Vtlanthastra 3: ubhaya-
pa
.
t
.
todgha
.
t
.
tann mahnyatpravea
.
h; Chummsa
.
mketapraka, f. 2v67, v. 22: bhittvaitat
pa
.
t
.
takayuga
.
m ma[dhy]e paya vimarata
.
h | mahnytinya
.
m tu k
.
sark
.
saravivarjitam; the
Manuscript Kath (pustakakath) ibid., f. 3r67: kulakaulikapu
.
tayugmu *vidra (em. : vicra
Cod.) | pau majji nyata avikra Break apart the two boards that are the Kula and the
Kaulika behold the unchanging void between [them].
379
Kaulastra, f. 1v8: pr
.
nak
.
rmadhyago bhairava
.
h. Cf. Chummsa
.
mketapraka, f. 7v5,
v. 105 (on Chumm 40 [f. 7v45]: pr
.
na kis [She is] full-bodied [and] emaciated): ittha
.
m
pr
.
nasvarppi mahgrsaikaghasmar | sarvottr
.
naviyadv
.
rttim atyajant k
.
r sm
.
rt In this way
she is full[-bodied] by nature. But being altogether gluttonous in her Great Devouring she
is nonetheless said to be emaciated, since [even as she devours all things] she never surren-
ders her mode of existence as the all-transcending void; and f. 2v36 (vv. 18c21): rdhva-
pa
.
t
.
takarpas tu pr[
.
na]
.
h sap[ta]ikha
.
h sm
.
rta
.
h | 19 adha
.
hsthapa
.
t
.
tako yas tu sa
.
msthito pnavi-
graha
.
h | pravhadvayarpo ha
.
m sa
.
msthito dvija tattvata
.
h | 20 kulakaulakramonme
.
sarpau dvau
pa[
.
t
.
ta]kau sm
.
rtau | udriktantavisphrasamveamayau tv imau | 21 rdhvasth pr
.
navibhav
aktir unme
.
sadharmi
.
n | adha
.
hsth k
.
radeheya
.
m grsin aktir aivar Te outgoing breath with
its seven ames is the upper board and the lower board is the ingoing. In reality, O brah-
min, I am present as both these ows. Te two boards represent the manifestation of the Kula
and Kaula phases. Tey are the [two] states of immersion, that in which the extroversion of
consciousness is active and that in which it has ceased. Above [as the upper board] is the fully-
expanded Power, whose nature is extroversion. Below is the devouring akti of the Lord, her
body emaciated. Te Stra also alludes to the practice taught in Netra 18.120 of installing a
Bhairava anked by a full-bodied and an emaciated akti to mark the site of a cremation; see
Saxoiisox 2005b, p. 267, footnote 92.
380
Kaulastra, f. 2r78: pr
.
nayanti catasra
.
h s
.
r
.
s
.
tidevprabh
.
rtaya
.
h k
.
sudhdy *balibhir iva
(conj. : iva balibhi
.
h Cod.) *pati
.
m satata
.
m (conj. : patisa
.
mtata
.
h Cod.) svtmasamarpa
.
nena; cf.
Vtlanthastra 9: devcatu
.
s
.
tayollsena sadaiva svavirntyavasthiti
.
h; Anantaaktis commen-
tary: devcatu
.
s
.
taya
.
m k
.
sutt
.
r
.
dr
.
symanankhyam; the Kath of the Four Goddesses (devcatu
.
s
.
taya-
kath) in Chummsa
.
mketapraka, f. 7r78: manana a tia k
.
suta griti paramkapadi thiti-
kitti | vittiprapacu *akame (conj. : akme Cod.) priti bhuji nirahvaiku avitti Tought,
envy, thirst, and hunger, longing to be established in the domain of the highest void, having
simultaneously satised themselves with all the diverse manifestations of cognition, relish the
lacuna-less [consciousness] beyond cognition; Rjik qu. in the commentary on the Old Kash-
miri Mahnayapraka, p. 55, ll. 58: bhuktv vivam ae
.
sa
.
m t
.
rpti
.
m na yad gata
.
h kulena
.
h |
Te essence of the self is made manifest by removing the three shrouds.
381
When the twelve rays unite without force the condence of their leader dis-
solves. [Tis] one [among the twelve therefore] disappears. So there is a breaking
of the circle caused by a deciency in [their] discipline.
382
And there are others that are Kath-like and bear on the Krama but have no
direct parallels in those works:
Tere is but one Guru, the uninterrupted transmission of the rays [of en-
lightened consciousness] that have come to us through the initiatory lineage
(ovalli
.
h).
383
Te [Goddess] that rules the wheels [of powers] emerges there from within,
intoxicated by drinking the juice of the six elements [of the body].
384
Te one true oral instruction is the revelation of the highest reality.
385
Te teaching of the Krama is the sequence of states, namely that consciousness,
owing eternal like a river, manifests four states [in every cognition]: Emission,
[Stasis, Withdrawal] and [the Nameless].
386
In two introductory verses the author rst praises the sage Durvsas as the
incarnation of Rudra (rudrvatra
.
h) and as the guiding light of this tradition,
devy tad svadeha carur atra nivedita
.
h kuldhipate
.
h.
381
Kaulastra, f. 3r7: kacukatritaypavarjant svarpvi
.
skra
.
h; cf. Vtlanthastra 6: tri-
kacukaparitygn nirkhyapadvasthiti
.
h; Chummsa
.
mketapraka, f. 6r6: bhtabhvanakacu-
kavilaye apri ankhya*gagani (em. : gamani Cod.) vimu) When the shrouds of the gross
elements, subtle elements, and negation have dissolved there is rest in the limitless void of the
Nameless.
382
Kaulastra, f. 3v12: dvdaamarcn
.
m priyamelpe nyakva
.
s
.
tambhavicyutir ekpyt
samayalopaj cakrakha
.
n
.
dan; cf. the Chummsa
.
mketaprakas Kath of the Incomplete Cir-
cle (kha
.
n
.
dacakrakath), f. 5v12: pasari *pasari (conj. : pamari Cod.) militi *ciccakkasa (conj. :
micakkasa Cod.) maja bhujiti niju upabhogu | ye palla
.
tia sa
.
mvitti athakka ma yathijyo
kha
.
n
.
damarci*mahogu (conj. : sahogu Cod.) Te Mahaugha of the rays of the Kha
.
n
.
da[cakra]
comes about when after uniting within the cycle of consciousness in each ow [of cognition]
and relishing their respective elds of experience they revert and so eliminate one [of their
number].
383
Kaulastra, f. 1v4 (the rst Stra): avicchinnamovallikramytamarcisa
.
mkrma
.
namevaiko
guru
.
h.
384
Kaulastra, f. 1v78, following on the instruction on the opening of the boards of the
manuscript: tatra
.
sa
.
ddhturasapnamattnta cakrevar vij
.
r
.
mbhate.
385
Kaulastra, f. 2v8: paratattvask
.
stkra evaik vstav kath.
386
Kaulastra, f. 3v89: cito nadvat pravhanityy catasra
.
h s
.
r
.
s
.
tydida iti dakrama
.
h kra-
mrtha
.
h.
and then explains that he is putting into Stra form both the Kaula teaching
composed by Maunintha and other disciples of rntha and the Kula teaching
that was rst revealed to Durvsas as Ni
.
skriya (Ni
.
skriynandantha) and then
studied and propagated by Unmattantha.
387
Te Kula teaching is no doubt
that of the Chummsa
.
mketapraka and the Vtlanthastra. Te former does
indeed make Ni
.
skriynandantha an incarnation of sage Durvsas,
388
as does
the *Uttaragharmnya, since it refers to Ni
.
skriynandantha as Krodharja the
King of Wrath
389
and Durvsas irascible nature is the salient characteristic of
his mythology.
390
Moreover, it is probable that Bha
.
t
.
tar-itika
.
n
.
thas Unmatta-
ntha is none other than Vtlantha under a synonym, both unmatta- and
vtla- meaning mad. Te identity of the Kaula teaching of Maunintha and
the other disciples of rntha is unknown to me. But it too is evidently in
the same tradition of oral instruction, since the author refers to it as beyond
the six philosophical systems, a distinctive characterization that is also seen in
the Chummsa
.
mketapraka and the commentary on the Vtlanthastra.
391
Since the name Maunintha means the Silent Ntha it is possible that Bha
.
t
.
tar
itika
.
n
.
tha is referring to the Siddhantha who initiated Ni
.
skriynandantha
according to the frame-story of the Chummsa
.
mketapraka. For the salient
feature of the latters account of that initiation is that Siddhantha remained
silent when questioned.
387
Kaulastra 1v24: o
.
x
.
sa
.
ddarantirikte rthe stradhrabhuva
.
m rita
.
h | rudrvatro
durvs
.
h styate sparakmas
.
h | *yac chrnthamukhravindamadhup
.
h (yac chr em. : ya r
Cod.) rmauninthdaya
.
h
.
sa
.
ddaranyatiyisanavara
.
m sa
.
mbadhnire kaulikam | yad durvsasi
ni
.
skriye prathitam apy unmattantha
.
h kula
.
m sa
.
mcarcy*vir abhvayat (conj. : + + vabhvayat
Cod.) tad ubhaya
.
m strair may badhyate.
388
Chummsa
.
mketapraka, f. 13v56, vv. 222c223: ya
.
h sa eva purha
.
m tu durvs nma
viruta
.
h | ya
.
h prk prptamahjna
.
h siddhanthaprasdata
.
h | sa evha
.
m tu sa
.
mjto ni
.
skriyo
vigatasp
.
rha
.
h.
389
See above, footnote 63 on p. 254.
390
E.g. Jayadrathaymala,
.
Sa
.
tka 2, f. 2rv: rudr
.
muh
.
hi krodhanas tk
.
s
.
no durvsh
.
hi siddha-
pjita
.
h; Mahbhrata 7.10.9ab: durvs nma viprar
.
sis tath paramakopana
.
h; 15.38.2: tapasv
kopano vipro durvs nma. In kta aiva texts he is commonly referred to as Krodha-
muni; see, e.g. Uttarmnyayajakrama f. 18v: ui
.
x si
.
x xuiuii
.
x viaxirui\a sviui ui
.
x
si
.
x xuiuii
.
x oasaxa
.
x
.
rui\a : ui
.
x si
.
x xuiuii
.
x xioouaxuxixiruih\ai :; Manthna-
bhairava, Siddhakha
.
n
.
da, f. 467v3: iti krodhamuniviracita
.
m mahda
.
n
.
daka
.
m samptam; Vidy-
nanda, Nity
.
so
.
daikr
.
navrtharatnval, p. 222, l. 1819: rmatkrodhamunibha
.
t
.
traka iti r-
maddurvsasa evbhidhnam.
391
Chummsa
.
mketapraka, f. 3r, 32c33b: pravak
.
symi mukhmnya
.
m yath prpta
.
m yath-
kramam | daranmnyamelpavarjita
.
m satatodita
.
m; Vtlanthastrav
.
rtti, p. 2, ll. 17:
.
sa
.
dda-
ranacaturmnydimelpaparyantasamastadaranottr
.
nam.
Te dates of the oral instruction texts
Te dates of these texts are obscure. Te author of the commentary on the
Old Kashmiri Mahnayapraka quotes a passage with Krama content from
a Kulastra,
392
and this is probably the work of Bha
.
t
.
tar-itika
.
n
.
tha.
393
For
though the Stra quoted does not appear in the text as known to me, that text
is incomplete and the Stra is similar in style and content to others therein.
394
As for the dates of the texts on the Chumms and the Kaths, they them-
selves contain no quotations and the only quotations of them known to me
are of the Chummsa
.
mketapraka in the Vijnabhairavaviv
.
rti of iva[svmin]
Updhyya I and the Gyatrmantravivara
.
na of iva[svmin] Updhyya II.
Tese are very late works. Te former was written during the period 1754
1763, while Sukhajvana was the Pathans governor of Kashmir,
395
and the lat-
ter during the period 18191839, while Kashmir was under the rule of Ra
.
njit
Singh of Lahore.
396
392
Old Kashmiri Mahnayapraka, p. 60, ll. 79: kulap
.
thak
.
setrdivar
.
napacapi
.
n
.
dapra
.
nava-
vyapadeyamakhilbhsakarpy aha
.
mbhvbhimatasa
.
mvida
.
h samrayabhtamtmyatana
.
m
arram Te body, termed kulam, the P
.
tha, the holy site, the rst letter (a), the Pacapi
.
n
.
da
(xuiuii
.
x), and Pra
.
nava (o
.
x), is the temple of the self, being the support of the awareness,
identied with I-consciousness, whose nature is that it manifests all [that appears to it]. For the
Kramas correlation of the body with a, xuiuii
.
x, and o
.
x see Old Kashmiri Mahnayapraka
2.56, 4.2, and the commentary on 5.1; also Mahnayapraka (Triv.) 9.64.
393
I see no reason to identify Bha
.
t
.
tar-itika
.
n
.
tha with the author of the Old Kashmiri Mah-
nayapraka. Rasroci (1979, p. 220221) takes this identity for granted, guided, it seems, by
nothing more than their sharing a personal name. But this proves nothing. Moreover, when the
author of the commentary on Mahnayapraka has cited the Kulastra he has not attributed
it, as we would expect him to do in accordance with convention if the author on whom he is
commenting or he himself had written it, using such expressions as yad uktam anenaiva and
yad ukta
.
m mayaiva.
394
Cf., e.g., Kaulastra, f. 2v78: mukhvabhsamnam akhilam aha
.
mbhvspada
.
m vicrya-
m
.
na
.
m na ki
.
mcid apy aha
.
mbhvavi
.
saya
.
h No locus of I-consciousness presented to [conscious-
ness] remains, when contemplated, the object of that I-consciousness; f. 5v1: d
.
rgdevatdhre
kule cmu
.
m
.
dyatana
.
m mukha
.
mIn this body (kule) that is the abode of such deities, the mouth
is the temple of Cmu
.
n
.
d.
395
396
See footnote 653 on p. 425. Te Chummsa
.
mketapraka is quoted but not named in
the Vijnabhairavaviv
.
rti, p. 67, ll. 2023: ni
.
skriynandanthas tu kar nki
.
ny iti pa
.
thati yath:
kars trayodakr
.
h (= vv. 99100, except that the quotation has nirlamba
.
m para
.
m varam
where the xs gives nirlamba
.
m nirmayam [100d]). ivasvmin Updhyya II quotes the work
by name in his Gyatrmantravivara
.
na, f. 17v: yat ki
.
mcid vgrpa
.
m kathmtra
.
m saiva gyatr.
vannavihna niruttaru *khassaru (em. : khasmara
.
na Cod.) jagasa mlapakiti gyatra | *repha-
Te Old Kashmiri Chumms and verse Kaths are also of unknown date.
Teir language alone, as we have seen, does not imply that they were composed
long after the major works of Kashmirian exegesis; nor does the absence of quo-
tations before the eighteenth century imply that they and the -sa
.
mketapraka
were composed close to that time, since we have an insucient body of works
from the preceding centuries in which absence of evidence might amount to
evidence of absence.
397
We can discern at least that their tradition is older than
the author of the Trivandrum Mahnayapraka, since its unknown author re-
ports that he or possibly another had explained the Chumms (sa
.
mket
.
h) in
another work. It is conceivable that the sets of these known to him were dis-
tinct from those that have survived. However, the one example that he cites
is indeed found in the collection given by Ni
.
skriynandantha. For he refers
to the Chumms as d
.
r
.
s
.
tana
.
s
.
ta- and others (d
.
r
.
s
.
tana
.
s
.
tdi-),
398
and this is ev-
idently the aphorism that appears as the last of the hundred and ve in the
Chummsa
.
mketapraka in the form di
.
t
.
to ni
.
t
.
to (Skt. d
.
r
.
s
.
ta
.
m na
.
s
.
tam),
399
which
Ni
.
skriynanda explains as meaning As soon as [the dierentiated world is]
perceived it disappears.
400
Moreover, the same aphorism is surely alluded to
in a verse from a hymn by a certain Rma quoted by Rjnaka Rma in his
Spandaviv
.
rti and, in a Krama context, by Abhinavaguptas pupil K
.
semarja in
his Pratyabhijh
.
rdaya:
401
takrahakravikassaru (repha em. : reka Cod. vikassaru em. : vikasmaru Cod.) vannacitra
ciceya vicitra iti chummsa
.
mketaprake (Skt.: var
.
navihno niruttara
.
h khasvaro jagato mla-
prak
.
rtir gyatr. rephatakrahakravikasvaro var
.
nacitra *[?] vicitra
.
h). Te Old Kashmiri verse
is Kath 21 (Chummsa
.
mketapraka, f. 8v).
397
Rasroci (1979, pp. 224225) assigns Bha
.
t
.
traka, Anantaakti, and, by implication,
Ni
.
skriynandantha to the period a.o. 17001750. His reasoning, as far as one can detect
it, is spurious. It appears to be that the works of Ni
.
skriynandantha and Bha
.
t
.
traka must
be of late origin because only ivopdhyya has mentioned them, and that Anantaakti must
belong to the same period because his and Ni
.
skriynandanthas works have similar contents.
Te precision of the period assigned is reached by substracting 25 years (one generation) from
the date of ivopdhyya.
398
Mahnayapraka (Triv.) 1.34abc: d
.
r
.
s
.
tana
.
s
.
tdisa
.
mketakathmtrasya marma yat | tat pra-
pacitam anyatra; 1.21cd: *d
.
r
.
s
.
tana
.
s
.
tdisa
.
mketakathmtrt prakate (d
.
r
.
s
.
tana
.
s
.
tdi em. : d
.
r
.
s
.
t-
d
.
r
.
stdi Ed. mtrt prakate conj. : mtrtra kate Ed.).
399
Chummsa
.
mketapraka, f. 13r6: di
.
t
.
to na
.
t
.
to (em. : dibbo nibbo Cod.). Te reading of the
manuscript is meaningless. Te emendation proposed follows Ni
.
skriynandanthas explana-
tion in vv. 214215b, for which see p. 339.
400
For his gloss on this Chumm see p. 339.
401
Spandaviv
.
rti, p. 135 (yad ukta
.
m stotre:) and Pratyabhijh
.
rdaya on 11, p. 25: (yathokta
.
m
rrme
.
na:) samdhivajre
.
npy anyair abhedyo bhedabhdhara
.
h | parm
.
r
.
sta ca na
.
s
.
ta ca tvad-
bhaktibalalibhi
.
h.
Te mountain of dierentiated reality that others have not split even with the
thunderbolt of Yogic trance disappears as soon as it is perceived by those em-
powered by devotion to you.
Since Rjnaka Rma was a pupil of Utpaladeva,
402
this indicates a posterior
limit for some form at least of this aphoristic tradition around the middle of
the tenth century.
Anuixavacuiras woixs ox rui Kiaxa
Abhinavagupta composed a commentary (-viv
.
rti) entitled Kramakeli on Erakas
Kramastotra. No manuscript of this has come to light, in spite of claims that one
exists or existed in a private collection in Srinagar.
403
At present we have access
only to a few quotations. Te longest of these, given by Jayaratha in his Tantr-
lokaviveka,
404
is the source of the information given above that ivnanda-
ntha (Jnanetrantha) transmitted his teaching to Keyravat, Madanik,
and Kaly
.
nik, that these jointly initiated Govindarja, Bhnuka, and Eraka,
and that the last was the author of the Kramastotra on which he is comment-
ing. It also tells us that unlike Eraka, Govindarja and Bhnuka abjured the
402
Spandaviv
.
rti, p. 169, ll. 57: sadvidysarasvibh
.
sa
.
navarasphrotpaloccayaprotsarpat-
paripakvabodhamadhupeneda
.
m maygyi yat | rme
.
nnupamapramodamadhura
.
m baddh-
vadhnasya tac chrotu
.
h kasya na cetanasya tanute virntim anta
.
h parm I, Rma have sung this
[song] sweet with incomparable joy after drinking the nectar of the mature understanding that
ows forth from the exalted mind of Utpala, that emanation [of enlightened consciousness]
that is the nest pearl in the ocean of ivas wisdom. On what conscious being who hears it
with xed attention will it not bestow the ultimate inner rest?. I have translated -paripakva-
bodhamadhupena here as after drinking the nectar of the mature understanding; but the word
madhupa
.
h nectar-drinker is established by convention in the meaning bee. Tis undermines
the possibility that the author wishes only to tell us that he has studied the works of Utpala
rather than sat at his feet; for the metaphor of the pupil as a bee drinking the nectar of his
teachers knowledge is too common for this choice of words to have been apt if the author
were not Utpalas direct disciple. Te nal colophon too asserts this pupilage.
403
See Rasroci 1979, p. 164, footnote 2, reporting that in 1963 Pa
.
n
.
dit Dnanth Yach told
him that a manuscript of the Kramakeli was in the possession of Somnth Rzdn of Purshyar,
Habba Kadal, Srinagar, but that the latter declined even to show it.
404
Tantrlokaviveka on 4.173ab, vol. 3, pp. 192, l. 4193, l. 11, following the words yad
ukta
.
m tatraivnena yath. For this passage and a translation see footnotes 131 on p. 275, 133
on p. 276, and 405 on p. 355. Other citations or reports of its contents: Partrikvivara
.
na
p. 267, l. 5 (Ed. p. 236, ll. 1314); K
.
semarja, ivastotrvalviv
.
rti, p. 159, ll. 1618; Tantrloka-
viveka on 4.149, vol. 3, p. 162, ll. 67; and Mahrthamajarparimala pp. 100, l. 26101, l. 7;
p. 122, l. 22; p. 150, ll. 1013; and p. 183, ll. 1920.
quest for supernatural powers, devoting the rest of their lives to the instruction
of disciples, that Govindarja initiated a guru called Somnanda, who is evi-
dently other than the famous author of the ivad
.
r
.
s
.
ti, and that Bhnuka was the
source of a lineage which passing through Ujja
.
ta, Udbha
.
ta, and a number of
other unnamed teachers bestowed initiation on Abhinavagupta himself.
405
Although little of this work has survived one striking feature of it emerges
from Jayarathas commentary on the Tantrloka. Te Kramastotra taught that
there were thirteen Kls in the phase of the Nameless, and this is in accor-
dance with what we see in the Klkulapacaataka, the Klikstotra of Jna-
netrantha, and the three texts with the title Mahnayapraka, indeed in all
the works considered here except the Klkulakramasadbhva, which stands
apart by teaching the worship of seventeen Kls in this phase.
406
Yet Abhinava-
gupta presents a text of the Kramastotra that teaches only twelve, lacking
Sukl between Yamakl (the fth) and M
.
rtyukl (the seventh). Tis revision,
405
Tantrlokaviveka on 4.173ab, vol. 3, pp. 192, l. 10193, l. 1: tatrdya
.
h prptopadea
evaiva
.
m manasy akr
.
sd etvaty adhigate kim idn
.
m k
.
rtyam astti. ittha
.
m ca ni
.
s
.
thitaman yva-
jjvam upanatabhogtivhanamtravypra etadvijnopadeaptra*i
.
syopadeaprava
.
na
.
h (i
.
syo-
padea em. : i
.
s
.
topadea Ed.) arrnta
.
m pratyaik
.
si
.
s
.
ta. sa ceda
.
m rahasya
.
m rsomnandbhidh-
nya gurave sa
.
mcray
.
m babhva. dvityo py evam sta. tasyaiva cai
.
s *rmadujja
.
todbha
.
tdin-
nguruparip
.
tsa
.
mtatir (ujja
.
todbha
.
tdi conj. : ujja
.
todbha
.
t
.
tdi Ed.) yatprasdsditamahimabhir
asmbhir etat pradaritam Of these [three disciples] the rst[, Govindarja,] realized that now
that he had gained all this knowledge nothing remained for him to achieve, and having decided
this he waited for death, engaging in such action as was necessary to carry to completion the
experience already in train [as the fruition of his past actions], and devoting himself to instruct-
ing such disciples as were t to be taught this knowledge. He transmitted this esoteric teaching
to a Guru called Somnanda. Te second[, Bhnuka,] passed his time in the same way. It is
from him that has descended this line of a number of successive Gurus beginning with Ujja
.
ta
and Udbha
.
ta, by the grace of which I have been exalted [by initiation] and have given this
explanation. Te rest of this quotation from the Kramakeli is given here in footnotes 131 on
p. 275 and 133 on p. 276. It is unlikely that the Somnanda mentioned in this passage is the
famous Guru of Utpaladeva and author of the ivad
.
r
.
s
.
ti, since if it were the form in which he
refers to him would have been more reverential. For whenever Abhinavagupta mentions him
in his other prose works he axes the respectful -pd
.
h to his name.
406
Tantrlokaviveka, vol. 3, p. 190, ll. 46: rkramasadbhvabha
.
t
.
trake ankhyacakre
saptadaa devya
.
h pjyatvenokt
.
h. Te seventeen are S
.
r
.
s
.
tikl, Sthitikl, Sa
.
mhrakl, Rakta-
kl, Sukl, Yamakl, M
.
rtyukl, Bhadrakl, Paramrkakl, Mrta
.
n
.
dakl, Klgnirudrakl,
Mahklakl, K
.
r
.
sakl, Sarvntakl, ivakl, Krodhakl, and Mahbhairavaghoraca
.
n
.
dagra-
sanakl. Tis comprises the thirteen Kls that make up the circle of the Nameless in the Kl-
kulapacaataka with the addition of the four Kls given here in bold characters. See Saxoii-
sox forthcoming a for the textual evidence for these names.
whose metaphysical signicance has been considered above,
407
was achieved,
by Abhinavagupta or a predecessor, by expunging the reading suklm in the
verse devoted to that Kl and putting bhavnm in its place, a non-specic
name of the Goddess that enabled the verse to be read as a second on Yamakl,
the deity who immediately precedes Sukl.
To the objection that this disrupts the pattern of the hymn, which devotes
only one verse to each Kl, Jayaratha responds that there is no such pattern,
since there is also a second verse devoted to Klgnirudrakl. To the rejoinder
that the verse in question is an interpolation, no doubt intended to undermine
the argument frompattern, Jayaratha replies that he has seen it in Hrasvanthas
autograph of his commentary on the hymn and, as though conscious that this
alone is insucient to disprove the claim that it is an interpolation, adds that
there are so many variants in the text of the hymn found in the various com-
mentaries on it, aecting not only individual words throughout the text but
also the order of verses, that the opponent has no reason other than prejudice
(pradve
.
sa
.
h) to reject Abhinavaguptas bhavnm. He ends his tendentious ar-
gument by insisting that it is impossible to adjudicate between the readings
suklm and bhavnm on purely textual grounds and that the decision to pre-
fer the latter has therefore to be based on his inherited tradition of instruction
(gurpadea
.
h).
Tis last argument refers back to the claim that the tradition of twelve was
that received by the three disciples Govindarja, Bhnuka, and Eraka. To the
objection that Jnanetrantha himself taught that there were thirteen in his
Klikstotra and that therefore this tradition can only be an unwarranted de-
viation in a branch of his spiritual descendants, Jayaratha replies that in fact
Jnanetrantha taught both twelve and thirteen in that work, so that both tra-
ditions are valid options. Tat argument is empty, since the verse on the twelve
states that the Goddess manifests twelve divisions while remaining grounded in
her own nature, which is evidently the thirteenth.
408
Since Jayaratha does not
cite any textual evidence that the tradition of twelve occurs earlier in this line
of transmissionhe would surely have done so if any were available, since that
would greatly have strengthened his position as Abhinavaguptas defenderone
is bound to suspect that all this is special pleading to justify a major innovation.
Te fact that he can cite a passage from scripture (gama
.
h) that appears to
list only twelve Kls would at least show that Abhinavaguptas view has a basis
407
408
Klikstotra, f. 90v591r1 (v. 5). For text and translation see footnote 125 on p. 274.
in the tradition of the Klkula if not in that deriving from Jnanetrantha.
However, even if the passage is genuine and earlier than Abhinavagupta, I sus-
pect that it has been modied to serve this purpose. Te rst line, giving the
parts of the rst six names that proceed -kl reads yat s
.
r
.
s
.
tisthitisa
.
mhraraktai
ca yamam
.
rtyubhi
.
h, which provides S
.
r
.
s
.
tikl, Sthitikl, Sa
.
mhrakl, Raktakl,
Yamakl, and M
.
rtyukl; but the conjunction ca is out of place and, more
signicant, the compound yamam
.
rtyubhi
.
h has a plural ending rather than the
dual it requires. Te anomalies arose, I suspect, by dropping -su- for Sukl after
yama- and then inserting the redundant conjunction to restore the metre (
-raktair yamasum
.
rtyubhi
.
h), with the ungrammatical plural left in place as an
instance of the deviations from standard Sanskrit that mark the aiva scriptural
(aia-) register of the language.
409
Te deletion of Sukl is not the only respect in which Abhinavaguptas
account of the Kls of the phase of the Nameless diers in his Kramakeli from
the tradition of the Krama proper. He has also taught that their true order is
other than that in which they are given in the scriptural account followed by
the Kramastotra. Jayaratha explains that the conventional order is that of their
worship (pjkrama
.
h) and that it has been designed to conceal the natural order
in which they unfold in the process of cognition (sa
.
mvitkrama
.
h). Abhinava-
gupta has not changed the sequence of the verses of the hymn, but Jayaratha
reports that he has made clear the true order, that in cognition rather than
worship, through various statements in his commentary, telling us, for example,
after his explanation of the verse on S
.
r
.
s
.
tikl (1) that one must understand that
in reality the Kl that follows her is not Sthitikl (2) but Raktakl (4).
410
409
Tis elaborate defence of Abhinavaguptas doctrine of the twelve Kls is set out in Tantr-
lokaviveka, vol. 3, pp. 189, l. 1203, l. 11. Te quotation cited as scriptural evidence for the
doctrine of twelve Kls is on p. 191, ll. 1215. If the plural ending in the compound yama-
m
.
rtyubhi
.
h could be passed o as an element of the scriptural register of Sanskrit, then, it may
be argued, there is no reason to consider the line suspect. However, while explicable as a reex
of the underlying vernacularin all xia and xia languages the dual was defunct the use of
the plural for the dual is very rare in aiva literature in any context and I have noted no instance
of its use in a Dvandva compound as here.
410
Tantrlokaviveka, vol. 3, p. 162, ll. 37: ata evgamaikaara
.
natay prav
.
rtte pi rkramastotre
grantha*k
.
rt (em. : k
.
rt
.
m Ed.) sa
.
mvitkramam eva pradarayitu
.
m tadviv
.
rtau rs
.
r
.
s
.
tiklydistuti-
lokavykhynnantara
.
m rraktakly bhagavaty ata
.
h para
.
m sthiti
.
h sa
.
mbhvyate itydy uktam
It is for this reason that although the Kramastotra proceeds in complete dependence on scrip-
ture [our] author has made various statements in his commentary on it after his explanation
of verses of the hymn devoted to S
.
r
.
s
.
tikl and the other [goddesses], in order to reveal [their
true] order in cognition. Tus, for example, he has said [after his commentary on the verse
Abhinavaguptas departure from the mainstream Krama tradition in his
treatment of the Kls of the phase of the Nameless would indeed be some-
what surprising if it had been formulated from within that tradition. However,
in spite of Jayarathas insistence we lack clear evidence that it was. Tere is no
good reason to doubt Abhinavaguptas claim that he had received initiation
and instruction in the Krama at some point in his career; but since his surviv-
ing aiva exegesis is overwhelmingly in the context of the Trika and since his
presentation of that system is deeply imprinted with elements of the Krama it
is probable that some or all of his Krama work should be seen as work from
within the territory of the Trika, work which being outside the authority of the
Krama proper could adjust and rearrange Krama elements for its own purpose,
as in this matter of the number of the Kls of the phase of the Nameless.
Abhinavagupta also wrote a Kramastotra, a hymn to iva in thirty verses
on the subject of true worship as the contemplation of the energetic nature of
consciousness as manifest in the Kls of the Kramas phase of the Nameless.
Here we see the revised number and order of the Kls in full. Tere is a further
novelty in his referring to the holder of these powers (aktimn) under the name
Manthna-.
411
Tis is no doubt the Manthnabhairava that his pupil K
.
semarja
places in this role.
412
I know of no scriptural authority of the Krama that makes
Manthnabhairava Lord of its Kls. But perhaps the source of this variant is
the Kalpa of the Mahlak
.
smmata which ends the fourth
.
Sa
.
tka of the Jayad-
rathaymala. For there Bhairava is visualized as Manthna- at the centre of the
array of aktis, the innermost circuit of which does indeed consist of twelve.
413
on S
.
r
.
s
.
tikl]: It is implied that the position immediately after [her] is that of the goddess
Raktakl.
411
Kramastotra 28: anargalasvtmamaye mahee ti
.
s
.
thanti yasmin vibhuaktayas t
.
h | ta
.
m akti-
manta
.
m pra
.
nammi deva
.
m manthnasa
.
mja
.
m jagadekasram.
412
ivastravimarin, pp, 26, l. 1427, l. 7; Spandanir
.
naya, p. 6, ll. 59.
413
Jayadrathaymala,
.
Sa
.
tka 4, f. 222r3v3 (Mahlak
.
smmate cakradevyutpattimantroddhra-
pa
.
tala
.
h, vv. 1023): 10 ad
.
ryavigrahc chntc chivc chakti
.
h samutthit | s ca dvdaa-
bhedena sa
.
msthit cakrabhedata
.
h | 11 madhye sthita
.
m mahdeva
.
m bhairava
.
m vik
.
rtnanam |
uddhaspha
.
tikasa
.
mka
.
m tuhindrisamaprabham | 12 sitakundenduvar
.
nbha
.
m a nkhagok
.
sra-
p
.
n
.
duram | da
.
m
.
s
.
trkarlavadana
.
m mahogra
.
m bh
.
rku
.
tmukham | 13 rdhvakea
.
m virpk
.
sa
.
m
ngayajopavtinam | sarvbhara
.
nasa
.
myukta
.
m sarpagonsama
.
n
.
ditam | 14 suvsa
.
m k
.
rtti-
vasana
.
m gajacarmmbarv
.
rtam | pacavaktra
.
m daabhuja
.
m tripacanayanair yutam | 15
kaplakha
.
tv ngadhara
.
m kha
.
dgakhe
.
takadhri
.
nam | aracpakaravyagra
.
m lapa
.
t
.
tiadhri
.
nam |
16 varadbhayahasta
.
m ca nandanta
.
m aktimadhyata
.
h | ki
.
m tu raktamaya
.
m deva
.
m manthna-
tvena sa
.
msthitam | 17 kusumbharajasa
.
mka
.
m d
.
dim*kusumcitam (em. : kusumrci-
tam) | jtyhi ngulakaprakhya
.
m nitambonnatapvaram (conj. : nitambatamuttamam Cod.) |
Tese are the twelve Yogevars that form the retinue of Par in the Trika, but
Abhinavagupta considers these and the twelve Kls of the Krama to be identical
in nature,
414
and this, after all, is a text of the Klkula.
Te Krama also plays a role in his Bhagavadgtrthasa
.
mgraha, as the source
of his interpretation of the Gts innermost meaning. Tus, for example:
415
[In 11.18c Vsudeva is called] sttvatadharmagopt concealer of the religious
practice of the Sttvatas. Te Sttvatas are [so called in the meaning that they
are] those who possess sat-. Here sat- means (1) the truth (satyam) of the absence
of any manifestation of distinction between the two [powers,] cognition and
action and (2) the reality that is the light [of all], namely Being (satt). Teir
practice (dharma
.
h), which transcends all other paths, is that of projecting and
withdrawing. For they are constantly absorbed in [observing] the grasping and
transcendence [by consciousness of its contents]. It is this that he conceals. I
have given a more thorough analysis of the esoteric teaching (rahasyam) given
in this chapter [of the Gt] in my commentary on the Devstotra.
Tus Abhinavagupta takes the term sttvat
.
h here not in the common sense, in
which it refers to Vai
.
s
.
nava devotees of Vsudeva, but to denote those engaged
in the most esoteric of aiva practices. Tat he means the Krama is indicated
not only by the nature of the practice but also by his use of the term rahasyam
to refer to it. For we nd the same term used elsewhere in this commentary in
Krama contexts:
416
Te dev
.
h [here] are the functions of the senses, [called dev
.
h] because it is their
nature to play,
417
[that is to say] the Kara
.
nevars, the goddesses well-known in
the Rahasyastra.
18 nibaddhamekhaldmaghargharvalima
.
n
.
ditam | ma
.
nibh
.
sa
.
naobh
.
dhya
.
m iropddibhis
tath | 19 suve
.
sa
.
m ve
.
sasa
.
mpanna
.
m divyagandhnulepanam | mahlva
.
nyasa
.
myukta
.
m ki
.
mcid-
vihasitnanam | 20 icchrpadhara
.
m deva
.
m pare k
.
srr
.
nave sthitam | devy
.
h svarpasa
.
myukt
*vhanvdisa
.
myut
.
h (vhanvdi conj. : vhansvdi Cod) | 21 dvdare mahdev
.
r
.
nu
nmn yathrthata
.
h | siddhihri
.
rddhis tath lak
.
sm dptihri ml iv tath | 22 sumukh
*vnar (em. : cmar Cod.) nand harike haynan | vive ca samkhyt yogevaryo
mahbal
.
h | 23 dvdaasvarabhedena sa
.
msthithi cakramadhyata
.
h.
414
Mlinvijayottara 20.4647; Tantrloka 3.251254b, citing the Trikasra.
415
Bhagavadgtrthasa
.
mgraha, pp. 118, l. 18119, l. 5: sttvatadharmagopteti sat satya
.
m kriy-
jnayor ubhayor api bhedpratibhstmaka
.
m tath satttmaka
.
m prakarpa
.
m tattva
.
m vidy-
ate ye
.
s
.
m te sttvat
.
h. te
.
s
.
m dharma
.
h anavaratagraha
.
nasa
.
mnysaparatvt s
.
r
.
s
.
tisa
.
mhravi
.
saya
.
h
sakalamrgottr
.
na
.
h. ta
.
m gopyate. etad evtrdhyye rahasya
.
m pryao devstotraviv
.
rtau may
prakitam.
416
Bhagavadgtrthasa
.
mgraha, p. 34, ll. 78 on 3.11a (devn bhvayata contemplate the
Devas): dev
.
h kr
.
danal indriyav
.
rttaya
.
h kara
.
nevaryo devat rahasyastraprasiddh
.
h.
417
He alludes to a semantic analysis of deva
.
h god fromthe root div to play (divu kr
.
dym) in
and:
418
But for those who know the Rahasya the meaning is as follows: the supreme
ego-factor that exists beyond the intellect is the ultimate non-duality that is the
non-dualistic awareness that everything is oneself.
Here he alludes to the Dvayasa
.
mpattivrtika of the Krama Guru
Hrasvantha/Vmanadatta:
419
Beyond the level of the intellect is this level of the ego-factor. Tis whole uni-
verse is pervaded by it. It is this when penetrated that bestows liberation.
which itself alludes to the Krama practice of penetrating through the ego-factor
that comes to the fore in the mrticakram into the ego-less non-duality that
unfolds in the v
.
rndacakram. Te use of the term Rahasya to denote the Krama
is also seen in the works of K
.
semarja.
420
Tat Abhinavagupta read the esoteric teachings of the Gt in terms of the
Krama is conrmed by the South Indian Mahevarnanda. At the end of his
Mahrthamajar he claims that when K
.
r
.
s
.
na revealed his awesome cosmic form
to Arjuna in the climax of the events narrated in the Gt he did so while ex-
periencing the timeless state of identity with Klasa
.
mkar
.
sa
.
n embodied in her
seventeen-syllable Vidy, that it was this state, the ultimate of the Krama, that
he transmitted to Arjuna in order to rouse him from his reluctance to go to war
accordance with the rst of the meanings of that root listed in 4.1 of the Paninian Dhtup
.
tha:
divu kr
.
dvijig
.
svyavahradyutistutimodasvapnakntigati
.
su. See also Tantrloka 1.101104b, in
which he shows following the lost ivatanustra of B
.
rhaspati howthe word deva
.
h is appropriate
to that which it denotes (anvartha
.
h) in the rst ve and the last of these nine meanings.
418
Bhagavadgtrthasa
.
mgraha, p. 44, ll. 911 on 3.48a (eva
.
m buddhe
.
h para
.
m buddhv having
thus realized that which is beyond the intellect): rahasyavid
.
m tv ayam aya
.
h. buddher ya
.
h
paratra vartate paro ha
.
mkra
.
h sarvam aham ity abhedtm sa khalu paramo bheda
.
h.
419
Dvayasa
.
mpattivrtika A, f. 8r1819; B, f. 6r8 (v. 5): aha
.
mkramay bhmir buddhibhmer
par hi s | tay vyptam ida
.
m sarva
.
m saiva vypt vimuktid.
420
See, e.g., Spandanir
.
naya, p. 7, 56: tat khecaryrdhvamrgastha
.
m vyomavmeigocaram iti
rahasyanty in accordance with the position of the Rahasya [stated in] Tat is in the domain
of Vyomavmevar in the path above Khecar; p. 20, ll. 2023: yady api rahasyad
.
r
.
s
.
tau na kacij
ja
.
da
.
h kara
.
navargo sti api tu vijnadeh
.
h kara
.
nevarya eva vij
.
rmbhante tathpha suprasiddha-
prattyanusre
.
nopadeya
.
h krame
.
na rahasyrthopadee nupraveya ity evam uktam He has put the
matter in these terms with the thought that although there is no inert group of faculties in
the Rahasya doctrineon the contrary [in that doctrine] the goddesses of the faculties manifest
themselves as embodiments of consciousnessthe student may be introduced to the teaching
of the Rahasya doctrine indirectly by starting from the well-established [non-esoteric] under-
standing [of their nature].
with his own kin, and that it is this revelation that is the basis of all the Gts
eighteen chapters.
421
He ends his exposition by appealing to the authority of
the renowned Abhinavagupta, saying that he had explained all this at length
in his Kramakeli.
422
As for the commentary on the Devstotra, this has not come to light; but
that it too was a work with Krama content is apparent from the context in
which Abhinavagupta has referred to it in the passage in his commentary on
the Gt translated above, namely as the source of a detailed exposition of his
view that the eleventh chapter of that text, in which K
.
r
.
s
.
na reveals his cosmic
form, is in fact conveying the Esoteric Teaching (Rahasya) [of the Krama]. Since
Mahevarnanda has reported that Abhinavagupta did exactly this in his Kra-
makeli, we may wonder whether the commentary on the Devstotra is not the
Kramakeli under another name. For the Kramastotra is indeed a devstotram, a
hymn to the Goddess, and it would be somewhat surprising if Abhinavagupta
had presented the same view of the Gt in detail in two separate works.
423
Anuixavacuira axo Buuriii;a
Tese works belong to an early phase of Abhinavaguptas aiva exegesis. Te
simplicity of the Bhagavadgtrthasa
.
mgraha, the narrow range of the sources
421
Mahrthamajar 70: e
.
na
.
m cea mahattha
.
m jutthrambhammi pa
.
n
.
duuttassa | cholaha-
sahassasatt devo uvadisa mdhavo tti sivam (= Skt. enam eva mahrtha
.
m yuddhrambhe
pa
.
n
.
duputrasya
.
so
.
daasahasraaktir deva upadiati mdhava iti ivam) It is exactly this Mahrtha
that the god Mdhava with the sixteen thousand powers teaches to Arjuna at the beginning
of the battle. [May this work, now completed bestow] salvation [on all]; Mahrthamajar-
parimala ad loc., p. 177, ll. 610: tam enam eva
.
so
.
daasahasraakti
.
h
.
so
.
dadhikvilsalak
.
sa
.
nam
aklakalita
.
m rklasa
.
mkar
.
sa
.
nbhvam anubhavan arjunasyopadiati updik
.
sad iti yvat He
who possesses sixteen thousand aktis teaches, that is to say, taught, this same [Mahrtha]
to Arjuna while experiencing that identity with Klasa
.
mkar
.
sa
.
n that is the eulgence of the
seventeen[-syllable Vidy] and unaected by time; and p. 179, l. 1516: etat sarvatr
.
s
.
tda-
dhyynusytam a ng ngibhvabha ngy Tis [teaching] pervades all the eighteen Adhyyas [of
the Gt] in the sense that it is principal and everything else ancillary to it.
422
Mahrthamajarparimala, p. 183, l. 1920: etad vitatya *vikhte (conj. ; vikhytai
.
h Ed.)
kramakelau kulgame | nthbhinavaguptryai
.
h parylocitam dart.
423
K. C. Paxoi\ has asserted (1963, p. 40) that the hymn on which Abhinavagupta com-
mented was the Devstotra attributed to the ninth-century Kashmirian poet and poetician
nandavardhana. But that is implausible, since that Devstotra is Paur
.
nika in content and
style rather than Tantric.
cited in it, and its authors modesty,
424
point to this conclusion, and, as we
have seen, the Devstotravivara
.
na is even earlier.
425
Moreover, at the time that
Abhinavagupta wrote his commentary on the Gt it was Bhtirja that he
acknowledged as his Guru.
426
Tat he was still early in his scholarly career at
that time is consonant with the fact that Bhtirja had also been the Guru
of his father Cukhulaka (/Narasi
.
mhagupta).
427
His Kramastotra, the earliest
of his dated works, was composed in a.o. 991, twenty-four years before his
varapratyabhijviv
.
rtivimarin.
428
As for the Kramakeli, I have pointed to
the possibility that it is none other than the Devstotravivara
.
na cited in the
Bhagavadgtrthasa
.
mgraha and therefore among his earliest works; but we can
say with certainty only that Abhinavagupta wrote it before he composed the
Partrikvivara
.
na, the second of his surviving works on the Trika, since that
cites it.
429
424
For this modesty see, e.g., p. 51, l. 2252, l. 3: ity anena lokena vak
.
syam
.
nai ca lokai
.
h
paramarahasyam upanibaddham. tac csmbhir mitabuddhibhir api yathbuddhi yathgurv-
mnya
.
m ca viv
.
rtam. mukhasa
.
mpradyam antare
.
na naitan nabhacitram iva cittam uprohatti
na vayam uplambhany
.
h Te highest esoteric truth has been formulated in this and the verses
that follow, and I, though of limited understanding, have explained it in accordance with that
understanding and the tradition received from my teacher. I ask you not to nd fault with me,
for this leaves no impression in the mind, like a picture painted in the sky, unless one receives
the tradition through oral instruction [by a Guru].
425
See p. 359.
426
Bhagavadgtrthasa
.
mgraha, p. 186, concluding verses, 12: rmn ktyyano bhd vara-
rucisad
.
ra
.
h prasphuradbodhat
.
rptas tadva
.
mla
.
mk
.
rto ya
.
h sthiramatir abhavat sauukkhyo tivid-
vn | vipra
.
h rbhtirjas tadanu samabhavat tasya snur mahtm yenm sarvaloks tamasi
nipatit
.
h proddh
.
rt bhnuneva | 2 taccara
.
nakamalamadhupo bhagavadgtrthasa
.
mgraha
.
m
vyadht | abhinava
.
h *saddvijalo
.
takak
.
rtacodanvat (*saddvija corr. : sadvija Ed.) Tere was
an illustrious [scholar called] Ktyyana, the equal of Vararuci himself. Adorned by descent
from him was Sauuka, a brahmin of rm resolve and exceptional learning. After him came
his son, the holy Bhtirja, who like the sun has rescued so many that were sunk in darkness.
Abhinavagupta, a drinker of the nectar of the lotuses that are his feet, has composed [this]
Bhagavadgtrthasa
.
mgraha, at the urging of the pious brahmin Lo
.
taka.
427
varapratyabhijviv
.
rtivimarin, vol. 3, p. 405, ll. 1619: bha
.
t
.
ttriguptakulajtavarha-
guptajannbhavac cukhulaka
.
h ivamrgani
.
s
.
tha
.
h | rbhtirjavadanoditaambhustratattv
.
m-
utitasamastabhavndhakra
.
h Cukhulaka, son of Varhagupta, a descendant of the lineage of
Bha
.
t
.
ta Atrigupta, devoted to the path of iva, all the darkness of his bound existence completely
dispelled by the essence of the reality of ivas teachings transmitted to him by the venerable
Bhtirja .
428
429
See Partrikvivara
.
na, p. 267, l. 5: vykhyta
.
m caitan may ta
.
t
.
tkym eva kramakelau
vistarata
.
h I have explained this at length in the Kramakeli, my commentary on that text.
Te *Kramava
.
mval reports that Bhtirja, whom it identies as one of
the pupils of Cakrabhnu, taught the Krama to Abhinavagupta. Tis adds
weight to the view that in the period during which Abhinavagupta wrote the
Bhagavadgtrthasa
.
mgraha the Krama was indeed central to his aivism. Ja-
yaratha rejects the report. But his reason for doing so is simply that he con-
siders it to be inconsistent with Abhinavaguptas adherence to the doctrine of
the twelve Kls. For he insists that Cakrabhnu did not teach this doctrine
to any of his disciples, citing as his evidence the fact that Cakrabhnus teach-
ing on this matter was still widely attested in Kashmir in the lineages derived
fromhim, and adding that the author of the *Kramava
.
mval himself conrms
that Bhtirja practised a dierent order of worship by writing that this Guru
and his successors followed the Klkulapacaataka, which, like Cakrabhnu,
teaches thirteen Kls in the phase of the Nameless:
430
And therefore we should reject as pure invention the claims of Gurus in our time
who being ignorant that Abhinavaguptas preceptorial lineage is as it is [stated in
the Kramakeli] have made, for example, the following assertion: Another dis-
ciple of Cakrabhnu was the crya called Bhtirja, who was the Guru of the
Guru Abhinavagupta in the Klnaya. For Cakrabhnu never gave this teaching
[seen in the Kramakeli] to any of his disciples, since we can see with hundreds
[of Gurus] even today that a dierent teaching derives from him. Moreover, in
that same [*Kramava
.
mval] you yourself have attested that Bhtirjas order
of worship in this [phase] diers, when you write there: Bhtirja and his suc-
cessors, having adopted the doctrine of the Devpacaataka . If you hold
that only twelve goddesses are required to be worshipped [by that text] in this
[phase], then [it is clear that] you do not even know what it is that the Dev-
pacaataka teaches. So go. Ask your Guru. Why should I enlighten [you]?
But this argument is inconclusive, since it rests on the dubious assumption that
Abhinavagupta could not have adjusted the tradition of the Krama but must
On the order in which Abhinavagupta composed his surviving works on the Trika (Mlin-
vijayavrtikaPartrikvivara
.
naTantrlokaTantrasra) see Saxoiisox 2005a, p. 124,
footnote 88.
430
Tantrlokaviveka, vol. 3, p. 193, l. 13p. 194, l. 8 : ata csyaiva
.
m gurukramam ajnnair
adyatanai
.
h rbhtirjanmpy crya cakrabhnui
.
syo nya
.
h | abhinavaguptasya guror yasya hi
klnaye gurut itydi yad ukta
.
m tat svotprek
.
sitam evety upek
.
syam. na hi rcakrabhnun prya
.
h
kasyacid apy evam upadi
.
s
.
ta
.
m tanmlatayaivednm *anyasyopadeasya (conj. : asyopadeasya Ed.)
atao darant. tatrpi ctra rbhtirjasynyath pjkrama iti devpacaatayam ritya ca
bhtirjaprv
.
nm ity abhidadhadbhir bhavadbhir evoktam. athtra dvdaaiva devya
.
h pjy-
atay sthit ity abhipreta
.
m bhavatas tarhi rpacaatikrtham api na jn
.
se. tad gaccha. svaguru
.
m
p
.
rccha. kim asmadvi
.
sk
.
rtena.
have inherited his teaching fromhis predecessors. Jayaratha has in any case over-
looked a passage that he himself has cited elsewhere from an unidentied lost
work by Abhinavagupta. In that Abhinavagupta tells us that he is the inheritor
of the glorious lineage of the Siddhas from the Bha
.
t
.
trik to Bhti. Tis can
only be the lineage of the Krama, since no other tradition in this environment
claims to have descended froma woman. Te Bha
.
t
.
trik, then, is Ma ngal; and
Bhti is surely a bhmavat abbreviation for Bhtirja.
431
Tat Bhtirja was indeed a Guru of the Krama, as the *Kramava
.
mval
reports, is indicated by two citations. Abhinavagupta himself quotes him in
his Tantrasra for his metaphysical analysis of the meaning of the name Kl
from the root kal in the meanings to project and to know,
432
and Mahevar-
nanda quotes him in his Mahrthamajarparimala as saying that the Mantra
is identical with the Goddess herself because it emerges in its real nature by
drawing all consciousness into itself.
433
Tat this is the Goddess of the Krama
is apparent from the context of the citation. He cites this remark immediately
after citing a statement to the same eect from the Kramakeli: Te Mantra is
identical with the Goddess herself, namely this sacred consciousness (bhagavat
sa
.
mvit) that has the nature described;
434
and the nature to which he refers is
that stated in a line of the Kramastotra cited by Mahevarnanda immediately
before this citation, implying that the latter is a comment on the former:
435
Te Mantra rises radiant with the dissolution that is the [all-consuming] re of
431
Tantrlokaviveka, vol. 1, pp. 28, l. 1829, l. 9 (on 1.9: jayati gurur eka eva rrka
.
n
.
tho
bhuvi prathita
.
h | tadaparamrtir bhagavn mahevaro bhtirja ca Victorious is rka
.
n
.
tha,
manifest on earth as the unique Guru, and his embodiment[s] the venerable Mahevara
and Bhtirja): mahevara iti ya
.
h rsa
.
mtatyardhatraiyambakkhyama
.
thikayor gurutayne-
nnyatrokta
.
h paramea ita iti ca. yad ha: bha
.
t
.
trikdibhtyanta
.
h rmn siddhodayakra-
ma
.
h | bha
.
t
.
tdiparamenta
.
h rsa
.
mt
.
nodayakrama
.
h | rmn bha
.
t
.
tdir nta
.
h paramo tha
gurukrama
.
h | trikarpas trikrthe me dhiya
.
m vardhayat
.
mtarm Mahevara [here] is the per-
son he has identied in another work as his Guru in the rsa
.
mtna and Ardhatraiyambaka
lineages under the names Paramea and a. As he states [there]: May this threefold Guru lin-
eage greatly increase my understanding of the teachings of the Trika: (1) the glorious lineage
of the Siddhas, from the Bha
.
t
.
trik to Bhti, (2) the glorious lineage of the rsa
.
mtna, from
the Bha
.
t
.
ta to Paramea, and (3) the supreme lineage from the Bha
.
t
.
ta to a.
432
Tantrasra, p. 30, ll. 1517.
433
Mahrthamajarparimala, p. 122, l. 2324: bha
.
t
.
tarbhtirjenpy uktam sarvakro
.
dk-
re
.
na sthitatvd devy eva mantra
.
h.
434
Mahrthamajarparimala, p. 122, l. 22: rkramakelv apy uktam: seyam eva
.
mvidh bha-
gavat sa
.
mviddevy eva mantra
.
h.
435
Mahrthamajarparimala, p. 122, l. 2021: rstotrabha
.
t
.
trake pi: cidagnisa
.
mhramar-
cimantra
.
h sa
.
mvidvikalpn glapayann udeti iti.
consciousness, eliminating all the conceptual constructions of [dierentiated]
cognition.
Te Mantra is not identied, but it is evidently the Kramas seed-syllable
xuiuii
.
x. For the Kramastotra describes the manner of its arising in conscious-
ness (sa
.
mvitkrama
.
h) as follows:
436
Tus one should contemplate the awesome circle [of the syllable xuiuii
.
x],
which embodies total withdrawal, from the re of the aeon (i) to the power
of the circle (
.
x), dissolving the phases [of cognition] as it swallows up the uni-
verse and nally reaches the [ultimate] that resides in the void of [unlimited]
consciousness.
and Abhinavagupta refers to it as the sa
.
mhrah
.
rdayam the heart of resorption,
contrasting it with the heart of emission (s
.
r
.
s
.
tih
.
rdayam), the seed-syllable sau
.
u
of the Trikas supreme goddess Parbha
.
t
.
trik.
437
436
Tantrlokaviveka, vol. 3, p. 223, ll. 1115: ata eva rstotrabha
.
t
.
trake pi klnald vyoma-
kalvasna
.
m cintya
.
m jagadgrsakallayena | cakra
.
m mahsa
.
mh
.
rtirpam ugra
.
m gata
.
m cidk-
apadastham ittham itydin sa
.
mhrakrame
.
naivsyodaya ukta
.
h.
437
See Tantrloka 4.185c189b (sau
.
u), 189c191b (xuiuii
.
x), 191cd: ida
.
m sa
.
mhrah
.
rda-
ya
.
m prcya
.
m s
.
r
.
s
.
tau ca tan matam; 5.54c74 (sau
.
u), 7578 (xuiuii
.
x). Te seed syllable as
stated cryptically in 4.189c191b has been interpteted as ix
.
sxui
.
x (Paooux 1990, p. 424,
footnote 117). Tis is also how it was understood by Swami Lakshman Joo when I studied the
text with him. But this is incorrect. Tere is no such seed-syllable in the aiva Mantrastra.
Tere are in fact two errors here. Te rst derives from the published text of the commentary
of Jayaratha, which refers to the second element as sa
.
mhraku
.
n
.
dalinytmakasyaitadrpalipe
.
h
k
.
tavar
.
nasya the sound x
.
s[a], which is identical with the Ku
.
n
.
dalin of withdrawal and whose
written form embodies this. Te reading k
.
ta in k
.
tavar
.
nasya is, I propose, a corruption
of ku
.
n
.
dala or krra, which are both code-names for iu[a]. See Jayadrathaymala,
.
Sa
.
tka 4,
f. 20v23, in a chapter listing code-names for the sounds of the syllabary (var
.
nanmapa
.
tala
.
h):
ku
.
n
.
dala
.
m bhairava
.
m rva
.
m rvi
.
n yoginpriyam | ku
.
n
.
dalntham atulam krra
.
m vai bh-
mam a nkuam | phakra
.
m dhmadhmna
.
m nmabhi
.
h samudh
.
rtam. Abhinavagupta himself
probably had another of these code-names for iu[a] in mind, namely rva
.
h the resonance or
rvi
.
n the resonator, since he refers to the sound in question in the phrase antarnadatparma-
rae
.
sbhtam, reduced to nothing but an internally resonating awareness, speaking of the state
of the external in this phase, after it has been dissolved in the re of awareness (= i[a]) (tat sad
eva bahrpa
.
m prg bodhgnivilpitam). Te second error was to fail to understand that in this
passage, as in the verse I have cited from the Kramastotra, the constituents of the syllable are
stated not in their actual order as pronounced but in the order in which they are held to arise
in consciousness (sa
.
mvitkrama
.
h), as explained by Jayaratha on this passage in Tantrlokaviveka,
vol. 3, p. 221, ll. 1618: atra ca sa
.
mvitkrame
.
naiva rpi
.
n
.
danthasya vypti
.
h. iti tadanusre
.
naiva
tasyoddhra
.
h And in these [verses] the correspondence of the Pi
.
n
.
dantha is in accordance with
the order [of the arising of the phases corresponding to its components] in consciousness itself,
Te Svabodhasiddhi of Bhti
No work by Bhtirja is known to have survived. However, there is a short un-
published work that may be his. Tis is the Svabodhasiddhi, which its colophon
attributes to rbha
.
t
.
ta Bhti.
438
Te naming of the author as [rbha
.
t
.
ta] Bhti
rather than [Bha
.
t
.
tar] Bhtirja is not itself an obstacle. For we have seen
Abhinavagupta use Bhti for Bhtirja in the unidentied work cited above;
439
and K
.
semarja and Yogarja have both referred to themselves as K
.
sema and
Yoga.
440
Moreover, the content of the text is consistent with its being a prod-
uct of the Krama. Claiming oral instruction (gurumukham) as its authority
441
it teaches the attaintment of self-realization through the dissolution of the ac-
tivity of the mind and senses brought about by coming to rest in ones own na-
ture through direct intuition of ones consciousness (svabodha
.
h) or own being
(svasatt), a state that cannot be taught, that cannot be attained except through
ones own innate capacity, and that once attained liberates from all concep-
tual constructions, both experiential and theoretical. Tis is reminiscent of the
Siddha-teachings of Hrasvanthas Svabodhodayamajar and of the doctrine
of sudden enlightenment taught in the Chummsa
.
mketapraka, Anantaaktis
and so he has raised it [sound by sound] following that order [rather than that of their pronunci-
ation, i.e., in the order i-iu-xui-
.
x rather than xu-iu-i-i-
.
x]. Tat the error is not Jayarathas
is evident from his citation in his commentary on these verses of a passage from an uniden-
tied Krama text which shows a way of explaining the rise of the Mantra without deviating
fromthe order of pronunciation: ivanabhasi vigalitk
.
sa
.
h kau
.
n
.
dilyunme
.
savikasitnanda
.
h | pra-
jvalitasakalarandhra
.
h kminy h
.
rdayakuharam adhir
.
dha
.
h | yog nya ivste tasya svayam eva
yoginh
.
rdayam | h
.
rdayanabhoma
.
n
.
dalaga
.
m samuccaraty analako
.
tidptam His senses dissolved
in the void (= xu[a]) of iva, with bliss fully expanded through the awakening of Ku
.
n
.
dalin
(= iu[a]), all the apertures [of his body] ablaze (= i[a]), immersed in the core of the heart of
the beloved (= i), the Yogin rests as though in emptiness (=
.
x). Te heart of the Yogin (= i)
surges up in the sphere of the void of his heart (=
.
x), brilliant as countless res.
438
Svabodhasiddhi, f. 59r45: iti rbha
.
t
.
tabhtiviracit svabodhasiddhis sampt.
439
440
K
.
semarja, Pratyabhijh
.
rdaya, opening verse 2: k
.
seme
.
noddhriyate sra
.
h sa
.
msravi-
.
santaye; K
.
semarja, Spandasa
.
mdoha, p. 25, closing verse 3cd: k
.
seme
.
nrthijanrthitena
viv
.
rta
.
m rspandastra
.
m mank; K
.
.
rti, p. 355, closing verse 3cd:
tasmd guror abhinavt parameamrte
.
h k
.
semo niamya viv
.
rti
.
m vyatanod amutra; Yogarja,
Paramrthasraviv
.
rti, p. 1, opening verse 2cd: viv
.
rti
.
m karomi laghvm asmin vidvajjanrthito
yoga
.
h; Yogarja, iv
.
s
.
taka, f. 9v10(v. 8ab): yogena caitanyaiva
.
h stuto ya
.
m iv
.
s
.
takeneti
arrasa
.
mstha
.
h | tenu sarvasya iva
.
m karotu iva
.
h *svah
.
rnmadhyamadhmadhm (sva corr. :
su Cod.).
441
Svabodhasiddhi, f. 59r34 (v. 33d, nal words): nammy asamasundara
.
m gurumukhopadi-
.
s
.
ta
.
m ivam I bow to the iva of unequalled beauty taught to me in the oral instruction of my
Guru.
commentary on the Vtlanthastra, and the anonymous Mahnayapraka.
It also contains phrasing and terminology found in these and other texts of the
Krama, including the rp
.
thadvdaik of Bhtirjas Guru Cakrabhnu and
the Krama-based Prajklvidhi of the second
.
Sa
.
tka of the Jayadrathaymala:
Svabodhasiddhi, f. 56v26 (vv. 23): ae
.
sadaranveavie
.
sdhivivarjitam | sva-
sa
.
mvedanasa
.
mvedya
.
m svastha
.
m vande para
.
m ivam | nirastakalpanjlavika-
lpaughavightine | namo stu paramnandapadttya ambhave I venerate the
supreme iva located in the self, who can be known only in self-experience, who
is devoid of the mental torment of all specic doctrines. I bow to ambhu, the
destroyer of the ow of conceptual construction, free of the snare of the minds
imaginings, transcending the level [even] of the highest bliss. Cf. Chumm-
sa
.
mketapraka, f. 3r2 (v. 29cd): prpta
.
m *may (conj : tvay Cod.) anirdeya
.
m
vikalpaughavilpakam I attained that undesignatable [reality] that eliminates
the ow of conceptual construction; Anantaakti, Vtlanthastrav
.
rtti, nal
verse: iti paramarahasya
.
.
m Tus [I have explained] the
ultimate esoteric teaching that is free of the ow of conceptual construction;
and Cakrabhnu, rp
.
thadvdaik 3cd (Tisrixoxiux: unattributed citation
by Ramyadeva on Bhvopahra 47): *nirastastrrthavikalpajl devya
.
h mane
karavrakkhye (see footnote 187 on p. 293) [Supreme] are the goddesses [Jay
etc.] in the Karavra cremation ground[. For they are] free of the snare of concep-
tual construction that is the doctrines of the stras. For the notion that the ul-
timate ground transcends the highest bliss see Chummsa
.
mketapraka, f. 5v3
6, vv. 7173: (on the Chumm akulapavesu entrance into the transcendent
ground): nirvara
.
nanirdhmanirnanda
.
m nirrayam | paraprakam aspa-
nda
.
m ntacinmtravigraham | nnaktikarasphravirntipadam acyutam |
niyatnubhavak
.
s
.
nasvasvarpaikagocaram | akula
.
m gurubhi
.
h prokta
.
m ni
.
hsva-
bhva
.
m sadoditam | sa so ham iti sa
.
mkrmt praveas tatra jyate Te Gurus
[of the Krama] term Akula the unobscured [reality] that is free of the [three] ra-
diances [of the object, means, and agent of cognition], beyond bliss, unlocated,
the highest light, motionless, its substance nothing but quiescent consciousness,
the stable point in which the expansion of the rays that are its many powers is
grounded, located nowhere but in that nature of the self in which all specic
experience is obliterated, beyond any [denable] essence, eternally present. En-
try into that occurs by immediate transmission through the intuition that it
is this that is ones identity; Klkulakramasadbhva, f. 4v2 (v. 2.47c): *nitye
nye (em. : nityanya Cod.) nirnande In the eternal void, beyond bliss; and
Klkulapacaataka A, f. 20r5 (5.22cd), on Kl in the phase of the Nameless:
ravimadhye nirnand cinmarcyantabhsik Beyond bliss in the centre of the
[twelve] suns, illuminating the limit of the rays of consciousness.
Svabodhasiddhi, f. 56v1011 (v. 6): mamham iti h
.
rdgranthicchedanaika-
k
.
rp
.
nikm | spandspandak
.
rtagrs
.
m naumy aha
.
m uddhasa
.
mvidam I venerate
that pure consciousness that has devoured both active and quiescent states, the
knife that alone can cut through the hearts knots of my and I. Cf. Jayad-
rathaymala,
.
Sa
.
tka 4, f. 179r7179v1: *spandspandak
.
rtagrs (spandspanda
conj. : sadspanda Cod.) [Pratya ngir], who has devoured both the active and
the quiescent states; ibid., f. 168v4: spandspandntarodravryavyaktikallay
[Na
.
t
.
tevar], whose ground is the power of the manifestation of the exalted
vigour that lies between the active and quiescent states; Ar
.
nasi
.
mha, Mahnaya-
praka, f. 129v12 (v. 249): spandspandaparispandasa
.
mdhnojjhitavigraham |
sarvatrvasthita
.
m vande vcttam anmayam I venerate that perfect reality be-
yond expression that is present in everything, its nature free of the consciousness
that is the oscillation of the active and quiescent.
Svabodhasiddhi, f. 56v1112 (v. 7): vyapadeavihnasya tattvasya kathana
.
m
katham | svasa
.
mvedanasadyukty gamyate yadi kena cit How can the process of
oral instruction convey that nameless reality. If some rare person grasps it then
it is by the higher method of self-experience; and f. 57r1112 (v. 14): bodha-
mtragraha
.
h kryas suprabuddhena cetas | tvad yvat svasmarthyt svani
.
s
.
tha
.
h
kevalo bhavet With fully awakened awareness he should take hold of noth-
ing but his consciousness until by his own ability he comes to rest in the self
and so attains liberation. Cf. Mahnayapraka (Triv.) 1.20: mahtvratame +
+ + + svnubhavasthite | kathandikramtt viuddhis *tasya (conj. : tatra Ed.)
kate In the most extreme [descent of power] (mahtvratame), that rests in
self-experience [alone], unimpeded awareness dawns for him without his de-
scending to the processes of instruction or [worship].
Svabodhasiddhi, f. 57r15 (vv. 910): upeyaprptyupyo ya
.
m svabodha-
jgarkat | svabodhajgarkatvn nirvibhg sthitir mune
.
h | upyo npara
.
h
kacit svasattnugamd
.
rte | tmevnusaran yog svastho ya
.
h sa *sukh (corr. : sva-
kh Cod.) bhavet Tis method of attaining the goal is to be constantly awake
to ones own consciousness. By this means the sage achieves the state free of
dierentiation. Tere is no method other than holding to awareness of ones
own being. It is by maintaining awareness of this that the meditator will at-
tain happiness, resting in the self. Cf. Jayadrathaymala,
.
Sa
.
tka 2, f. 101r34
(Prajklvidhi, v. 24): *sukhena (corr. : mukhena Cod.) sdhyate s tu svasatt-
graha
.
nena tu | prajyogena *yoge (corr. : yogei Cod.) siddhyate nnyath kva
cit But by taking hold of ones own being Yogevar [Kl] is eortlessly accom-
plished. It is by [this] meditation of direct insight that she is mastered and never
otherwise.
Svabodhasiddhi, f. 58r17 (vv. 2224): abhedabodhasa
.
mbodht svarp-
nubhavasthitim | vyutthitas san niruddho v labhate yas sa tattvavit | yasya
sarvsv avasthsu *svasthitir (corr. : susthitir Cod.) naiva lupyate | tasya ki
.
m
nma kurvanti strabhrama
.
navibhram
.
h | vigalitasadasadvikalpas sadasad-
bhramajanitamohamukttm | jvann api janamadhye vigatabhaya
.
h sarvad
yog One is enlightened who by realizing undierentiated consciousness
attains stability in the experience of his own nature both when he has emerged
from immersion and when he is in it. Of what benet are agitated wanderings
in the stras to one whose rest in the self is never interrupted in any state
[of consciousness]? For him the conceptual constructions is and is not have
ceased to exist. He is free of the delusion caused by the error of these two. Even
while living in the midst of society [this] meditator is ever free of fear. With
v. 24ab cf. Jnanetra, Klikstotra, f. 90v12 (v. 1): sitatarasa
.
mvidavpya
.
m
sadasatkalanvihnam anupdhi | jayati jagattrayarpa
.
m nrpa
.
m devi te
rpam Supreme, O Goddess, is your formless form in the form of the three
worlds, that can be attained [only] by the purest awareness and is devoid of the
conceptual constructions is and is not, free of all limiting adjuncts; ibid.,
f. 91v1 (v. 10ab): sadasadvibhedaster dalanapar kpi sahajasa
.
mvitti
.
h; [You,
O Goddess, are supreme], that unique innate awareness that seeks to obliterate
the projection of the dierence of is and is not; and Chummsa
.
mketapraka,
f. 2r3 (v. 4): nirve sadasadbhramavarjit | nirvikalpvikalp tu sa
.
mvid-
ujjhitadharmi
.
n [Te level (bhmih)] that cannot be penetrated, free of the
error of is and is not, free of both discursive and non-discursive awareness,
transcending the attributes of cognition.
However, while the identity of the author of the Svabodhasiddhi with the Krama
teacher Bhtirja is not refuted by his being called Bhti or by the nature of
his works content, I see no evidence that makes this identity more than plau-
sible.
442
Kiaxa woixs xxowx oxi\ iiox quorarioxs oi iiioirs
Several such works have already been mentioned above: a work by Ojarja (per-
haps a commentary on the Klkulapacaataka), Erakas Kramastotra, com-
mentaries thereon by Hrasvantha, the author of the Trivandrum Mahnaya-
praka, and others unnamed, an unidentied work by Hrasvantha, Abhinava-
guptas commentary Kramakeli, his Devstotravivara
.
na, if that is other than
the Kramakeli, the *Kramava
.
mval, a hymn by Prabodhantha or possi-
bly two, the Rjik, the Pjtilaka, some verses from an unidentied Krama
scripture or scriptures cited by the author of the commentary on the Old
Kashmiri Mahnayapraka, the Stotraml by the same, a work probably
442
Tere are other names in Bhti- in Kashmirian sources. We have the Saiddhntika
Bhtika
.
n
.
tha (see above, p. 244), and the minister Bhtikalaa (Kalha
.
na, Rjatara ngi
.
n 7.26).
by the author of the anonymous Mahnayapraka on the oral instructions,
the Prk
.
rtatri
.
mikvivara
.
na of Bha
.
t
.
traka, the Akulakliktri
.
mik and Akra-
makallolakrik of Ramyadeva, a hymn by his son, and the hymn of a certain
Rma that alludes to the Chumm di
.
t
.
to ni
.
t
.
to.
443
To these may be added the
Kramastra, from which we have a passage on how by means of the internal
kramamudr the meditator achieves immersion even when his awareness is ex-
troverted,
444
a collection of verses (vimuktakni) by a certain Bha
.
t
.
ta Dmodara,
from which we have a verse stating that the ve Flow Goddesses liberate when
perceived and bind when not,
445
the Old Kashmiri Siddhastra, of which we
have a verse on the pervasion of the graphic constituents of the syllable o
.
x
by the ve elements,
446
a work by a Somarja, pupil of Bhojarja and grand-
443
See footnote 89 on p. 264 (Ojarja); p. 275 (Erakas Kramastotra); p. 278 (Hras-
vanthas commentary on the Kramastotra); p. 319 (a commentary on the Kramastotra by
the author of the Trivandrum Mahnayapraka); p. 278 (an unnamed work by Hras-
vantha); p. 278 (unnamed commentators on the Kramastotra); p. 354 (the Kramakeli);
p. 361 (the Devstotravivara
.
na); p. 275 (the *Kramava
.
mval); p. 296 (Prabodha's lost hymn
or hymns); p. 308 (the Rjik and Pjtilaka); p. 308 (some unidentied Krama scrip-
tures and the Stotraml); p. 319 (a work on the oral instructions); p. 346 (Bha
.
t
.
trakas
Prk
.
rtatri
.
mikvivara
.
na); p. 328 (Ramyadevas Akulakliktri
.
mik and Akramakallolakrik);
p. 328 (a hymn by the son of Ramyadeva); and p. 353 (a hymn by Rma).
444
Pratyabhijh
.
rdaya, p. 42, ll. 1115 (yathokta
.
m kramastre
.
su).
445
Pratyabhijh
.
rdaya, p. 30, ll. 67 (yath cokta
.
m sahajacamatkraparijanitk
.
rtakdare
.
na
bha
.
t
.
tadmodare
.
na vimuktake
.
su), emending vmedy
.
h to vmeydy
.
h.
446
Te commentary on the Old Kashmiri Mahnayapraka, p. 32, ll. 812: yat siddhapd
didiu
.
h: pithiva p *ti (em. : t Ed.) teju takru su vtaatti tiryaga *avayava ti (corr. : avaya-
vati Ed.) | nabhu r paca *akru su ehuya si
.
s
.
tipasaru kalati (Skt.: p
.
rthivy pas teja ca takro
vtaaktir tiryagavayava ca. nabho ra
.
h. paca akra
.
h. e
.
sa eva s
.
r
.
s
.
tiprasara kalyate) Earth, wa-
ter, and re are the ta [shape], the power of air the cross-stroke, and ether the ra [shape]. Te
ve [combined] make the character a. It is this that is considered the source of creation. Te
character a in the Kashmirian script (rad) can indeed be visualized in this way, as a ta with
a ra pendent from the right end of its horizontal head-stroke and the two connected at their
middle by a short cross-stroke. Te rst Pda is quoted again at p. 60, l. 1 and attributed to the
Siddha siddhasya subh
.
sitam. It is perhaps the source of this verse that the author of the anony-
mous Mahnayapraka has in mind when he refers to the Stras of the Siddha (siddhastr
.
ni)
for the view that practising the Krama worship in full bestows supernatural abilities (8.28ab):
pjant khecaratva
.
m hi siddhastre
.
su gadyate. tmajnt pravartante yatheccham a
.
nimdaya
.
h
For it is stated in the Siddhastra that worship leads to the ability to travel through the air. Self-
realization enables one to manifest at will the [eight] supernatural powers, such as the ability
to contract ones size.
pupil of Hrasvantha,
447
a work by an unknown spiritual descendant of Naver-
akantha, one of the pupils of Keyravat,
448
and the Klikkrama.
I have suggested above that the Klikkrama may have been a scriptural
text, though the verses cited lack the vocatives indicative of dialogue and any
of the deviations from Paninian norms that would prove this.
449
A certain lack
of concision and awkwardness of expression suggest that it may be a work at-
tributed to supernatural revelation rather than claimed by a human author. But
they too prove nothing conclusively. In any case, the text shows a concern with
philosophical dialectic that is conspicuously lacking in the other scriptures of
the Krama. Tese qualities are evident in a passage that expounds the doctrine
that the phenomena of experience have no reality apart from cognition:
450
Cognition manifests itself both internally and externally in the form of various
[phenomena]. Te objects [of the mind and senses] have no existence apart
from cognition. Terefore the world is of the nature of cognition. For no-one
has ever witnessed the existence of an object apart from the cognition [of it].
Terefore it is settled that cognition itself has become these [objects]. By force
of the contemplation of phenomena the identity with cognition that pertains
to its objects [is established,] by means of negation and assertion with regard to
the distinction between is and is not. Cognition and its object have a single
nature because they are experienced simultaneously.
Te probable meaning of the awkwardly phrased penultimate sentence is that
the existence of objects is inseparable from cognition because they are seen only
when cognition is present and not when it is absent (anvayavyatirekbhym).
Tere is nothing specic to the Krama in this, though Krama authors shared
this viewwith other aiva non-dualists and may well have been the rst to adopt
and adapt it from Buddhist circles.
451
However, the Krama background of the
447
Tantrlokaviveka, vol. 3, pp. 196, l. 13197, l. 4: two verses in praise of Vmana (Hras-
vantha) and Bhojarja.
448
Tantrlokaviveka, vol. 3, pp. 196, ll. 110: two verses in praise of Keyravat and Naver-
akantha.
449
See p. 254.
450
ivastravimarin, p. 118, ll. 17: klikkrame pi: tattadrpatay jna
.
m bahir anta
.
h
prakate | jnd
.
rte nrthasatt jnarpa
.
m tato jagat | na hi jnd
.
rte bhv
.
h kenacid
vi
.
sayk
.
rt
.
h | jna
.
m tadtmat
.
m ytam etasmd avasyate | astinstivibhgena ni
.
sedhavidhiyo-
gata
.
h | jntmat jeyani
.
s
.
th bhvn
.
m bhvanbalt | yugapadvedanj jnajeyayor ekar-
pat.
451
Te Klkramas position that cognition and its object have a single nature because
they are experienced simultaneously no doubt rests on the oft-cited principle stated by
Dharmakrti in Pram
.
navinicaya 1.55ab (Virrii 1966, p. 94): lhan cig dmigs pa nges pai
phyir | sngon dang de blo gzhan ma yin (sahopalambhaniyamd abhedo nlataddhiyo
.
h [qu., e.g.,
text is apparent in the use of the expression klagrsa
.
h devouring of time in
the following:
452
A meditator will attain the state of Nirv
.
na if by rejecting the mental activities
of is and is not, resorting to the inner state [between those two], and tran-
scending through non-duality the net of conceptual constructions, higher and
lower, he rests always content in himself alone, intent solely on devouring time,
immersed in the state of transcendental solitude.
In Tantrloka 29.43 Abhinavagupta refers to other Gurus and consorts
taught in the Klkula, saying that they should be called to mind though not
explicitly worshipped in the system of Kaula Trika worship that he outlines
in this chapter.
453
Commenting on this Jayaratha cites a passage of an un-
named work by Abhinavagupta which identies these as the ve Gurus Vivay-
oni, Jagadyoni, Bhvayoni, Prajpatiyoni and Kulayoni, and their ve consorts
Vryayoni, K
.
sobhayoni, Bjayoni, S
.
r
.
s
.
tiyoni, and Sargayoni.
454
Tey are derived
from the sequence of worship taught for the phase of Emission in the Kramas
Klkulapacaataka and in no other source.
455
Tis, then, may be from an
otherwise unknown work by Abhinavagupta on the Krama.
Tui Tiixa
I pass now from the Krama and Abhinavaguptas Trika-based Krama to the
Trika itself. Te dening feature of its scriptures is that they teach the propitia-
tion of the triad of goddesses Par/Mt
.
rsadbhva, Parapar and Apar, who are
Narevarapark
.
spraka p. 32]) Te blue [object] and the cognition of it are not other, because
they are invariably cognized together.
452
ivastravimarin, pp. 133, l. 12134, l. 2: nirasya sadasadv
.
rtt
.
h sa
.
mritya padam nta-
ram | vihya kalpanjlam advaitena parparam | ya
.
h svtmanirato nitya
.
m klagrsaika-
tatpara
.
h | kaivalyapadabhg yog sa nirv
.
napada
.
m labhet. Te term klagrsa
.
h is found passim
in the Krama texts. It also appears in the works of Abhinavagupta (Mlinvijayavrtika 1.152
156; Partrikvivara
.
na, p. 256, ll. 1314; and Tantrloka 1.98cd) but no doubt under Krama
inuence.
453
29.43ab: any ca tatpatnya
.
h rmatklkulodit
.
h; 29.45ab: te vie
.
sn na sa
.
mpjy
.
h smar-
tavy eva kevalam.
454
Tantrlokaviveka, vol. 11, hnika 29, p. 33, ll. 1011: yad uktam anenaiva: viva
.
m jagad
bhvam atho prajpati kula
.
m tata
.
h | yoniabdntaka
.
m prokta
.
m gur
.
n
.
m pacaka
.
m tv idam |
vrya
.
m k
.
sobho bja
.
m s
.
r
.
s
.
ti
.
h sarga itm
.
h aktaya ukt
.
h.
455
Klkulapacaataka A, f. 12r (3.1921a): tathnya
.
m
.
r
.
nu sa
.
mk
.
sephdi durvijeya
.
m mahe-
vara | vivayoni
.
m jagadyonih
.
mi bhavayoni
.
m prajpatim | pacama
.
m kulayoni
.
m ca patns te
.
s
.
m
.
r
.
nu
.
sva me | retayoni
.
m bjayoni
.
m s
.
rjah
.
mi s
.
r
.
s
.
ti
.
m tathaiva ca | pacama
.
m k
.
sobhayoni
.
m ca.
enthroned, both in the Trikas initiation Ma
.
n
.
dala and in the visualization that
is a component of regular worship, on three lotuses resting on the tips of the
prongs of a trident, with Par/Mt
.
rsadbhva in the centre and the other two to
her right and left.
456
Both the Klkula and the Krama had inuenced the Trika by the time
of the exegetes. Te later Trika scripture Devyymala had incorporated Kla-
sa
.
mkar
.
sa
.
n as a fourth goddess above the three of the older tradition, a variant
of Trika worship that is also found within the encyclopaedic scriptural tradi-
tion of the Klkula itself; and the Trikasadbhva had added the Kls seen
in the Kramas phase of the Nameless to the pantheon installed in the Trikas
Ma
.
n
.
dala.
457
While in the Krama we have an internally dierentiated tradition with nu-
merous authors, in the exegesis of the Trika proper we have only the works of
a single author, Abhinavagupta, all on a single scripture, the Mlinvijayottara.
Te principal of these works are, in the order of their composition, the Mlinvi-
jayavrtika and the Tantrloka. A third commentary, the rprvapacik, sur-
vives only in citation.
458
Te rst, comprising two chapters of 1135 and 335
verses respectively, declares itself a commentary on the opening verse of the
Mlinvijayottara but accomplishes this commentary in a form that covers the
contents of the whole work, the rst chapter covering the rst seventeen chap-
ters of the scripture and the second the rest. Te Tantrloka, comprising 5859
verses in thirty-seven chapters (hnikas), oers itself as a comprehensive Pad-
dhati on the Trika taught in the Mlinvijayottara. Much that is in the Mlinvi-
jayavrtika appears again more or less revised in the Tantrloka,
459
but there is
important material in the former that was not repeated or reformulated, most
notably the section 1.15399, which presents a metaphysical explanation of
the origin and dierentiation of the principal divisions of the aiva scriptures,
based, I propose, on the account of the canon given in the lost aiva scrip-
ture rka
.
n
.
thyasa
.
mhit/rka
.
n
.
th in a long passage preserved in the Nitydi-
456
See Saxoiisox 1986.
457
On the inuence of the Klkula and Krama on the scriptural Trika and the existence of
variants of Trika worship in the Klkula itself see Saxoiisox 1986, pp. 188204 and Saxoii-
sox 1990, pp. 5864. In the former I have called these two developments Trika IIa and Trika
IIb.
458
All that survives of the rprvapacik without doubt is a passage quoted and attributed
by Jayaratha onTantrloka 23.75 (etadvivara
.
ne eva pacikym). Abhinavagupta refers to it
twice in his Partrikvivara
.
na (p. 194, ll. 1719; p. 205, ll. 2122).
459
On the priority of the Mlinvijayavrtika see Saxoiisox 2005, p. 142, footnote 24.
sa
.
mgrahapaddhati of Rjnaka Tak
.
sakavarta.
460
Te Tantrloka is not a Paddhati in the narrowsense, that is to say, a detailed
practical guide to the performance of the systems rituals. Rather it builds on the
basis of the Mlinvijayottara a theory-rich account of his vision of the Trikas
teaching of the nature of ultimate reality and the means of its realization. Tese
means include ritual, but since Abhinavagupta held to the view, in opposition
to the Saiddhntikas, that it is knowledge rather than ritual that liberates, he
also teaches methods that do not descend to the level of ritual performance and
rationalizes ritual itself as a process of cultivating the insight that in his higher
methods comes about through direct, non-conceptual intuition or the gradual
renement of a conceptual awareness of ultimate reality (vikalpasa
.
mskra
.
h) to
the point at which it transcends its conceptual character to become immediate
experience (sk
.
stkra
.
h).
He structures his account of the Trikas means of liberation in this way on
the basis of three verses in the Mlinvijayottara that dene three modes of im-
mersion in iva: non-conceptual (mbhava
.
h samvea
.
h), through conceptual
thought alone (kta
.
h samvea
.
h), and through meditational and ritual activity
(
.
nava
.
h).
461
In the rst chapter he sets ou
.
t the fundamentals of his soteriology
and its metaphysical basis, dening the three modes of immersion, adding a
transcendent fourth, immersion without method (anupya
.
h samvea
.
h), mean-
ing by that a sudden direct self-realization that once established requires no fur-
ther application of means to sustain it. Te second is devoted to this mode of
self-realization, the third to non-conceptual immersion (mbhava
.
h samvea
.
h),
and the fourth to immersion through thought alone (kta
.
h samvea
.
h). Te
methods that constitute immersion through meditational and ritual activity
(
.
nava
.
h samvea
.
h) are explained in chapters 5 and following. Te medita-
tional methods are taught rst. Te fth chapter teaches visualization of the
ow of the powers of consciousness through the faculties (dhynam), medi-
tation on the ow of the vital energies (pr
.
natattvasamuccra
.
h) with the help
of the Mantras sau
.
u and xuiuii
.
x, meditation on these and other syllables
(var
.
natattvam), and internal Yogic posture (kara
.
nam). Te remaining methods
are gathered under the heading sthnakalpan visualizing the positioning of
internal structures in external substrates. Chapter 6 teaches how the cycles of
460
A transcript of this account has been published in Haxxioii 1998, pp. 237268 from
xs Stein Or. d. 43 in the Bodleian Library, Oxford. Tis is a copy of the manuscript of the
Nitydisa
.
mgrahapaddhati listed here in the bibliography.
461
Mlinvijayottara 2.2123.
external time and, by extension, the sounds of the syllabary circulate internally
in the vital energy. Chapter 7 shows how the sequences of Mantras of various
kinds are to be mastered by contemplative repetition within the cyclical ow of
the breath (cakrodaya
.
h). Chapters 811 explain the order of worlds (bhuvand-
hv) (8), the order of the Tattvas (tattvdhv) (9), the correlation between the
order of the Tattvas and the Mlinvijayottaras hierarchy of the categories of
perceiver (pramt) (10), and the order of the ve Tattva-segments (kaldhv)
(11). Tese chapters look both backwards and forwards: backwards in as much
as these structures of the worlds, Tattvas, and Tattva-segments are seen as ar-
rayed within the microcosm, forwards in as much as a precise knowledge of
these structures is ancillary to the ociants performance of initiation, whose
treatment will follow. Chapters 13 and 14 are preliminary to the discussion
of that topic. Te rst analyses the nature of the descent of [ivas] power
(aktipta
.
h) that leads to liberation, directly or through initiation, and the sec-
ond analyses the nature of the absence of this descent, the state of occlusion
(tirobhva
.
h) that holds consciousness in bondage.
462
Te external practices of ritual, beginning with initiation, are the princi-
pal subject matter from the 15th chapter to the 33rd. Chapter 15 teaches the
ritual of worship in the form that it is to take when done by an ociant as a
preliminary to initiation, the neophytes initiation known as the samayadk
.
s,
and the rules of discipline that bind all initiates. Te following chapters cover
the full initiation known as the nirv
.
nadk
.
s (1617), an abbreviated form of
initiation (18), the form of initiation to be performed for those close to death
(sadyonirv
.
nadk
.
s) (19), the procedure known as scales-initiation (tuldk
.
s,
dha
.
tadk
.
s) (20), initiation for the dead (m
.
rtoddhr dk
.
s) (21), initiation af-
ter conversion from another faith (li ngoddhradk
.
s) (22), the rituals for the
consecration to oce of Gurus and Sdhakas (crybhi
.
seka
.
h, sdhakbhi
.
seka
.
h)
(23), initiation during cremation (antye
.
s
.
tidk
.
s) (24), and the ritual of making
oerings to the deceased (rddhavidhi
.
h) (25). Chapters 26 and 27 teach the
ritual of daily worship to be performed by initiates for the rest of their lives, in-
cluding the procedure for the consecration (prati
.
s
.
th) of Li ngas and other sub-
strates of personal worship. Chapter 28 covers worship to be oered on special
occasions (naimittikavidhi
.
h) requiring the assembling and gratication of ini-
tiates and Yogins (cakrayga
.
h), procedures for gaining encounters with Yogins
(yoginmelaka
.
h), the procedures to be adopted in the Gurus regular teaching
462
See Tantrlokaviveka, vol. 4, p. 2, ll. 16.
of the scriptures (vykhyvidhi
.
h), penances (pryacittavidhi
.
h), and the ritual of
the worship of the Guru (28). Having completed his treatment of the rituals
of the basic form of the Trika, he devotes the 29th chapter to worship, initia-
tion, and consecration in a higher, Kaula form of the same. It is in this context
that he sets out as an option the system of Klkula worship taught in the M-
dhavakula of the Jayadrathaymalas fourth
.
Sa
.
tka. He then covers the Mantras
(30), Ma
.
n
.
dalas (31), and Mudrs (32) of the system, and summarizes the sets
of the Trikas ancillary deities (33), thus bringing his treatment of ritual to its
end. Chapters 34 to 36 explain the relationship between the three methods of
immersion (34), and give an account of the hierarchy of revelation (35) and
of the transmission of the Siddhayogevarmata, of which the Mlinvijayottara
was considered to be the essence (36). Abhinavagupta ends his treatise with a
chapter on the value of his composition (stropdeyatvam) (37). He states the
position of the Mlinvijayottara in the aiva canon: above the Saiddhntika
scriptures are those of Bhairava; within those the highest are the texts of the
kta-orientated Vidyp
.
tha; of those the foremost is the Siddhayogevarmata;
and the Mlinvijayottara is the latters ultimate distillation. Te value of the
Tantrloka, then, lies in his view in the fact that as the systematic exposition of
the teachings of this Tantra it conveys the highest essence of the entire aiva
revelation. He ends with an account of his patrilineal descent from Atrigupta,
a learned brahmin of Madhyadea who was settled in Kashmir by King Lal-
itditya (r. c. 725761/2), of his intellectual history, the various Gurus who
had taught him, and the circle of his disciples. Within the framework of this
encyclopaedic treatment he has inserted numerous incidental discussions. Par-
ticularly noteworthy are his treatments of the metaphysical basis of the Sanskrit
syllabary (mt
.
rkcakram) in the 3rd chapter, of the gradations of Guru-hood
in the 4th, of causality in the 9th, of objectivity (vedyat) in the 10th, and of
the nature of death and the destinies of the soul thereafter in the 28th.
Tough the Tantrloka is based on the Mlinvijayottara it reaches far be-
yond that source to draw on a great number of scriptural texts from the whole
range of the aiva Mantramrga. Among texts of the Trika he cites principally
the Siddhayogevarmata, the Triirobhairava [= Anmaka], the Devyymala,
the Tantrasadbhva, the Kularatnaml, the Trikasadbhva, the Trikasra, the
Bhairavakula, the Vrval, and the Partrik. From the Klkula he cites the
Mdhavakula, the Kramasadbhva, the rmikaulr
.
nava/Bhogahasta, the Kl-
kula, and the Klmukha.
463
Te identity of the Klkula is not certain, but it
463
Abhinavagupta refers to a text with this name as his source for the option of using a
is very probably the Klkulapacaataka.
464
He also cites a number of Kaula
texts of uncertain aliation: the nandevara, the Utphullaka, the Kulagahvara,
the Kramarahasya, the Khecarmata, the Gama, the Tattvarak
.
svidhna, the
Nandiikh, the Nirmryda, the Ni
.
tana/Niisa
.
mcra, the Bhargaikh, the
Yogasa
.
mcra, the Yoginkaula, the Yonyar
.
nava, the Sarvavra/Sarvcra, and the
Hai
.
dara. Descending below this level in his herarchy of revelation he draws on
the Picumata/Brahmaymala, the principal scripture of the Ymala division,
and in the Dak
.
si
.
na division on the Svacchanda to a great extent and inci-
dentally on the Aghorevarsvacchanda. Among scriptures of the Siddhnta he
cites the Kacabhrgava, the Kmika, the Klottara, the Kira
.
na, the Dk
.
sottara,
the Ni
.
hvsa, the Parkhya, the Pau
.
skara, the Mata nga, the Mayasa
.
mgraha, the
Muku
.
tottara, the Rauravastrasa
.
mgraha, the Sarvajnottara, and the Svyam-
sword, dagger, knife or clear mirror as ones substrate of worship (Tantrloka 27.44): kha
.
dga
.
m
k
.
rp
.
nik
.
m yad v kartar
.
m makura
.
m ca v | vimala
.
m tat tath kuryc chrmatklmukhoditam.
No text of this name has been mentioned elsewhere in the literature known to me, but it is no
doubt either the Klkula or a text closely related to it. For we have a close parallel in Klku-
lapacaataka A, f. 18r5 (4.73), referring to the worship of the phase of Withdrawal: athav
churik
.
m sthpya kartar
.
m v sudru
.
nm | mahmukurap
.
r
.
s
.
the (em. : mahmuku
.
tap
.
r
.
s
.
the Cod.)
tu pjy sa
.
mhrabhairav.
464
His quotation of the Klkula in Tantrloka 35.3334 (rmatklkule cokta
.
m pacasro-
tovivarjitam | da
.
s
.
tdaabhedasya sram etat prakrtitam | pu
.
spe gandhas tile taila
.
m dehe
jvo jale m
.
rtam | yath tathaiva str
.
n
.
m kulam anta
.
h prati
.
s
.
thitam) appears to be a con-
densed citation of Klkulapacaataka B, f. 27r4v1 (2.3538): etad rahasya
.
m parama
.
m kula
.
m
jta
.
m na kenacit | aivd bhyam ida
.
m deva pacasrotovinirgatam | 36 da
.
s
.
tdaabhedasya
aivasya paramevara | antarlnam ida
.
m jna
.
m na jta
.
m tridaevarai
.
h | 37 sarvatra sa
.
m-
sthita
.
m deva sug
.
dha
.
m kulam uttamam | pu
.
spe gandha ivsakta
.
m taila
.
m yadvat tildi
.
su |
38 tathaiva sarvastr
.
n
.
m kulam anta
.
h prati
.
s
.
thitam. Te citation in 13.306 (*klkulavid-
hau [conj. : kulaklvidhau Ed.] cokta
.
m vai
.
s
.
navn
.
m vie
.
sata
.
h | bhasmani
.
s
.
thprapannnm
itydau naiva yogyat) is close to Klkulapacaataka A, f. 29v35 (7.51c53b): tntri-
k
.
n
.
m na aivn
.
m na dadyd vai
.
s
.
navtmanm | bhasmani
.
s
.
thprapannnm asthimldi-
dhri
.
nm | vedoktdikriyr
.
dhidnadharmatapoju
.
sm | trthramaprapannn
.
m na deya
.
m
pramrthikam, with the Klkulas vai
.
s
.
navn
.
m vie
.
sata
.
h being seen in a parallel passage
in the Devdvyardhaatik, f. 4v45 (41c42): tantrcraratn
.
m ca siddhntdikriynvitm |
vedoktdikriyr
.
dh
.
m vai
.
s
.
navn
.
m vie
.
sata
.
h | *laukikn
.
m (conj. [supported by Klik-
krama redaction: laukik ca] : kaulikn
.
m Cod.) kriy*yukt
.
m (em. [Aia gen. pl. ] : yukts
Cod.) tebhyo *rak
.
sya
.
m (corr. : rak
.
sa
.
m Cod.) mahkramam. In 28.14c15b he includes the
Klkula among sources that give information on the Kaula days sacred to the Mothers (kula-
parva) (kulaparveti tad brmo yathokta
.
m bhairave kule | hai
.
dare trikasadbhve trikaklkul-
dike). Tere is no such information in the Klkulapacaataka. However, the reading is suspect
since if klkuldike is correct, the trika- that precedes is problematic, since it does not denote
a specic text and no Trikaklkula is known or probable.
bhuvastrasa
.
mgraha, considering their prescriptions valid except where specic
instructions in non-Saiddhntika scriptures block their application for those
initiated into the practice ordained in these more restricted traditions. His pur-
pose is to formulate a position for the Trika that enables its followers to see it
not merely as the highest revelation but as that which pervades and validates all
others. Te Mlinvijayottara was a tting base for this project for two principal
reasons. Te rst is that it oers a bridge from the kta ground of this exegesis
to the Siddhnta since it shows striking continuities with the latter system. Te
second is that the 18th chapter of the Mlinvijayottara could be read as formu-
lating the viewthat while the hierarchy of revelation leads upwards to culminate
in the Trika, the highest revelation within the Trika itself, to be found in this
chapter, transcends trancendence by propagating the position that all forms of
aiva practice, including that of the Siddhnta, are equally valid provided they
are informed by the nondualistic awareness enjoined here.
465
Tough the Tantrloka is a work of the Trika based on a text untouched by
the Klkula, Abhinavagupta reads the Klkula-inuenced strata of the tradi-
tion into the very core of his exegesis and develops this further in the light of
post-scriptural Krama theory, though always doing so obliquely as though to
conceal the purely kta ground of his aivism from profane eyes,
466
as exam-
ples from the opening chapters are sucient to demonstrate. Tus the opening
benedictory verse of the work reveals this character by showing in a veiled mat-
ter that the authors chosen deity (i
.
s
.
tadevat) is Klasa
.
mkar
.
sa
.
n.
467
In the rst
chapter he alludes to the twelve Kls as the fullest expression of Bhairavas
nature, presenting them in a syncretistic fashion as the three principal god-
desses of the Trika subdivided by emission, stasis, withdrawal, and the [name-
less] fourth.
468
In the third chapter, after dening the twelve vowels from a to
465
On the hierarchical unity of the Mantramrga as formulated by Abhinavagupta and his
commentator and the position that the Trika ultimately neither enjoins nor forbids any partic-
ular formof aiva practice, requiring only that the method adopted, whether it be, for example,
the Saiddhntikas Li nga worship or the Kaulas rejection of that worship, should be animated
by non-dualistic awareness, see my commentary on the second of the opening verses of Abhi-
navaguptas Tantrasra (Saxoiisox 2005a, pp. 102122).
466
On the place of the Krama in Abhinavaguptas Trika see Saxoiisox 1995, pp. 5362.
467
See Saxoiisox 2005a, pp. 101102.
468
Tantrloka 1.107: tasya aktaya evaits tisro bhnti pardik
.
h | s
.
r
.
s
.
tau sthitau laye turye
tenait dvdaodit
.
h. Jayaratha on this verse, taking these twelve as the Kls beginning with
S
.
r
.
s
.
tikl: pardiks tisra
.
h aktaya
.
h s
.
r
.
s
.
tau sthitau laye sa
.
mhre turye ankhye ca bhnti ekaikasy
ctrpye
.
na rs
.
r
.
s
.
tiklydytmakatay.
a
.
u (omitting
.
i
.
i
.
i
.
i) as the principal circle of Bhairavas powers, he equates
them both with the twelve Kls of the Krama and with the twelve Yogins that
form the retinue of Par in the Trika.
469
In the same chapter he equates the
Trikas syllabary-goddess Mlin with Klasa
.
mkar
.
sa
.
n as the highest state, say-
ing that the rst self-limitation that she manifests is that of her pairing with
Bhairava, that is to say, of the relationship between her as power and him as
the powerful, though in reality she transcends this duality.
470
Te fourth chap-
ters account of kta
.
h samvea
.
h, immersion in iva through the renement
of conceptual thought, is centred on an account of the rise in consciousness
of these same Kls. Both the fourth and the fth chapter teach the Kramas
seed-syllable xuiuii
.
x on a par with the Trikas sau
.
u; and when in the fth
Abhinavagupta teaches meditation on the ow of the powers of consciousness
through the faculties (dhynam), the powers are again the twelve and though
they are not explicitly identied with the Kramas Kls it is clear that they are
to be understood as these.
471
On the Tantrloka we have an extensive commentary written by Rjnaka
Jayaratha in the thirteenth century.
472
It is of great value to the student of this
text, since Jayaratha tries to cite in full the scriptural passages that Abhinava-
gupta frequently paraphrases in a condensed form. It has been described as ex-
haustive. But this is an exaggeration. Te coverage is uneven and often cursory,
especially on matters of ritual where we would be grateful for more information
than he seems to have possessed. Moreover, a number of scriptural sources on
which Abhinavagupta had drawn were no longer accessible to Jayaratha and his
Kashmirian contemporaries. He never declares this fact and no doubt expected
no one to be in a position to deduce it. It is only the survival of manuscripts
of these texts in other parts of the sub-continent that enables us to see that
he lacked access to them, since his interpretations of Abhinavaguptas terse
paraphrases, though always unhesitating, are sometimes wrong.
473
Nonethe-
469
Tantrloka 3.251254b.
470
Tantrloka 3.232c234; e
.
s vastuta ekaiva par klasya kar
.
si
.
n | aktimadbhedayogena
ymalatva
.
m prapadyate.
471
Tantrloka 5.19c36. Jayaratha on 5.26c27b indicates that he takes the twelve to be the
twelve Kls by saying that the nature of the twelve has not been elaborated here because that
has already been done in the preceding chapter. Tis can only be a reference to the treatment
of the twelve Kls in the fourth.
472
On this dating see below, p. 420.
473
For a demonstration of some of these concealed lacunae in his knowledge see Saxoiisox
forthcoming a, in which these are considered in an analysis of the contraction of the knowledge-
less, within the limitations imposed on scholarship by a tradition obliged to
maintain the ction of undiminished knowledge, it is an impressive work. An
earlier commentary by Subha
.
tadatta, who gave initiation both to Jayaratha and
to his father, the minister
.
r ngraratha,
474
has been lost, no doubt because Ja-
yarathas commentary supplanted it.
475
After writing his Tantrloka Abhinavagupta produced in his Tantrasra a
condensed and simplied coverage of its teachings for the benet of those un-
able to master that long and much more complicated work. His Tantroccaya,
probably written after the Tantrasra, oers an even briefer version. Tese two
works stay close to the content of the Tantrloka, but not to such an extent that
we can see them as mere summaries. Tus in his treatment of Kaula worship
in the 29th chapter of the Tantrloka Abhinavagupta teaches two Paddhatis,
one based on the Mantras of the Trika and the other, as we have seen, drawn
from the Mdhavakula of the Klkula. But in the Tantrasra he substitutes a
Paddhati based on the Partrik, while in the Tantroccaya he prescribes a form
of Krama worship in which Ca
.
n
.
dayogevar this is the name under which the
Goddess is invoked in the Kramas principal Mantras is worshipped as the
thirty-eighth Tattva enthroned above Bhairava, the thirty-seventh (above the
thirty-six from iva to Earth of the common aiva model), as the source of all
emissions and resorptions, either surrounded by her retinue of twelve [Kls]
or solitary, as their totality.
476
Tere is also the Tantrava
.
tadh
.
nik, a brief review of the contents of the
Tantrloka in 99 verses, mostly restricted to what is covered in the rst ve
chapters of that work. Its author identies himself in the opening and closing
verses as Abhinavagupta, but the attribution is doubtful, unless we take this to
be another author with the same name. Two verses (2.12) have been cited by
base of Kashmirian aivism in the period between Abhinavagupta and recent times.
474
Tantrlokaviveka, concluding verses 3539.
475
From Jayarathas brother Jayadratha we have the Haracaritacintma
.
ni, a collection of ac-
counts of ivas deeds in the world of men, the majority of which are told in versions that
associate them with local sites of pilgrimage and the local religious calendar. Te aivism of
initiates transcends this level of common observance. But Jayadratha integrates it by introduc-
ing these narratives with verses that present their content as symbolic of the higher truths taught
in the aiva scriptures.
476
Tantroccaya, p. 177: tatra aktitraytm yo sau paramaiva
.
h saptatri
.
mo bhairavas tam
apy ulla nghya tam sanapak
.
sk
.
rty
.
s
.
ttri
.
mattam ysau bhagavat paramasa
.
mvid ukt saiva
*ca
.
n
.
dayogevarytmik (corr. : ca
.
n
.
dayogvarytmik Cod.) vivagrsas
.
r
.
s
.
ticakravhin *dvdaa-
bhir (corr. : dvdabhir Ed.) marcirpbhir devatbhi
.
h saha keval v vivbhedav
.
rtty pjy.
Jayaratha on Tantrloka 2.2, but without attribution. If he had thought themto
be the work of Abhinavagupta then we would expect him to have said so, that
being his habit. Te colophon of the Tantrava
.
tadhnik supports this doubt,
since it attributes it to a certain crya Abhinavagupta (rmadabhinavagupt-
cryavie
.
sa-), an expression that evidently does not refer to the famous author
of the Tantrloka.
We also have an extensive prose commentary (-vivara
.
na) by Abhinava-
gupta on the Partrik, a short text teaching a form of the Trika known
as the Anuttara, Ekavra, or Parkrama, in which a simplied, essentializing
form of worship and meditation is directed to Par alone and her seed-syllable
sau
.
u. Tis commentary was written between the Mlinvijayavrtika and the
Tantrloka.
477
A much shorter and markedly less brilliant commentary on this
text, the Partriklaghuv
.
rtti/Anuttaravimarin, has been published as his. But
I see no reason to accept the attribution and good reasons not to do so.
478
Te work is probably South Indian.
479
We also have a short commentary (-
viv
.
rti) on the text written by the Kashmirian Rjnaka Lak
.
smrma, also called
Rjna Lasaka/Lsaka (Lasa Kk Rzdn), at some time near the end of the
eighteenth century or the beginning of the nineteenth. But this is ignorant
of, or chooses to overlook, the true character of the text as instruction in the
worship of, and meditation on, the Mantra of the Trikas Par, wrongly taking
the Mantra to be the Aghora, that is to say, the thirty-two-syllable Mantra of
[Sakala-]Svacchandabhairava,
480
thus assimilating the text to the Svacchanda-
based cult of that deity, which, as we shall see, appears to have been the most
widely established form of aiva ritual practice in Kashmir down to modern
times. A verse in praise of that deity is the rst of the two nal verses of the
work. His engagement with the tradition of the Svacchanda and Netra is evi-
477
On the place of the Partrikvivara
.
na in the order of Abhinavaguptas works see Saxoii-
sox 2005, p. 124, footnote 88.
478
See Saxoiisox 2005a, p. 142, footnote 24.
479
Te attribution is already seen in the Mahrthamajarparimala of the South Indian
Mahevarnanda (pp. 8, 52, 66, 114), who refers to it as the Trikstravimarin (p. 114). His
date remains to be determined, but from the sources he cites we can see that he cannot have
been earlier than the twelfth century. On this form of the Trika in south India see Saxoiisox
1990, pp. 3234, 8082.
480
Partrikviv
.
rti, p. 14 on v. 26: aghoramantre
.
na ca saptavi
.
mativrama
.
s
.
tottaraatk
.
saml-
pdena mantritm; p. 15 on 28: caturdaavram aghorbhijaptena pu
.
spena; p. 16 on 30c32b:
mahevar
.
mpar
.
mdevmaghoramantre
.
na paray bhakty atydare
.
na pjayet; pp. 1112 on v. 21
imposes the Svacchandas system of worlds (bhuvanni).
denced by a composite manuscript which contains among a number of short
aiva texts two attributed to this author: a *Ni
.
skalasvacchandadhynavivara
.
na,
an analysis in twenty-two lines of a verse of the Svacchandoddyota that is used in
the Kashmirian Paddhatis for the visualization accompanying the plenary obla-
tion (pr
.
nhuti
.
h) of Ni
.
skalasvacchanda, and an *Am
.
rtevaradhynavivara
.
na in
seventeen lines on the opening verse of the Netroddyota, which is used in the
same context for Am
.
rtevarabhairava.
481
Two other works by Abhinavagupta, though not narrowly tied to the
Trika in a technical sense, were written on its basis. Tese are the Bodhapa-
cadaik and the Paramrthasra, a aiva rewriting of the S
.
mkhya-Vedntic
Paramrthasra/dhrakrik attributed to e
.
samuni. Te latter has come
down to us with a commentary by the ascetic Yogarja, a pupil of Abhinava-
guptas pupil K
.
semarja,
482
who has also given us the iv
.
s
.
taka, a hymn to
Caitanyaiva, the iva who is Consciousness. While the commentary on the
Paramrthasra is devoid of esoteric references, the hymn reects the Krama-
orientated idiom of the authors teacher K
.
semarja.
483
Several other short works have been attributed to Abhinavagupta. Among
these the Paramrthadvdaik, the Mahopadeavi
.
matika, and the Rahasyapa-
481
See *Ni
.
.
na, f. 91v3 (colophon): iti rjnakalasakkena vivara-
.
na
.
m viracitam (the verse is Svacchandoddyota, vol. 3, p. 177, ll. 1619); and Am
.
rtevaradhy-
navivara
.
na, f. 91v17 (colophon): iti lasakkak
.
rt viv
.
rti
.
h. For the use of these verses in the Pad-
dhatis see, e.g., ivanirv
.
napaddhati, pp. 256257.
482
Te Trika in the technical sense, as opposed to the philosophical discourse of the Pra-
tyabhij texts, appears at the end of the Bodhapacadaik (v. 15) in a reference to Bhairava,
the identity of all things, seated on a lotus above the trident of the three powers of creative
impulse, cognition, and action [i.e. Par, Parpar, and Apar], and in the Paramrthasra in
(1) v. 4 (see also v. 41) in its reference to the four spheres (a
.
n
.
dacatu
.
s
.
tayam) that constitute
the created universe, those of akti, My, Prak
.
rti, and Earth, which is a classication drawn
from and distinctive of the Trikas Mlinvijayottara (2.49); and (2) vv. 4346, which should
be understood as a metaphysical reading of sau
.
u, the seed-syllable of the Trikas goddess Par
(cf. Tantrloka 4.186c189b for this encoding).
483
Tis orientation is apparent in the iv
.
s
.
takas two opening verses, f. 9r1620: yo nta
*caran (em. : carat Cod.) pr
.
nabh
.
rt
.
mh
.
rdabje dhvanaty abhk
.
s
.
na
.
mbhramaryam
.
na
.
h | ana
.
m
ca abddipargamuccai
.
h namo stu caitanyaivya tasmai | 2 svaddhitn
.
mkara
.
nevar
.
n
.
mcid-
arkamrti
.
h samudetya madhye | grskaroty e
.
sa ha
.
tht trilok
.
m namo stu caitanyaivya tasmai |
Obeisance to Caitanyaiva, who resonates constantly like a bee in the lotus of the heart, mov-
ing within all living creatures and eagerly devouring the pollen of the objects of the senses.
Obeisance to Caitanyaiva. Behold: as the sun that is consciousness rises up in the midst of his
rays, the goddesses that are the faculties [of sense-perception and action], he violently devours
the three worlds [that are the objects, means, and agent of cognition].
cadaik are certainly not his. Te rst is the work of Ramyadeva;
484
and the
second and third are evidently South Indian compositions.
485
Te attribution of
the Anubhavanivedanastotra and the Dehasthadevatcakrastotra rests on oral re-
port alone, and the subject of the latter, the mental worship of nandabhairava
and his consort nandabhairav surrounded by the eight Mothers, has no paral-
lel in Abhinavaguptas other works. Te Paryantapacik is attributed to Abhi-
navagupta in its colophon, but it has not been cited in any Kashmirian source,
nor has it come down to us, to my knowledge, in any Kashmirian manuscript.
Te manuscript transmission of the text is South Indian and the work appears
to have been known only there.
486
Te Anuttar
.
s
.
tik and the Paramrthacarc,
survive in Kashmirian manuscripts with colophons that assert that Abhinav-
agupta is their author. But I know of no evidence that conrms this assertion.
Nor am I aware of any that refutes it. However, the fact that Jayaratha cites a
line from the former without attribution does not inspire condence, since this
goes against his usual practice when quoting Abhinavagupta.
487
484
485
Te Mahopadeavi
.
matika is for the most part a reworking and reframing of the rst part
(vv. 28) of the Nirgu
.
namnasapj (Racuavax 1980, pp. 7075), which is one of the more
than 300 hymns ascribed to a nkara in the South Indian Smrta tradition under the spiritual
authority of the a nkarcryas of
.
r nger and Kc. On South Indian features in the Rahasya-
pacadaik see Saxoiisox 1990, pp. 3435, footnote 21.
486
Te text was edited by V. Racuavax on the basis of a manuscript in Trivandrum that
appears to be a codex unicus. It is mentioned as a work of Abhinavagupta in v. 20 of the South
Indian Gurunthaparmara of Madhurja/Mdhura of Madurai, a verse found in both highly
divergent recensions of the text, that of the Trivandrum manuscript and that of a copy of a De-
vangar manuscript in private possesion in Madras. It has been claimed that Madhurja was a
pupil of Abhinavagupta (Paxoi\ 1963, pp. 2022) and if that were true this testimony would
be compelling. But not one of the verses that mention Madhurja/Mdhura is common to both
recensions and none states that he was anything more than a devotee of Abhinavaguptas works
and an adept in the Parkrama, the system of meditative worship taught in the Partrik.
Te only citations of the Paryantapacik that I have located are in the South Indian Mah-
rthamajarparimala of Mahevarnanda, a work of c. 1300 (see pp. 414418) and the South
Indian varapratyabhijvimarinvykhy, folio sides 8, ll. 1819 and 9, ll. 78. In none of
these citations is the name of its author stated.
487
Anuttar
.
s
.
tik 2a is cited without attribution in Tantrlokaviveka, vol. 3, p. 99, ll. 1113:
anibaddhasya sa
.
msro sti na tattvatas tanubh
.
rt
.
m bandhasya vrtaiva k itydinyyenlabdha-
prarohasypi bandhasya klanam
Tui Piar\anui;xi
All Abhinavaguptas exegesis proceeds on the basis of the doctrine of dy-
namic non-duality newly developed on slight scriptural foundations by Ut-
paladeva, the pupil of Somnanda, in his varapratyabhijkrik, its two
auto-commentaries (the -v
.
rtti
.
h and the -viv
.
rti
.
h), the Aja
.
dapramt
.
rsiddhi,
the varasiddhi, the Sa
.
mbandhasiddhi, and his commentary on Somnandas
ivad
.
r
.
s
.
ti.
488
Tat philosophically argued doctrine was transmitted through the
latters pupil Lak
.
sma
.
nagupta to Abhinavagupta, who in the nal phase of his
aiva scholarship wrote commentaries on the key texts of this tradition:
489
the
varapratyabhijstravimarin on the varapratyabhijkrik, and the vast
varapratyabhijviv
.
rtivimarin on the Viv
.
rti. Utpaladevas works elaborate
their position for the most part in the pan-Indian language of philosophical
debate, eschewing the esoteric terminology of the Trika or Krama. Nonethe-
less, they were composed within a lineage of Gurus following those traditions.
Somnanda wrote an analytic commentary (-viv
.
rti
.
h), now lost, on the Trikas
Partrik,
490
which Abhinavagupta studied before composing his own com-
mentary on this text;
491
and Jayaratha claims that this lineage from Somnanda
through Utpaladeva and Lak
.
sma
.
nagupta to Abhinavagupta was versed both in
the Trika and in the Krama of the Klkulapacaataka.
492
On Abhinavaguptas varapratyabhijvimarin we have a commentary
(Bhskar) written by Rjnaka Bhskaraka
.
n
.
tha in the seventeenth or eigh-
teenth century.
493
Tat author has also left us the Cittnubodhastra, a com-
488
On Abhinavaguptas superimposition of this doctrine on the Mlinvijayottara see Saxoii-
sox 1992, pp. 291306.
489
For the evidence that the philosophical commentaries were written after the Trika com-
mentaries see Saxoiisox 2005a, p. 124, footnote 88.
490
Abhinavagupta refers to it and quotes fromit in his Partrikvivara
.
na, pp. 191, ll. 2830;
204, ll. 89; 206, ll. 1011; 207, ll. 2022; 208, ll. 12; 216, ll. 2728; 218, ll. 78, 26; 220,
ll. 612; 225, ll. 1214; 255, l. 31256, l. 4; 279, ll. 1416.
491
Partrikvivara
.
na, p. 285, ll. 2930: rsomnandamata
.
m vim
.
rya may nibaddham idam
I have composed this [commentary] after reecting on Somnandas understanding [of the
text].
492
Tantrloka, vol. 3, p. 194, ll. 810: rdevpacaatike py asya rsomnandabha
.
t
.
tapdebhya
.
h
prabh
.
rti trikadaranavad asya gurava
.
h In the case of the Devpacaataka too his [Abhinava-
guptas] teachers were as in the case of [the scriptures of] the Trika, from the venerable Som-
nanda onwards.
493
On his date see below, p. 424. Tere is also the varapratyabhijkaumud of one
Bha
.
t
.
traka Sundara. I have not yet seen it; and I have no information concerning its date.
mentary (-
.
tk) on the Kashmirian Mok
.
sopya (later expanded and vednticized
as the Yogavsi
.
s
.
tha), and a free rendering into Sanskrit of Old Kashmiri aiva
verses by Lal De d (Lallevarvkyni).
Exicisis oi rui Vixaxisvaixara
From Jayaratha we have a commentary (-vivara
.
na) on the Vmakevarmata,
also known as the Nity
.
so
.
daikr
.
nava, the primary scripture of the Kaula cult
of the goddess Tripurasundar. Te commentary is technical, abounding in
polemics against divergent views of the minutiae of ritual practice,
494
and as
such suggests that Jayaratha was a practitioner of this relatively new tradition
rather than of the Trika or the Krama, though he makes no explicit statement
to that eect. He also quotes in this commentary from another work of his in
this tradition.
495
He refers to a number of earlier Kashmirian scholars of this system of wor-
ship. He tells us that it was rst propagated in Kashmir by varaivcrya and
a nkarari, and then passed on through one Vivvarta to all subsequent Kash-
mirian lineages down to the time of Jayaratha himself.
496
He also mentions in
this tradition the exegetes Rjnaka Kaly
.
navarman,
497
Alla
.
ta,
498
an unnamed
author of a Vrtika (vrtikakra
.
h),
499
his own Gurus Guru,
500
and someone he
refers to simply as the Guru.
501
494
Vmakevarmatavivara
.
na, p. 1, v. 3: parak
.
rtakukalpanmayatimirndhypohanya mank
rvmakevarmatam uddyotayitu
.
m mamodyamo dyyam Today I commence this eort briey
to illuminate the Vmakevarmata in order to dispel the blindness caused by the darkness of
the fanciful interpretations [of this text] produced by others.
495
Vmakevarmatavivara
.
na, p. 58, ll. 812. On the relative modernity of this tradition see
Saxoiisox 1988, p. 689 (= 1990, p. 157).
496
Vmakevarmatavivara
.
na, p. 48, ll. 1114: vastuto hy asya daranasya etad eva cryadva-
ya
.
m kamre
.
sv avatrakam. *tata (em. : tana Ed.) rvivvartamukhenaiva lak
.
syate yat tad ev-
smatparyanta
.
m i
.
syaprai
.
syakrame
.
na sarve
.
sm eva prptam For in fact it was these two cryas
that rst propagated this system in Kashmir. It is their teaching, passed on through Vivvarta,
that has been inherited by all without exception through a continuous succession of pupils and
their pupils [and so on] down to myself . In speaking of these two cryas he is referring
back to varaivcrya, mentioned in p. 47, l. 15, and a nkarari, mentioned in p. 48, l. 2.
497
Vmakevarmatavivara
.
na, p. 48, l. 89; p. 117, l. 25.
498
Vmakevarmatavivara
.
na, p. 54, l. 4.
499
Vmakevarmatavivara
.
na, p. 9, ll. 1516; p. 12, ll. 1923; p. 30, ll. 56
500
Vmakevarmatavivara
.
na, p. 19, ll. 615; p. 57, ll. 1416.
501
Vmakevarmatavivara
.
na, p. 20, ll. 49 (guravo pi: ); p. 68, ll. 1013 (guravo pi: ). I
None of their works has come down to us. As for their dates, we know lit-
tle beyond the fact that they are known to Jayaratha in the thirteenth century.
Paxoi\
502
dates the introduction of the systemin Kashmir to the ninth century
on the evidence (1) that Jayaratha quotes a verse which refers to varaivcrya
as the abbot of the rama
.
tha (rama
.
thdhipati
.
h)
503
and (2) that the historian
Kalha
.
na records that a Ma
.
tha of this name was founded for the benet of as-
cetics by ra, while he was the minister of king Avantivarman, who ruled from
855/6 to 883.
504
I am unable to understand by what route other than thought-
lessness this scholar arrived at the unstated position that if varaivcrya was
abbot of this foundation then he must have been the rst to hold that oce and
was therefore a contemporary of the founder. Tere is certainly no reason to
think that the rama
.
tha had only one abbot and then ceased to exist. On the
contrary we know that it was still in existence in the eleventh century.
505
Te
error is so blatant that it would be unnecessary to point it out were it not that,
as so often happens in such cases, the date has been inadvertently repeated.
506
As for the commentator Rjnaka Kaly
.
navarman, it is probable that he
was Jayarathas great-great-grandfather.
507
If so, then his active life may be dated
approximately to the years 11251175,
508
and the introduction in Kashmir of
the system of the worship of Tripurasundar by varaivcrya and a nkarari
to an unknown time before that, certainly after the founding of the rama
.
tha
and almost certainly after the time of Abhinavagupta and K
.
semarja, that is to
say, after c. 1050, since neither author shows any knowledge of the existence
of this tradition and its primary scripture. Abhinavagupta is aware of a Kaula
take these to be plurals of respect (dare bahuvacanam).
502
Paxoi\ 1963, p. 578.
503
Vmakevarmatavivara
.
na, p. 48, ll. 1920: yad bhavanto pi: rrama
.
thdhipater lebhe
guruvaraparamparopanatam | cakram idam varaivt prvcryo smadya eva pur iti As
you yourselves [have declared]: Te rst crya of my lineage received this Cakra, that had
come down through the unbroken line of excellent Gurus, from varaiva, the abbot of the
rama
.
tha.
504
Rjatara ngi
.
n 5.38.
505
Kalha
.
na refers to the rama
.
tha as a place of sanctuary in the capital during the reigns of
Abhimanyu (958972) (Rjatara ngi
.
n 6.223) and Sa
.
mgrmarja (10031028) (ibid., 7.26).
506
Gxoii 1999, p. 700, in a note on naiva mentioned in Tantrloka 22.30, asserts that
this author is the same as varaiva, the propagator of the Vmakevarmata in Kashmir in the
9th century, referring the reader to Paxoi\ 1963, pp. 578582.
507
Vmakevarmatavivara
.
na, pp. 117118.
508
For Jayarathas date see below, p. 420.
tradition of worshippers of the Nitys,
509
but nothing requires us to identify
that with the cult of Tripurasundar seen in the Vmakevarmata/Nity
.
so
.
daik-
r
.
nava, since there were earlier traditions of the worship of Tripur accompanied
by nine Nitys or by eleven Nitys and Kmadeva, which though antecedents
of this cult are certainly not to be confused with it.
510
Tui aivisx oi rui Svaccuaxoa axo Niria
Two other major traditions of aiva worship are evidenced in Kashmir: (1)
that of Svacchandabhairava and his consort Aghorevar, based on the Svac-
chandatantra, and (2) that of Am
.
rtea[bhairava] and his consort Am
.
rtalak
.
sm,
based on the Netratantra. Te rst of these texts is the principal scripture of the
Dak
.
si
.
na or Bhairava division of the aiva Mantramrga and of its Mantrap
.
tha
subdivision.
511
Te second presents itself as transcending the various divisions
509
Tantrloka 28.123cd, referring to nitytantravida
.
h followers of the Nitytantras for their
calendar of Kaula special days (parvadinni); also Partrikvivara
.
na, p. 238, ll. 2526: yath
nitytantre
.
sv aikrtmakamohanabjaprdhnyahetu
.
h.
510
See, e.g., Tantrlokaviveka, vol. 9, p. 139, ll. 1415, quoting a Navanityvidhna. Te
Manthnabhairavatantra speaks of the navanitygam
.
h as a class of Tantras above the Pram
.
na-
stras of the Lkulas (on whom see Saxoiisox 2006) [and the Siddhntas] but below
the Bhairava Tantras of the left and right streams (Kumrkha
.
n
.
da, f. 213r.: navanitygama-
jn
.
mivatattva
.
mpara
.
mpada
.
m; Siddhakha
.
n
.
da, f. 8v34: nitytantr
.
ni cibukd prvmnya
.
m
lal
.
tata
.
h | pacima
.
m
.
so
.
dantt tu tadrdhve na ca ki
.
mcana) and includes a cult of these Nine
(navanitykrama
.
h) (Kulanity, Vajrevar, Tvarit, Kurukull, Lalit, Bheru
.
n
.
d, Nlapatk,
Kmama ngal and Vyomavypin) with Tripur as the tenth and their leader (Siddhakha
.
n
.
da,
f. 203rv). Evidence of a system of eleven Nitys survives in the scripture Nitykaula, of which
a single, incomplete manuscript has come down to us. Here the goddess Tripur is worshipped
surrounded by a circle of twelve deities comprising eleven Nity goddesses and Kmadeva. Te
eleven Nitys of this text are H
.
rllekh, Kledin, Nand, K
.
sobhan, Madantur, Nirajan,
Rgavat, Madanvat, Khekal, Drva
.
n and Vegavat; see Nitykaula, f. 2r72v1: + + + + tu
nmni kathaymi *tandari (cor. : tanodari Cod.) | h
.
rllekh kledin nand k
.
sobhan madan-
tur | nirajan [rgavat tathny ma]danvat | khekal drva
.
n caiva tath vegavat var |
ekdaait devys te madano dvdaa sm
.
rta
.
h. Its earlier prominence is indicated by the fact that a
syncretistic text of the cult of Kubjik, the Cici
.
nmatasrasamuccaya, contains a section drawn
from the Nitykaula, or from some lost text closely related to it, in which it sets out this Yga as
the teaching of the southern order (dak
.
si
.
nagharmnya
.
h), grouping it with the cult of Kub-
jik, the Klkula, and a form of unmarked Kaulism agreeing closely with that found in the
Trika, which it calls the teachings of the orders of the North, West and East respectively.
511
Te Svacchanda is at the head of the list of Dak
.
si
.
na Tantras in the Brahmaymala, as
the rst of eight -bhairava scriptures (f. 199r [39.33c35b]: svacchandabhairava
.
m devi krodha-
bhairavam eva ca | unmattabhairava
.
m devi tath caivograbhairavam | kaplbhairava
.
m caiva
of the aiva canon, teaching a system of worship that is universal and at the
same time can be inected to be practised in the context of any system of wor-
ship by the substitution of appropriate deity-visualizations to accompany the
Mantras of the core cult. Tese substitutions apply in the rst instance to the
aiva divisions. Tus one can propitiate Am
.
rtea as Sadiva in the context of
the Siddhnta, as Bhairava in that of the Dak
.
si
.
na, as Tumburu in that of the
Vma, and as Kulevara in the Kaula cult of the eight Mothers. However, the
cult of Am
.
rtea and/or Am
.
rtalak
.
sm is not limited to these divisions. It can be
extended to absorb the worship of any deity male or female, including the Pa-
cartras Vsudeva, Srya, Bhadrakl, the Buddha, and the forms of iva wor-
shipped by or for the uninitiated laity. I have argued elsewhere that the Netra
is providing in this way for a cult in the hands of a new class of aiva ociants
working in what was traditionally the professional domain of the brahmani-
cal royal chaplain (rjapurohita
.
h), specializing in rituals for the protection of
the monarch and his family and taking over the performance of worship on the
kings behalf of the full range of deities whose worship is prescribed in the brah-
manical calendar, including those of the major royal festivals of the Indrotsava
and the Navartra.
512
Tese two cults, of Svacchandabhairava and Am
.
rteabhairava, appear to
have been very well established in Kashmir. Indeed we may say that if any cults
constituted the basic aivism of the brahmins of the valley, it was these. For
they form the basis of all the surviving aiva Paddhatis used as practical guides
by Kashmirs aiva ociants and other initiates down to recent times.
513
We see
this, for example, in the Kaldk
.
spaddhati, the detailed manual for aiva initi-
tath jha
.
mkrabhairavam | ekhara
.
m ca tath caiva vijayabhairavam eva ca). It is the rst of
the thirty-two Dak
.
si
.
natantras listed in the account of the aiva canon that precedes the J-
napacik in a Nepalese manuscript of the Klottara recensions (Klottara, f. 2r25 [v. 17
21]: 17 svacchandabhairava
.
m ca
.
n
.
dah
.
mi krodham unmattabhairavam | asit nga
.
m ruru
.
m caiva
kpla
.
m samuccayam | 18 aghora
.
m *ghoragho
.
na
.
m ca [conj. : gho
.
nasa
.
mghora
.
m Cod.] ni-
sa
.
mcra *di nmukham [em. : durmukham Cod.] | *bhm nga
.
m (conj. : bhmsa
.
m Cod.)
.
dma-
rrvam bhmavetlavarddhakam | 19 ucchu
.
sma
.
m vhika
.
mbela
.
m ekhara
.
m pu
.
spam adva-
yam | triira
.
m caikapda
.
m tu siddhayogevarmatam | 20 pacm
.
rtah
.
mi prapaca
.
m ca yogin-
jla*a
.
mvaram (corr. : sambara
.
m Cod.) | vivrika
.
n
.
thasa
.
mkoca
.
m tilakodynabhairavam | 21
eva
.
m dvtri
.
mat tantr
.
ni sottar
.
ni ca tahdi dvayam | catu
.
h
.
sa
.
s
.
tipram
.
nni dak
.
si
.
nsyodbhavni
tu. It is also the rst of the sixty-four Bhairavatantras listed in the rka
.
n
.
th (Tantrlokaviveka,
vol. 1, p. 42, l. 5). For its position as the rst of the Tantras of the Mantrap
.
tha see p. 236.
512
See Saxoiisox 2005b.
513
On the fact that the Kashmirian aiva Paddhatis are based on the Svacchanda and Netra
see Saxoiisox 2005b, p. 240 and footnotes 2021.
ation, composed by Manodadatta in a.o. 1335/6 and subsequently elaborated
in more than one version,
514
and in such anonymous works as the Agnikrya-
paddhati for the aiva re-sacrice, and the ivanirv
.
napaddhati for aiva cre-
mation together with the Paddhatis for the aiva rddhas to be performed for
the dead.
515
It is also apparent in the Nitydisa
.
mgrahapaddhati, a digest of passages bear-
ing on daily (nitya-) and occasional (naimittika-) aiva worship compiled by
Rjnaka Tak
.
sakavarta at some time after the eleventh century
516
from a wide
range of scriptural texts and Paddhatis, a number of which survive only here.
517
For the passages he has chosen cover three modes of worship, that of the Sid-
dhnta, and the two based on the Svacchanda and the Netra.
Losr Paoouaris
Rjnaka Tak
.
sakavarta cites a number of Paddhatis, of which a feware evidently
lost products of Kashmir. Te Saiddhntika Paddhati of Nrya
.
naka
.
n
.
tha has
already been mentioned.
518
He also cites passages from a Paddhati by Viv-
varta, and these reveal that it taught both worship of iva according to the
514
On the date of the Kaldk
.
spaddhati and its subsequent expansion see Saxoiisox 2004,
p. 362, footnote 34.
515
A volume published for local use containing the ivanirv
.
napaddhati and the Paddhatis
for the oerings of water to the dead and the subsequent rddhas is among the Sanskrit texts
from Kashmir republished in photographic reproduction by Lokesh Cuaxoia (1984). Also in
this corpus of post-mortuary aiva ritual is the ivagopradnavidhi.
516
On this prior limit of Tak
.
sakavartas date see below, p. 422.
517
His digest contains passages from or references to the following scriptures: Aghorpaca-
ataka, Adbhuta, Anantavijaya, Analasiddhnta, Anilasiddhnta (probably a scribal error for
the preceding), varasa
.
mhit, Ucchu
.
smatantra, Umymala, Klottara, Kira
.
na, Kubjikmata,
Gaurymala, Gaurvargama, Cakrevaramata/Cillcakrevara, Caturvi
.
matishasr, Catu
.
s-
pacik, Candrahsa, Jaysa
.
mhit (= Jaykhyasa
.
mhit), Dti
.
dmara, Devyymala, Nand-
varvatra-Ni
.
hvsa, Pargama (= Parkhya), Pau
.
skarapramevara, B
.
rhatklottara, Ma ngala-
stra, Mata nga, Mayasa
.
mgraha, Mahlak
.
smmata, Muku
.
ta, M
.
rgendra, M
.
rtyujitsrasa
.
mgraha,
M
.
rtyujaya (= Netratantra), Yak
.
si
.
npramevara, Raurava, Lak
.
smkaula, Lalitamahtantra,
Vthula, Vjasaney, Vidypur
.
na, V
.
nikhottara, a nkarabhairava, ikhkmevara, ikh-
tantra, ivadharma, rka
.
n
.
th, rprva (= Mlinvijayottara), Srasvatamata, Siddhayogevar-
tantra, Svacchanda, Svyambhuva, Ha
.
msapramevara, and H
.
takevara. He also cites the fol-
lowing Paddhatis: Karmoddyota of Dharmaiva, Tantrloka, Nrya
.
naka
.
n
.
thapaddhati, Brahma-
ambhupaddhati, Vmadevapaddhati, Vmadevya[sa
.
mgraha], Vivvartapaddhati, an unnamed
Paddhati by Vairocancrya, and Somaambhupaddhati.
518
See p. 246.
Siddhnta
519
and that of Am
.
rteabhairava following the Netratantra.
520
Te
passages cited do not allow us to conclude that it did not also include prescrip-
tions pertaining to the worship of Svacchandabhairava or some other system or
systems. Te authors name, which is of a distinctively Kashmirian type,
521
and
the absence of any reference to this work outside the aiva literature of Kashmir
indicate that this is a work of that region.
Tak
.
sakavarta also gives extracts from the Paddhati of Dharmaiva, called
Karmoddyota. Because of its authors Saiddhntika initiation-name we would
expect it to deal only with the rituals of the Saiddhntika Mantramrga. But
in fact it is clear that it too had a wider scope. After setting out the va-
rieties of rosary (ak
.
saml) appropriate to worship for various supernatural
ends (siddhi
.
h), Dharmaiva teaches the procedure for its preparation for use
(sa
.
mskra
.
h). After empowering it by repeating over it the principal Mantra and
its auxiliaries, the worshipper should sprinkle it with water scented with cam-
phor and sandalwood and then show the Mudr. Te last, it says, should be
whichever is prescribed in the Kalpa that he is following.
522
Tis implies that
it sets out general procedures that can be adjusted as necessary to accommo-
date the propitiation of non-Saiddhntika Mantras. Te same appears from its
treatment of the procedure for the repetition of Mantras (japavidhi
.
h), which he
refers to as applicable to the pacasrota
.
h aivam, which is to say, to the aivism
of the Mantramrga in its ve branches, of which the principal three are the Sid-
dhnta, the Vma, and the Dak
.
si
.
na, opposing this to the Kula aivism (kulam)
of the ktas.
523
To the same eect he rules in this context that one should vi-
sualize in ones heart the iconic form prescribed for ones Mantra in accordance
519
Nitydisa
.
mgrahapaddhati, f. 35v1: ittham amantrapjdau rvivvartabh
.
sit | siddh-
ntad
.
r
.
s
.
ty tv adhun vacmi bhairavasane.
520
Nitydisa
.
mgrahapaddhati, . 22v89, 23r1: ity e
.
sa nysavidhih
.
hi siddhntanayrita
.
h
kathita
.
h. sarvasrota
.
hsa
.
mgrahasrayato pi kathyate so lpa
.
h r*vivvarta (em. : vivrta
Cod.) eva
.
m hi jagda nijapaddhatau. Te Sarvasrota
.
hsa
.
mgrahasra is the Netra. Other citations:
f. 13v614r2 (devditarpa
.
na
.
m prokta
.
m *rvivvartapaddhatau [corr. : rvive
.
sartapaddhatau
Cod.]); and f. 32r1 (vhdiprayogo ya
.
m rvivvarta*bh
.
sita
.
h [em. : bhvita
.
h Cod.]32r9).
521
On this and other Kashmirian names ending in -varta, -varta etc. see p. 260.
522
Nitydisa
.
mgrahapaddhati, f. 37r537v6 (ak
.
samlvidhir hy e
.
sa karmoddyote nirpita
.
h);
f. 37r12v1: vinyasya dak
.
si
.
ne haste p
.
r
.
s
.
the tasy
.
m japec ciram | s
.
s
.
ta
.
m ata
.
m h
.
rddn
.
m
da
.
menbhimantrayet | toyena secayet tena candracandanagandhin | mudr
.
m pradarayen
mantr nijakalpakramoditm.
523
Nitydisa
.
mgrahapaddhati, f. 41r1042r11 (karmo[ddyote] dhrmaive py eva
.
mjapavidhih
.
hi
sm
.
rta
.
h); f. 42r9: dvaite proktam ida
.
m jna
.
m sa dvaitrthe tato nyaset | pacasrotasi aive smi
japa
.
h prokta
.
h kule nyath.
with the particular ritual system that one is following.
524
Tat the systems envisaged by Dharmaiva include the worship of Bhairava
can be inferred from a passage on the rising degrees of merit to be gained by
bathing the Li nga with various liquids. For he begins with water and ends with
wine (m
.
rdvkrasa
.
h),
525
and bathing the substrate of worship with wine is a
strictly non-Saiddhntika practice, as Tak
.
sakavarta makes clear by following
this citation with a passage from the lost Aghorpacaataka. Tat teaches that
wine and the like should be used to bathe any image in which non-dual Mantras
have been installed, and may also be used in the case of natural (self-created)
Li ngas and the ovoid stones gathered fromthe bed of the Narmad river known
as B
.
nali ngas, but never in the case of a xed Li nga fashioned by man and
empowered with the Mantras of the Siddhnta. Non-dual Mantras here are
evidently those other than the Mantras of the Siddhnta, and this is conrmed
later in the passage when it states that one should gratify an image with wine or
other fermented liquors when it has been empowered with the Mantras of the
Vma, Dak
.
si
.
na, or Trisiddhnta. Te last of these is evidently the Trika under
a synonym.
526
524
Nitydisa
.
mgrahapaddhati, f. 41r1011: yath japa
.
m prakurvta tath vyptir ihocyate |
sa
.
myamyk
.
s
.
ni manas rjvsanasa
.
msthita
.
h | mlamantra
.
m samuccrya nde lna
.
m svak-
ra
.
ne | dhytv h
.
rdi svamantrasya svakarmaproktavigraham | sk
.
smadehasya h
.
rtpadme ivadehe
viec chivam.
525
Nitydisa
.
mgrahapaddhati, f. 34r13: *gva
.
h (em. : yvaf Cod.) p
.
rthivy
.
m yvatyas tad-
dnaphalatulyatm | yti li nge jala*snnd (em. : snn Cod.) *gndhai (em. : gadyai
Cod.) atagu
.
na
.
m tata
.
h | gandhasnnc chatagu
.
na
.
m k
.
srasnna
.
m tatas tath | dadhisnna
.
m
atagu
.
na
.
m tac cjyena tata
.
h atam | *sadya
.
hprtidam
.
rdvkrase (conj. : sadyafptitad
.
rdvkrase
Cod.) naitatsama
.
m phalam | sdhakasya vinirdi
.
s
.
ta
.
m rmaddharmaivena tu.
526
Nitydisa
.
mgrahapaddhati, f. 34r37: advaitamantrayukt ye tath b
.
n
.
h svayambhuva
.
h |
vmm
.
rtdibhir dravyai
.
h prokta
.
m te
.
s
.
m tu tarpa
.
nam | na hi tat sthpite li nge *siddh-
ntamantrakalpite (em : siddhnte mantrakalpite Cod.) | jalc chatagu
.
na
.
m gndha
.
m gand-
hc chatagu
.
na
.
m paya
.
h | k
.
src chatagu
.
na
.
m ddhna
.
m dadhna atagu
.
na
.
m gh
.
rtam | gh
.
rtc
chatagu
.
na
.
m h*vma
.
mi (conj.) vmadak
.
si
.
nasane | gh
.
rtatulya
.
m madhusnna
.
m drk
.
s cek
.
su-
rasa
.
m samam | tasmc chre
.
s
.
thatama
.
m snna
.
m suray vsavena v | t
.
r
.
ngrabindumtre
.
na li nga-
*snnena tarpa
.
nam (conj. : snne
.
satarpa
.
ne Cod.) | k
.
rta
.
m bhavati tat tulyam avamedhaatai
.
h
samam | vme kuryt trisiddhnte vihita
.
m bhairave sad | bhairave tu prapannn
.
m snna
.
m
snna
.
m phaldhikam | aghorpacaatake proktam etad dhi ambhun.
Other citations from the Paddhati of Dharmaiva: f. 20r412, on the nature of the mrti
.
h
that is the base for nysa
.
h; f. 46r1 (bhye tatra bali
.
m prha rmn dharmaivbhidha
.
h), on the
bali oering; f. 55v910 (karmoddyote vie
.
so ya
.
mrmaddharmaivodita
.
h), concerning the ritual
preparation of the claried butter for use in the oblations into the re (jyasa
.
mskra
.
h); f. 57r14
(kala
.
s
.
takam uddi
.
s
.
ta
.
m rmaddharmaivena tu), requiring eight vases to be placed around the
A Paddhati by a Dharmaiva has also been cited by Abhinavagupta in his
Tantrloka. Tat this is the same work as the Karmoddyota is probable, since
Abhinavagupta refers to it as the Karmapaddhati, which is probably a metri-
cally convenient abbreviation for *Karmoddyotapaddhati. He looks to it for its
instructions concerning an expiatory re-sacrice to be performed before initi-
ation in absentia. Tis gives a Mantra for the burning of the initiands sins that
was used for this purpose in the practice of the aiva Gurus of Kashmir until
recent times, a circumstance that adds to the likelihood that Dharmaiva was a
Kashmirian.
527
To these may be added the Paddhati of naivcrya, of which we have
sacricial re.
527
Tantrloka 21.5056b: rmn dharmaivo py ha prok
.
sy
.
m karmapaddhatau |
parok
.
sadk
.
sa
.
ne samyak pr
.
nhutividhau yadi | 51 agni ci
.
tici
.
tabda
.
m sadhma
.
m pratimu-
cati | dhatte nlmbudacchy
.
m muhur jvalati myati | 52 vistaro ghorarpa ca mah
.
m dh-
vati cpy adha
.
h | dhv
.
mk
.
sdyaravyaabdo v tad ta
.
m lak
.
sayed guru
.
h | 53 brahmahatydibhi
.
h
ppais tatsa ngai copaptakai
.
h | tad tasya na kartavy dk
.
ssminn ak
.
rte vidhau | 54 navtm
pha
.
tpu
.
tnta
.
hstha
.
h puna
.
h pacapha
.
danvita
.
h | amukasyeti ppni dahmy anu pha
.
da
.
s
.
takam |
55 iti shasriko homa
.
h kartavyas tilata
.
n
.
dulai
.
h | ante pr
.
n ca dtavy tato smai dk
.
say guru
.
h |
56 parayojanaparyanta
.
m kuryt tattvaviodhanam And the venerable Dharmaiva has stated on
the subject of initiation in absentia in his Karmapaddhati that if during this initiation when
one correctly executes the plenary oblation the re sputters and billows smoke, if it assumes the
colour of a dark cloud, if it repeatedly ares up and subsides, if spreading, erce in appearance,
it runs out along the ground beneath it, or if it emits a harsh sound such as that of the cawing
of a crow, then the Guru should understand that this is the eect of [major] sins such as brah-
minicide and associated minor oences [committed but not expiated by the initiand]. In this
situation he should not perform the initiation without rst having done the following rite. He
should make a thousand oerings into the re of sesame seeds and rice grains, reciting [as he
casts in each handful a Mantra comprising] Navtman with iua
.
r before and after, followed by
ve iua
.
rs, then axuxas\a iiiixi oauixi, and then eight iua
.
rs. At the end he should oer a
plenary [oblation]. Only then may the Guru perform through initiation the purication of the
Tattvas that culminates in the fusion [of the initiand] with the highest [reality]. Te Mantra,
substituting the name of an initiand ivasvmin, would be [o
.
x] iua
.
r u-s-x
.
s-x-i-v-i-\u
.
x
iua
.
r o sivasvixixa
.
u iiiixi oauixi iua
.
r 8 [sviui], the numerals indicating the number of
times that the preceding syllable should be repeated. Tis procedure is seen in the Kashmirian
aiva manual for cremation. Tere it is performed, as in Dharmaivas Paddhati, before the
purication of the Tattvas that is to be done at the time of cremation in the case of a person
who has not received initiation while alive. See ivanirv
.
napaddhati, p. 274 (= Cuaxoia 1984,
p. 202b), ll. 13, p. 275 (= Cuaxoia 1984, p. 202c), ll. 35: (tad anu) navtmahoma
.
h (iua
.
r
uasaiax
.
saxaiava\au
.
x iua
.
r sviui sahasra
.
m 1000 v 100 v 10 hutv. pr
.
n. tejo si iua
.
r
iua
.
r axuxas\a iiiixi oauixi sviui. adk
.
sitasya tattvaodhana
.
m kuryt. hutn
.
m *1000
sahasra
.
m 100 ata
.
m v (conj. : 100 ata
.
m ata
.
m v Ed.) yathakti. jyhuti
.
h re
.
s
.
th. tadabhve
tilayavata
.
n
.
dulai
.
h. yathsau p
.
rthvtattvam vhya sa
.
mpjya chunet.).
a single citation in the Tantrloka. Tat passage gives a ruling that excludes
converts to aivism from holding oce as cryas or Sdhakas, with the ex-
ception in the former case of converts who achieve self-realization. In giving
this ruling, Abhinavagupta tells us, naiva was explaining the meaning of a
statement on this subject in the Trikas Devyymala.
528
Te fact that it cites
this source makes it likely to have been a Kashmirian work, since it is probable
that the Devyymala too was a product of this region.
529
It cannot, however,
have been a Paddhati on the Trika, since Abhinavagupta informs us that there
was no such work when he composed his Tantrloka.
530
It will have been noticed that Dharmaiv[cry]a and naivcrya have
Saiddhntika initiation-names, whereas all the Kashmirian Saiddhntikas of
the -ka
.
n
.
tha lineage, as well as all the authors of the Krama and Trika, refer to
themselves and each other under their secular names. It is probable that the
adoption of a new name at the time of initiation, or at least its public use,
was the practice of ascetics, and that these two authors then provide an ex-
ception to what I have identied in the introduction as the dominant charac-
ter of the aivism of the Kashmirian exegetes, namely that it is that of mar-
ried householders.
531
Tat there were aiva ascetics in Kashmir as elsewhere
in India is clear from local literary sources. In Act 3 of Jayantabha
.
t
.
tas topical
play gama
.
dambara, written during the reign of a nkaravarman (r. a.o. 883
902), we encounter the ash-dusted abbot (bha
.
t
.
traka
.
h) Dharmaiva receiving
Sa
.
mkar
.
sa
.
na, who as the kings minister for the protection of religion through-
out the land
532
has come to his hermitage to calm the anxiety of the aivas of
all divisions caused by the recent suppression of the followers of the licentious
aiva Black-Blanket observance (nlmbaravratam), an event whose historicity
528
Tantrloka 22.28c31b. For rdevy ymalyoktitattvasamyakpravedaka
.
h in 22.31ab (Ed.)
read rdevyymalyoktitattvasamyakpravedaka
.
h [naivcrya,] who has correctly explained
the esssence of what the Devyymala has taught [on this matter].
529
530
Tantrloka 1.1415: santi paddhataya citr
.
h srotobhede
.
su bhyas | anuttara
.
sa
.
dardh-
rthakrame tv ekpi nek
.
syate | ity aha
.
m bahua
.
h sadbhi
.
h i
.
syasabrahmacribhi
.
h | arthito racaye
spa
.
s
.
t
.
m pr
.
nrth
.
m prakriym imm Tere are various Paddhatis in abundance on [the prac-
tice of] the various streams [the Siddhntatantras, Vmatantras, Dak
.
si
.
natantras, Gru
.
datantras,
and Bhtatantras]. But not one is seen on the procedures of the supreme doctrine of the Trika.
Terefore, at the repeated request of my excellent disciples and fellowstudents, I amcomposing
this clear and comprehensive treatise.
531
See p. 242.
532
gama
.
dambara, p. 132: aale vau
.
mdhale dhammala
.
skdhile
.
niutte (= Skt. sakaly va-
sundhary dharmarak
.
sdhikre niyukta
.
h).
is reported by Jayanta in his Nyyamajar.
533
It appears that Dharmaiva is
approached here as the ocial representative of all the aiva persuasions, Pu-
pata, Klamukha, Mahvratin, and Mantramrgic aiva.
534
From the eleventh
century we have the testimony of the satirist K
.
semendra. Writing for a Kash-
mirian audience he mocks three aiva ascetics in his Deopadea: Nayanaiva
(= Netraiva), Rpaiva, and Dhynaiva.
535
Te names suggest in the satirical
context their inability to take their eyes o women (Eye-iva, Eyefull-iva, and
Ogle-iva) while at the same time being, like Dharmaiva, regular Saiddhntika
initiation-names such as are found in inscriptions and aiva literature.
536
We also have references to and citations from a number of Svacchanda-
based initiation Paddhatis, otherwise lost or not yet discovered, in ivasvmins
expanded text of the Kaldk
.
spaddhati of Manodadatta, the initiation manual
of the aiva gurus of Kashmir. It quotes a passage from a metrical Paddhati by
a Guru Vivvasu for its treatment of the preparation of the ve products of
533
Nyyamajar, vol. 1, p. 649, ll. 47: *asitaikapa
.
tanivtniyatastrpu
.
msavihitabahuce
.
s
.
tam
(asitaika em. : amitaika Ed.) | nlmbaravratamida
.
mkila kalpitamst vi
.
tai
.
h kaicit | tad apr-
vam iti viditv nivraymsa dharmatattvaja
.
h | rj a nkaravarm na punar jaindimatam
evam King a nkaravarman, knowing the essentials of [brahmanical] religious law, prohibited
the Nlmbaravrata on the grounds that with its many acts committed by licentious couples
wrapped up in a single black blanket it was an observance without precedent reportedly in-
vented by certain dissolute rogues; but he did not act in this way against the Jainas and other
[non-brahmanical religious].
534
gama
.
dambara, p. 188, l. 1011, in which the minister of religious aairs declares to
Dharmaiva as the governments current policy of toleration of all the aiva persuasions: tad ime
aivapupataklamukh mahvratina ca yathsukham satm So these, the aivas, Pupatas,
Klamukhas, and Mahvratins, may relax.
535
Deopadea 8.4647: nayanaiva
.
h khalv
.
to + + + dantura ca rpaiva
.
h | ja
.
tino vianti yge
dhynaivas tantramantrahna ca | triphalk
.
slanavimalo dhp
.
dhyo bhasmamu
.
s
.
tihatayka
.
h |
veynmupadhna
.
mdhanyo ja
.
tin
.
mja
.
tj
.
ta
.
h [Tree] aiva ascetics, bald Nayanaiva buck-
toothed Rpaiva, and Dhynaiva devoid of [knowledge] of both the rituals and their Mantras
[now] enter [before] the Ma
.
n
.
dala. Te massed tresses of aiva ascetics, cleansed by washing with
nutmeg, areca nut, and cloves, richly fumigated with incense, their lice killed with st-fulls of
ash, are fortunate indeed, for they are prostitutes pillows.
536
Tus among 49 initiated chanters of the Tamil hymns of the Tevram named as benecia-
ries in an inscription in the Rjarjevara (B
.
rhadvara) temple of Rjarja I (r. 9851014) at
Tajvr (South Indian Inscriptions 2, no. 65) there are 9 Dharmaivas and 2 Netraivas; in the
series of more than 95 12th-century images of named ivcryas in Druram (LHiixauir
1987, pp. 2021, 3135) there are 6 Dharmaivas and 1 Netraiva; the Rajor inscription of
a.o. 960 (Epigraphia Indica 3, no. 36) mentions a Rpaiva; and there is a Dhynaiva in the
preceptorial lineage of Aghoraiva as reported by the latter in his Dviatiklottarav
.
rtti, in a verse
given in Goooaii 1998, pp. xivxv.
the cow (pacagavyavidhi
.
h) among the preliminary rites of initiation.
537
It fol-
lows this with a quotation of the beginning of a passage on the same procedure
from a prose Dk
.
skalpa.
538
Te two texts are related but it is not possible to
determine which drew on which.
539
Te Kaldk
.
spaddhati also quotes a prose
Dk
.
skalpalat, probably the same work, on the appropriate times of the year
for the holding of initiation ceremonies
540
and on the cutting o of the candi-
dates hair tuft (ikh) at the end of the purication of the highest of the ve
segments (kal
.
h) of the cosmic hierarchy, the procedure taught in the latter
passage being said to follow the teaching of the Svacchanda.
541
It is also men-
tioned together with an otherwise unknown text, the Dk
.
ssrasamuccaya, as
a source that does not support the view of an unnamed author of a certain
Dk
.
spaddhati that at the end of the ritual that bestows brahmanhood dur-
ing the rst preliminary initiation (i
.
syasa
.
mskra
.
h, = samayadk
.
s) the ociant
537
Kaldk
.
spaddhati A, f. 20r11v9 : atra ca vivvasugurava
.
h: pacagavyavidhaye tha sa
.
m-
bhavt ptrasaptakam upharec chubham | m
.
r
.
nmayvadhima
.
ne
.
h samuk
.
sita
.
m cstrata
.
h kavacato
vagu
.
n
.
thitam | prcy atho navapad
.
m ivdin prrcya tattvanavakena madhyata
.
h | suprati
.
s
.
thi-
tasuntidptimatsm
.
rttmakam atho saratnavat | ptrapacakam athtra madhyage varmama-
ntritapaya
.
h ikh
.
nun | prvage dadhi gh
.
rta
.
m ca dak
.
sage cstramantraparimantrita
.
m nyaset |
pyage h
.
rda
.
nuntha gomaya
.
m gojala
.
m ca irastra saumyage | aiage kuajala
.
m ca netrata
.
h
saptaa
.
h samabhimantrita
.
m nyaset | palni vedgnibhujendusa
.
mkhyny a ngu
.
s
.
thato rdha
.
m kra-
mao pi madhyt | h
.
rddibhi
.
h saptamabhjane tha sa
.
mmirayet tni kusanasthe iti.
538
Kaldk
.
spaddhati A, f. 20v910: tath ca dk
.
skalpe: atha pacagavyavidhaye sa
.
mbhavata
.
h
ptrasaptaka
.
m h
.
rdyam itydy uktam.
539
Te beginnings of both are so similar that one surely was drawing on the other: paca-
gavyavidhaye tha sa
.
mbhavt ptrasaptakam ubham (Vivvasus verse); and atha pacagavya-
vidhaye sa
.
mbhavata
.
h ptrasaptaka
.
m h
.
rdyam (Dk
.
skalpas prose).
540
Kaldk
.
spaddhati A, f. 10v14: tath rdk
.
skalpalatym: tatra aranmadhuyogo vara iha
dk
.
svidhau tadaprptau var
.
s
.
m vinnyadpi na do
.
sa
.
h.
541
Kaldk
.
spaddhati A, f. 166v15167r7: tath ca rsvacchandabhairavatantramatnusre
.
na
dk
.
skalpalatym: atha
.
sa
.
tkra
.
nakra
.
nabht
.
m vyptrm anaupamy
.
m uddh
.
m ntyatt
.
m
ikhgrag
.
m a
.
spako
.
tijalaka
.
navad dhytv pr
.
nanaakter mu
.
n
.
dntoccapravhiny
.
h chettum
adhovahantmabandhakat
.
m tadanukri
.
n
.
m dehe ni
.
skalaikhbhimantritakartary iuikh
.
m
chindyd iti And likewise in the Dk
.
skalpalat in accordance with the position of the Sva-
cchandabhairavatantra: Ten he should meditate on [the highest segment, that of] ntyatt
as the cause of the six causes [namely, Brahm, Vi
.
s
.
nu, Rudra, vara, Sadiva, and Anrita],
all-pervading, matchless, and pure, [visualizing it] on the tip of the [candidates] hair-tuft as
resembling a droplet of water on the tip of a blade of grass. Ten in order to eliminate the ca-
pacity of the power of the vital energy that ows up to reach the upper limit of the head to bind
[the soul] by owing downwards he should visualize the hair-tuft of the candidate as mirroring
that [power] within the body and cut it away with a razor empowered by the recitation of the
ikh [Mantra] of Ni
.
skala[svacchanda]. Tis has in mind Svacchanda 4.217218b.
should have the initiand drink scented water mixed with ashes from the re-
pit as a substitute for the juice of the Soma plant, thus silently supporting the
position of the Kaldk
.
spaddhati that the ociant should simply imagine that
he is making the candidate drink this liquid.
542
Te same Dk
.
spaddhati is crit-
icized for ordaining that after the cutting of his hair-tuft the candidate should
be puried not merely by bathing, as the Svacchanda requires, but by a bath
preceded by the shaving of his hair (vapanam).
543
Te Kaldk
.
spaddhati also
quotes passages from a Gurupustaka, giving a prayer in verse in which the of-
ciant asks iva to grant permission for him to proceed with initiation,
544
the
procedure for purifying the Mantras before the culminating act of fusing the
542
Kaldk
.
spaddhati A, f. 101v1216: etadante manas soma
.
m pyayet. manas manobh-
vanayaiva. yat tu kenacid atra ptre gandhodaka
.
m k
.
rtv ku
.
n
.
dgnibhasmamirita
.
m tac chi
.
sya
.
m
pyayed ity ukta
.
m likhita
.
m ca svak
.
rtadk
.
spaddhatau tan nirmlatvd upek
.
sya
.
m rsvacchanda-
tantrarje tadadarant somaambhudk
.
skalpalatdi
.
su dk
.
ssrasamuccayagranthe
.
su ca At the
end of these [rites that bestowbrahmanhood] [the ociant] should mentally have [the initiand]
drink Soma. Mentally means simply by imagining this in his mind. As for the position of a
certain person that he should put scented water mixed with ash from the re-pit in this vessel
and make the initiand drink it, which he has both taught and written in his Dk
.
spaddhati, that
should be not be heeded, for it is not evidenced in the Svacchandatantrarja, in such [Paddhatis]
as Somaambhus and the Dk
.
skalpalat, or in the Dk
.
ssrasamuccaya.
543
Kaldk
.
spaddhati A, f. 167v1015: atra ca i
.
sya
.
m vapana
.
m snna
.
m ca krayitv iti *yat
(em. : ya
.
h Cod.) kenpi nijak
.
rtapaddhatau likhita
.
m htani nirmlatvd upek
.
syam. snna
.
m sam-
carec chi
.
sya iti rsvacchandatantrokty i
.
syasya snnamtre
.
naiva uddhir iti
.
tkdv api likhitvt
Te statement bearing on this matter by a certain [crya] in a Paddhati that he has composed,
namely Having caused the candidate to be shaved and to bathe, should not be heeded, be-
cause it has no basis [in any authoritative source]. For the Svacchandatantra says Let the can-
didate bathe (4.219c) and in the commentary on that text and [related sources] we read that
[his] purication is by bathing alone. Te commentary mentioned here is not K
.
semarjas. For
on this verse-quarter he comments only on the reason for the bath: chinnaikhatvt because
he is one whose hair-tuft has been cut o.
544
Kaldk
.
spaddhati A, f. 72rv12: yath gurupustake: prvam eva tvay ambho niyukto
ha
.
m ivdhvare | guru
.
h parpare sthitv loknugrahak
.
rd bhava | tvacchaktyghrtah
.
rdayo
bhagavann amuko may | d
.
r
.
s
.
tas tato nugrahya prav
.
rtto ha
.
m na lobhata
.
h | tvam eva ctra
bhagavan pram
.
na
.
m sarvakarma
.
nm | sk
.
sibhta
.
h svaya
.
m kart parama
.
h a nkara
.
h iva
.
h | tad
vie
.
se
.
na mm eva samadhi
.
s
.
thya sa
.
mnidhim | vidhatsva yena tvatpdasamnakriyatm iym |
tvadj
.
m h
.
rdaye k
.
rtv karomi nikhil
.
h kriy
.
h | anyath kartum hi loke api ki
.
m prabho |
tvadded dk
.
sa
.
nya
.
h aktyvi
.
s
.
to maymuka
.
h | vibhor vedayi
.
symi yad yat karma karomy
aham | dehy j
.
m me jaganntha prasda bhagavan mama iti. Tis text is that used at the
beginning of the preliminary initiation (= samayadk
.
s) as taught in the i
.
syasa
.
mskrapaddhati,
an anonymous Paddhati for that ritual (f. 1v418). It is possible, therefore, that this Paddhati
is an extract from the Gurupustaka itself.
candidate with iva (yojanik),
545
the procedure for that act of fusion,
546
and
its Mantra.
547
On the laying down with a powdered cord of the design of the
Navanbhama
.
n
.
dala, prescribed for initiation by the Svacchanda, it quotes rst
the Svacchanda itself and then a passage in verse to the same eect from the
work of one rka
.
n
.
thcrya.
548
It is probable that this too was a Kashmirian
Paddhati for initiation.
Rjanaka nanda, in the encomium of his patrilineage (the Padmapura
Rjnakas of the Gautama Gotra) found at the end of his commentary (-tattva-
viv
.
rti), completed in 1654, on the Mahkvya Nai
.
sadhacarita, reports that his
patrilineal ancestor Rjnaka itika
.
n
.
tha composed the Gurupustik at the re-
quest of the king Sa
.
mgrmasi
.
mha and also the Kalpalat for the pleasure of
the learned.
549
Sa
.
mgrmasi
.
mha was probably the Chamna ruler of Sn-
chor (Satyapura), whose son Pratpasi
.
mha installed an inscription in 1387.
550
It is probable that these two works are the Kaldk
.
spaddhatis Gurupustaka
and Dk
.
skalpalat, since the latter is also referred to in that work simply as
the Kalpalat in a passage that mentions these two as among the sources on
545
Kaldk
.
spaddhati A, f. 169r1315: tath ca gurupustake tantre: dhmno nte odhaymy
astra
.
m svhety ekaikayhuti
.
h. eva
.
m sarvatra. mla
.
m tu atajpena odhayed iti.
546
Kaldk
.
spaddhati A, f. 170r15v4: s ca gurupustake tantre: iti hutv yojanik
.
m kuryc
chaivm pare ive | vet kulajt kaulasrd v smarasyata
.
h | vinyasya h
.
rdayke mbhavy
krodhind
.
r pr
.
naspandd
.
navd v vypinsphrasa
.
msphurd iti.
547
Kaldk
.
spaddhati A, f. 175r515: o
.
x uu
.
x iaiaxasaivi xiiax;axi iaoi axuxi
.
xu
.
x
\o;a\ixi vau
.
sa
.
r. iti manas yojanikmantra
.
m sa
.
mdhya pr
.
nhuti
.
m ptayet. pr
.
nhuty-
ante mantrk
.
sarako
.
ti
.
m mantrk
.
saraprnta
.
m niyojayet. o
.
x uu
.
x axuxi
.
xucairax\a
.
x xi
.
sxaii
xaxrii \o;a\ixi uu
.
x xaxa
.
u iti manas mantrasya prnte yojanik
.
m k
.
rtv i
.
sya
.
m sa
.
mmlita-
mantra
.
m kuryt. tena caitanyamtrvae
.
sayukty muktir bhavatti gurava
.
h. iti gurupustake
yojanikmantra
.
h.
548
Kaldk
.
spaddhati A, f. 90v9: iti rsvacchandabhairavamatam. tath ca rka
.
n
.
thcrye
.
na
ppabhak
.
sa
.
namatntaram avalokyokta
.
m yath: .
549
Rjnaka nanda in *Rjnakava
.
mapraa
.
ms A, f. 2, ll. 1619 (vv. 1718: itika
.
n
.
tha
.
h
sutas tasya sotka
.
n
.
tha
.
h ivadarane | *sa
.
mgrmasi
.
mhrthanay (em. : sa
.
mgrmasi
.
mhrcanay
Cod.) cakre yo gurupustikm | tasya kalpalatkartur budhn
.
m prtaye sutau | adbhut
.
m yodha-
rka
.
n
.
thv abht
.
m siddhim gatau itika
.
n
.
tha, the son of this [Modaka], devoted to the real-
ization of iva, composed the Gurupustik at the request of Sa
.
mgrmasi
.
mha and the Kalpalat
for the pleasure of the learned. He had two sons, Yodha and rka
.
n
.
tha, who both achieved an
extraordinary degree of supernatural power [through their aiva practice]. An incomplete and
undated rad paper manuscript in 93 folios of a work entitled Gurupustik has come down
to us; (Tiiii
.
ru 1971, p. 436: Ms. C 4115). But I have not yet examined it.
550
See Ra\ 19311936, vol. 2, p. 1141. Te only alternative that I can see is the Chamna
of L
.
ta who was the son of Sindhurja and ruled c. 121545. But he is too early.
which Manodadatta drewwhen he composed the original work of this name.
551
Manodadatta completed his Kaldk
.
spaddhati in 1335/6
552
and the Rjnaka
itika
.
n
.
tha patronized by Sa
.
mgrmasi
.
mha was, according to Rjnaka nanda,
the great-grandson of the Rjnaka itika
.
n
.
tha who wrote the Blabodhinnysa.
Tat work was completed in 1471. If we assume that the active life of its au-
thor was approximately 14251475 and work backwards through time to the
author of the Gurupustik and the Kalpalat, assigning twenty-ve years to each
generation, then the author of those two works will have been active in approx-
imately 13501400. Tis is too late for his compositions to have been among
Manodadattas sources. However, apart from the fact that the calculation by
generations of twenty-ve years is only a very rough and unreliable guide, the
genealogy itself is questionable. While Rjnaka nanda makes our itika
.
n
.
tha
the son of Modaka and the father of Yodha and rka
.
n
.
tha, and Yodha the grand-
father of the author of the Blabodhinnysa,
553
that authors own account of his
lineage, at least in the two manuscripts that I have seen, omits our itika
.
n
.
tha,
making Yodha the son rather than the grandson of Modaka.
554
Furthermore, it
is ivasvmin, the enlarger of the Kaldk
.
spaddhati, that claims that Manoda-
datta used these texts, not Manodadatta himself. Te expanded text contains
a series of hymns of which the latest is the ambhuk
.
rpmanoharastava com-
551
Kaldk
.
spaddhati A, f. 9v1316: rmanm
.
rgendragurupustakatantratantrlokasvatantra-
matakalpalatdisra
.
m h
.
rtya sa
.
mayaamya
.
sa
.
dadhvadk
.
sik
.
sm jagda gururjamanodada-
tta
.
h In order to still doubts Manodadatta, king among Gurus, declared his instruction on the
[procedure of the] initiation through the six paths after extracting the essence of the M
.
rgendra,
the Gurupustakatantra, the Tantrloka, the Svacchanda (svatantramatam), the Kalpalat, and
other [texts].
552
553
Rjnaka nanda in *Rjnakava
.
mapraa
.
ms A, . 2, ll. 14 3, 7 (vv. 1622): *modakas
(em. : sodakas AB) tanayas tasya ivatattvaprabodhaka
.
h | vedntavidysiddhntaved siddhapa-
tha
.
mrita
.
h | 17 itika
.
n
.
tha
.
h sutas tasya sotka
.
n
.
tha
.
h ivadarane | *sa
.
mgrmasi
.
mhrthanay (em. :
sa
.
mgrmasi
.
mhrcanay Cod.) cakre yo gurupustikm | 18 tasya kalpalatkartur budhn
.
m pr-
taye sutau | adbhut
.
m yodharka
.
n
.
thv abht
.
m siddhim gatau | 19 rka
.
n
.
tha
.
h prcyasa
.
msk-
raprakrn nirvikradh
.
h | kani
.
s
.
tho pi par
.
m ni
.
s
.
th
.
m siddhat
.
m aiave srayat | 20 ivdva-
yopade
.
s
.
tbhj jye
.
s
.
tho lokaduri
.
s
.
tah | yodho *pi (em. : vi Cod.) i
.
syasa
.
mtaty yo dha
.
hk
.
rtapra-
jpati
.
h | 21 yodhd bodhmbudher jt *dvijarj
.
h (corr. : dvijarj Cod.) *sadodit
.
h (em. :
sadodita
.
h Cod.) | arjuno tha trinayano mahratha iti traya
.
h | 22 itika
.
n
.
tho rjunasuto vivavre
blabodhinm | samk
.
sayrthatritaya
.
m cakre ca mahimastutau.
554
Rjnaka itika
.
n
.
tha in *Rjnakava
.
mapraa
.
ms A, f. 9, ll. 1618 (vv. 4c5a): tatputra ca
modaka
.
h samabhavad vedntasiddhntavid dhyya
.
m dhyyam iyya devasadana
.
m deva
.
m m
.
r
.
d-
npatim | tasmd yodhagurur babhva bhagavn.
posed by Rjnaka Ratnaka
.
n
.
tha in the seventeenth century,
555
though the con-
sequent inference that ivasvmin was active during the time of or later than
Ratnaka
.
n
.
tha is undermined by the fact that the hymns appear to have been
clumsily inserted into the text, the instructions that precede them being re-
peated after them to re-establish the ow of the Paddhati.
556
Te claim that the aiva Guru Rjnaka itika
.
n
.
tha was asked to compose
his Gurupustik by a king ruling in distant Snchor in the far southwest of
Rajasthan may surprise. But the later itika
.
n
.
tha of this patriline reports in his
Blabodhinnysa that his grandfather Yodha, the son of our itika
.
n
.
tha accord-
ing to Rjnaka nanda, had given aiva initiation to a number of kings, en-
abling themthereby to conquer their enemies and so enjoy long and prosperous
reigns.
557
He does not identify them; but Rjnaka nandas report that the
Gurupustik was commissioned by Sa
.
mgrmasi
.
mha (Sangram Singh) suggests
that they may have been rulers of the Rajput kingdoms of Rajasthan. No king
of Kashmir can have been among themsince the country had been in the hands
of Muslim rulers since 1339.
555
Te context is the ritual of pavitrroha
.
nam to be performed immediately after a post-
initiatory consecration ceremony (abhi
.
seka
.
h). Kaldk
.
spaddhati A, f. 196v411: ity abhi
.
seka
.
h.
tata
.
h pavitrroha
.
nam. abhi
.
seknantara
.
m saparivra
.
m mantra
.
m yathsa
.
mbhava
.
m sa
.
mtarpya
bhagavanta
.
m vie
.
srcbhi ca sa
.
mpjya pavitrroha
.
ne *ca (corr. : ca bhagavata
.
m bhagava-
nta
.
m Cod.) stutida
.
n
.
dapra
.
natydimahotsavan
.
rttagtavditrarahasyrcanacarcbhi bhagavanta
.
m
sa
.
mto
.
sya pavitrakn pjayet. tatra stutir yath: . Te hymns that follow are the Bhairava-
stotra of Abhinavagupta, called here Paramaivastuti and Bhairavadaaka (. 196v12197v8),
the Apardhasundarastava ascribed to a nkarcrya (. 197v8199r13), the Bhairavastotra of
Rjnaka a nkaraka
.
n
.
tha (. 199r13200r5), the ambhuk
.
rpmanoharastava of his son Rj-
naka Ratnaka
.
n
.
tha (. 220r6201v15), and a hymn attributed to Mahkavi Pa
.
n
.
dita Jagaddhara
(. 201v16203r1) that is not among the thirty-eight of his Stutikusumjali as commented
upon by Rjnaka Ratnaka
.
n
.
tha in his -laghupacik.
556
Kaldk
.
spaddhati A, f. 203r45, after the hymns: iti stutibhi
.
h pu
.
spajaln dpayitv i
.
syn
da
.
n
.
dapra
.
nat ca krayitv n
.
rttagtavditrarahasyrcanacarcbhi ca riva
.
m sa
.
mto
.
sya pavitra-
kn pjayet. Tis repeats the meaning and most of the wording of the passage that intro-
duces the hymns in f. 196v811: stutida
.
n
.
dapra
.
natydimahotsavan
.
rttagtavditrarahasyrcana-
carcbhi bhagavanta
.
m sa
.
mto
.
sya pavitrakn pjayet. tatra stutir yath: .
557
Rjnaka itika
.
n
.
tha in *Rjnakava
.
mapraa
.
ms A, f. 9, ll. 1819 (v. 5): tasmd yodhagu-
rur babhva bhagavn sa
.
mprpya dk
.
s
.
m yata
.
h | prjya
.
m rjyam *apstavairinikar (apsta
Govixo Kauis transcript [em.] : apsya Cod.) cakru cira
.
m bhbhuja
.
h His son was the Guru
Bhagavat Yodha, having obtained initiation from whom kings were freed of their enemies and
enjoyed long and glorious reigns.
K
.
sixaii;as Exicisis oi rui Svaccuaxoa axo Niria
Tat the cults of Svacchandabhairava and Am
.
rtea were already well established
in Kashmir in the tenth century can be seen from the fact that both the Svac-
chanda and the Netra received elaborate running commentaries fromAbhinava-
guptas pupil K
.
semarja: the Svacchandoddyota and the Netroddyota. Te cen-
trality of these two Tantras during this early period is evident not merely from
the existence of these learned commentarieshe also refers to a long commen-
tary on the Svacchanda by a Rjnaka Bhullaka, now lost
558
but also from the
fact that in both K
.
semarja stresses that his motive is to re-establish what he sees
as the true, non-dualistic perspective of these texts, which, he says, had been
overshadowed by the prevailing view, that of the Saiddhntika dualists, an un-
justiable inroad into non-Saiddhntika territory that had both imposed a less
enlightened reading of their teachings and led to the suppression of elements
of non-dualistic practice (advaitcra
.
h),
559
such as the oering of fermented
liquor to Svacchandabhairava, that were vital to the proper performance of their
rites. K
.
semarja has also left us his Bhairavnukara
.
nastotra, a hymn to Svaccha-
ndabhairava in which he gives a non-dualistic reading of the symbolism of all
the details of the visualization of this deity.
As in the works of Abhinavagupta, the philosophical basis of K
.
semarjas
exegesis was that of Utpaladevas system, but though he was a disciple of
Abhinavagupta, the Trika enters very little into his analysis. Te system of eso-
teric kta doctrine and practice that animates his exegesis is rather that of the
Krama. We could see this as evidence of a dierence in religious perspective be-
tween the teacher and the pupil, and there certainly are such dierenceswe
should be wary of the tendency to assume in line with the religious theory of
unbroken transmission that disciples were mere clones of their teachersbut
it may be more accurate to say that both propagated Krama-based analyses,
Abhinavagupta of the Trikas Mlinvijayottara and K
.
semarja of the Svaccha-
nda and Netra.
560
558
E.g., Svacchandoddyota, vol. 5a, p. 211, ll. 910: b
.
rha
.
t
.
tkkrarjnakabhullakena .
559
On advaitcra
.
h see Saxoiisox 2005a, pp. 110114, footnote 63.
560
For evidence of K
.
semarjas reading the Krama, for himthe highest of all religious systems,
into his interpretation of the cults of Svacchandabhairava and Am
.
rteabhairava see Saxoiisox
1995, pp. 6470.
Oruii Woixs n\ K
.
sixaii;a
K
.
semarja extended his non-dualistic exegesis beyond the Svacchanda and Ne-
tra, technical Tantras mainly devoted to the prescription of ritual, to a wide
range of texts, all of which have in common that they have no concern what-
soever with ritual but rather with devotional contemplation of ultimate reality
as the means of its realization. Just as K
.
semarja brought non-dualistic exegesis
to those Tantras that appear to have been most widely followed in Kashmir, so
with these works he sought to propagate the doctrines of his tradition among
an even larger constituency, that is to say, those who were aiva by conviction
and devotion but were not only those who had received formal inititation and
were therefore engaged in the study of the Tantras and the performance of the
rituals they prescribe. Tus he wrote a commentary on the Vijnabhairava,
a work of the Trika but one concerned entirely with methods of meditation
that transcend the particularities of Mantra, Mudr, Ma
.
n
.
dala, deity, and ritual
procedure that are the true criteria for distinguishing between the systems that
make up the aiva Mantramrga.
561
Tis texts simple single-verse instructions
on a wide variety of meditations no doubt rendered it accessible to this broader
audience, a surmise supported by the fact that it is often found in Kashmirian
manuscripts for personal devotional use along with other short, less technical
aiva works. It is regrettable that only his commentary on the introductory
verses has come down to us. ivasvmin Updhyya I, searching for the text
in the eighteenth century, could nd no manuscript of the whole and wrote
his own commentary on the remainder, appending it to the small portion of
K
.
semarjas text that was accessible to him.
562
K
.
semarja also composed commentaries on a number of aiva devotional
hymns, namely the Smbapacik, the Stavacintma
.
ni of Bha
.
t
.
ta Nrya
.
na,
and the ivastotrval of Utpaladeva, a collection of hymns together with single
devotional verses articially arranged into hymns by later editors.
563
Te con-
561
Te Trika background of the text is revealed in the introductory verses (123).
562
Vijnabhairavaviv
.
rti, p. 143, ll. 914. Te surviving portion of K
.
semarjas commentary
extends from its beginning to the end of the commentary on the last of the introductory verses
(123, pp. 116).
563
K
.
.
rti, pp. 1, l. 142, l. 4 (his introduction): varapratyabhij-
kro vandybhidhna
.
h rmadutpalcryo smatparame
.
s
.
th satatask
.
stk
.
rtasvtmamahevara
.
h
sva
.
m rpa
.
m tathtvena parmra
.
s
.
tum arthijannujigh
.
rk
.
say hcai sa
.
mgrahastotrajayastotrabhakti-
stotr
.
ny hnikastutisktni ca knicin muktakny eva babandha. atha kadcit tny eva tadvy-
mir
.
ni labdhv rrma dityarja ca p
.
rthak p
.
rthak stotraayyy
.
m nyaveayat. rvivvartas tu
text of the use of these devotional works is not well known. But if we may judge
from recent practice in Kashmir it is probable that they were in use not only
among initiates but also, and perhaps more typically, among lay devotees, who
chanted them while attending aiva rituals or when visiting iva shrines.
Ten there are his commentaries on the ivastra and the Spandakrik. On
the rst we have his ivastravimarin, and on the second his Spandasa
.
mdoha,
which comments only on the opening verse, and his Spandanir
.
naya, which
comments on the whole work. Here too we nd a strong commitment to
Krama-based readings. Indeed he considers that the Krama is the very essence
of the Spandakrik.
564
In the case of the Aphorisms of iva (ivastra) he does
not make the same claim explicitly. However, it is implicit in his assertion that
Vasugupta wrote the Spandakrik in order to summarize the teachings con-
tained in that text,
565
and Krama interpretation is to the fore in K
.
semarjas
vi
.
maty stotrai
.
h svtmotprek
.
sitanmabhir vyavasthpitavn iti kila ryate Te author of the
varapratyabhij, my Gurus Gurus Guru, the crya Utpala of venerable name, immersed
at all times in immediate experience of the iva that is ones true identity, in order to meditate
on his own nature and out of a desire to benet those who sought [his guidance], composed the
Sa
.
mgrahastotra, Jayastotra, and Bhaktistotra, and also a number of single-verse poetic hymns for
his daily devotions. Some time thereafter Rma and dityarja received the latter mixed up with
the former and then edited them in the form of a series of [multi-verse] hymns. It is reported
that Vivvarta then [re-]arranged them as twenty hymns with titles of his own invention. It is
Vivvartas edition that K
.
semarja follows, while recognizing its articiality. For commenting
on 1.2 he notices that the arrangement of the verses here is incoherent, since there is no voca-
tive addressed to iva in the previous verse to justify the expression bhavadbhakti- devotion to
you in this. He puts this observation into the mouth of a critic and replies: Ask this question
of Vivvarta. I am concerned only with the explanation of each individual verse (p. 4, ll. 89:
katham iya
.
m stotraayyeti rvivvarta eva pra
.
s
.
tavya
.
h. vaya
.
m tu sktavykhynodyat
.
h).
564
Spandanir
.
naya, p. 74, ll. 1518: eva
.
m copakramopasa
.
mhrayor mahrthasa
.
mpu
.
tkra
.
m
darayan tatsratay samasta nkaropani
.
sanmrdhanyatm asyvi
.
skaroti strasya rmn
vasuguptcrya
.
h And by showing in this way that the Mahrtha encloses this stra in
its opening and closing verses the venerable crya Vasugupta reveals that it stands at the
summit of all ivas esoteric teachings, since it has that [system] as its essence. His view of
the Krama basis of the rst verse is set out at length in his Spandasa
.
mdoha. K
.
semarja wrote
his Spandasa
.
mdoha, Spandanir
.
naya, and ivastravimarin in that order; see Spandanir
.
naya
p. 6, ll. 12: nir
.
nta
.
m caiva
.
mprya
.
m mayaiva prathamastramtravivara
.
ne spandasa
.
mdohe; and
ivastravimarin, p. 3, ll. 79: tatpramparyaprptni spandastr
.
ny asmbhi
.
h spandanir
.
naye
samya n nir
.
ntni. ivastr
.
ni tu nir
.
nyante.
565
ivastravimarin, p. 3, ll. 35: etni ca samyag adhigamya bha
.
t
.
tarkalla
.
tdye
.
su sacchi
.
sye
.
su
prakitavn spandakrikbhi ca sa
.
mg
.
rhtavn And having correctly mastered these [Stras
Vasugupta] revealed them to Bha
.
t
.
tar Kalla
.
ta and others who were his true disciples and sum-
marized them in the Spandakrik.
analysis of a number of its key aphorisms.
566
Finally, we have his Pratyabhijh
.
rdaya, a text in the form of Stras and an
auto-commentary that claims to set out the essence of the doctrine taught by
Utpaladeva in his varapratyabhijkrik in order to enlighten persons who
are experiencing the urge to achieve immersion in iva but lack the philosophi-
cal training necessary to master the original works.
567
Here too he privileges the
Krama, propounding its distinctive contemplation of the cyclical dynamism of
cognition as the very heart of that philosophical system.
568
566
See his commentary on 1.6 (akticakrasa
.
mdhne vivasa
.
mhra
.
h), 1.11 (tritayabhokt
vrea
.
h), and 1.22 (mahhradnusa
.
mdhnn mantravrynubhava
.
h). In that on 1.6 he iden-
ties the circle of powers (akticakram) as that of the venerable akti of Emission etc. (p. 21,
l. 45: rmats
.
r
.
s
.
tydiakticakra-). Tat he means the twelve Kls beginning with S
.
r
.
s
.
tikl can be
inferred from his commentary on 1.11, since he states there that through continuous contem-
plation of the circle of powers one enters the state of identity with Manthnabhairava (p. 26,
l. 1427, l. 7). For in the Spandanir
.
naya (p. 6, ll. 59) K
.
semarja identies Manthnabhairava
as the leader of the circle of these goddesses, glossing the description of iva in the rst verse as
akticakravibhavaprabhava
.
m(acc. sg.): aktn
.
m s
.
r
.
s
.
tiraktdimarcidevn
.
m cakra
.
m dvdatm
samhas tasya yo vibhava udyogvabhsanacarva
.
navilpantm kr
.
d
.
dambaras tasya prabhava
.
m
hetum. t hi devya
.
h rmanmanthnabhairava
.
m cakrevaram li ngya sarvadaiva jagatsargdikr-
.
d
.
m sa
.
mpdayantty mnya
.
h [I praise a nkara] who is the source (prabhava
.
h), the cause, of
the pervasive manifestation, the energetic play that is [the cycle of] the urge to manifest, mani-
festation, the subjective relishing [of the manifest] and dissolution, of the circle, the twelvefold
group, of [his] powers, of the [twelve] ray-goddesses S
.
r
.
s
.
ti[kl], Rakta[kl], and the rest. For
the teaching [of the Mahrtha] informs us that it is through their intimate connection with
Manthnabhairava as the lord of their circle that they constantly accomplish the play of emit-
ting, [sustaining,] and [withdrawing] the universe.
567
Pratyabhijh
.
rdaya, p. 37, ll. 810: iha ye sukumramatayo k
.
rtatk
.
s
.
natarkastrapariram
.
h
aktiptonmi
.
satpramevara*samvebhil
.
s
.
h (conj. : samvebhil
.
si
.
na
.
h Ed.) katicid bhakti-
bhjas te
.
sm varapratyabhijopadeatattva
.
m mang unmlyate Here I shall briey reveal the
essence of the teaching of the varapratyabhij[krik] for the benet of those rare devotees
who being of undeveloped intellect have not undertaken training in the severe discipline of
philosophical argument, yet are experiencing an urge towards immersion in iva emerging in
themselves through the descent of [his] power.
568
Tis perspective is alluded to in the rst of the benedictory verses: nama
.
h ivya satata
.
m
pacak
.
rtyavidhyine | cidnandaghanasvtmaparamrthvabhsine Obeisance to iva who,
constantly engaged in his ve functions, makes manifest the ultimate reality of ones iden-
tity pervaded by the bliss of consciousness. Te ve functions are emission, stasis, withdrawal,
obscuration, and revelation, following pan-aiva doctrine. But in this work K
.
semarja teaches
that from the esoteric point of view these are to be seen as operating within the ow of cogni-
tion, explaining this operation rst in neutral terms, though in the spirit of the Krama (Stra
10 and commentary), and then directly with Krama terminology (Stra 11 and commentary).
It is this Krama reading, I propose, that is intended in the opening verse, the rst qualier
Tui ivasuria, Siaxoaxiiixi, axo ruiii Exicisis
In addition to the commentaries of K
.
semarja on the ivastra and Span-
dakrik,
569
we have a commentary on the former (ivastravrtika) by Bha
.
t
.
ta
Bhskara, and on the latter we have a brief gloss by Bha
.
t
.
tar Kalla
.
ta (-v
.
rtti), and
detailed analytic commentaries by Rjnaka Rma (Spandaviv
.
rti), [the P-
cartrika] Bhgavatotpala (Spandapradpik), and Bha
.
t
.
trakasvmin (Spanda-
pradpik). Others existed but have not survived, such as that by Bha
.
t
.
ta Lolla
.
ta
reported by K
.
semarja.
570
Te study of the ivastra in its own right is problematic. Many of its
seventy-seven terse aphorisms are obscure in meaning both individually and
in sequence, which has allowed considerable divergences between the inter-
pretations of Bha
.
t
.
ta Bhskara and K
.
semarja. Moreover, they reveal no close
attachment to the terminology and concepts of the Krama, the Trika, or any
single scripture-based system so that we could clarify their meaning by drawing
on its literature. One may say only that they present a creative epitome of doc-
trine and trans-ritual practice drawing, probably eclectically, from Kaula tradi-
tions that venerate Bhairava and the Mothers, teaching that the goal of practice
is to realize that one is oneself the [akti]cakrevara
.
h, the deity that controls
the diverse powers that constitute the universe of experience, establishing this
realization rst through withdrawal into the heart of consciousness and then
through its expansion into the states that constitute the mundane awareness
of the bound.
571
Tis model of transcendence followed by an expansion that
pacavidhak
.
rtyavidhyine expressing the reason (hetau vie
.
sa
.
nam) for the second: Obeisance
to iva who [since he is] constantly engaging in his ve functions [of the manifesting of the
object (bhsanam), immersion in the object (rakti
.
h), subjective awareness of the perception
(vimaranam), laying down the impression of the perception in memory (bjvasthpanam),
and completely dissolving all trace of contracted consciousness (vilpanam)] makes manifest
the ultimate reality of ones identity pervaded by the bliss of consciousness. See also pp. 50,
l. 751, l. 1 (Stra 12 and commentary) on the ve goddesses Vmevar etc.; and pp. 5859
(Stra 19 and commentary) on bringing about permanent immersion.
569
We also have two summaries of his ivastravimarin: the anonymous ivastrav
.
rtti, and
the ivastravrtika of the South Indian Varadarja alias K
.
r
.
s
.
nadsa, pupil of Madhurja, an
ascetic of Madurai.
570
Spandanir
.
naya, p. 34, l. 1213.
571
ivastra 1.5: udyamo bhairava
.
h Bhairava is the primordial dynamism [of consciousness];
1.6: akticakrasa
.
mdhne vivasa
.
mhra
.
h When one assimilates the circle of [his] powers the
universe is withdrawn; 1.7: jgratsvapnasu
.
suptabhede turybhogasa
.
mbhava
.
h [Tereafter] there
comes about the expansion of the Fourth [state back] into the divisions [of projected con-
causes the state of enlightenment to pervade the transcended is central to the
Klkula, and the Aphorisms may well have drawn it directly or indirectly from
that source. But there is much in them that cannot obviously be derived from
it and several elements that cannot be traced to any other known scriptural
source.
Since so much of the early kta literature has been lost or preserved only
in quotations in the works of the Kashmirian exegetes it would be rash to try to
assess the extent to which the aphorisms are a creative development. However,
that they were thought to be so at a time when much more of that literature was
current is implicit in the accounts of their origin given by the commentators.
For these elevate them in a manner that allows for a degree of originality that
would not be acceptable in a text claiming merely human authorship. Tus ac-
cording to Rjnaka Rma and Bhgavatotpala the aphorisms were revealed to
Vasugupta through oral transmission by a Siddha,
572
in the manner claimed for
the Old Kashmiri Chumms. According to Bha
.
t
.
ta Bhskara directions given to
Vasugupta by a Siddha led him to discover the aphorisms on Mt. Mahdeva.
573
K
.
semarja too held that Vasugupta found the aphorisms on this mountain, but
attributes the instruction that led to their discovery not to a Siddha but to iva
himself appearing to Vasugupta in a dream, thus lifting the text on to the level
sciousness, namely] the waking state, dream, and dreamless sleep; 1.810: jna
.
m jgrat |
svapno vikalp
.
h | aviveko my sau
.
suptamTe waking state [here] is sense-cognition; the dream
state is [ones] conceptual constructions; the state of dreamless sleep is the absence of aware-
ness [of transcendence], the state of inner self-concealment; 1.11: tritayabhokt vrea
.
h One
who [continously] experiences [these] three [as the Fourth] is [Bhairava,] the Lord of Heroes;
1.21: uddhavidyodayc cakreatvasiddhi
.
h Te result of the arising of non-dual awareness is
that one is established as the Lord of the circle of [his] Powers; 2.7: mt
.
rkcakrasa
.
mbodha
.
h
[Trough the Guru the disciple] achieves realization of the circle of the Mothers; 3.19: ka-
vargdi
.
su mhevarydy
.
h paumtara
.
h Mhevar and the [other goddesses] are the Mothers
for bound souls, [being manifest] in the gutturals and the classes [of the sounds of the syllabary
that combine as conceptual construction].
572
Bhgavatotpala, Spandapradpik, p. 83, ll. 15: siddhamukhengata
.
m rahasya
.
m yat Te
esoteric teaching that had come [to Vasugupta] through the oral instruction of a Siddha
; Spandakrikviv
.
rti, p. 165, ll. 1215: guror vasuguptbhidhnasya sk
.
st siddhamukha-
sa
.
mkrntasamastarahasyopani
.
sadbhtaspandatattvm
.
rtani
.
h
.
syandasya the Guru called Va-
sugupta, to whom the outow of the nectar that is the hidden essence of all the esoteric [aiva
scriptures] was transmitted directly from the lips of a Siddha.
573
Bha
.
t
.
ta Bhskara, ivastravrtika 1.3: rmanmahdevagirau vasuguptaguro
.
h pur | si-
ddhdet prdur san ivastr
.
ni tasya hi In the past the Aphorisms of iva were discovered on
Mt. Mahdeva by the Guru Vasugupta following the instruction of a Siddha.
of scriptural revelation,
574
though he too knew a tradition that Vasugupta was
the conduit to men of Kaula oral teaching, for he describes him as one whose
heart had been puried by the spiritual transmissions that he had received from
numerous aiva Yogins and Siddhas, a formulation that may well have been
intended also to account for the eclectic character of the text.
575
Remaining faithful to the texts character as a creative synthesis of Kaula
tradition neither commentator has attempted to tie his interpretation to a sin-
gle scripture-based system. K
.
semarja, as I have stated above, shows a strong
tendency to read the text in the terms of the Krama, but this is by no means his
only exegetical resource in this commentary. Bha
.
t
.
ta Bhskaras commentary,
too, is relatively system-neutral, though he too on occasion uses language that
echoes the Klkula.
576
574
ivastravimarin, pp. 2, l. 73, l. 4: kadcic csau dvaitadarandhivsitaprye jvaloke
rahasyasa
.
mpradyo m vicchedty ayato nujigh
.
rk
.
spare
.
na paramaivena svapne nug
.
rhyon-
mi
.
sitapratibha
.
h k
.
rto yathtra mahbh
.
rti mahati iltale rahasyam asti tad adhigamynugraha-
yogye
.
su prakayeti. prabuddha csv anvi
.
syan t
.
m mahat
.
m il
.
m karasparanamtra-
parivartanata
.
h sa
.
mvdk
.
rtasvapn
.
m pratyak
.
sk
.
rtyemni ivopani
.
satsa
.
mgraharp
.
ni ivastr
.
ni
tata
.
h samsasda Once Paramaiva, desiring to benet mankind by preventing the esoteric
tradition from dying out in a society that was almost completely permeated by the dualistic
doctrine [of the Saiddhntikas], favoured that [Guru Vasugupta on Mt. Mahdeva by appear-
ing to him] in a dream and causing him to understand that there was an esoteric teaching
[inscribed] on a huge rock on that mountain and that he was to learn it and reveal it to those
who deserved to be so favoured. When he awoke he looked for that rock and turning it over
by a mere touch of his hand saw that it conrmed his dream. He then acquired from it these
aphorisms, which are the epitome of the esoteric aiva scriptures.
575
ivastravimarin, p. 2, ll. 35: pramevarannyoginsiddhasatsa
.
mpradyapavitrita-
h
.
rdaya
.
h.
576
See e.g. (1) ivastravrtika 1.5253b on tritayabhokt vrea
.
h: eva
.
m marcinicayo gu
.
na-
trayasamudbhava
.
h | vaikalpike jagaty asmin vamanagrsatatpara
.
h | tatrpi grsak
.
rd yas-
mt tena vrevara
.
h sm
.
rta
.
h In this way the mass of rays that arises from the three Qual-
ities [that are manifest in the three states of waking, dream, and dreamless sleep] is in-
tent on projecting and devouring [the contents of consciousness] in this universe of con-
ceptual constructions. He is called the Lord of Heroes (Vrevara) here because he in turn
devours these [rays]; cf. Jayadrathaymala,
.
Sa
.
tka 4, 4.9ab (Klikkramapa
.
tala): sphurad-
vamanasa
.
mgrsarvik s
.
r
.
s
.
tkrik; f. 216v (Siddhayogevarvidhipa
.
tala 34cd): ae
.
sacakracakrea-
vamanagrsani
.
s
.
thurm; Ar
.
nasi
.
mha, Mahnayapraka 226: s
.
m dvi
.
sa
.
tkadevn
.
m vamana-
grsatatparm | dev
.
m trayoda
.
m vande tdtmyapratipattaye); (2) ivastravrtika 2.1215b
(on garbhe cittavikso vii
.
s
.
to vidysvapna
.
h Te mind expands within the source [and because of
that] ignorance sleeps): praknandasrntarvyvartanabald bh
.
ram | vi
.
sayebhyo niv
.
rttasya
manasa cinmay sthiti
.
h | paro viksa ciccandracandrikm
.
rtanirbhara
.
h | sravacchktm
.
rtpr-
plutnandijaganmaya
.
h | tatsadbhvd avidyy
.
h prathayanty dhardibhi
.
h | tattvajlair
ala
.
mgrsayukty svapno vilopanam Te mind becomes consciousness when it turns back from
As for the Spandakrik, all our authors agree that it presents the essentials
of the Aphorisms, K
.
semarja claiming that Vasugupta himself was its author,
577
and Bha
.
t
.
ta Bhskara and Bhgavatotpala attributing it to Kalla
.
ta, his pupil.
578
But in fact while there is much that is common to both texts, notably the model
sense-objects by force of intense reversion into the essence that is [the fusion] of light and
bliss. Tis is its full expansion. It is lled with the nectar that is the light of the moon of con-
sciousness and it is fused with the world now blissful because it has been completely drenched
by the outsurging ood of the nectar of [Bhairavas] Power. Because of this there arises the
sleep, the elimination through the process of Complete Devouring (ala
.
mgrsa
.
h), of the igno-
rance that [it] with the entangling Tattvas from earth [to iva]. Te reading prathayan-
ty dhardibhi
.
h | tattvajlair yields no appropriate sense that I can see. Perhaps we should
emend to vyathayanty dhardibhi
.
h that torments [it] with the entangling Tattvas from earth
[to iva]. Te expression praknanda- is frequently encountered in texts of the Klkula;
see, e.g., Jayadrathaymala,
.
Sa
.
tka 3, f. 156r4: yatra k
.
sayam ida
.
m yti pr
.
ndya
.
m sarvam eva
hi | yatodeti punar bhyo praknandalak
.
sa
.
nam | ciddhma yat para
.
m sk
.
sma
.
m kra
.
ne
.
sv
api kra
.
nam | ta
.
m iva
.
m parama
.
m deva
.
m svaaktiparima
.
n
.
ditam;
.
Sa
.
tka 4, f. 34v4: viksku-
canenaiva praknandayogata
.
h; f. 196r7: trir
.
s vryamlin | praknandamadhyasth prol-
lasanmantravigrah; and f. 196v1: praknandamadhyasth kdy ka nklabhairav. Te term
ala
.
mgrsa
.
h too is a feature of the Krama texts; see Ar
.
nasi
.
mha, Mahnayapraka, f. 127r23
(v. 225cd): devikkramasadbhvo py ala
.
mgrsaikaghasmara
.
h; Mahnayapraka (Triv.) 7.99ab:
ala
.
mgrsaprav
.
rttena kriyveena tattvata
.
h; Vtlanthastrav
.
rtti on 2: klklakalpanottr
.
n-
la
.
mgrsavapu
.
s mahnirhe
.
na; on 9: cturtmyena udyogbhsacarva
.
nla
.
mgrsavapu
.
s svasva-
rpvasthiti
.
h; on 10: udyogvabhsacarva
.
nla
.
mgrsavirntirp
.
n
.
m mahsa
.
mvidramn
.
m;
Jnakriydvayaataka 5cd: nama
.
h samastabhvaughaha
.
thla
.
mgrsabhnave; and the commen-
tary on the Old Kashmiri Mahnayapraka 4.6: bhagavatyla
.
mgrsaparay.
577
ivastravimarin, p. 3, ll. 47: etni ca samyag adhigamya bha
.
t
.
tarkalla
.
tdye
.
su sacchi
.
sye
.
su
prakitavn spandakrikbhi ca sa
.
mg
.
rhtavn And [Vasugupta] having mastered these [Apho-
risms] revealed themto Bha
.
t
.
tar Kalla
.
ta and other worthy disciples and then summarized them
in the Spandakrik.
578
Bhgavatotpala, Spandapradpik, p. 83, ll. 1517: ayam atra kilmnya
.
h siddhamukhen-
gata
.
m rahasya
.
m yat | tad bha
.
t
.
takalla
.
tendur vasuguptaguror avpya i
.
sy
.
nm | avabodhrtham
anu
.
s
.
tuppacikay sa
.
mgraha
.
m k
.
rtavn On this matter the following tradition is reported.
Te moon-like Bha
.
t
.
ta Kalla
.
ta received from the Guru Vasugupta the esoteric teaching that
had come to him through the oral instruction of a Siddha and summarized it in fty verses in
the Anu
.
s
.
tubh metre (for the point of the moon-metaphor see footnote 581); and Bhskara,
ivastravrtika 1.45: sarahasy
.
ny ata
.
h so pi prdd bha
.
t
.
tya sraye | rkalla
.
tya so py eva
.
m
catu
.
hkha
.
n
.
dni tny atha | vykarot trikam etebhya
.
h spandastrai
.
h svakais tata
.
h | tattvrtha-
cintma
.
nykhya
.
tkay kha
.
n
.
dam antimam He transmitted [the aphorisms] in four sections,
along with [an explanation of their] esoteric teaching, to the learned Bha
.
t
.
tar Kalla
.
ta, who
explained the [rst] three of these in his own Spandakrik and the last section in a commen-
tary entitled Tattvrthacintma
.
ni. Citations from the Tattvrthacintma
.
ni, now lost, survive
in Tantrloka 10.208 (paraphrase), -viveka thereon (quotation); Tantrloka 16.51 (paraphrase),
-viveka thereon (quotation); and ivastravimarin, p. 138, ll. 58 (quotation).
of liberation through transcendence and expansion, there is nothing in them
that supports this supposed intimate relationship and much that goes against
it, most notably the absence from the Aphorisms of the doctrine that ivas
essence is the vibrancy of consciousness (spanda
.
h, spandatattvam) that gives the
Spandakrik its title. Here too no single Kaula system can be identied as the
texts basis. Nonetheless it is probable that the Klkula was a major element in
the milieu within which this text emerged. Te term spanda
.
h is certainly much
used in the scriptures of that tradition.
579
Te short gloss on the Spandakrik by Bha
.
t
.
tar Kalla
.
ta supports the view
of Bha
.
t
.
ta Bhskara and Bhgavatotpala that the root-text was indeed composed
by Kalla
.
ta and not by Vasugupta as K
.
semarja maintained. For it lacks its own
initial benedictory verse and nowhere gives any indication of separate author-
ship. Te second of three post-colophonic verses in the edition of the text does
assert that the Spandakrik is by Vasugupta: [Here] Kalla
.
ta has claried the
nectar of the Spandakrik that the venerable Vasugupta extracted from the
ocean of the ivastra taught to him on Mt. Mahdeva by iva in a dream.
580
579
See Jayadrathaymala,
.
Sa
.
tka 1, f. 190v35 (45.120122): eka
.
h ivo mahmla
.
m nirup-
dhir anantaka
.
h | vijnajnasa
.
mpr
.
na
.
h sarvkras tu manthara
.
h | 121 nistara ngr
.
navkra
.
h
parit
.
rpta
.
h parpara
.
h | suntamrti
.
h sarvtm nirv
.
neo tinirmala
.
h | 122 tasya akti
.
h svaka
.
m
vrya
.
m ciddhmnandagocaram | vyakta
.
m vyaktivibhedena spandannandasundaram;
.
Sa
.
tka 2,
f. 5r4: spandnandodarvartavirntymalya te | nama ciccakravirmaprasaradvivamrtaye;
.
Sa
.
tka 3, f. 107v78 (15.9c10): y parollsin akti
.
h parparavibhgag | jnakriynilayan ic-
ch ciccakramadhyag | spandodaragat sk
.
sm susk
.
smm
.
rta*syandin (conj. : sa
.
mdhin Cod.);
.
Sa
.
tka 3, f. 95r4 (13.30): tatspandacakramadhyastho smaren mantra
.
m mahdbhutam | iya
.
m
s devadevei mantrauddhi
.
h parpar;
.
Sa
.
tka 4, f. 58r56 (4.1718): jna
.
m jeya
.
m tath
jt japtigarbhn *nibhlayan (corr. : nibhlaya
.
m) | laya
.
m yti pare dhmni niraha
.
mkra-
dharmi
.
ni | cidnandaparispandagarbhasthaspandarpay | vypt paramay bhti *
.
sa
.
dadhv-
vara
.
nntag (ntag corr. :
.
mtig Cod.); Cici
.
nmatasrasamuccaya, f. 22v4 (7.206ab) (on the
twelve Kls, in the Uttaragharmnya section): sphuraty antargat ghrmir ankhya
.
m span-
dam uttamam; Devdvyardhaataka, f. 11r23 (v. 127): akathya
.
m vhkikramttam akula
.
m ca
kuloditam | spandanntaramadhyastham tmgama
.
m subhvitam.
580
Spandakrikv
.
rtti, p. 40, ll. 36: *dugdha
.
m (em. : d
.
rbdha
.
m Ed.) mahdevagirau
maheasvapnopadi
.
s
.
tc chivastrasindho
.
h | spandm
.
rta
.
m yad vasuguptapdai
.
h rkalla
.
tas tat
praka
.
tcakra. Te edition's reading d
.
rbdha
.
m is unacceptable. For while the Spandakrik
can be composed (d
.
rbdha-) the nectar that is the Spandakrik (spandm
.
rta
.
m) cannot be
composed from the ocean of the ivastra. Te metaphor requires the nectar to be ex-
tracted from that ocean, in allusion to the Pur
.
nic myth of the extraction of nectar from
the ocean of milk. Tis meaning is provided by the graphically similar dugdha
.
m; cf. N
.
rya
.
na,
Stavacintma
.
ni 1.10: myjalodart samyag uddh
.
rtya vimalk
.
rtam | ivajna
.
m svato dugdha
.
m
dehy ehi haraha
.
msa na
.
h, on which K
.
semarja comments as follows: svato dugdha
.
m tvayaiva
kallghyenntam.
But the verse is suspect, since it appears in only some manuscripts, and if it
were original Bhgavatotpala, who knewthis commentary,
581
could hardly have
maintained the view that the Spandakrik is Kalla
.
tas. Te motive for interpo-
lation is clear, namely to make Kalla
.
ta himself support the view of K
.
semarja.
Kalla
.
tas brief and lucid gloss stays rmly within the parameters of the text
itself, eschewing, therefore, all reference to the specic doctrines of the kta
traditions, unlike that of K
.
semarja, which, as we have seen, grounds the text
in the Krama, though it also recognizes its transcendent, syncretistic character
by connecting some passages with the Trika.
Te commentary of Rjnaka Rma, the pupil of Utpaladeva, likewise ad-
heres closely to the explicit content of the text, relying also on Kalla
.
tas gloss.
We nd no attempts to clarify its meaning by making connections with the
Trika or Krama. If he strays beyond the parameters of his text it is only to the
extent that he applies the philosophical concepts of his teacher.
582
Bhgavatotpalas commentary (Spandapradpik) is of a very dierent char-
acter. As a Pcartrika Vai
.
s
.
nava its author attempts to showthrough abundant
citations fromPcartrika sources, both scriptural and exegeticalin the latter
case he draws extensively on the philosophico-devotional treatises of the Kash-
mirian Pcartrika Vmanadatta (son of Devadatta) as well as a wide range of
aiva textsthat the doctrine of the Spandakrik is equally at the heart of this
non-aiva tradition.
As for the unpublished Spandapradpik of Bha
.
t
.
trakasvmin,
583
that is
written from the perspective of a Kashmirian aiva versed in the works of Ut-
paladeva and Abhinavagupta but without strong leanings towards the Krama
or the Trika, though in the Ma ngala verse at the beginning of his commentary
581
He refers to the commentary as Kalla
.
tas in the introductory verses of his Spandapradpik.
After reporting the tradition that the Spandakrik is Kalla
.
tas summary of the teaching
of the ivastra (see footnote 578 on p. 407) he adds (p. 83, ll. 1819): yad api tadartho
vykhyjyotsnpraka
.
tk
.
rto sti tene
.
sat | mohanimadhyagat mandad
.
ras tad api nrtham k
.
sante
Although he made the meaning of those [fty verses] slightly clearer with the moonlight of
a commentary those in the midst of the night of delusion with weak sight are still unable to
make it out.
582
See, e.g., Spandakrikviv
.
rti, p. 25, where he applies Utpaladevas distinctive classication
of the four levels of contracted agency of consciousness (parimitapramt
.
rt), namely those of
identication with the body (dehapramt
.
rt), intellect (buddhipramt
.
rt), vital energy (pr
.
na-
pramt
.
rt), and the void (nyapramt
.
rt).
583
Te manuscript, which to my knowledge, is the only one to have survived, breaks o in
the commentary on the last verse of the work proper, before its two closing verses of veneration
and benediction.
on the second chapter he venerates the essence of the Trika that transcends the
aktis Par, Parpar, and Apar.
584
In the chapter colophons he is identied as
a worshipper of rvidy, that is to say, of the kta goddess Tripurasundar
585
and this fact is reected in the introduction to the commentary. For in its verses
1114 he prepares for his task by meditating on an unnamed Ma
.
n
.
dala, begin-
ning with obeisance to Ga
.
nea, Dharma, Varu
.
na, and Kubera at its gates and
then dissolving it stage by stage into the point (bindu
.
h) at its centre. Te stages
are (1) the four gates, then (2) three circles, followed by sets of (3) sixteen,
(4) eight, (5) fourteen, (6) ten, (7) ten again, (8) eight and (9) three.
586
Te
Ma
.
n
.
dala, then, is that of rvidy, which alone has this structure. Tere is an
unusual feature, however, in the deities of the four outer gates. Tis arrange-
ment is not found in any formof the rvidy known to me, but does occur, and
is probably peculiar to, the Kaula system taught in the Devrahasya (/Parra-
hasya), where these four are worshipped as the door-guardians (dvrapl
.
h) of
its Yantras for initiation (Pa
.
tala 1) and in its worship of the initiation Guru
(Pa
.
tala 60). Te Kaulismof this text, which was well known in Kashmir,
587
con-
tains no trace of the terminology of Kashmirian non-dualism and appears to be
East Indian in character, though it was probably composed or revised in Kash-
mir since it has integrated the local Kashmirian goddesses into its pantheon,
588
and consequently a number of Kashmirian Parii
.
s
.
tas which provide Pac ngas
for their worship within the same ritual parameters have been published with
584
Bha
.
t
.
trakasvmin, Spandapradpik, f. 5v1819: yad anuttaram aprva
.
m parparpar-
parkalttam | uddhuddhasvabhva
.
m *tad (em. : tam cod.) upsmahe
.
sa
.
dardhasrkhya
.
m.
585
E.g., f. 5v1617: iti rmacchrvidyopsakarbha
.
t
.
trakasvmik
.
rtaspandapradpiky
.
m pra-
thamo yam ullsa
.
h.
586
Bha
.
t
.
traka, Spandapradpik, f. 1r1618 (rambhalok
.
h 1112b): 11 ga
.
neadharma-
varu
.
na*kubern (corr. : kubrn cod.) pra
.
nipatya ca | caturdvra
.
m triv
.
rttnu
.
so
.
dar
.
n
.
s
.
tapalla-
vam | 12 *caturdaadaadaavasuvahnisadrayn (vasu em. vasva Cod.).
587
Tere are, for example, six Kashmirian manuscripts of the Devrahasya, one of them on
birch-bark, listed in the catalogue of the Sanskrit manuscripts in collection of the Research
and Publication Department in Srinagar (Raixa 1989, p. 40) and three in the collection of the
Banaras Hindu University (Tiiii
.
ru 1971, p. 750).
588
Tus among its Mantras are those of rik, rad, Mahrj, Jvlmukh and Bh
.
d.
Similarly, the aliated Uddhrakoa classies ten of the goddesses of the Devrahasyas Mantra-
pantheon as Great Vidys (mahvidy
.
h), following the model of East Indian ktism. But
whereas there the Ten Great Vidys (daa mahvidy
.
h) are Tripurasundar, Lak
.
sm, Tr, Bhu-
vanevar, Mta ng, Dak
.
si
.
nakl, Bhairav, Chinnamast, Dhmvat and Bagalmukh, here
they are Tripurasundar, Lak
.
sm, Tr, Bhuvanevar, Mta ng and the local goddesses rad,
rik, Rj, Bh
.
d, and Jvlmukh.
it.
589
We learn nothing more about Bha
.
t
.
traka from his commentary; but per-
haps he is identical with the Kashmirian Bha
.
t
.
traka nanda whose commen-
tary on the Vijnabhairava (Vijnakaumud) was completed, according to
its concluding verses, in [Kali] 4774 (= a.o. 1672).
590
For Bha
.
t
.
traka nanda
identies himself, like our commentator, as a follower of the rvidy, and refers
to his preparation for composition in similar terms.
591
It is at least certain that the author was a Kashmirian. When explaining the
termabdarisamutthasya aktivargasya the set of aktis that arises fromthe syl-
labary in Spandakrik 3.13b he gives as an alternative the interpretation that
it refers to the eight goddesses Am, Km, Crva ng,
.
Ta nkadhari
.
n, Tr, Pr-
vat, Yak
.
si
.
n and rik. Tis places the matter beyond reasonable doubt, since
this series of goddesses is peculiarly Kashmirian. rik is one of the lineage-
goddesses (kuladev) of the Kashmirian brahmins and is venerated in the form
of a rock at the Pradyumnap
.
tha on the hill Hr
a
parbuth (rikparvata) in
Srinagar with the other seven goddesses from Am to Yak
.
si
.
n as her retinue.
592
Tui ixra aivisx oi rui Mairuiia Kauis
Te East Indian ktism seen in the Devrahasya, mentioned above in connec-
tion with Bha
.
t
.
trakasvmins commentary on the Spandakrik, is also found
in ritual manuals written by the seventeenth-century Kashmirian scholar Shib
Kaul for the worship of Tripurasundar (rvidynityapjpaddhati), Bhuvane-
var (H
.
rllekhpaddhati), and Dak
.
si
.
nakl (ympaddhati). Te Kauls, though
subsequently integrated as a distinguished division of Kashmirian brahmin so-
ciety, were Maithila Mdhyandinya Yajurvedins who had come to Kashmir
589
Te term Pac nga denotes in this context a set of ve texts: a verse Pa
.
tala outlining the
cult, a prose Paddhati that sets out the procedure and Mantras of worship in full, a verse Kavaca
invoking the goddesss protection, a verse hymn of a thousand names of the goddess (sahasran-
makam), and a poetic hymn (stotram, stavarja
.
h) to the same.
590
Vijnakaumud, p. 63, v. 3: vedasaptar
.
sivedntyayugbdamadhupak
.
satau | vijnakau-
mudm et
.
m bha
.
t
.
tnando vyaksayat.
591
Vijnakaumud, p. 63, l. 1: rvidynugrahvptaprek
.
sleas .
592
Bha
.
t
.
trakasvmin, Spandapradpik, f. 21r1618: tath cnyath: am km crva ng
.
ta nkadhari
.
n tr prvat yak
.
si
.
n rik itydirpasya ca aktivargasya bhogyat
.
m gata
.
h san .
Bha
.
t
.
trakasvmins reason for mentioning these eight is evident fromtheir names and Mantras:
each name begins with a sound that is the rst in one of the eight sound-classes (varg
.
h) that
make up that syllabary; and the Mantra of each akti contains the same sound in the form of
a seed-syllable.
from northern Bihar during the period of Muslim rule, probably after the in-
corporation of Kashmir into the Mughal empire in 1586; and it is very likely
that it was they that brought in and sustained this new constellation of Kaula
observance.
593
Shib Kaul, though faithful to his East Indian heritage in his
Paddhatis, venerated the Kashmirian goddess rik as his lineage deity
594
and wrote a number of devotional works in which the kta aiva tradition
of his adopted homeland rooted in the non-dualistic doctrines of Utpaladeva
and Abhinavagupta is fully integrated. We see this, for example, in his Sac-
cidnandakandal, ivaaktivilsa, Sahajrcana
.
sa
.
s
.
tik, and Nijtmabodha. Tis
tradition is also accommodated in his Devnmavilsa,
595
a poetic work in full-
blown Mahkvya style that is based on the non-Kashmirian Bhavnsahasra-
nma and interprets in Cantos 6 to 15 the meaning of each of the thousand
names of the Goddess given in that text.
596
Other works in this tradition are the Gurubhaktistotra and Gurustuti of his
pupil Cidrpa Kaul, the Sadnandalsya of Sadnanda Kaul, another of his
pupils, the Bhairavaktistotra (modelled on Abhinavaguptas Bhairavastotra),
the rnthastotra and Tripurasundarstotra of Ga
.
nea Bha
.
t
.
traka, the Guru-
stotra of Jyoti
.
spraka Kaul, and, by Jyoti
.
spraka Kauls pupil Govinda Kaul
of the Dr lineage (drava
.
modbhava
.
h), a commentary (-padapradpik) on
that hymn, a Gurustutiratnaml, and a hymn to Svacchandabhairava, the
Svacchandamahevar
.
s
.
taka, the last another indication of the Kauls assimila-
tion of the local aiva tradition.
593
On the Maithila origin of the Kauls of Kashmir and their religious tradition see Saxoii-
sox 2004, pp. 361366.
594
See the 17th and nal verse of his rikstava, f. 53v12: stotra
.
m mantroddhry ada
.
h
riky
.
h shibkaulo va
.
madevy cakra Shib Kaul has composed this hymn to his lineage
goddess rik from which [the letters that make up] her Mantra may be extracted.
595
See, e.g., Devnmavilsa 2.5254, which allude to the Trika (pardidevvara) and men-
tion Netrantha/Am
.
rteabhairava (netrea). Canto 3 elaborates the Pratyabhijh
.
rdaya of
K
.
semarja; see, e.g., 3.2: mahdvaye daranarjarje prasiddhasiddhpratimaprabhva
.
h | citi
.
h
svatantrkhilasiddhisiddhi
.
h pr
.
no pi nyo jayasi svabhta
.
h (echoing Pratyabhijh
.
rdaya 1.1:
citi
.
h svatantr vivasiddhihetu
.
h).
596
Devnmavilsa 6.2: ambhu cakre yni nmni devadevy
.
h spa
.
s
.
ta
.
m prvam uddea-
prvam | shibkaulas tni bhaktyekavayo v
.
rttair artha
.
m lak
.
sayadbhir babandha.
Cuioxoioc\
To determine the chronology of the Kashmirian aiva literature in its most
creative phase we have only three precise dates, found in concluding verses at
the end of three of Abhinavaguptas works. Tese report that his Kramastotra
was completed in [40]66 (= a.o. 991), his Bhairavastotra in [40]68 (= a.o. 993),
and his varapratyabhijviv
.
rtivimarin in [40]90 (= a.o. 1015).
597
Tese dates enable us determine approximately both the dates of his pre-
decessors, where they are connected to him in a known preceptorial sequence,
and those of his successors K
.
semarja and Yogarja. If for want of any more pre-
cise means of measurement we assume preceptorial generations of twenty-ve
years and active lives of fty, and allow leeway on either side of the earliest and
latest of the three dated works to approximate the active life of Abhinavagupta
as c. 9751025, then Somnanda will have been active c. 900950, Utpaladeva
c. 925975, Lak
.
sma
.
nagupta and Rjnaka Rma c. 9501000, K
.
semarja c.
10001050, and Yogarja c. 10251075.
As for the Gurus of the Krama, Bhtirja, as Abhinavaguptas teacher, will
have been active c. 9501000. Jnanetra, then, will have been active c. 850
900, Keyravat, Madanik, and Kaly
.
nik c. 875925, Erakantha, Govin-
darja, Bhnuka, and Hrasvantha c. 900950, and Cakrabhnu (Bhtirjas
Guru) c. 925975, Cakrabhnus disciples n and Prabodhantha c. 950
1000, Nandaka and Jaiyaka c. 9751025, Sajjana and Pa nkaka, c. 10001025,
Somevara and Nga c. 10251075, and Ar
.
nasi
.
mha c. 10501100. Tis crude
calculation receives independent support from Kalha
.
nas report that Cakra-
597
Kramastotra, v. 30:
.
sa
.
t
.
sa
.
s
.
tinmake var
.
se navamym asite hani | maybhinavaguptena
mrgar
.
se stuta
.
h iva
.
h I Abhinavagupta have composed this hymn to iva on the 9th Tithi,
a dark day, in Mrgar
.
sa, in year 66.; Bhairavastotra, v. 10: vasurasapau
.
se k
.
r
.
s
.
nadaamym
abhinavagupta
.
h stavam imam akarot Abhinavagupta has composed this hymn on the 19th
of the dark fortnight of Pau
.
sa of [the year] Vasus(8)-avours(6) [68]); and varapraty-
abhijviv
.
rtivimarin, concluding v. 15: iti navatime smin vatsare ntye yug
.
me tithiai-
jaladhisthe mrgar
.
svasne | jagati vihitabodhm varapratyabhij
.
m vyav
.
r
.
nuta paripr
.
n
.
m
prerita
.
h ambhupdai
.
h Tus, on the whole varapratyabhij that has enlightened mankind,
[Abhinavagupta,] instigated by [his] venerable [teacher] ambhu[ntha], has completed [this]
commentary, at the end of Mrgar
.
sa in this 90th year in the last of the [four] Yugas [Kali]
in the [year] lunar days(15)-moon(1)-oceans (4) [= 4115]. When years are given in Kashmir
with the century omitted, as here, they pertain to the Laukika era, also called Saptar
.
si, which is
counted from 3076 n.c. We can deduce that the omitted century is the 40th (4066, 4068, and
4090) because the last date is further specied as falling in year 4115 of the Kali era, which is
counted from 3102 n.c.
bhnu was punished while his Guru Hrasvantha was the minister of war and
peace under Yaaskara. It appears from that account that this event occurred at
the very end of the kings reign, which began in 939 and ended in 948.
Other authors of the Krama can be less narrowly dated. Te anonymous
author of the Trivandrum Mahnayapraka wrote after Abhinavagupta (. c.
9751025) and before Jayaratha in the thirteenth century.
598
rvatsa, author of
the Cidgaganacandrik wrote after Ar
.
nasi
.
mha (. c. 10501100), since he draws
on the latters Mahnayapraka,
599
and very probably before c. 1300. Tis pos-
terior limit is set by the probable date of the South Indian Mahevarnanda,
since he cites the Cidgaganacandrik in his Mahrthamajarparimala.
600
Te certain limits of Mahevarnandas activity are widely separated. He
was active after c. 1175, because ivnanda, the Guru of his Guru
601
cites
the Saiddhntika Paddhati of Somaambhu,
602
which was completed towards
the end of the eleventh century,
603
and he cannot have been active later than
about 1500, since Lak
.
smdhara (14971539) quotes verses of the Kmakal-
vilsa of Pu
.
nynandayogin,
604
who was one preceptorial generation later than
Mahevarnanda.
605
But the range can be narrowed to the decades around 1300
if the kta aiva Am
.
rtnandayogin who has given us three works on the wor-
ship of Tripurasundar, the Yoginh
.
rdayadpik, the Saubhgyasudhodaya, and
the Cidvilsastava,
606
and was a disciple of Pu
.
nynanda
607
and therefore two
598
For the succession down to Ar
.
nasi
.
mha see p. 294; for the date of Cakrabhnus punishment
see p. 283; and for Jayarathas knowledge of the Trivandrum Mahnayapraka see pp. 310 and
313.
599
See p. 299.
600
Mahrthamajarparimala, pp. 27, 51, 68, 70, etc.
601
See, e.g., Mahrthamajarparimala, pp. 111112 (yathoktam asmatparamagurubhi
.
h r-
kramavsanym: [= ivnanda, Subhagodayavsan, v. 21]); p. 127, ll. 1114 (yathoktam
asmatparamagurubhi
.
h rsubhagodaye: [= ivnanda, Subhagodaya, v. 69]).
602
He does so in his Nity
.
so
.
daikr
.
nava-
.
rjuvimari
.
n p. 225, ll. 1011. Te passage cited
= Biuxxii 19631998, pt. 2, p. 203, v. 5.
603
See p. 422.
604
Vrajavallabha Dvivioa, Nity
.
so
.
daikr
.
nava, Skt. introd., p. xviii.
605
Mahevarnandas teachers teacher, ivnanda, was a pupil of Svtmnanda
(Nity
.
so
.
daikr
.
nava-
.
rjuvimari
.
n, p. 2, ll. 12); and between Svtmnanda and Pu-
.
nynanda there were three preceptorial generations: SvtmnandaTrilocaneaDe-
veaKeaveaPu
.
nynanda (Am
.
rtnandayogin, Saubhgyasudhodaya 6.19d21c).
606
Te author calls himself Am
.
rtnandayogin in his Saubhgyasudhodaya 6.21 and is named
thus or as Am
.
rtnandanthayogin in the colophons of that work and his Yoginh
.
rdayadpik.
607
Saubhgyasudhodaya 6.21cd, in the account of his spiritual lineage: tasmt pu
.
nynando
mamm
.
rtnandayogino ntha
.
h; Yoginh
.
rdayadpik, p. 19, ll. 78: etat kmakalvilse py
generations later than Mahevarnanda, is identical with the Am
.
rtnandayogin
who wrote the Ala
.
mkrasa
.
mgraha, a treatise on poetics. Nothing in the latter
proves conclusively that this is so. But there is more than the mere agreement of
names to judge by. For the Ala
.
mkrasa
.
mgraha shows that its author was indeed
a kta aiva devotee of Tripurasundar and expresses this in terms so similar to
those found in the Tantric works of Am
.
rtnandayogin and others in his region,
time, and tradition, that this together with the identity of the names makes
single authorship very probable. Tus in its rst verse the Ala
.
mkrasa
.
mgraha
venerates the primal couple (dya
.
m mithunam), describing them as immersed
in the blissful relish of their union, a single deity whose two feet, symbolizing
their dual power, are intent on the creation of the universe.
608
Similarly, the
Cidvilsastava venerates in its opening verse the blissful fusion (smarasya-) of
iva and akti, embodying the self-manifest light of reality (praka
.
h) and its
innate power of creative ideation (vimara
.
h) as the supreme sandal (par p-
duk) of the Guru Paramaiva (paraivtmano guro
.
h), that is to say, in keeping
with South Indian kta aiva symbolism, as the hidden, unitary source of that
dyad.
609
Te equation of the object of veneration with the Guru, that is to say,
with the deity as the source of the authors Guru lineage, might be thought to
be a striking point of dierence between these two verses. But in fact the dier-
ence is merely that the equation is explicit in the second and implicit in the rst.
For the primal couple (dya
.
m mithunam) of the Ala
.
mkrasa
.
mgraha is a term
of art in this South Indian kta aiva literature for Paramaiva and his akti
in their role as the rst teacher and his consort under the names Caryntha
and Tripurasundar or Kmevar, worshipped at the centre of the central tri-
angle of the rcakra upon the central point that represents Paramaiva in his
ultimate nature, the supreme bliss in which this polarity is fused in undieren-
tiated unity.
610
As for the Ala
.
mkrasa
.
mgraha's notion that the two feet of this
asmadgurubhi
.
h prapacitam.
608
Ala
.
mkrasa
.
mgraha 1.12: jagadvaicitryajananajgarkapadadvayam | aviyogarasbhijam
dya
.
m mithunam raye.
609
Cidvilsastava 1: svaprakaivamrtir ekik tadvimaratanur ekik tayo
.
h | smarasyavapur
i
.
syate par pduk paraivtmano guro
.
h. Cf. the hidden third and fourth feet of the Guru in
Mahrthamajarparimala, p. 4, ll. 1622, and the equating of the sandal (rpduk) with the
innermost state of consciousness as the highest object of reverence ibid., p. 96, ll. 1222.
610
See Vidynandantha, Nity
.
so
.
daikr
.
nava-artharatnval, p. 3, Ma ngala verse 2: dya
.
m
mithunam rabhya svagurvanta
.
m krame
.
na tu | vande gurvaugham I venerate in due order
the Guru lineage that begins from the primal couple and ends with my own teacher. For the
identity of the this primal couple see ibid. p. 218, l. 13219, l. 11: dau prakavimarasra-
couple are the source of all creation, that too is derived from this same textual
milieu. For in a discussion of the symbolism of the worship of the feet of the
deity as the primal Guru Mahevarnanda quotes a verse without attribution
which says that one foot is white and the other red, representing semen and
menstrual blood, the two ingredients of conception in Indian theory, and that
this whole universe is born from its two parents through these.
611
Similarly,
ivnanda quotes a verse which venerates the footstool on which the [two] feet
of iva-and-akti rest, identifying it with consciousness itself and describing it
as haloed by the radiance of the innite worlds that it spontaneously creates.
612
In its second introductory verse the Ala
.
mkrasa
.
mgraha maintains this kta
aiva context by venerating the goddess Sarasvat (rad) as the presiding deity
of [all] names and forms, that is to say, all words and the entities they denote
(nmarpdhidevatm), describing her as the blissful relish of all that emerges
from that union (tadullsaraskr
.
m) and as causing the unfolding of the lev-
els of reality (tattva-), just as moonlight opens the petals of a night-blooming
lotus.
613
Similarly, in its opening verses the Saubhgyasudhodaya venerates the
power in the formof creative verbalization or ideation (parmararpi
.
n), abso-
lute by virtue of its fusion with iva (tadaikarasyt), describing it as that which
though one assumes plurality and extension through the radiance (-ullsa-) of
its autonomy.
614
And in the opening verses of the Yoginh
.
rdayadpik we nd
the creative ideation that is the supreme power of the Guru of the universe being
nirvie
.
sabindulak
.
sa
.
na
.
h paramnandnubhava eva paramo guru
.
h. sa punar nirvie
.
sabindvtm
svecchvat prakavimaraaktiivtmantmna
.
m vibhajyo
.
dynap
.
the k
.
rte yuge kmevarak-
mevarsa
.
mjay sthita catyntharp paramaiva
.
h svbhedena sthityai svaaktyai kme-
varyai prathamam upadidea. Te same information is conveyed in ivnanda, Nity
.
so
.
daik-
r
.
nava-
.
rjuvimarin, pp. 218, l. 9219, l. 2; and Am
.
rtnandayogin, Saubhgyasudhodaya 6.1
5. Tree other such couples are worshipped in the three corners of the central triangle. Te
distinctive term mithunam for these couples is used by Am
.
rtnandayogin himself in Saubh-
gyasudhodaya 5.7b: tayor mithunam. As for Vidynandantha, he may have been a near con-
temporary of ivnanda, since his account of his lineage ends with Vsudeva, disciple of Rat-
nadeva (Nity
.
so
.
daikr
.
nava-artharatnval, p. 223, ll. 2021) and ivnanda adds himself as
Vsudeva's disciple (Nity
.
so
.
daikr
.
nava-
.
rjuvimarin, p. 224, ll. 13.).
611
Mahrthamajarparimala, p. 4, ll. 2324: yad hu
.
h: uklo nghri
.
h uklam vi
.
s
.
to rakta
.
m
rakto nghrir rita
.
h | pitror a nghridvayenedam amun jyate khilam iti.
612
ivnanda, Nity
.
so
.
daikr
.
nava-
.
rjuvimarin, pp. 10, l. 511, l. 2: abhiyuktovaco pi: svec-
chvibhvitnantajagadramivitnavat | naumi sa
.
mvinmahp
.
tha
.
m ivaaktipadrayam iti.
613
Ala
.
mkrasa
.
mgraha 1.2: *tadullsaraskr
.
m (tadullsa em. Ed. : samullsa Cod.) tattvakai-
ravakaumudm | nammi rad
.
m dev
.
m nmarpdhidevatm.
614
Saubhgyasudhodaya 1.4: seya
.
m tadaikarasyt par parmararpi
.
n akti
.
h | svasvtantryol-
lsaspandd ekpy anekadh vitat.
venerated as that which though one shines forth in the form of the multiplicity
of names and the named (nnnmrtharpi
.
n).
615
Te expresssion nmrtha-
(names and the named) in nnnmrtharpi
.
n is evidently synomous with
the nmarpa (names and forms) of the Ala
.
mkrasa
.
mgrahas formulation, as
can be seen from the use of the expression nnnmarpa- in a parallel context
in the Yoginh
.
rdayadpik.
616
What is more, when the Ala
.
mkrasa
.
mgrahas verse
describes Sarasvat as tadullsaraskr
.
m, literally having the form of the bliss-
ful relish of the radiance of that [union] it echoes the Saubhgyah
.
rdayastotra
of ivnanda, which describes the transcendental speech-essence (par vk),
Sarasvat under another name, as an embodiment of ultimate experience hav-
ing the form of the blissful relish of diversity as it descends through its lower
levels to articulate utterance.
617
Now the Ala
.
mkrasa
.
mgraha can be dated with a high degree of prob-
ability. For its author tells us that he wrote at the request of Manva/
Manma/Mannaall three forms are found in the manuscripts, son of Bha-
ktirja, during the latters rule, and we know of only one Bhaktirja, a king of
the E
.
t
.
tuva branch of the Telugu Cho
.
da family from whom we have a copper-
plate inscription dated in a.o. 1355/6. Another, issued by his son, Annadeva,
is dated in a.o. 1388. Te Ala
.
mkrasa
.
mgraha, therefore, will have been com-
posed c. 1350.
618
So if, as is probable, the same author was the kta disciple
of Pu
.
nynanda, Mahevarnanda will have been active around 1300. Te same
615
Am
.
rtnandayogin, Yoginh
.
rdayadpik, opening verse 3: vimararpi
.
n aktir asya vivagu-
ro
.
h par | parisphurati saikpi nnnmrtharpi
.
n.
616
Yoginh
.
rdayadpik, p. 90, ll. 12: para
.
m teja
.
h ivaaktismarasyarpaparmaya
.
m jyotir
icchrpa
.
m svecchg
.
rhtannnmarpaprapacamayamTe radiance that embodies the high-
est [power] that is the fusion of iva and akti (para
.
m teja
.
h), one with the multiplicity of
the many names and forms that it has adopted by virtue of its autonomous will (icchr-
pa
.
m) ; ibid., ll. 67: svecchkalpitannnmarpaprapacamaya
.
m rcakrarpe
.
na pari
.
nata
.
m
parmaya
.
m teja
.
h Te radiance that is the highest [power], which is one with the multiplicity
of the many names and forms that it has created by virtue of its autonomous will, [that it to
say,] which has evolved into the form of the rcakra .
617
ivnanda, Saubhgyah
.
rdayastotra, v. 3: smarmi t
.
m par
.
m vca
.
m payantydikramra-
ym | *nnvidharaskramahnubhavarpi
.
nm (kra var. : kr
.
m Ed.). I have rejected the
reading preferred by the editor for that which he reports from two manuscripts.Te reading
-raskra- is also seen in a Kashmirian manuscript of the hymn (Tripurasundarstotra), which
has nnvidharaskraparnubhavarpi
.
nm here.
618
For this epigraphical evidence see Kiisuxaxacuai\a and Saixa 1949, pp. xlxlii. Tey
note the diculty raised by the discrepancy between the names Manna/Manma/Manva (all
these forms are found in the manuscripts) and Anna[deva], but accepting that they may refer
to one and the same person.
approximate date results if we apply the crude calculation of twenty-ve years
for a generation to ivnandas account of his preceptorial lineage and accept
that the Bhojadeva whom he reports as a contemporary of his spiritual fore-
bear Dpakcrya
619
was, as is very likely, the famous Bhojadeva of Dhr who
ruled c. 10181060. By this calculation ivnanda will have been active around
12251275,
620
and Mahevarnanda, as the pupil of ivnandas pupil Mah-
praka, will have been active c. 12751325.
621
If so, the Cidgaganacandrik,
since it draws on Ar
.
nasi
.
mhas Mahnayapraka and is quoted by Mahevar-
nanda, must have been composed between about 1100 and 1300.
itika
.
n
.
tha, the author of the Old Kashmiri Mahnayapraka wrote after
the disciples of Cakrabhnu, who was active c. 9501000. How soon after this
619
Nity
.
so
.
daikr
.
nava-
.
rjuvimari
.
n, p. 223, l. 3: asmadgotramahattara
.
h prasiddha*bahvapa-
dno (em. : bahvpdno Ed.) bhojadevad
.
r
.
s
.
tacamatkro mahdeikapravara
.
h rmn dpakc-
ryo da
.
n
.
dakakart Te venerable Dpakcrya, author of the [Tripurasundar]da
.
n
.
daka[stotra],
the foremost of my lineage, the best of great Gurus, whose many noble deeds are famous,
whose miracles were witnessed by Bhojadeva. Te emendation is supported by Am
.
rtnanda-
yogins Saubhgyasudhodaya, 6.16cd: nnpadnamahito dpakantha
.
h svasa
.
mtater dpa
.
h D-
pakantha, the lamp of his lineage, lauded for his many noble deeds.
620
Te lineage, as given by ivnanda in Nity
.
so
.
daikr
.
nava-
.
rjuvimari
.
n (pp. 223234),
with approximate dates based on this synchronicity with Paramra Bhojadeva, is as follows:
Dpakcrya (10251075), his son Ji
.
s
.
nudeva (10501100), Mt
.
rgupta (10751125), Tejo-
deva (11001150), Manojadeva (11251175), Kaly
.
nadeva (11501200), Ratnadeva (1175
1225), Vsudevamahmuni (12001250), and ivnanda (12251275). Te same lineage, up
to Kaly
.
nadeva, is given by Am
.
rtnandayogin (Saubhgyasudhodaya 6.16c22). Here it divides,
Am
.
rtnandayogins line reaching him not through Ratnadeva but through Paramnanda, an-
other of Kaly
.
nadevas disciples.
621
Madhusudan Kaui Suasrii claims in the introduction to his edition of the Vmakevar-
matavivara
.
na that its author, Jayaratha, acknowledges Am
.
rtnandayogin at its beginning. If
that were true, the date of the latter would have to be taken further back. But it is not. Ja-
yaratha, in that edition, acknowledging in the second of his opening verses the cryas of
the past from whom he has learned (prve guravo mama), identies them as rdpikcrya-
pramukh
.
h, which Kaui has evidently understood to mean those of whom the rst is the
crya of the Dpik and that Dpik as the Yoginh
.
rdayadpik of Am
.
rtnandayogin. But to
refer to a Guru as the crya of a text is unparallelled to my knowledge. Te published reading
is clearly an error for dpakcryapramukh
.
h those of whom the rst was Dpakcrya, as can
be seen by comparing this with the verse quoted in p. 115, ll. 2025, which speaks of number-
less commentators on the Vmakevarmata, beginning with Dpakantha ( rdpakanthato
hy aga
.
nitair adypi v
.
rtti
.
h k
.
rt). Te rst commentator is evidently the Dpakcrya, author
of the Tripurasundarda
.
n
.
daka, mentioned in ivnandas commentary (-
.
rjuvimarin, p. 223),
as the last of the line of Siddhas of this tradition, followed by Ji
.
s
.
nudeva, the author of the
Sa
.
mketapaddhati and the rst of its lineage of men. Te source of the error is the Kashmirian
pronunciation of Sanskrit, which tends to render a as e /i, as in khe m/khim for Skt. k
.
sam.
date he wrote cannot be determined from the evidence presently available, but,
as has been argued above, the archaic character of the Kashmiri of the text sug-
gests a date well before the fourteenth century, since the Kashmiri of Ll De ds
poems, composed in that period, shows a much later stage of the language,
one barely distinguishable from the modern vernacular.
622
Te same argument
applies to the Old Kashmiri Chumms and Kaths.
Concerning the date of the Chummsa
.
mketapraka of Ni
.
skriynandantha
we can say at present only that it is earlier than its citation by ivasvmin
Updhyya I in the eighteenth century.
623
Equally open are the dates of the
Vtlanthastra and its commentator Anantaakti, the itika
.
n
.
tha who com-
piled the Kaulastras and Kulastras, and the author of the Jnakriydvaya-
ataka, probably Sillana. Concerning Ramyadeva we can say only that he was
later than K
.
semarja (. c. 10001050)
624
and concerning Cakrap
.
nintha that
he lived before him. As we have seen, the rvatsa who wrote a commentary on
the Bhuvanamlinkalpa of the Jayadrathaymala, cannot be earlier than Ut-
paladeva (. c. 925975) and is likely to have lived several generations later.
625
Concerning Vivvarta, the author of the Tantrarjatantrvatrastotra I can say
only that he was active at some time after Kalla
.
ta in the second half of the ninth
century
626
and before a.o. 1583, the date of the earliest manuscript of his work
known to me.
627
varaivcrya, a nkarari, and Vivvarta, who, according to Jayaratha,
introduced the kta cult of Tripurasundar in Kashmir appear, as we have seen,
to have been active at some time after c. 1050 and before c. 1125.
628
Te dated works of Abhinavagupta also enable us to settle the dates of the
Kashmirian Saiddhntikas within relatively narrow limits. For in his Tantrloka
(8.428434b), composed at some time after the Kramastotra and before the
varapratyabhijviv
.
rtivimarin Abhinavagupta (. c. 9751025) has quoted
without attribution the summary-verses at the end of Bha
.
t
.
ta Rmaka
.
n
.
tha IIs
commentary on the 23rd chapter of the Vidypda of the Mata ngapramevara,
while the latters father Bha
.
t
.
ta Nrya
.
naka
.
n
.
tha has quoted verse 55 of the
622
See pp. 304 to 307.
623
See p. 352.
624
See p. 329.
625
626
See pp. 260 and 420.
627
.
mgraha B, f. 64r7: sa
.
m 704 mrga ukla 6 ravau.
628
See p. 386.
varasiddhi of Utpaladeva (. c. 925975), the teacher of Abhinavaguptas
teacher Lak
.
sma
.
nagupta, in his commentary on M
.
rgendra, Vidypda 1.11.
Both father and son, then, will have been active during the second half of the
tenth century. Bha
.
t
.
ta Rmaka
.
n
.
tha IIs disciple Bha
.
t
.
ta Vidyka
.
n
.
tha II will have
been approximately contemporary with Abhinavagupta.
As for the date of Bha
.
t
.
tar Kalla
.
ta, the author of the Spandakrik and
Spandav
.
rtti, and hence that of the ivastra said to have been revealed to his
Guru Vasugupta, the only hard evidence in the Kashmirian aiva literature is
that Utpaladeva cites Pradyumnabha
.
t
.
ta,
629
whom Bha
.
t
.
ta Bhskara reports to
have been the immediate successor of Kalla
.
ta in the lineage that led to him-
self.
630
So there was at least one preceptorial generation between Utpaladeva
(. c. 925975) and Kalla
.
ta, which places the latters active life no later than c.
875925, or no later than c. 850900 if Utpaladeva is correct in saying that
Pradyumnabha
.
t
.
ta was known to his teacher Somnanda (c. 900950).
631
Tat
Kalla
.
ta was not active earlier than the middle of the ninth century follows if
we accept that this is the Bha
.
t
.
tar Kalla
.
ta mentioned by Kalha
.
na in the Rja-
tara ngi
.
n as one of a number of Siddhas who descended to earth for the benet
of mankind during the reign of Avantivarman (r. 855/6883).
632
He will, then,
have been an approximate contemporary of Jnanetrantha.
Bha
.
t
.
ta Bhskara, the author of the ivastravrtika, gives the follow-
ing lineage of the transmission of the ivastra: Vasugupta Kalla
.
ta
Pradyumnabha
.
t
.
ta Prajrjuna Mahdevabha
.
t
.
ta rka
.
n
.
thabha
.
t
.
ta
himself. If we take Kalla
.
tas active life as c. 850900 then by the same crude
calculation Bha
.
t
.
ta Bhskara will have been a contemporary of Abhinavagupta,
ourishing c. 9751025.
Evidence of the date of Rjnaka Jayaratha, the author of the commentaries
on the Tantrloka and Vmakevarmata, is found in the autobiographical verses
at the end of the former. Tere he tells us that his father
.
r ngraratha was made
629
In the ivad
.
r
.
s
.
tiv
.
rtti, p. 94, ll. 57, Utpaladeva cites a verse from a hymn to the Goddess
which Rjnaka Rma identies (Spandaviv
.
rti, p. 129, l. 17) as from the Tattvagarbhastotra.
Utpaladeva tells us in the same work, p. 16, ll. 1011, that the Tattvagarbha is the work of
Pradyumnabha
.
t
.
ta.
630
ivastravrtika 1.49b.
631
ivad
.
r
.
s
.
tiv
.
rtti, p. 16, ll. 1011, on 1.16ab (ki
.
mciducchnat saiva mahadbhi
.
h kaicid ucy-
ate): saiva ki
.
mciducchnat kathyate bha
.
t
.
tapradyumnena tattvagarbhe.
632
Rjatara ngi
.
n 5.66: anugrahya lokn
.
m bha
.
t
.
tarkalla
.
tdaya
.
h | avantivarma
.
na
.
h kle sid-
dh bhuvam avtaran.
a minister by King Rjarja.
633
No Kashmirian king appears with precisely this
name in the historical literature of Kashmir. But it is evident that Jayaratha
means Rjadeva, who according to that literature ruled Kashmir for 23 years
from [Laukika] 4289, that is to say, from a.o. 1213 to 1236,
634
the name R-
jarja being readily understood as synonymous.
635
Te author of the work on the Krama lineages to which I have given the
name *Kramava
.
mval was a contemporary of Jayaratha, since the latter refers
to him as such.
636
633
Tantrlokaviveka, vol. 12, p. 432, concluding v. 28: tay sa
.
r ngrarathbhidhno blo viv
.
r-
ddhi
.
m gamito janany | sattvkhyay khytagu
.
na
.
h krame
.
na rrjarja
.
h saciva
.
m vyadhd yam
Tis [son],
.
r ngraratha by name, of famous virtue, whom Rjarja in due course appointed
as a minister, was brought up as a child by that mother Sattv. At the end of his commen-
tary (-vimarin) on Ruyyakas Ala
.
mkrasarvasva (p. 753, ll. 1015) he reports that his father
.
r ngraratha was the principal minister (mantri
.
nm agra
.
n
.
h) of Rjarja.
634
Jonarja, Rjatara ngi
.
n, vv. 75 and 87.
635
However, according to Rasroci (1979: 210), following the suggestion of K. C. Paxoi\
(1963, p. 262), this king is not Rjadeva but Jayasi
.
mha, who ruled Kashmir from 1128 to
1155 (Kalha
.
na, Rjatara ngi
.
n 8.3404 and Jonarja, Rjatara ngi
.
n, v. 38). He rejects identica-
tion with Rjadeva with the argument (op. cit., p. 211, footnote 5) that it is dicult to believe
that this king would have patronized Jayaratha since on the testimony of Jonarja (Rj. Verse
7487) he was just a usurper and had neither talents nor energy for asserting his authority.
Tis argument would be without force even if it were the case that Jayaratha claimed Rjadevas
patronage since there is no reason why a weak ruler should not have shown favour to the son of
one of his ministers. But in fact there is no evidence of any such claim. For Rasrocis assertion
(op. cit., p. 212) that Jayaratha reports in the Tantrlokaviveka (vol. 12, p. 430, v. 30) that the
king inspired him to write this commentary is false. Te passage actually states that it was his
father that inspired him. It is only of incidental interest, then, to observe that Rjadeva was not
an usurper. In fact Rasrocis characterization of Rjadeva is not Jonarjas but conates into
a single statement two passages in the English introduction of Srikanth Kaui to his excellent
critical edition of that authors Rjatara ngi
.
n (Kaui 1967, p. 56). In the rst, from which Ras-
roci has derived the claim that Rjadeva was an usurper, the editor is in fact referring not to
him but to the
.
Dmara Padma, the murderer of his father. Te dating proposed by Rasroci is
unbelievable on other grounds. If Rasroci were right, then Jayarathas father would have been
serving as a minister not more than forty-nine years and perhaps as few as twenty-seven after
a brother of his paternal great-grandfather had done the same. For Jayaratha tells us (Tantr-
lokaviveka, vol. 12, p. 431, ll. 916) that ivaratha, a brother of his great-great-grandfather, had
served as a minister under King Uccala, who ruled Kashmir from a.o. 1101 to 1111.
636
Tantrlokaviveka, vol. 3, p. 193, l. 8, introducing a citation from this work: ata csya gu-
rukramam ajnnair adyatanai
.
h [citation] itydi yad ukta
.
m tat svotprek
.
sitam evety upek
.
syam
And so what a contemporary has said without knowing Abhinavaguptas preceptorial lineage,
namely [citation] should be rejected as his own imagining. I have assumed that the various
verses on the Kramas lineages cited by Jayaratha in his commentary on Tantrloka 4.173ab
Manodadattas Kaldk
.
spaddhati, his detailed guide to the conduct of aiva
initiation following the Svacchanda, was completed in a.o. 1335/6.
637
But it
is not clear how much of the text that has come down to us belongs to the
original composition, since that text reports that it has been expanded by a
certain ivasvmin. Nor do we know how long after Manodadatta later he was
active. His expanded text contains a hymn that was composed by Rjnaka
Ratnaka
.
n
.
tha in the seventeenth century, but, as we have seen, the section in
which that hymn is found may well be a later addition.
638
Tere is nothing
that enables us to identify him with one of the two or more ivasvmins of the
Updhyya lineage mentioned here.
For Rjnaka Tak
.
sakavarta, the compiler of the digest Nitydisa
.
mgrahapa-
ddhati, we have a prior limit in the date of the latest of his dateable sources. Tis
is the Saiddhntika Paddhati of Somaambhu, the Kriyk
.
n
.
dakramval.
639
Te
date of the composition of that work appears in its nal verses. Tough the
manuscripts diverge at this point, all readings known to me place it in the
last quarter of the eleventh century.
640
Since I have encountered no reference
are all from a single work, since all are in the ry metre and have been cited as evidence of
the unreliability of their information. Tese verses have been cited in vol. 3, p. 193, ll. 13
16; p. 194, ll. 34; p. 195, ll. 58, ll. 1215, and ll. 1819; and p. 196, ll. 1112. A verse on
the scriptural aliation of certain Krama lineages cited outside this context, in vol. 3, p. 191,
ll. 34, is probably from the same.
637
638
See p. 399.
639
Nitydisa
.
mgrahapaddhati f. 28v3: nirmlyalak
.
sa
.
na
.
m
.
so
.
dh prokta
.
m rsomaambhun; see
Biuxxii 19631998, pt. 2, p. 271, v. 61.
640
In the colophonic verses in the edition of the text published in the xsrs from Kashmirian
manuscripts it is said to have been completed in year 1130 of the Vikrama era (vikramrkan
.
rpa-
klasamudbhave
.
su nygnibhi
.
h samadhike
.
su ca tacchate
.
su | ekdaasv amalastram ida
.
m
samasta
.
m [v. 1813]), that is to say, in a.o. 1073/4, if we assume that the years are counted as
expired rather than current, as is usual with dates given in this era. But in the Devako
.
t
.
tai edition,
prepared from Grantha manuscripts, and reproduced in the edition of Brunner (19631998,
pt. 4, p. 419) the same verse gives the year as Vikrama 1153 (vikramrkan
.
rpaklasamudbhave
.
su
pacat trisahite
.
su aracchate
.
su | ekdaasv amalastram ida
.
m sampta
.
m), which is a.o.
1096/7. An East Indian palm-leaf manuscript of the text prepared in the seventh year of the
reign of the Pla king Madanapla [xs A, f. 120v24: *paramevaraparama(em. : parevarapara
Cod.)bha
.
t
.
trakamahrjdhirjarmanmadanapladevasya pravardhamne vijayarjye saptame
samvatsare [] bhagavatpdapa
.
n
.
ditaaivcryakumraga
.
nena likhpito ya
.
m aivgama
.
h oma-
ambhuk
.
rta
.
h], that is to say, in a.o. 1149 in the chronology of D.C. Sircar (1976), doubt-
less conceals the same reading beneath its errors: vikramrkan
.
rpaklasamudbhave
.
su pac-
hata tri
.
suate
.
su aracchate
.
su | ekdaaca mama stram ida
.
m sampta
.
m (f. 121r3). An early
to Tak
.
sakavarta in any other work, I can propose as his posterior limit only
the year 187576, in which the undated manuscript of his digest was pur-
chased by Georg Buuiii in Kashmir. However, the great abundance of the
scriptural sources and Paddhatis on which Tak
.
sakavarta has drawn
641
suggests
that he was active not far from the beginning of this period from the twelfth
to nineteenth centuries. Concerning the authors of the lost Kashmirian Pad-
dhatis that are known from citations, we can say of Vivvartas that it pre-
dates Tak
.
sakavarta,
642
and of Dharmaivas and naivcryas that they pre-
date Abhinavagupta (. c. 9751025).
643
Te dates of the Svacchanda-based
Paddhatis cited in the Kaldk
.
spaddhati can be dated only within very wide
limits. But, as we have seen, the Gurupustaka and Dk
.
skalpalat are probably
works of the fourteenth century.
644
Among the later Kashmirian authors mentioned here Shib Kaul was born
in 1629
645
and completed his Devnmavilsa in 1666.
646
Bha
.
t
.
traka nanda,
author of a commentary on the Vijnabhairava (Vijnakaumud) and, per-
haps, on the Spandakrik (Spandapradpik), can be placed in the second half
undated Nepalese palm-leaf manuscript of the text (xs B) lacks this verse, ending after the
preceding verse with the prose rmatkar
.
naprakavyavahara
.
nya sasamasa
.
mvatsare kriyk
.
n
.
da-
kramvalpustaka
.
mpa
.
n
.
ditcryarsomaivena virahciita
.
msamptamiti (f. 74r45). Te reading
sasama is meaningless. If this is an error for daama, the meaning will be Here ends the text of
the Kriyk
.
n
.
dakramval composed by Somaiva for the use of the excellent Kar
.
napraka in
the tenth year. Te work was composed while Somaambhu was abbot of the Golaksthna in
the domain of the Kalacuri kings of Tripur in Central India, whomwe knowto have appointed
Saiddhntikas of this richly endowed monastic institution as their Rjagurus. Te year is surely
regnal and I propose that the name Kar
.
napraka is a periphrasis for Yaa
.
hkar
.
na, the Kalacuri
king who ruled from Tripur from a.o. 1073 to 1123, radiance/whiteness (praka
.
h) being the
dening characteristic of fame/success (yaa
.
h) in Indian poetic convention (see, e.g. Haravijaya
13.3: yaa
.
hprakam; 16.54: aiubhrayaa
.
hpraka-; Cambodian inscription K. 286, v. 16bc
(Coois 1952, p. 90): k
.
sitndr
.
h jt jagattrayavikr
.
nayaa
.
hprak
.
h). If this is correct we have
a third date of composition, 1082. But daama is not the only possibility. If sasama is a corrup-
tion of prathama the year will be a.o. 1073 and so agree with the version of the Kashmirian
manuscripts. Te fact that two dierent dates are given in an otherwise identical verse indicates
not corruption but conscious revision. Perhaps the text circulated in two editions, an earlier
and a later.
641
642
See p. 389.
643
See pp. 392 and 393.
644
See p. 398.
645
Madhusudan Kauis introduction to the xsrs edition of the Devnmavilsa, p. 2.
646
Devnmavilsa, p. 320, v. 18.
of the seventeenth century, since the former reports that it was completed in
[Kali] 4774 (= a.o. 1672).
647
Rjnaka Bhskaraka
.
n
.
tha has been held to have been active during the
eighteenth century. But the only evidence for this date is the reported claim
of his descendants c. 1960 that he lived six generations before them.
648
He
himself tells us at the end of his Cittnubodhastra that he had been educated
by Ratnaka
.
n
.
tha, evidently a member of the same patrilineage (the Rjnakas
of the Ka
.
n
.
tha-Dhaumyyana Gotra) who had been a pupil of his grandfather
Vai
.
dryaka
.
n
.
tha.
649
He gives no further information on this scholar, but it is
not improbable that he is the author of that name and patrilineage
650
who com-
posed the ambhuk
.
rpmanoharastava preserved in the Kaldk
.
spaddhati, the
Ratnaataka (a hymn to Srya), and commentaries on the Yudhi
.
s
.
thiravijaya-
mahkvya of Vsudeva, on the Stutikusumjali of Jagaddhara, on the Hara-
vijayamahkvya of Ratnkara, and, in the eld of poetics, on the Kvyapraka
of Mamma
.
ta and the Devstotra of Yaaskara, since Bhskaraka
.
n
.
tha praises his
teacher as a master of all the branches of scholarship (samastavidynipu
.
na
.
h)
and the author of those works certainly merits that description. For in addition
to these compositions we have a good number of manuscripts copied by him
for his own use, often with his annotations, in the elds of poetics, lexicogra-
phy, grammar, drama, Kvya, Vednta, and S
.
mkhya. If it was he that taught
Bhskaraka
.
n
.
tha, then the latter was active towards the end of the seventeenth
century. For Ratnaka
.
n
.
thas works and manuscripts bear dates that extend from
1648/9 to 1685/6.
651
ivasvmin Updhyya I composed his Vijnabhairavaviv
.
rti during the
647
See p. 411.
648
Reported by K. C. Paxoi\ (1963, pp. 264265), who proposes the second half of the
eighteenth century on its basis. See also Haxxioii and Sia;i 2002, pp. 1819.
649
15.298: pitmahasya sacchi
.
syt prptavidyt tathaiva ca | samastavidynipu
.
nd ratnaka-
.
n
.
thd daynidhe
.
h.
650
Both were Rjnakas of the [Ka
.
n
.
tha-]Dhaumyyana Gotra. Bhskaraka
.
n
.
tha, Bhskar,
vol. 1, p. 2, opening verse 6: ya
.
h ka
.
n
.
thadhaumyyanatprasiddhaviuddharjnakava
.
majta
.
h |
sa bhskarkhyo dvija e
.
sa
.
tk
.
m karoti stre bhinavodite smin [I], this brahmin Bhskara, born
in the pure Rjnaka lineage famed for its being of the Ka
.
n
.
tha-Dhaumyyana [Gotra]. Rj-
naka Ratnaka
.
n
.
tha reports his Gotra as Dhaumyyana in the fourth opening verse of his Stuti-
kusumjalilaghupacik (dhaumyyanakulodbhava
.
h).
651
For a list of these compositions and manuscripts in his hand and their dates see Sriix
1979, vol. 1, pp. 4647. Te Stein collection of manuscripts from Kashmir in the Bodleian
library (Oxford) contains several of the latter not mentioned in that listing.
governorship of Sukhajvana (175362),
652
and iva[rma]svmin Updhyya
II his ivartrirahasya during the reign of Ra
.
njit Singh (18191839).
653
Tis
ivasvmin also wrote the Yajopavtaikhmlnir
.
naya,
654
and, though this
652
Vijnabhairavaviv
.
rti, p. 144, ll. 112: sukhajvanbhidhne rak
.
sati kmrama
.
n
.
dala
.
m
n
.
rpatau | agaman ni
.
he
.
satva
.
m vijnoddyotasa
.
mgraha
.
h sugama
.
h [Tis] simple Vijnoddyota-
sa
.
mgraha has been completed while King Sukhajvana is ruling the kingdom of Kashmir. Te
term Updhyya here is not a mere description but denotes his membership of the Updhyya
(Padey/Padi) kinship group (jti
.
h, Kashmiri zth). He tells us this and his Gotra in the preced-
ing verse (p. 143, ll. 718): nmn iveti gu
.
nikauikagotrajtyopdhyyaabdayutaypy upalak
.
si-
tena with the name iva, qualied by the jti
.
h of the Gu
.
nikauika Gotra called Updhyya
(pace Rasroci, who read this impossibly [1979, p. 226] as giving his name as ivagu
.
n and
his Gotra as Kauika). Te zth is indeed of the Gu
.
nikauika Gotra; see Koui 1924, p. 106,
listing it as Padi of the Svamina Gan Kaushika Gotra and the Census of 1891 (Buac Rax
1893, p. 137), less accurately, as Padey of the Sman Gan Bhshak Gotra.
653
See the nal colophon of the Jammu manuscript of this text (Sriix 1894, No. 2668
ka): k
.
rtir iya
.
m pa
.
n
.
ditaivarmasya kmrikopdhyyava
.
maprastasya ya
.
h rmahrjara
.
najit-
si
.
mhasya kmrarjyrambhe jvitavn Tis is the work of Pa
.
n
.
dita ivarma, born in the Kash-
mirian Updhyya lineage, who was alive at the beginning of the reign of Mahrja Ra
.
njit
Singh. It is likely that he is the ivasvmin Updhyya/ivarma/ivopdhyya, grandfather
of the Keavarma Updhyya in whose possession Buuiii found the codex archetypus of the
Rjatara ngin (Sriix, Rjatara ngin ed., p. xiii). According to the versied colophon at the end
of the Calcutta edition of the Rjatara nginsa
.
mgraha Moorcroft, who arrived in Kashmir in
1822 and remained until May 1823, during the reign of Ra
.
njit Singh, obtained the manuscript
on loan from the house of this scholar as a result of the intercession of the Trikevara, the pa-
triarch of the trikajty
.
h, the members of the Trika lineage (the Tikoo zth; see Giiiisox
1932, s.v. tyuk
u
): rmurkarphako mantr prptakamra*ma
.
n
.
dalo (corr. : ma
.
n
.
dale Ed.) rjye
rra
.
najitsi
.
mhabhpate
.
h priyadarana
.
h | *rmattrikevaraprem
.
n (rmattrikevara corr. Sriix :
rmantrikevara Ed.) prpt rjatara ngi
.
n | murkarphakadhre
.
na g
.
rhc chrivasvmina
.
h |
rmacchrivarmasya g
.
rhe rjval ubh | kamrama
.
n
.
dale nitya
.
m vartate nnyasadmani |
rmadvibudhendra*ivopdhyyya (corr. : ivopdhyya Ed.) namo nama
.
h | tenopdhyyena
pacasahasravar
.
s
.
n
.
m mahprabhvasahit rjval svag
.
rhe plit prayatnena rvibhor dayay
bhadram | vartate ca g
.
rhe yasya ubh rjatara ngi
.
n | sa jvanmukta eva *syd (corr. : syn Ed.)
am
.
rta
.
h svargam pnuyt. sa
.
mvat 1880. 1880, the date of composition given in this colophon,
equals a.o. 1822/3. Sriix notes (ibid.) that ivarma and his descendants to the present day
have been attached as hereditary gurus to the Trika family, which he describes as having held for
several generations past an inuential position in Kashmir. He also notes that Pa
.
n
.
dit ivarma
was commonly called ivopdhyya.
654
Tis follows fromthe fact that in both works the author uses the pen-name Nityasvatantra;
see ivartrirahasya, f. 4r, colophon: k
.
rtir nityasvatantretyaparanmna
.
h ivasyeti ivam; and
Yajopavtaikhmlnir
.
naya, . 1v2r (v. 2): cin nity yadi sarvaklavi
.
say k
.
tastharp tad |
ythtathyatay sthitpi yadi s svnandasrdr param | svasvtantryavac cito vivara
.
na
.
m ya-
trpi kutrpi cet | sarvavypitaystu nicitam ida
.
m nityasvatantre
.
na tat. In f. 2v56 of the latter
he calls himself ivopdhyya: yajastraikhmlnir
.
nayadvrato py aham | cito vimarana
.
m
is only probable, the
.
Sa
.
tcakranir
.
naya, a work on meditation on the energy-
centres in the body,
655
not to be confused with the work of that name men-
tioned above as including and explaining some verses on this subject from
the Jayadrathaymala.
656
He may also be the ivasvmin Updhyya who
wrote the Gyatrmantravivara
.
na and rvidymantravivara
.
na alias Anubhava-
bodhavidy.
657
Tose works show their author to have been a worshipper of
Tripurasundar (rvidyopsaka
.
h) who, while following the Trika-based ivd-
vaita, sought to reconcile the kta aiva and Vaidika elements of his com-
munitys religious practice by showing that the ivdvaita is supported by the
Upani
.
sads and that both the kta Saubhgyavidy and the Vedic Gyatr share
the same aiva meaning and reality.
658
Tis reconciliation of the Vaidika and
aiva is also the purpose of the Yajopavtaikhmlnir
.
naya
.
h, which heightens
the probability that one author wrote all four works, since we know that the
kurve ivopdhyyasa
.
mjita
.
h. Te same name is given in the nal colophon (f. 19r12: iti r-
macchivopdhyyaviracito yajopavtaikhmlnir
.
naya
.
h).
655
In the colophon of his
.
Sa
.
tcakranir
.
naya the author says that he wrote at the instigation
of the son of Puru
.
sottama Osu (f. 386): ity osupuru
.
sottamaputrasya nodand akarohdi dvija
.
h
updhyyaivasvm ubha
.
m
.
sa
.
tcakranir
.
nayam; and in the last verse of the ivartrirahasya the
author records that he wrote for the pleasure of Puru
.
sottama: nityasvatantrakavin nir
.
nt i-
vaymin | lo
.
dya sarvatantr
.
ni puru
.
sottamatu
.
s
.
taye. Since the author is a aiva it is unlikely that
he would have chosen this usually Vai
.
s
.
nava name for the Deity unless it enabled him to convey
an additional meaning obliquely: hfor the pleasure of the Supreme Souli/hfor the pleasure of
Puru
.
sottamai.
656
See p. 260.
657
Gyatrmantravivara
.
na, colophon: paratattvptyai racit gyatrmantra uttame vykhy
vidu
.
s ivena ramy a
.
mkaracodanavak
.
rteneyam. sampteya
.
m gyatrmantraviv
.
rti
.
h. k
.
rti
.
h r-
ivasvmina
.
h. updhyyakulotpannaivarmaprakit | rvidytu
.
s
.
taye bhyd gyatrviv
.
rti
.
h
par | yady apya
.
m may d
.
rbdh svtmnandaviv
.
rddhaye | anyo pi kacit tad api k
.
rtak
.
rtyo nay
bhavet | strntaraikarasikai
.
h k
.
santavya
.
m vibudhai
.
h parai
.
h | svavinoda
.
m viracayann anindyo
yaj jano bhuvi; rvidymantravivara
.
na, f. 46v1115: amdre crudrdrivipinamilitave-
taga ngvaght ptasvntena kmrikavibudhaivasvmyupdhyyanmn | vykhyto mantra-
rja
.
h praka
.
tavimalasatsa
.
mpradya
.
h pary
.
h r[vidyy gabhro hariharadivase i
.
syabodhrtham
e
.
sa
.
h]. Te manuscript breaks o after r in the last sentence. Te rest of the last Pda has been
supplied from the transcript of these verses made by Rasroci (1979, p. 227, footnote 1) from
a manuscript belonging to Pa
.
n
.
dit Dnanth Yach. Tat manuscripts colophon adds that the
author was the son of one Prakopdhyya (ibid., footnote 2): iti rvidyvivara
.
nam anubhava-
bodhkhya
.
mk
.
rti
.
h prakopdhyyasvmiputraivopdhyyasvmina
.
h. Tat both works are by the
same author is certain. For in the rvidymantravivara
.
na its author refers to the Gyatrma-
ntravivara
.
na as his own (f. 11v79): etac ca yath tath matk
.
rte gyatrmantravivara
.
ne d
.
r
.
s
.
tir
vidheyety alam aprak
.
rtena.
658
rvidymantravivara
.
na, f. 26v910: iti rvidygyatryor abhedrtha
.
h.
author of the
.
Sa
.
tcakranir
.
naya wrote the last.
Te commentary of Rjnaka Lak
.
smrma (Lasa Kk Rzdn) on the
Partrik does not give the date of its composition, but his commentary on
the Gt tells us that it was completed in 1811.
659
A Biiii Hisroi\
I conclude by presenting an outline of my view of the historical trajectory of
the various religious traditions covered in this study, their interaction, and their
relative strength.
Te earliest dateable evidence of Mantramrgic aivismin Kashmir is found
in two hymns in high poetic style, one to iva and the other to the god-
dess Ca
.
n
.
d, that form two chapters of the Mahkvya Haravijaya of Rjnaka
Ratnkara. Ratnkara was a courtier of Cippa
.
ta-Jayp
.
da, who ruled Kashmir
from c. 826838, and his work was written c. 830. Te rst hymn, the iva-
stotra, shows knowledge of the literature of the Siddhnta and though it does
not name its sources it is possible to recognize within its high-own poetic
periphrases the wording of the Mata nga, the Rauravastrasa
.
mgraha, the Sv-
yambhuvastrasa
.
mgraha, and the early Saiddhntika exegetes Sadyojyotis and
B
.
rhaspati.
660
Te second hymn reveals knowledge of the technicalities of the
Trika and, perhaps, of the Trikas scripture Triirobhairava.
661
We may fairly
conclude that the presence of these materials in a work of Kashmirian literary
art indicates that these two traditions were well known by this time in the re-
ned circle of the court, or at least that they were well enough established to be
considered worthy of mention.
Tere is nothing in these hymns that reveals awareness of the cults of
Svacchandabhairava, Am
.
rtevarabhairava, or the Klkula.
662
In the case of the
659
Te closing verse: lak
.
smrma iti dvijo tra nivasan kamrabhma
.
n
.
dale meror mtur uptta-
dehajanano rjnagoplakt | rke dvigu
.
ndriparimite mse tathaivvine ukly
.
m pratipady
aj nghrinirato gtsu
.
tk
.
m vyadht.
660
On the dates of Cippa
.
ta-Jayp
.
das reign, Ratnkaras relations with him, and his Sai-
ddhntika scriptural sources see Saxoiisox 2001, pp. 56, footnote 3. I have not yet published
my evidence of his knowledge of Sadyojyotis and B
.
rhaspati (for which see Saxoiisox forth-
coming b); but that concerning the former may be found in outline, with due acknowledge-
ment, in Warsox 2006, pp. 11114. Tere is no compelling reason to think that Sadyojyotis
and B
.
rhaspati were Kashmirians.
661
See Saxoiisox 1986, p. 169, footnote 1, and 2001, pp. 1819, footnote 21.
662
My viewthat there is no reference to the Klkula is contradicted by Rasroci (1979, p. 93),
two Bhairavas, this absence has no weight as evidence, since they may have been
passed over in silence simply because they could not be accommodated com-
fortably in either hymn, falling as they do within a domain that lies between the
aiva and the kta. But this will not explain the absence of the goddess of the
Klkula from the hymn to Ca
.
n
.
d. We may surmise, therefore, especially when
we consider the comprehensive knowledge of the varieties of contemporary re-
ligion exhibited in these hymns, that the Klkula and its Krama renement
had not yet come to the fore of the Kashmirian kta domain in the knowl-
edge of the court, whereas the Trika was already well established there. And
this hypothesis receives support from what we have been able to deduce of the
chronology of the Krama, namely that Jnanetra, whom the Kashmirian lin-
eage of that system claims as its source, ourished somewhat later, from around
the middle of the ninth century.
Te second half of that century saw the composition of the ivastra and
Spandakrik and, especially in the latter, the rst attempt fromthe kta aiva
domain to present a non-dualistic metaphysics and gnostic soteriology in op-
position to the dualistic and ritualistic exegesis of the Saiddhntika aiva scrip-
tures. Tis movement was presented in its early phase as coming not from iva
as the teaching of certain scriptures but rather as the contemporary irruption
into the world of the gnosis of enlightened Siddhas and Yogins; and we have
seen the same perspective in the propagation of the Krama, which unlike the
who claims that Klasa
.
mkar
.
sa
.
n, the goddess of the Klkula and Krama, appears in the hymn
to Ca
.
n
.
d, in 47.55, in the abbreviated form Sa
.
mkar
.
sa
.
n: prptbhisa
.
mdhiparatm anuv
.
rtti-
lagnagau
.
nasthiti
.
h sthitasittiayd abhk
.
s
.
nam | vidyeti sarvabahulkhilad
.
r
.
s
.
tisa
.
mj sa
.
mkar
.
sa
.
n
nigadit kila asane tvam. Te abbreviation is not uncommon. However, the reading sa
.
mkar
.
sa
.
n
of the edition (wrongly reported by Rasroci as sa
.
mkar
.
si
.
ni) is a corruption. Te editor records
the variant s
.
mkar
.
sa
.
n and the Bodleian librarys manuscript of the text reads s
.
mkar
.
sa
.
ne
(f. 145r24). Te last is evidently to be preferred because it provides the adjective needed by
the context to qualify the noun sane in the doctrine, which would otherwise remain un-
specied. Moreover, the adjective is entirely appropriate. Te preceding seven verses (47.48
54) have praised the Goddess manifest as various Mahyna-Buddhist principles, and the verse
that follows (47.56) praises her as the principle that for the Ekyana Vai
.
s
.
navas [of the Pa-
cartra] is the sole cause of their liberation. Now Bha
.
t
.
ta Rmaka
.
n
.
tha tells us that there were
two kinds of followers of the Pacartra: the S
.
mkar
.
sa
.
napcartras (Narevarapark
.
spraka,
pp. 8788) and the Sa
.
mhitpcartras (ibid., p. 91). Te s
.
mkar
.
sa
.
na
.
m sanam of 47.55 is
evidently the doctrine of the former and the Ekyanas of 47.56 those who follow the latter
(= *Ekyanasa
.
mhitpcartras). Te reading s
.
mkar
.
sa
.
n is derived from s
.
mkar
.
sa
.
ne as a result
of the common confusion by Kashmirian copyists of e and , which are virtually indistinguish-
able in Kashmiri pronunciation.
Trika maintained this perspective after the initial revelation, as can be seen from
the tradition concerning the Kramastotra of Eraka, the surviving works of Hras-
vantha, and the tradition of the revelation of the Chumms, the Old Kashmiri
Kaths, and the Vtlanthastra. It is not without good reason, then, that the
historian Kalha
.
na speaks of the reign of Avantivarman (c. 855/6883) as one
that was marked by the descent of Siddhas among men for the benet of the
world.
663
Tat this development had a major impact on Kashmirian society is
evident in the fact that Kalha
.
na records it. For he is generally silent about the
recent history of religion in the valley beyond noting the religious aliations
of certain kings and the temples and other religious foundations that they es-
tablished. Such gures as Bha
.
t
.
ta Rmaka
.
n
.
tha, Abhinavagupta, and K
.
semarja,
who loomso large in the learned literature of the aivas of Kashmir and beyond,
receive not even a passing mention.
Tis pivotal period was followed in the tenth century by a remarkable ef-
orescence of learned exegesis and philosophical argument in all areas of the
religion. On the kta aiva side we have the development within the Trika
of the philosophical tradition of the Pratyabhij; and the last quarter of the
century and the rst of the eleventh saw with Abhinavagupta the production
of Krama-inuenced, Pratyabhij-based exegesis of scripture in the Trika itself
and with his successor K
.
semarja the extension of this exegesis to the Tantras
of the cults of the two Bhairavas and beyond that domain to the interpretation
of texts both esoteric and devotional that unlike those Tantras were open to a
much wider audience than that of initiated specialists. Te inclusivist aspira-
tions of this tradition are also expressed in the formulation of the view that the
Vidyp
.
tha-based system of the Trika does not merely transcend the Siddhnta
and the Bhairava systems but also includes them within a higher synthesis that
validates practice on all these levels.
Tis was also the golden age of Kashmirian Saiddhntika exegesis, which
now developed a rigorously dualistic and ritualistic interpretation of the Sid-
dhntas scriptures, with an exclusivist perspective that seems designed to bar
the gates, as it were, against the intuitionist and charismatic inuences that had
come to the fore since the middle of the ninth century. Bha
.
t
.
ta Rmaka
.
n
.
tha
presents his exegesis in a fundamentalist spirit as a return to the original posi-
tion set out in an earlier time by the founding fathers of his tradition with the
purpose of rescuing it from the contamination it had suered from attempts to
663
assimilate its scriptures to alien perspectives, at one extreme to that of orthodox
Brahmanism and at the other to that of the kta aivas.
Concern to counter contamination is also seen in the kta aiva camp
at this time. For K
.
semarja makes it clear that the principal purpose of his
commentaries on the Svacchanda and Netra was to reverse inroads from the
Saiddhntika perspective into the interpretation of these Tantras and the en-
actment of their prescriptions. Nor does it seem that his concern was primarily
with theological theory. He consistently imposed the non-dualistic ontology
of the Pratyabhij on these texts, as Abhinavagupta had done on the Trikas
Mlinvijayottara, but we sense greater urgency when he addresses what he saw
as unwarranted diluting of the non-dualistic practice (advaitcra
.
h) of the Svac-
chanda, practice, that is, which transcends brahmanical values of purity, pre-
senting these departures from prescribed observance as the baleful eect of the
dominance of the Siddhnta in the aivism of his community. Indeed he sees
the rise of non-dualism in Kashmir from its beginnings in the ninth century
as a mission directed against this dominance, saying in the introduction to his
commentary on the ivastra that iva appeared to Vasugupta in a dream to
direct him to the discovery of this text out of his concern that the esoteric tra-
dition, evidently that of the kta aivas, was on the verge of extinction in a
society that was then almost completely under the sway of dualism.
664
He does
not state explicitly that the dualism to which he refers is that of the Siddhnta,
but that it was is the most natural interpretation of his words, especially in the
light of the fact that he interprets the rst Stra as a refutation of the Saiddhn-
tika doctrine that God, other souls, and the material universe are irreducibly
distinct.
From K
.
semarjas statement of his purpose in writing his commentaries on
the Tantras of the two Bhairavas we can infer that the forms of aivism that
they authorize had been established in the valley for a considerable period of
time, though how long they had been present and whether or not they predate
the advent of the Siddhnta itself in the region cannot be determined from the
available evidence. We can at least say that the Netra was composed in Kashmir
at some time between about 700 and 850, probably towards the end of this
period, that the Svacchanda was used by the redactor of that text, and that its
practice, therefore, was probably already current in Kashmir at that time.
665
664
ivastravimarin, p. 2, ll. 712. For this passage and my translation see footnote 574 on
p. 406.
665
For the date and provenance of the Netra see Saxoiisox 2005b, pp. 273294. I see no
Te two facts that K
.
semarja extended kta aiva exegesis into this do-
main and that when he did so it had long been under the inuence of the more
conventional, Veda-congruent Siddhnta suggest that the cults of Svacchand-
abhairava and Am
.
rtevarabhairava were far from being fringe phenomena in
the Kashmir of his time. Moreover, the detailed ritual manuals that have come
down to us in Kashmir for the ceremonies of aiva initiation, the re-sacrice,
and the various post-mortuary rituals are all centred on these two deities. It is
tempting to conclude, therefore, that it was this form of aivism, that of the
middle ground between the Siddhnta and the kta aiva systems, that was the
mainstream tradition in Kashmir throughout the period accessible to us, and
that the Siddhnta, like the kta aivismof the Trika and Krama, had little im-
pact on the core practice of the majority but merely inuenced it for some time
on a theoretical level and provided a view of the proper relationship between
aiva practice and brahmanical norms that encouraged or justied a drift away
from the more challenging aspects of non-Saiddhntika observance that would
probably have occurred even without its inuence, simply as the consequence
of the routinization that we would expect in any tradition that achieved wide-
spread acceptance within brahmanical society. It is possible, then, that when
K
.
semarja tells us that the Siddhnta was dominant in the aiva community of
his time he is referring to its inuence rather than reporting that those following
the Saiddhntika system of worship were in the majority.
However, the very manuals whose existence shows the dominance of the
worship of the two Bhairavas in Kashmir in later times also contain evidence
that must make us hesitate to conclude that this state of aairs goes back all
the way to the golden age of aiva exegesis. For while the Tantras and their
learned commentators present the varieties of aiva practice entirely within the
boundaries of this or that system these manuals exhibit eclecticism within their
Svacchanda- and Netra-based matrix, and since they record the actual practice
of the local aiva ociants we may read this incorporation of elements from
other ritual systems as evidence that these were inuential in the valley. Now,
the Siddhnta gures very strongly in this respect. Tus, for example, in the
iva-vase (ivakalaa
.
h) set up and worshipped in the preliminaries of aiva cre-
mation according to the ivanirv
.
napaddhati the ociant worships (1) as the
principal deities Bahurpabhairava and his consort Mydevthe former, in
spite of the non-Saiddhntika ring of his name, is an iconographic variant of
reason to think that the Svacchanda too was Kashmirian.
the Kashmirian version of the Siddhntas distinctive iva-form, the ten-armed,
ve-faced Sadiva,
666
(2) the ancillary door-deities, (3) Am
.
rteabhairava and
Am
.
rtalak
.
sm, (4) the eight Bhairavas that are the rst outer circuit of the ret-
inue of Svacchandabhairava, (5) the seven deity-circuits, to which I shall re-
turn, (6) another Mantra-form of Am
.
rteabhairava (M
.
rtyujaya), (7) the six-
syllable iva-Mantra (o
.
x xaxa
.
u sivi\a) of lay aiva worship, (8) the Mantras
of ivas eight Mrtis, (9) Durg and the Di nmt
.
rs, (10) the ve Causes from
Brahm to Sadiva as the Lords of the ve Segments (kaldhipataya
.
h), (11)
the six cosmic hierarchies (
.
sa
.
d adhvna
.
h), (12) the Vyomavypimantra, said
here to have the eect of eliminating all sins, and (13) the ve Brahmamantras,
followed by the Pacartras Lak
.
smvsudeva and a series of local goddesses
(rik, rad, Rj, Vitast, Ga ng, Jvlmukh, and Bhuvanevar).
667
Of
these the Vyomavypimantra and the ve Brahmamantras are Saiddhntika.
As for the seven deity-circuits, a standard feature in all the Kashmirian Pad-
dhatis, these are (1) the eight Vidyevaras (Ananta to ikha
.
n
.
din), (2) the eight
Ga
.
nevaras (from Nandin to Ca
.
n
.
devara), (3) the eight (or ten) Lokaplas, the
eight Mothers (Jay, Subhag, Vijay, Durbhag, Jayant, hin, Aparjit, and
Karl), the eight celestial Grahas (from Srya to Ketu), the eight Ngas (from
Ananta to Kulika), and the eight (or ten) weapons of the Lokaplas. Tis is
a standard Saiddhntika arrangement expanded by the addition of the Moth-
ers of the Vmatantras, the Grahas, and the Ngas.
668
Indeed, according to
Rjnaka Tak
.
sakavarta the scriptural authority for this arrangement is an oth-
erwise unknown 9000-verse redaction of the Saiddhntika Ni
.
hvsa known as
the Nandvarvatra.
669
In later times the Siddhnta died out in Kashmir as an independent tra-
dition. Some works of Saiddhntika learning continued to be copied down to
recent times but I have encountered no manuscript of any Kashmirian Paddhati
that sets out the procedure and Mantras of aiva ritual on Saiddhntika lines
for practical use, nor do we see any trace of Saiddhntika literary activity in the
666
See Saxoiisox 2005b, pp. 273276.
667
ivanirv
.
napaddhati, pp. 218 [188c], l. 13226 [190b], l. 3.
668
Tus in Saiddhntika scriptural sources we see, for example, the Vidyevaras, Ga
.
nevaras,
Lokaplas, and their Weapons prescribed for worship as the outer deity-circuits in the Kira
.
na
(20.712b) ), and the Vidyevaras, Ga
.
nevaras, and Lokaplas in the M
.
rgendra (Kriypda
3.2026b).
669
Nitydisa
.
mgrahapaddhati, f. 35r34: nandvarvatre ni
.
hvse navasahasrasa
.
mkhyake
saptvara
.
nrchyi ya
.
h kramo . Tese deities form the outer retinue (bahirvara
.
nam) out-
side the inner retinue (garbhvara
.
nam) consisting of the principal Mantras auxiliaries.
valley after Bha
.
t
.
ta Vidyka
.
n
.
tha (. c. 9751025). Tis has further encouraged
the tendency to minimalize the importance of the Siddhnta in the overall pic-
ture of the aivismof the valley, even to negate it altogether as in the widespread
use of the term Kashmir aivism in modern scholarship to refer to the kta
aiva elements of Kashmirian aivism that had the good fortune to survive in
some formdown to Kashmirs encounter with the modern world. However, the
demise of the Kashmirian Siddhnta cannot be explained simply by appealing
to the picture of a aivism dominated by the cults of the Bhairavas, the Trika,
and the Krama, since that dominance may be more an eect of the Siddhntas
demise than its cause; and the weight of the Saiddhntika elements within the
Paddhatis that outlived the Siddhnta should be sucient to inhibit the facile
conclusion that it had always been a marginal phenomenon in Kashmir. I con-
sider it more probable that the primary cause of its disappearance here was
the advent of Muslim rule in the fourteenth century and the consequent with-
drawal of royal patronage from the public sphere that was the Saiddhntikas
special territory, together with the widespread destruction of aiva temples and
Ma
.
thas that occurred during the darker periods of Islamic rule. How quickly
the tradition declined and disappeared is not clear, since we have so little evi-
dence of the state of religion in the valley between the fourteenth century and
the incorporation of Kashmir into the Mughal empire. But in the seventeenth
century Rjnaka Ratnaka
.
n
.
tha commenting on a reference to meditation on
iva, to his Ma
.
n
.
dala, and to initiation by the fourteenth-century Kashmirian
poet Jagaddhara in a hymn to iva takes these without hesitation to be the
visualization of Svacchandabhairava, the Ma
.
n
.
dala of the same, and the initia-
tion taught in the Svacchanda, even though nothing in the hymn indicates this
specic tradition.
670
As for the kta aiva systems, the Trika gives the impression of having
been less deeply established in Kashmir than the Klkula. Abhinavagupta tells
us that his was the rst attempt to write a Paddhati on this system. Tere are no
works of substance on the Trika by any other author and no later manuals for
practical use in ritual survive to show that it had succeeded in integrating itself
into the ordinary religious life of the community. We might cite the existence
of Jayarathas thirteenth-century commentary on the Tantrloka as evidence
that the tradition did ourish long after Abhinavaguptas passing; but the in-
ference would be inconclusive. Te intellectual brilliance of the Tantrloka, its
670
Ratnaka
.
n
.
tha on Jagaddhara, Stutikusumjali 37.11.
relevance as a key to the aiva religion as a whole, and its undeniable inuence
on the thinking of the Kashmirian aivas concerning broader soteriological and
philosophical fundamentals might well have been sucient reasons to attract
this secondary exegesis even if the Trika in the narrow sense of a system of ritu-
als had few followers in Jayarathas day. Even Jayaratha, I have suggested, may
not have been among them. Tat it had some followers, albeit of a form of
the Trika assimilated to the Klkula, we know from the testimony of Jayaratha
himself. For he reports that there were Gurus in Kashmir who followed a sys-
tem of worship that combined the Trika of the Devyymala with the Klkula
of the Mdhavakula.
671
So here we have evidence that the Trika had survived
in Kashmir in some form down to the thirteenth century, ve centuries after
our rst evidence of it in the Haravijaya of Ratnkara.
In comparison with the Trika the Krama appears to have been much more
widely developed in Kashmir. While we have only the works of a single if fa-
mous author for the Trika, here we have a plethora of writers from the mid-
dle of the ninth century onwards, producing works in both Sanskrit and Old
Kashmiri, and exercising throughout the most creative period of Kashmirian
aivism a profound inuence not only on the Trika but also, through the works
of K
.
semarja, on the understanding of the Svacchanda, the Netra, and a broad
range of aiva texts aimed at a wider audience. Inuence in the reverse direc-
tion from the Trika to the Krama is far less evident. Indeed of all the major
works of the Krama discussed here only the anonymous Mahnayapraka has
absorbed the doctrines of Utpaladeva and Abhinavagupta to an appreciable ex-
tent. Other works, such as the Mahnayapraka of Ar
.
nasi
.
mha, the Old Kash-
miri Mahnayapraka of itika
.
n
.
tha, its commentary, and the literature on the
higher Krama of the oral instructions, to which I have drawn attention in this
study, show an autonomous tradition largely untouched by the thought and
distinctive terminology of those better known authors.
672
Te distinctness of the Krama is evident not only in the independence of its
discourse but also in the character of its position in relation to the lower aiva
traditions. For there is nothing here of the ambition that drives the works of
Abhinavagupta and K
.
semarja to embrace and subordinate the many-layered
diversity of the systems of the aiva Mantramrga within a higher unity. Te
671
See above, footnote 81 on p. 260.
672
Te persistent term Kashmir aivism or Kashmiri aivism is therefore doubly mislead-
ing. Its current use is mistaken because it excludes the Siddhnta, but it also confuses by fos-
tering the illusion that non-Saiddhntika aivism was a single doctrinally unied whole.
Krama tradition remained aloof from this inclusivist tendency, and this inde-
pendent stance is reected in its observances. For while Abhinavaguptas Trika
rejected the tradition of radical aiva asceticismwith its cremation-ground prac-
tices, making the rejection of such socially distinctive externals a fundamental
principle of its universalism, the Krama, and indeed the Klkula as a whole,
continued to maintain its distance from mundane society. For, as we have seen,
some of its Gurus were ascetics who had adopted the Kplika observance,
decking themselves with ornaments of human bone, carrying a human skull as
a begging bowl, and living in the cremation ground.
In the course of the eleventh century the kta aiva cult of Tripurasun-
dar was introduced into the valley and integrated into the exegetical tradi-
tion of the Trika. How quickly and widely it was adopted is unclear, since we
have so little evidence from the three centuries after Jayaratha. But thereafter,
as we have seen, Bha
.
t
.
traka, the author of the Spandapradpik, Bha
.
t
.
traka
nanda, the author of the Vijnakaumud, if he is not identical with the pre-
ceding, and the ivasvmin Updhyya who wrote the Gyatrmantravivara
.
na
and rvidymantravivara
.
na were all initiates engaged in this form of ritual.
Moreover, Tripurasundar is prominent among the goddesses whose worship is
included in the Svacchanda-based Paddhatis; her cult provides the framework
for the conceptualization of the cults of the local goddesses seen in the Kash-
mirian Mhtmya texts;
673
and the literature of her cult, comprising Paddhatis
and Stotras, much of it non-Kashmiran, is very well represented in the body of
surviving Kashmirian manuscripts, though this must be in part if not largely
the eect of the arrival in Kashmir of East Indian ktism with the Maithila
Kauls. It is at least probable that just as the cult of Svacchandabhairava came to
monopolize the domain of non-kta aiva ritual in Kashmir, so this tradition
of the worship of Tripurasundar (rvidy), which has enjoyed great popular-
ity throughout the subcontinent down to modern times, came to dominate the
kta, and that the Trika and Krama survived as textual resources of exeget-
ical and spiritual inspiration, in the manner of the Pratyabhij, rather than
as living traditions of ritual practice. Te demise of the Trika in this sense is
strongly indicated by the commentary on the Partrik composed by Rj-
naka Lak
.
smrma (Lasakka) around the beginning of the nineteenth century.
It is unlikely that if this ritual tradition had still been active he could have
written a work that assimilates the text to the cult of Svacchandabhairava. Cer-
673
See, for example, the rikpariccheda, which assimilates the goddess rik of
Hr
a
parbuth to Tripurasundar, and the Rjprdurbhva, which does the same for the Rj
of Tul
a
mul.
tainly, when I studied the Kashmirian aiva literature in Kashmir from 1972
to 1977 as a pupil of the aiva Guru Swami Lakshman Joo Raina (19071991)
I encountered no sign that any practical knowledge of the ritual aspects of the
Trika or the Krama had reached the present. Even the worship of Svacchanda-
bhairava and Am
.
rtevarabhairava had died out. I was informed that the tradi-
tion of receiving aiva initiation following the Kaldk
.
spaddhati, which was
still alive when Georg Buuiii visited Kashmir a hundred years earlier,
674
had
been neglected for about fty years, and I heard the same concerning the aiva
post-mortuary rituals.
What did survive was a purely gnostic Trika which lacked ritual practice
(other than that of the common brahmanical tradition), which had subsumed
into a homogenized whole without remainder the literatures of the other non-
Saiddhntika systems. Tis, however, was not a twentieth-century develop-
ment, for, as I have argued elsewhere, we nd it already in the model of the re-
ligious life advocated by the M
.
rtitattvnusmara
.
na, an unpublished Kashmirian
treatise composed at some time after the fteenth century and before the nine-
teenth, which is likely to reect general belief in the Kashmirian brahmin com-
munity of its time.
675
It is to be hoped that further research into unpublished
Kashmirian materials of the post-classical period will clarify further the history
of this separation of gnosis from ritual, a development that can be seen as a sign
of aivisms assimilation to the dominant brahmanical model of the religious
life with its duality of doing without knowing and knowing without doing.
ABBREVIATIONS
asn Asiatic Society of Bengal, Calcutta
nuu Banaras Hindu University
nio Bodleian Library, Oxford
Cod. Te reading of the manuscript
conj. My conjectural emendation
corr. My correction
Ed. Te reading of the edition
em. My emendation
674
Buuiii 1877, pp. 2324.
675
Te signicance of this text for the early development of the purely gnostic Trika has been
considered in Saxoiisox forthcoming a, which provides an edition of the relevant passage
on the three forms of the religious life: the way of ritual (Smrta brahmanical), the way of
meditation (ku
.
n
.
dalinyoga
.
h), and, for those who have transcended rites, the way of knowledge
(the Trika).
qu. Quotation
snn-ix Staatsbibliothek zu Berlin - Preussischer Kulturbesitz
soasi School of Oriental and African Studies, London
sunc Staats- und Universittsbibliothek, Gttingen
MANUSCRIPT SOURCES
A
.
mumadgama: iii transcript 3.
Agnikryapaddhati: A = Paris, Bibliothque Nationale, xs Sanscrit 505 C; paper;
rad; B = sunc Mu. 1, 134; paper; rad.
Annaprapjpaddhati. noii 252 of 188384, Pt. 3; paper; rad. See also Cuaxoia
1984.
*Am
.
rtevaradhynavivara
.
na of Lasa Kka [Rjnaka Lak
.
smrma]. snn-ix Hs or 11664,
f. [91]v117; paper; rad script.
A
.
s
.
tik of Prabodhantha. Klikkulapacaataka (q.v.), . 96v197v4.
tmrthapjpaddhati. iii transcript 55; paper; Devangar transcript.
varapratyabhijkaumud of Bha
.
t
.
traka Sundara. Research and Publication Depart-
ment, Jammu and Kashmir Government, Srinagar, Sanskrit 1089; paper; rad script.
[Not yet accessed and read].
varapratyabhijvimarinvykhy, anonymous. Trivandrum xs 270 (varapraty-
abhijvykhyvykhy); paper; Devangar transcript.
Uttaragharmnya. = Cici
.
nmatasrasamuccaya (q.v.), . 20r824v3 (7.155245). Tis
contains the Klikkramalokadvdaik and the Klikkramapacik (referred to to-
gether as the Klikkramapaddhati [7.242]).
Uttarmnyayajakrama. xcxii i447/13; paper thysaph; Newari script; place of de-
posit: Acyuta (owner), Kathmandu.
rmikaulr
.
nava. xax 5-5207; incomplete; paper; Newari script.
Kaldk
.
spaddhati of Manodadatta, extended by ivasvmin. A = noii 157 of 188692;
paper; rad script. B = noii 1147 of 188692; paper; rad script.
Klikkulapacaataka. xax 5-358, xcxii n30/26; palm-leaf; Newari script; no date
of copying. Tis is a composite codex in a single hand, comprising the Klkula-
pacaataka, the Khacakrapacakastotra (q.v.), the Klikstotra of Jnanetra (q.v.),
the rp
.
thadvdaik of Cakrabhnu (q.v.), the A
.
s
.
tik of Prabodhantha (q.v.), the
anonymous Kramavilsastotra (q.v.), and the Mahnayapraka of Ar
.
nasi
.
mha (q.v.).
Klikkrama. = Manthnabhairava, Siddhakha
.
n
.
da (q.v.), . 179r5186v3.
Klikkramapacik. = Cici
.
nmatasrasamuccaya (q.v.), . 21v124r3 (7.180c241).
Klikkramalokadvdaik. = Cici
.
nmatasrasamuccaya (q.v.), . 20r821v1 (7.155
180b).
Klikstotra of Jnanetra. Klikkulapacaataka, . 90v192v4. No title in the
colophon (k
.
rtir iya
.
m rjnanetrapdnm iti).
Klkulakramasadbhva. xax 1-76, xcxii a203/23; paper; Newari script; incomplete
(up to 7.2 ); probably penned in the seventeenth-century.
Klkulakramrcana of Vimalaprabodha. xax 5-5188, xcxii a148/10; paper; Newari
script; probably penned in the seventeenth-century.
Klkulapacaataka. A = Kathmandu, Kaiser Library, 524 (Klikkushe), xcxii
c49/3; palm-leaf; early East Indian script; penned in [Lak
.
sma
.
nasena] Sa
.
mvat 122
[= a year between a.o. 1230 and 1242]. B = xax 1-252 (Klkulakramrcana); pa-
per; Newari script; penned in a.o. 1644/5.
Klottara. xax 54632, xcxii B118/7; paper; Devangar. A modern Nepalese tran-
script containing an unattributed account of the aiva canon followed by various re-
censions of the Klottara.
Kira
.
na. xax 5-893, xcxii a40/23 (= Kira
.
natantra, Kira
.
ngama); palm-leaf; Licchavi
script; incomplete; penned in a.o. 924.
Kulapacik. xax 1-1076. xcxii a40/13. Palm-leaf; Nepalese Ku
.
tila script; penned
c. a.o. 11001200.
Kaulastra of Guru Bha
.
t
.
tar-itika
.
n
.
tha. noii 445 of 187576; paper; Kashmirian De-
vangar.
Kramavilsastotra, anonymous. Klikkulapacaataka (q.v.), . 98v1102v1.
Kriyk
.
n
.
dakramval of Somaambhu. A = xax 1-772, xcxii n26/1; palm-leaf; early
East Indian script; a.o. 1149. B = Cambridge, University Library, Add. 1406; palm-
leaf; Newari script.
Kriyklagu
.
nottara. xax 3-392, xcxii n25/3; palm-leaf; Nepalese Nandingar/Pla
script; penned in a.o. 1184/5.
Kriysa
.
mgrahapaddhati of Vladhrin. Kathmandu, Kaiser Library 63, xcxii c5/3;
palm-leaf; Nepalese Bhujimol script; penned in a.o. 1090/1.
Khacakrapacakastotra. A = Klikkulapacaataka (q.v.), . 72v189v4. Te xcxii
microlm lacks f. 73. For that I have used xax 5-5183, xcxii a150/6 (Klikkula-
pacaataka) (B), . 1v16v1; paper; Devangar.
Gyatrmantravivara
.
na. of ivarmasvmin/ivasvmin Updhyya. sunc Mu I 30,
. 16r[= 23a]824v[31b]12; paper; rad script.
Gurupustik. nuu c 4115; paper; rad script. [Not yet accessed and read].
Gurubhaktistotra of Cidrpa Kaul. nio Chandra Shum Shere e. 264 (Tantric Col-
lectanea), . 290v[511b]1292r[513a]4; paper; rad script; in the same hand and
format as the rvidynityapjpaddhati of a.o. [18]35/6.
Gurustuti of Cidrpa Kaul. nio Chandra Shum Shere e. 264 (Tantric Collectanea),
. 292r[513b]4297v[518b]3; paper; rad script; in the same hand and format as
the rvidynityapjpaddhati of a.o. [18]35/6.
Gurustutiratnaml of Govinda Kaul. snn-ix Hs or 11126; paper; rad script.
Gurustotra of Jyoti
.
spraka Kaul. snn-ix Hs or 12509, . [125]r[129]r; paper; rad
script.
Gurustotraprakik of Govinda Kaul. snn-ix Hs or 11126; paper; rad script.
Guhyasamayasdhanaml. nioSansk. c. 15 (i); palm-leaf; Nepalese Ku
.
tila script; prob-
ably penned in the 12th or 13th century.
Guhyasiddhi. xax 1-163 xcxii a150/39, . 1v126r8; paper; Newari script.
Cici
.
nmatasrasamuccaya. xax 1-767, xcxii n157/19; paper; Newari script; penned
in a.o. 1754.
Cittasa
.
mto
.
satri
.
mik. soasi 44390 (aiva Hymns), . 41v149r7; paper; rad script;
penned in a.o. [18]60/61.
Chummsa
.
mketapraka of Ni
.
skriynandantha. snn-ix Hs or 11387 (Tri
.
maccarc-
rahasya); paper; rad script; incomplete.
Jayadrathaymala,
.
Sa
.
tka 1. xax 5-4650, xcxii n122/7; paper; Devangar script.
penned in Vikrama 1982 froman old palm-leaf manuscript (prcnat
.
dapatrapustakt)
for the library of Rjaguru Hemarja kya (f. 214v5).
Jayadrathaymala,
.
Sa
.
tka 2. xax 5-4650, xcxii a153/2; paper; Devangar script;
penned in Vikrama 1982 froman old palm-leaf manuscript (prcnat
.
dapatrapustakt)
for the library of Rjaguru Hemarja kya (f. 132v45).
Jayadrathaymala,
.
Sa
.
tka 3. xax 5-1975, xcxii a152/9; paper; Newari script; penned
in a.o. 1686/7.
Jayadrathaymala,
.
Sa
.
tka 4. xax 1.1468, xcxii n122/4; paper; Newari script; penned
in a.o. 1626/7.
.
mgraha. A = . 3v364r5 of xax 1-258, xcxii
a152/8 (Jayadrathaymala); paper; Newari script; a.o. 1642/3. B = . 4r164r1 of
xax 1-1514, xcxii reel number not recorded; paper; Newari script; penned in a.o.
1584/4.
Jnakriydvayaataka, probably of Silla
.
na. A = soasi 44390 (aiva Hymns), . 1v1
18r7; paper; rad script. Te Cittasa
.
mto
.
satri
.
mik of Nga, the last of the series of
philosophical hymns in this composite codex and written in the same hand reports
that it was penned in a.o. [18]60/61. Tis is the second manuscript in the codex. B
= snn-ix Hs or 12833, . 1[75]r11[86]v; paper; rad script.
Jnaratnval. iii transcript 231; paper; a Devangar transcript of a Grantha palm-
leaf manuscript, i. 14898.
Tattvatrayanir
.
nayaviv
.
rti of Bha
.
t
.
ta Rmaka
.
n
.
tha. Lucknow, Akhila Bharatiya Sanskrit
Parishad, 2390; paper; rad script.
Tantrarjatantrvatrastotra of crya Vivvarta. A = . 1v13v1 of xax 1-258, xcxii
a152/8 (Jayadrathaymala); paper; Newari script; penned in a.o. 1642/3. B= . 1v1
3v7 of xax 1-154, xcxii reel number not recorded; paper; Newari script; penned in
a.o. 1584.
Timirodgh
.
tana. xax 5-690, xcxii A35/3; palm-leaf; late Licchavi script; incomplete.
Tridaa
.
dmara. A = asn c 9999 (tridaa
.
dmare pratya ngirvidhnam); palm-leaf;
Newari script; penned in a.o. 1189. B = Tridaa
.
.
sayakann-
tantra (q.v.), . 1v112r2. According to the colophons this consists of Pa
.
tala 81 and 82
of the Tridaa
.
dmaramahtantra, constituting the Pratya ngirkalpa (B, f. 6v34: iti r-
tridaa
.
dmaramahtantre catustri
.
matishasre rpratya ngirotpattimantroddhravidhihri
ektitama
.
h pa
.
tala
.
h; and B, f. 12r12): iti rtridaa
.
dmaramahtantre catustri
.
mati-
shasre rpratya ngirvidhihri dvyatitama
.
h pa
.
talah
.
h.i pratya ngirkalpa
.
m samptam.
Tridaa
.
.
sayakanntantra. xax 3-30, xcxii n173/22; paper;
Newari script; penned in a.o. 1618/9
Tripurasundarstotra of ivnanda (= Saubhgyah
.
rdayastotra, q.v. in the general bibliog-
raphy). nio Chandra Shum Shere e. 264 (Tantric Collectanea), . [504]r4[505]v7.
Tripurasundarstotra of Ga
.
nea Bha
.
t
.
traka. nio Chandra Shum Shere e. 264 (Tantric
Collectanea), . 326v[547b]1328v[549b]5; paper; rad script; in the same hand
and format as the rvidynityapjpaddhati (a.o. [18]35/6).
Devdvyardhaatik. xax 1-242. xcxii a161.12; paper; Newari script; probably
penned in the 17th century; descendant of a manuscript in the library of Vi-
malaprabodha, Rjaguru of the Nepalese king Arimalla (r. 12001216) (post-
colophon, f. 19r5: paramaha
.
msaparivrjaka-uttarnvaycryarmadvimalaprabodha-
pdnm iti).
Devymata. xax 1-279, xcxii a41/15 (Nivskhyamahtantra ); palm-leaf; Nepalese
Licchavi script.
Dvayasa
.
mpattivrtika of Vmanadatta, son of Har
.
sadatta. A = Mlinlokavrtika (q.v.),
folio sides 552 [8r11] to 553 [8v]; paper; Kashmirian Devangar script. B = nuu
c4256, . 6r7v; paper; rad.
Nandik
.
setrvatra attributed to the dipur
.
na. nio Stein Or. c. 4; paper; rad script.
Nijtmabodha of Shib Kaul. soasi 44389; paper; rad script.
Nitykaula. xax 2-226, xcxii n26/21; palm-leaf; Newari script; right side damaged;
incomplete (6.28).
Nitydisa
.
mgrahapaddhati of Rjnaka Tak
.
sakavarta. noii 76 of 187576
(Bh
.
r ngeasa
.
mhit); paper; rad script.
Niisa
.
mcra. xax 1-1606; palm-leaf; Nepalese Ku
.
tila script; probably before 1100 a.o.
*Ni
.
.
na of Lasa Kka [Rjnaka Lak
.
smrma]. snn-ix Hs or
11664, . [91]r1-[91]v3; paper; rad script.
Paramrcanatri
.
mik. soasi 44390 (aiva Hymns), . 34v341r5; paper; rad
script; penned in Sa
.
mvat 36 (a.o. [18]60/61 according to the colophon at the end
of the Cittasa
.
mto
.
satri
.
mik (q.v.), which follows in the same hand in this codex.
Picumata. (Brahmaymala). xax 3-370, xcxii a42/6; palm-leaf; Newari script; penned
in a.o. 1052.
Pi ngalmata. xax 3376, xcxii a42/2; palm-leaf; Newari script; penned in a.o.
1173/4.
Pryacittasamuccaya of H
.
rdayaiva. Cambridge University Library xs Add. 2833;
palm-leaf; Newari script; penned in a.o. 1157/8.
Bahurpagarbhastotravi
.
samapadasa
.
mketa of Anantaaktipda. nuu c488; paper; rad
script.
Bodhavilsa. = Dvayasa
.
mpattivrtika (q.v.)
Bhagavadgttattvaprakik. of Lasa Kka [Rjnaka Lak
.
smrma]. sunc Mu 1 22; pa-
per; rad script.
Bhvac
.
dma
.
ni of Bha
.
t
.
ta Vidyka
.
n
.
tha. Jammu, Shri Raghunath Temple xss Library,
5291, now in the collection of the Ranbir Research Institute, Jammu; paper; Kash-
mirian Devangar.
Bhuvanamlinkalpavi
.
samapadaviv
.
rti of rvatsa. snn-ix Hs or 12231; paper; rad
script.
Bhairavaktistotra of Ga
.
nea Bha
.
t
.
traka. nio Chandra Shum Shere e. 264 (Tantric
Collectanea), . 325r[546]r1326r7[547a]; paper; rad script; in the same hand
and format as the rvidynityapjpaddhati (a.o. [18]35/6).
.
n
.
da. xax 5-4630, xcxii a171/11; paper; Newari
script.
Manthnabhairava, Siddhakha
.
n
.
da. Scans courtesy of Sam Fogg Rare Books & Manu-
scripts, London; palm-leaf; Nandingar/Pla script; probably penned in the 12th cen-
tury.
Mayasa
.
mgraha. xax 1-1537, xcxii a31/18; palm-leaf; Newari script; incomplete.
Mahkaravrayga. xax 1-816, xcxii n27/17; palm-leaf; Nandingar/Pla script;
penned in a.o. 1266.
Mahnayapraka of Ar
.
nasi
.
mha Kulcrya. Klikkulapacaataka (q.v.), . 103v1
130r5.
Mahnayapraka of itika
.
n
.
tha in Old Kashmiri with Sanskrit commentary. xax 1-252,
xcxii n135/41; paper; Devangar.
Mlinlokavrtika. Jammu, Shri Ranbir Sanskrit Research Institute, 623 (20 ka 2). Tis
is a composite codex containing many small works in addition to the Mlinlokavr-
tika, each with its own folio numeration. See here Dvayasa
.
mpattivrtika, iv
.
s
.
taka,
.
Sa
.
tcakranir
.
naya A,
.
Sa
.
tcakranir
.
naya B, and Svabodhodayamajar.
M
.
rgendrapaddhati
.
tk of Vaktraambhu. iii transcript 1021; paper; a Devangar tran-
script of a Grantha palm-leaf manuscript, ii 4006.
Mohac
.
dottara. xax 5-1977, xcxii a182/2; paper; Devangar.
Yajopavtaikhmlnir
.
naya of ivasvmin Updhyya [II]. snn-ix Hs or 11710; pa-
per; rad script.
Yonigahvara. asn c 1000; palm-leaf; Newari script.
*Rjnakava
.
mapraa
.
ms. A = nio Stein Or. e. 17; 19th century paper; text written
on the rectos only; Devangar script; marginal annotations in pencil by M.A. Stein;
Notes on nandas Praasti handwritten by the same on . 13a14b; on f. 1 in
his hand: Extracts from nanda Rjnakas commentary on Naishadyacharita and
itika
.
n
.
tha Rjnakas Kikv
.
rttinysa
.
tk. Copied from a paper (6" x 3") of Pandit
Sun
a
kka Rzdn, Habba Kadal, rnagar" (signed M.A. Stein, Nishat Bagh, Septem-
ber 1920, 1894); copied by Rjnaka Lak
.
sma
.
na in 1845. Te second extract is in
fact from itika
.
n
.
thas Blabodhinnysa (Ktantrav
.
rttinysa
.
tk). B = nio Stein Or. d.
62; copy of the same exemplar prepared by Pa
.
n
.
dit Govind Kaul; paper; rad script.
Rjprdurbhva. nio Stein Or. d. 81; paper; rad script.
Varu
.
napaddhativ
.
rtti of Bha
.
t
.
ta ivottama. iii transcript 143; paper; a Devangar tran-
script of a Grantha palm-leaf manuscript, Government Oriental Manuscripts Library,
Madras, R 14871.
*Vi
.
s
.
nustuti of Vmanadatta, son of Devadatta, comprising six complete Prakara
.
nas
(Sa
.
mvitpraka, tmasaptati, Vikalpaviplava, Vidyviveka, Var
.
navicra, and
Paramrthapraka), and the beginning of a seventh. nuu C4003; paper; Kashmirian
Devangar script.
rikpariccheda. nio Stein Or. e. 2 (viii); paper; rad script.
rikstava of Shib Kaul. nio Chandra Shum Shere, e. 264, . 308r[529a]5
310v[531]v5; paper; rad script; in the same hand as the rvidynityapjpaddhati
(a.o. [18]35/6).
ivagopradnavidhi. nio Stein Or. f. 12, . 1v126v11. On outer cover: gopradnavi-
dhi
.
h aivnm. Colophons: iti nandiivadharmasa
.
mhity
.
m gopradnavidhi
.
h (f. 25r4
5); iti ivagopradnam (f. 26v910). penned in a.o. [18]86, probably 1886).
ivartripjpaddhati. SBB-PK, Hs or 11279. Birch-bark; rad; disordered folios,
each incomplete through damage; no folio numbers. Abbreviared title in margin of
folio sides 6, 51, 59: ivarp.
ivartrirahasya. nio Stein Or. e. 24, . 1r14r25; paper; rad script.
ivaaktivilsa of Shib Kaul. sunc Codex Vish 5 (parts numbered 520), part 5; paper;
rad script.
iv
.
s
.
taka of Yogarja. Mlinlokavrtika (q.v.), folio sides 241 [9r16] to 242 [9v12];
paper; Kashmirian Devangar.
i
.
syasa
.
mskrapaddhati. Paris, Bibliothque Nationale, Sanscrit 505 C; paper; rad
script; acquired in 1898.
ympaddhati of Shib Kaul. (1) Photocopy courtesy of Sam Fogg Rare Books &
Manuscripts, London; paper; Devangar script; probably from Jaipur. (2) snn-ix Hs
or 12439; paper; Devangar script.
rnthastotra of Ga
.
nea Bha
.
t
.
traka. nio Chandra Shum Shere e. 264 (Tantric Col-
lectanea), . 288v[509b]1290r[511a]7; paper; rad script; same hand and format
as rvidynityapjpaddhati (a.o. [18]35/6).
rp
.
thadvdaik of Cakrabhnu. xax 5-358, xcxii n30/26 (Klikkulapacaataka),
. 93v195r4; palm-leaf; Newari script.
rvidynityapjpaddhati of Shib Kaul. nio Chandra Shum Shere e. 264 (Tantric
Collectanea), . 1v[226b]1156v[378b]5; paper; rad script; a.o. [18]35/6.
rvidymantravivara
.
na of ivasvmin Updhyya [II]. snn-ix Hs or 11663; paper;
rad script.
.
Sa
.
tcakranir
.
naya (A), anonymous. Mlinlokavrtika (q.v.), folio sides 538 [2r], l. 1 to
543 [4v], l. 18; paper; Kashmirian Devangar. Follows the Mlinlokavrtika and is
followed by the Ta
.
n
.
dulastavarja.
.
Sa
.
tcakranir
.
naya (B) of ivasvmin Updhyya [II]. Mlinlokavrtika (q.v.), folio sides
378[1r]1 to 386[5r12]; paper; Kashmirian Devangar.
Sa
.
mvitpraka of Vmanadatta. See *Vi
.
s
.
nustuti.
Saccidnandakandal of Shib Kaul. nio Stein Or. e. 26 (ii), . 32r[18a]544v4; paper;
rad.
Sadnandalsya of Sadnanda Kaul. snn-ix Hs or 12509, . [121]v[125]r.
Sahajrcana
.
sa
.
s
.
tik of Shib Kaul. nio Stein Or. e. 26 (ii), . 22r[8a]132r[18a]5; paper;
rad; followed by Saccidnandakandal (q.v.).
Somaambhupaddhativykhy of Trilocanaivcrya. iii transcript 170; paper; a De-
vangar transcript of a Grantha palm-leaf manuscript belonging to Kailsaba
.
t
.
tar of
Tirunelvely.
Spandapradpik of Bha
.
t
.
trakasvmin. noii 513 of 187576 (Spandapradpa ); paper;
rad script.
Svacchandamahevar
.
s
.
taka. snn-ix Hs or 12509. [5v]-[15]r; paper; rad script.
Svabodhasiddhi of Bha
.
t
.
tar Bhti. snn-ix Hs or 11415, . 57v60r; paper; rad
script.
Svabodhodayamajar of Vmanadatta, son of Har
.
sadatta. A = Mlinlokavrtika (q.v.),
folio sides 549 [6v7] to 552, [8r11]; paper; Kashmirian Devangar script. B = nuu
C4255, . 1v5v; paper; ard script .
Svtmopalabdhiataka of Sillana. snn-ix Hs or 12833, . 87[1]r98[12]r; paper; rad
script.
Haravijaya of Ratnkara. nio Stein Or. d. 52; paper; rad script.
H
.
rllekhpaddhati of Shib Kaul. nio Chandra Shum Shere g. 27; paper; rad script;
penned in a.o. [18]55.
General Bibliography
Anniiviarioxs
BORI Bhandarkar Oriental Research Institute
CNRS Centre National pour la Recherche Scientique
EFEO Ecole franaise dExtrme-Orient
IFI Institut franais dindologie
IFP Institut franais de Pondichry
KSTS Kashmir Series of Texts and Studies
NAK National Archives of Kathmandu
NGMPP Nepal-German Manuscript Preservation Project
PDI Publications du dpartement dindologie
PIFI Publications de lInstitut franais dIndologie
Eoirioxs
acxiiuii
.
xa
(AP
1
) dvaipyanamunipra
.
ntam agnipur
.
nam nandramasthapa
.
n
.
ditai
.
h sa
.
modhi-
tam. nandramasa
.
msk
.
rtagranthvali
.
h 41. Poona: nandramamudra
.
n-
laya, 1900.
(AP
2
) Agnipur
.
na of Mahar
.
si Vedavysa, ed. Baladeva Updhyya. Kashi Sanskrit Se-
ries 174. Varanasi: Te Chowkhamba Sanskrit Series Oce, 1966.
(AP
3
) Te Agnimahpur
.
nam, ed. K
.
semarja rk
.
r
.
s
.
nadsa. Delhi: Nag Publishers,
1985 (reprint).
a;iricaxa
(A) Ajitgama, ed. N. R. Bhatt. 3 Vols. PIFI 24.13. Pondicherry: IFI, 1964, 1967,
1991.
aruaivavioaiaiisi
.
s
.
ra
Te Parii
.
s
.
tas of the Atharvaveda, ed. George Melville Bolling & Julius von
Negerlein. Vol. 1, parts 1 and 2. Leipzig, 1909, 1910.
axurraii
.
s
.
rixi
Ed. K. C. Pandey in: Paxoi\ 1963, pp. 94344.
axunuavaxivioaxasroria
Ed. K. C. Pandey in: Paxoi\ 1963, p. 953.
aia
.
xxiiasa
.
xciaua of Am
.
rtnandayogin
Ala nkra sa ngraha of Am
.
rtnanda Yogin, re-edited with critical introduction and
appendices, ed. K. Bhaskara Rao, Tirupati: Tirumala Tirupati Devasthanams,
1984.
See also Kiisuxaxacuai\a & Saixa 1949.
aia
.
xxiiasaivasva of Rjanaka Ruyyaka and Ma nkha with the commentary (-vimarin) of
Rjnaka Jayaratha
Alakra sarvasva of r Rjnaka Ruyyaka & Ma nkha With the Vimarin of
Jayarath And with the translation and explanation of both in Hind, ed. Rew Pra-
sda Dwived. Te Kashi Sanskrit Series 206. Varanasi: Chaukhamba Sanskrit
Series Oce, 1971.
aia
.
xxiiasaivasvasax;ivax of Vidycakravartin
(ASS) Ala
.
mkra-Sarvasva of Ruyyaka with Sajivan Commentary of Vidycakravartin.
Text and Study, ed. S. S. Janaki, Delhi: Meharchand Lachmandas, 1965.
a
.
s
.
raiiaxaia
.
xa
Ed. K
.
r
.
s
.
nastr. Devak
.
t
.
tai: ivgamasiddhntapariplanasa ngha, 1923 (rar-
rvaiiaxisa, rarrvasa xciaua, rarrvaria\axii
.
xa\a, with the commentaries
of Aghoraivcrya) and 1925 (iarxaria\aiaix
.
si, nuocaxiiixi, xioa-
xiiixi with the commentaries of Aghoraivcrya, and xox
.
saxiiixi and
iaiaxox
.
saxiiisaxiiixi with the commentaries of Rmaka
.
n
.
tha II).
A
.
s
.
taprakara
.
nam, ed. Vrajavallabha Dvived. Yogatantragranthaml Vol. 12.
Varanasi: Sampurnananda Sanskrit University, 1988.
auiinuoux\asa
.
xuiri
(AhirS) Ahirbudhnya-Sa
.
mhit of the Pcartrgama, ed. by M. D. Ramanujacharya un-
der the Supervision of F. Otto Schrader. Revised by V. Krishnamacharya. 2 vols.
Te Adyar Library Series 4. Madras: Te Adyar Library and Research Centre,
1986 (reprint of 2nd edition of 1966).
icaxa
.
oaxnaia of Jayantabha
.
t
.
ta
See Dizs 2005.
sio\a
.
s
.
rorraiasaroiaxi
.
saoa
.
u
One hundred and eight Upanishads (sha & others.) with various readings, ed.
Wsudev Laxma
.
n Shstr Pa
.
ns'kar. Bombay: Nir
.
naya Sgar Press, 1932.
sixasivacuiuoivaiaoouari: the Siddhntasra of naivagurudeva
naivagurudeva Paddhati of naiva Gurudeva, ed. T. Ga
.
napati Sstr, 4
Vols. Delhi: Bharatiya Vidya Prakashan, 1990. (Reprint, but with a substan-
tial new introduction dated to 1987 by N. P. Unni, from Trivandrum Sanskrit
Series Nos. 69 [Smnyapda
.
h], 72 [Mantrapda
.
h, = Tantrasra
.
h]; 77 [Kriy-
pda
.
h pt. 1] and 83 [Kriypda
.
h pt. 2, and Yogapda
.
h]. Trivandrum, 1920,
1921, 1922, 1925.)
svaiaiiar\anui;xixiiixi of Utpaladeva
(PK) See Toiiiia 2002 (1994).
General Bibliography 553
svaiaiiar\anui;xixiiixiv
.
irri of Utpaladeva
See Toiiiia 2002 (1994).
svaiaiiar\anui;xivixaisix of Abhinavagupta
(PV) Te warapratyabhij of Utpaladeva with the Vimarin by Abhinavagupta, ed.
Madhusudan Kaul Shstr. KSTS 22 and 23. Bombay, 19181921.
See also nuisxai.
svaiaiiar\anui;xiviv
.
irivixaisix of Abhinavagupta
(PVV) Te varapratyabhij Vivritivimarin by Abhinavagupta, ed. by Pt. Madhus-
dan Kaul Shstr. 3 vols. KSTS 60, 62, 65. Bombay, 1938, 1941, 1943.
svaiasa
.
xuiri
varasa
.
mhit, ed. Prativdibhaya nkarnantcrya. stramuktval Series 45.
Kc, 1923.
u
.
o
.
oixaiisvaiaraxria
Te Uddamareshvara Tantram (A Book on Magical Rites), ed. Jagad Dhar Zadoo.
KSTS 70. Srinagar, 1947.
urraiaxixixicaxa
(UK) See xixixicaxa.
uoouiiaxosa
Dak
.
si
.
nmrtis Uddhra-koa. A Dictionary of the Secret Tantric Syllabic Code,
ed. Raghu Vira &Shodo Taki. 2nd edition, NewDelhi: MushiramManoharlal,
1978. Originally published: 1938.
o ic\ax iax iic
See Tucci 1940.
xaixaxi
.
x
.
oaxiaxivaii of Somaambhu
Karmakanda-kramavali By Sri Somasambhu (Outlines briey the procedure of
Shaivistic Sandhya, Diksha and other ritual.), ed. Jagaddhar Zadoo. KSTS 73.
Srinagar, 1947.
(SP14) See Brunner 1963, 1968, 1977 & 1998.
xioaxnai of B
.
na
Te Kadambari of B
.
nabha
.
t
.
ta and his son Bh
.
sa
.
nabha
.
t
.
ta (with the Commen-
taries of Bhnucandra and his Disciple Siddhacandra, Proteges of the Emperor
Akabar) ed. Kashinath Pandurang Paian and revised by Wasudeva Laxmana
Shastri Paxsixai. Delhi: Nag Publishers, 1985.
xixaxaiiviiisa
Kmakalvilsa by Pu
.
nynandantha, with the commentary of Na
.
tanndantha,
ed. and trans. Sir John Woodroe (Arthur Avalon), Madras: Ganesh & Co.
Ltd., 1953. Second revised ed.
xixixicaxa
(PK) Kmikgama, Prvabhga. No editor accredited: published by C. Swaminatha
Sivacarya. Madras: South Indian Arcakas' Association, 1975.
(UK) Kmikgama, Uttarabhga. No editor accredited: published by C. Swaminatha
Sivacarya. Madras: South Indian Archakar Association, 1988.
xiia
.
xicaxa
Prvakra
.
ngamam mlam. No editor accredited. Published by Mayilai
Aakappa Mutaliyr. Cinttiripp
.
t
.
tai, 1921 (kali 5023).
Uttarakra
.
ngama
.
h. uttarakra
.
nkamam. No editor accredited. Published by
Li. Ku. Civaaccelvakkurukka
.
l. Cuddalore (Ka
.
talr): Archana Printers,
2002. (Photomechanical reprint of the 1928 Cinttirip
.
t
.
tai edition.)
xiianuaiiavi
.
s
.
raxa
Printed in: r
.
mkaragranthvali
.
h, sa
.
mpu
.
ta
.
h 11, Stotr
.
ni, laghuprakara
.
nni ca,
Shrirangam: Vanivilas Press, no date.
xiiixisroria of ivnanda (Jnanetra)
In srurisa
.
xciaua and sicuiusruri.
xiia
.
xaraxria
(K) Kira
.
natantra. [Edited by] Ti.R. Pacpageaivcrya and K.M.
Subrahma
.
nyastr. ivgamasiddhntapariplanasa ngha 16. Devak
.
t
.
tai,
1932.
(K) Il Kira
.
ngama. Testo e traduzione del Vidypda, a cura di Maria Pia Vivanti,
Supplemento n. 3 agli Annali, vol. 35 (1975), fasc. 2, Napoli; 2).
(K) See also Goooaii 1998.
xiia
.
xav
.
irri of Bha
.
t
.
ta Rmaka
.
n
.
tha II
See Goooaii 1998.
xun;ixixararaxria
Te Kubjikmatatantra. Kullikmnya version. Critical Edition by T. Goudri-
aan & J. A. Schoterman. Orientalia Rheno-traiectina 30. Leiden: Brill, 1988.
xuxiiaraxria
Kumratantram. No editor accredited. Published by Mayilai Aakappa Mu-
taliyr. Cinttiripp
.
t
.
tai, 1915/16 (kali 5017).
xuxiiaiiiacaiiriasa
.
xciaua
Kumrapla Charitrasa
.
mgraha (A Collection of works of Various Authors Re-
lating to Life of Kumarapala of Gujarat), collected and edited from various old
manuscripts by Acharya Jina Vijaya Muni. Singhi Jain Series, No. 41. Bombay:
Adhi
.
s
.
tht, Singhi Jain Shastra Shikshapith, Bharatiya Vidya Bhavan, 1956.
xuxiiasaxnuava of Klidsa with the commentary of Vallabhadeva
Vallabhadevas Kommentar (rad Version) zum Kumrasambhava des Klidsa,
ed. M. S. Naia\axa Muiri. Verzeichnis der orientalischen Handschriften in
Deutschland, Supplementband 20,1. Wiesbaden: Franz Steiner Verlag, 1980.
xuiacu
.
oixa
.
xi
Kulac
.
dma
.
ni Nigama, ed. Arthur Avalon, with an introduction by Ak
.
saya
Kumra Maitra, Madras, 1956.
xuiixaxoa
In xauia;xixaxii
.
xa\a, pp. 107113.
xuixaiuii
.
xa
(KP) Te Krma Pur
.
na. Critically edited by Anand Swarup Gupta. Varanasi: All-
India Kashiraj Trust, 1971.
x
.
i
.
s
.
xa\axiiiraxria
K
.
r
.
s
.
nayamritantram With Ratnvalpajik of Kumracandra, ed. Samdhong
Rinpoche & Vrajvallabh Dwivedi. Rare Buddhist Texts Series 9. Sarnath: Cen-
tral Institute of Higher Tibetan Studies, 1992.
xauia;xixaxii
.
xa\a
Kaulajnanir
.
naya and some Minor Texts of the School of Matsyendrantha, ed.
Prabodh Chandra Bagchi. Calcutta Sanskrit Series 3. Calcutta, 1934.
xiaxasroria of Abhinavagupta
ca
.
xaxiiixi
Ga
.
nakrik of crya Bhsarvaja with the Ratna
.
tk and four appendices, ed.
Chimanlal D. Dalal. Gaekwad Oriental Series No. 15. Baroda, 1920. [Reprint
1966.]
caiu
.
oaiuii
.
xa
(GarP) Te Garu
.
da Mahpur
.
nam, ed. Khemarja rk
.
r
.
s
.
nadsa. Delhi: Nag Publishers,
1984 (reprint).
cuiuxiruaiaiixaisa of Madhurja
Gurunthaparmara of Madhurja, ed. P. N. Pushp. KSTS 85. Srinagar, 1960.
cuu\asiooui of Padmavajra
In cuu\ioi-a
.
s
.
rasiooui-sa xciaua.
cuu\ioi-a
.
s
.
rasiooui-sa xciaua
Guhydi-a
.
s
.
tasiddhi-sa ngraha, ed. Samdhong Rinpoche & Vrajvallabh Dwivedi.
Rare Buddhist Text Series 1. Sarnath: Central Institute of Higher Tibetan Stud-
ies, 1988.
coiax
.
sasa
.
xuiri
Gorak
.
sasa
.
mhit, ed. Janrdana P
.
n
.
deya. Sarasvatbhavana Granthaml 11o.
Vr
.
nas, 1973.
cauraxaouaixasuria
(GautDhS) Te Gautama-Dharma-Stra With the Mitk
.
sar Sanskrit Commentary of Hara-
datta, ed. Umesh Chandra Pandey. Te Kashi Sanskrit Series 172. Varanasi: Te
Chowkhamba Sanskrit Series Oce, 1966.
ciun ruon nic\ao ncu irsa nzuii io ic\us
In Ronixsox 1979, pp. 311391.
cuiia
.
x
.
oasa
.
xuiri
Te Gheranda Samhita Translated into English by Rai Bahadur Srisa Chandra
Vasu. Delhi: Oriental Books Reprint Corporation, 1980 [reprint of Allahabad
edition of 191415].
caruivaicacixrixa
.
xi of Hemdri
(CVC) Chaturvarga-Chintma
.
ni by Hemdri, ed. Bharatachandra
.
Siromani. Vol. 2,
Fasc. 9. Bibliotheca Indica, NewSeries 372. Calcutta: Asiatic Society of Bengal,
1877.
cai\icri
.
rxi of Munidatta
Edited in: Per Kvrne, An Anthology of Buddhist Tantric Songs. A Study of the
Carygti. Det Norske Videnskaps-Akademi, II. Hist.-Filos. Klasse Skrifter Ny
Serie No. 14, Oslo, 1977.
cai\ixiiiiaxaiiaoia of ryadeva
ryadevaviracitam Carymelpakapradpam. Phags-pa-lhas mdzad pai spyod pa
bsdus pai sgron es bya ba bugs so, ed. Janrdanastr P
.
n
.
deya. Durlabha Baud-
dha Granthaml 22. Srntha, Vr
.
nas: Durlabha Bauddha Grantha odha
Yojan, Kendrya Ucca Tibbat ik
.
s Sa
.
msthna, 2000.
cirrixunoouasisria of Rjnaka Bhskaraka
.
n
.
tha
Cittnubodhastram: radta
.
h devangark
.
sare
.
sv anuvartya prathama
.
m mu-
dra
.
nam/ Rjnaka-Bhskaraka
.
n
.
thapra
.
nta
.
m, ed. Su
.
sam P
.
n
.
deya. Vr
.
nas:
Tr Book Agency, 1990.
ciocacaxacaxoiixi of rvatsa
Cidgagana=candrik with English Introduction by Arnold Avalon, ed. Trivikrama
Tirtha. Arthur Avalon Series Tantrik Texts, 20. Calcutta: gamnusandhna
Samiti, 1937.
cioviiisasrava of Am
.
rtnandayogin
See xir\i
.
so
.
oasixii
.
xava.
;a\ixu\asa
.
xuiri
(JS) Jaykhyasa
.
mhit, ed. Embar Krishnamacharya. Gaekwads Oriental Series 54.
Baroda: Oriental Institute, 1931.
;iniiaoaisaxoiaxi
.
sar
See sio\a
.
s
.
rorraiasaroiaxi
.
saoa
.
u.
;aixaii;araia xci
.
x of rvara
See Kaui 1966.
;xixasiooui of Indrabhti
In cuu\ioi-a
.
s
.
rasiooui-sa xciaua.
rarrvaria\axii
.
xa\a of Sadyojyotis with v
.
rtti of Aghoraiva
In: A
.
s
.
taprakara
.
nam.
rarrvaiiaxisa of Bhojadeva with v
.
rtti of Aghoraiva
In: A
.
s
.
taprakara
.
nam.
rarrvaiiaxisaririai\aoiixi of Kumradeva
In: A
.
s
.
taprakara
.
nam, ed. Vrajavallabha Dvived.
rarrvanixou of Vacaspatimira
Le Tattvabindu de Vcaspatimira, dition critique, traduction et introduction, ed.
Madeleine Biardeau, PIFI 3. Pondicherry: IFI, 1956.
rarrvasa xciaua of Sadyojyotis with
.
tk of Aghoraiva
In: A
.
s
.
taprakara
.
nam.
raxriava
.
raouixixi attributed to Abhinavagupta
Te Tantrava
.
ta-dhnika, ed. Mukund Rm Shstr. KSTS 24. Bombay, 1918.
raxriasiia of Abhinavagupta
Te Tantrasra of Abhinava Gupta, ed. Mukund Rm Shstr. KSTS 17. Bom-
bay, 1918.
raxriiioxa of Abhinavagupta
Te Tantraloka of Abhinava=Gupta. With Commentary by Rjnaka Jayaratha,
ed. Madhusdan Kaul str. KSTS 23, 28, 30, 35, 29, 41, 47, 59, 52, 57 and
58. Bombay and Srinagar, 191838.
raxriiioxavivixa of Jayaratha
(TalViv
x
) See raxriiioxa.
raxriocca\a of Abhinavagupta
Te Tantroccaya of Abhinavagupta. Critical Edition, ed. Raniero Gnoli &
Raaele Torella. In: Paolo Dan (ed.), Indo-Sino-Tibetica. Studi in onore di
Luciano Petech. Studi Orientali publicati dal dipartimento di Studi Orientali 9.
Rome: Universit di Roma La Sapienza, 1990, pp. 153189.
rviiax
Tvram. Hymnes sivates du pays tamoul, dition tablie par T. V. Gopal Iyer sous
la direction de Franois Gros, volume I nacampantar. PIFI 68.1. Pondicherry:
IFI, 1984.
Tvram. Hymnes sivates du pays tamoul, dition tablie par T. V. Gopal Iyer
sous la direction de Franois Gros, volume II Appar et Cuntarar. PIFI 68.2.
Pondicherry: IFI, 1985.
Digital Tvram, ed. Jean-Luc Chevillard and S. A. S. Sarma. Pondicherry: IFP,
EFEO and CNRS, forthcoming.
oivxixaviiisa of Shib Kaul
Te Devinmavilasa by Shib Kaul, ed. Madhusdan Kaul Shstr. KSTS 63.
Srinagar, 1942.
oiviauas\a
Dev rahasya: with pariish
.
tas, ed. Ram Chandra Kak and Harabhatta Shastri.
Delhi: Chaukhamba Sanskrit Pratishthan, 1993. Originally published: Srina-
gar, 1941.
oisoiaoisa of K
.
semendra
Te Deopadea & Narmaml of Kshemendra, ed. Madhusdan Kaul Shstr.
KSTS 40. Poona, 1923.
oiuasruaoivaricaxiasroria
ova\asa
.
xiarriviirixa of Vmanadatta
Il Dvayasa
.
mpattivrttikam di Vmanadatta, ed. Raniero Gnoli, in: Gururja-
majarik. Studi in onore di Giuseppe Tucci, Napoli: Istituto Universitario Ori-
entale, 1974, vol. 2, pp. 451455.
ouvax\iioxa of nandavardhana with the commentary (-locana) of Abhinavagupta
Dhvanyloka of Sri nandavardhancrya ; with the Locana & Blapriy com-
mentaries; by Sri Abhinavagupta & Sri Ramasaraka ; edited with the Divyanjana
notes, introduction, indices & appendices, ed. Pandit Pattabhirama Sastri. K
Sa
.
msk
.
rta granthaml 135. Benares: Jaya Krishna Das Haridas Gupta, 1947.
See also Ixcaiis, Massox, and Parwaiouax 1990.
xaiisvaiaiaix
.
si of Sadyojyotis with the -praka of Rmaka
.
n
.
tha
Te Nareshvarapariksha of Sadyojyotih with commentary by Ramakantha, ed.
Madhusudan Kau Shastri. KSTS 45. Srinagar, 1926.
xioaxiiixi of Rmaka
.
n
.
tha
(NK) In: A
.
s
.
taprakara
.
nam.
See also Fiiiiozar 1984.
xiiao\asa
.
xuiri
(NrS) Nradya Sahit, ed. Rghava Prasda Chaudhary. Kendriya Sanskrita
Vidyapeetha Series 15. Tirupati: Kendriya Sanskrita Vidyapeetha, 1971.
xir\i
.
so
.
oasixii
.
xava
Nity
.
so
.
daikr
.
nava With two Commentaries
.
Rjuvimarin by ivnanda &
Artharatnval by Vidynanda, ed. (with Sanskrit introduction) Vrajavallabha
Dviveda. Yogatantragranthaml 1. Varanasi: Sanskrit University, 1968. [Also
contains editions of the Tripurasundarda
.
n
.
daka of Dpakantha, the Subhago-
daya, Subhagodayavsan, and Saubhgyah
.
rdayastotra of ivnanda, and the
Saubhgyasudhodaya and Cidvilsastava of A
.
mrtnandayogin.]
xiaxaraiuii
.
xa
Nlamatapur
.
na, ed. K. de Vreese. Leiden: Brill, 1936.
xiriaraxria
Te Netra Tantram with commentary by Kshemarja, ed. Madhusudan Kaul
Shstr. KSTS 46 and 61. Bombay, 1926 and 1939.
x\i\axax;ai of Jayantabha
.
t
.
ta
Nyyamajar of Jayantabha
.
t
.
ta with
.
Tippa
.
niNyyasaurabha by the editor, ed.
K. S. Varadacharya. 2 Vols. Oriental Research Institute Series Nos. 116 & 139.
Mysore: Oriental Research Institute, 1969 & 1983.
x\isoiaoisa
(NysU) In: Nradapacartra (Bhradvjasa
.
mhit) Sarayprasdamirak
.
rta
.
tksahit.
Bombay, 1827 [1905/1906 ao].
iaxcivaia
.
xasrava
Te Pacvara
.
nastava of Aghoraivcrya: A twelfth-century South Indian pre-
scription for the visualisation of Sadiva and his retinue, An annotated critical edi-
tion, ed. Dominic Goodall, Nibedita Rout, R. Sathyanarayanan, S. A. S. Sarma,
T. Ganesan, S. Sambandhasivacarya, Collection Indologie 102. Pondicherry:
IFP/EFEO, 2005.
iaoxaiuii
.
xa
(PP) vysapra
.
ntam padmapur
.
nam, ed. Rvasheba Ma
.
n
.
dalka and Vivantha
Nrya
.
na. Vol. 3. Poona: Mahdeva Cima
.
nj pa
.
te, 1894.
iaiaxasa
.
xuiri
(ParS) Paramasahit [of the Pchartra], ed. and translated into English by S. Krish-
naswami Aiyangar. Gaekwads Oriental Series 86. Baroda: Oriental Institute,
1940.
iaiaxiiruacaici
iaiaxiiruaovioasixi of Ramyadeva
iaiaxiiruasiia of Abhinavagupta
Te Paramrtha-Sra by Abhinava Gupta, with the commentary of Yogarja, ed.
Jagadisha Chandra Chatterji. KSTS 7. Srinagar, 1916.
iaiaxox
.
saxiiisaxiiixi of Sadyojyotis with v
.
rtti of Rmaka
.
n
.
tha
In: A
.
s
.
taprakara
.
nam.
iaiixu\araxria
(ParT) Te Parkhyatantra. A Scripture of the aiva Siddhnta. A critical edition and
annotated translation, ed. and trans. Dominic Goodall. Collection Indologie
98. Pondicherry: IFP/EFEO, 2004.
iaiirii
.
xsixirarrvavivaia
.
xa of Abhinavagupta
Te Par-trimshik with commentary. Te latter by Abhinava Gupta, ed.
Mukunda Rma Shstr. KSTS 18. Bombay, 1918.
Il commento di Abhinavagupta alla Partri
.
mik (Partri
.
miktattvavivara
.
nam),
traduzione e testo, ed. Raniero Gnoli. Serie Orientale Roma 58. Rome: Istituto
Italiano per il Medio ed Estremo Oriente, 1985.
Partrik-vivara
.
na, the secret of tantric mysticism / Abhinavagupta. English
translation, with notes and running exposition, by Jaideva Singh. Sanskrit text cor-
rected, notes on technical points and charts dictated by Swami Lakshmanjee, ed.
Bettina Bumer, Delhi: Motilal Banarsidass, 1988.
iaiirisixiiacuuv
.
irri
Te Partriik Laghuvritti by Abhinavagupta, ed. Jagaddhara Zdoo Shstri.
iaiirisixiviv
.
iri of Lasa Kka (Lak
.
smrma)
Te Partriik Vivriti of Rjnaka Lakshmirma, ed. Jagaddhara Zdu Shstri.
iai\axraiaxcisixi
Te Paryanta Pacik of Abhinavagupta, ed. V. Raghavan. Annals of Oriental
Research 8. Madras, 195051.
iioxasa
.
xuiri
(PdS) Padma Samhita, Vol. 1, ed. Seetha Padmanabhan and R. N. Sampath. Vol. II,
ed. Seetha Padmanabhan and V. Varadachari. Pcartra Pariodhana Pari
.
sad
Series 3 and 4. Madras: Pcartra Parisodhan Pari
.
sad, 1974 and 1982.
iiiaxisvaiasa
.
xuiri
(PrS) Pramevarasa
.
mhit, ed. Govindcrya. rra ngam: Koda
.
n
.
darmasannidhi,
1953.
iisuiarasuria with Pacrthabh
.
sya of Kau
.
n
.
dinya
Pasupata Sutras with Pancharthabhashya of Kaundinya. ed. R. Ananthakrishna
Sastri. Trivandrum Sanskrit Series, No. 143. Trivandrum: University of Tra-
vancore, 1940.
iuivaxixixicaxa
(PK) See xixixicaxa.
iaiiiaiioavasioi
.
sa
.
rxaixaiaoouari
Paippaldavadi
.
sa
.
tkarmapaddhati, ed. Pa
.
n
.
dita Umknta P
.
n
.
d. Balasore,
2002.
iau
.
sxaiasa
.
xuiri
(Pau
.
sS) Sree Poushkara Samhita. One of the Tree Gems in Pancharatra, ed. Sampathku-
mara Ramanuja Muni. Bangalore: A. Srinivasa Aiyangar and M.C. Tiru-
malachariar, 1934.
iau
.
sxaiicaxa
(P) Pau
.
skargama (Jnapda
.
h), ed. K. Ramachandra Sarma. Te Adyar Library
Pamphlet Series 50. Madras: Te Adyar Library and Research Centre, 1995.
iiar\anui;xixiiixi of Utpaladeva with his autocommentary (-v
.
rtti) up to 3.20
Te Siddhitrayi and the Pratyabhijna-karika-vritti of Rajanaka Utpala Deva, ed.
Madhusudan Kaul Shastri. KSTS 34. rnagara, 1921.
iiar\anui;xiu
.
ioa\a of K
.
semarja, stras with autocommentary
Te Pratyabhij H
.
ridaya being a Summary of the Doctrines of the Advaita Shaiva
Philosophy of Kashmir, ed. Jagadsha Chandra Chatterji. KSTS 3. Srinagar,
1911.
iiaxi
.
xiouixiia of Bh
.
rgu
(PrA) Prakr
.
ndhikra
.
h, ed. M. Ramakrishna Kavi. TTD Religious Publications Se-
ries 483. Tirupati, 1997 (reprint of Madras 1929).
iiaiaxxaiiii;ira of Varadaguru
(PraP) Prapanna Parijata in Sanskrit with Translation in English by Nadadoor Ammal
[= Varadaguru]. Madras, 1971.
nauuiuiacainuasroria
In Cuaxiavair\ 2005.
n
.
iuaoniauxasa
.
xuiri
(BBS) nradapacartrntargat b
.
rhadbrahmasa
.
mhit, ed. . Ve
.
negvakara. nand-
ramasa
.
msk
.
rtagranthvali
.
h 68. Poona: Hari Nrya
.
na pa
.
te, 1912.
noouaiaxcaoasixi of Abhinavagupta with the commentary (-vivara
.
na) of Harabha
.
t
.
ta Shastri
Bodhapanchadashika and Paramartha-charcha With the Vivarana by Pt. Hara
Bhatta Shastri, ed. Jagaddhara Zadoo Shastri. KSTS 76. Srinagar, 1947.
niauxasuria with rbh
.
sya and rutaprakik
(BrS) bdarya
.
napra
.
nta brahmastrkhyaarrakamm
.
msbh
.
syam rmnujaviraci-
ta
.
m rbh
.
sya
.
m sudaranasriviracitarutaprakikkhyavykhysamudbhsitam.
2 Vols. Ubhayavedntagranthaml. Madras, 1967.
niauxi
.
x
.
oaiuii
.
xa
(B
.
dP) r-Vysa-mahar
.
siprokta
.
m Brahm
.
n
.
dapur
.
nam. (With Introduction in Sanskrit
and English and an Alphabetical Index of Verses), ed. J.L. Shastri. Delhi etc.,
1973. [Reprint of the Ve nkatevara edition of AD 1912.]
nuacavaocriiruasa
.
xciaua
Srimad Bhagavad Gita With Commentary by Mahmheshwara Rjnaka
Abhinavagupta, ed. Pandit Lakshman Raina Brahmachr [Swami Lakshman
Joo]. Srinagar: Kashmir Pratap Steam Press, 1933.
nuavixsauasiaxixa
cryarshibhakaulak
.
rtadevsahasranmvalprasiddha bhavnnmasahasra-
stuti
.
h svhkrasahita. Srinagar: rka
.
n
.
tha Kacar, 1958.
nuivoiauiiasroria of Cakrap
.
ni
Te Bhvopahra of Chakrapni Ntha with commentary by Ramya Deva Bha
.
t
.
ta,
ed. Mukunda Rma str. KSTS 14. Bombay, 1918.
nuivoiauiiavivaia
.
xa of Ramyadeva
See nuivoiauiiasroria.
nuisxai of Rjnaka Bhskaraka
.
n
.
tha
Bhskar. Ivarapratyabhijvimarin, Abhinavagupta. Vols. III, A Commen-
tary on the Ivarapratyabhijvimarin of Abhinavagupta, ed. K. A. Subrahmia
Iyer and K. C. Pandey. 2 volumes. Allahabad: Superintendent, Printing and
Stationery, United Provinces, 1938 & 1950.
nuaiiavasroria of Abhinavagupta
In Paxoi\ 1963, pp. 951952.
nuaiiavixuxaia
.
xasroria of K
.
semarja
In Gxoii 1958, pp. 223226.
xax;usixuiaxaiia
ryamajurmlakalpa, ed. T. Ganapati str, Trivandrum Sanskrit Series 70,
76 and 84. Trivandrum: Te Oriental Manuscript Library of the University
of Travancore, 1920, 1922 and 1925. Reprinted by P.L. Vaidya as Buddhist
Sanskrit Texts 18 (one volume), Darbhanga: Mithila Institute, 1964.
xara xcaiiiaxisvaiicaxa
(MP) Mata ngapramevargama (Vidypda) avec le commentaire de Bha
.
t
.
ta Rma-
ka
.
n
.
tha, ed. N. R. Bhatt. PIFI 56. Pondicherry: IFI, 1977.
(MP) Mata ngapramevargama (Kriypda, Yogapda et Carypda) avec le commen-
taire de Bha
.
t
.
ta Rmaka
.
n
.
xars\aiuii
.
xa
(MP) dvaipyanamunipra
.
nta
.
mMatsyapur
.
namnandramasthapa
.
n
.
ditai
.
h sa
.
modhi-
tam. Anandrama
.
h Sa
.
msk
.
rtagranthvali
.
h 54. Poona: nandramamudra
.
n-
laya,1903.
xaxusx
.
iri
Manusm
.
rti with the Manubh
.
sya of Medhtithi, ed. Gangntha Jh. Biblio-
theca Indica No. 256. 2 Vols. Calcutta: Royal Asiatic Society of Bengal, 1932
and 1939.
xa\axara
(MM) Mayamata: Trait Sanskrit dArchitecture, ed. and trans. Bruno Dagens. 2 Vols.
PIFI 40.12. Pondichry: Institut Franais dIndologie, 1976.
xauixa\aiiaxisa of itika
.
n
.
tha
Te Mahnaya-Praksha of Rjanaka Shiti Ka
.
n
.
tha, ed. Mukunda Rma str.
KSTS 21. Bombay, 1918.
xauixa\aiiaxisa (anonymous)
Mahnayapraka, ed. K. Smbaiva str. Trivandrum Sanskrit Series 130,
Citrodayamajar 19. Trivandrum, 1937.
xauinuiiara
(MBh) Te Mahbhrata. For the rst time critically edited by V. S. Sukthankar, with
the cooperation of S. K. Belvalkar, A. B. Gajendragadkar, V. Kane, R. D. Kar-
markar, P. L. Vaidya, S. Winternitz, R. Zimmerman, and other scholars and il-
lustrated by Shrimant Balasaheb Pant Pratinidhi. (Since 1943 ed. S. Belvalkar).
19 Vols. Poona: BORI, 19271959.
xauiiruaxax;aiiaiixaia of Mahevarnanda
Te Maharthamanjar with the commentary Parimala of Mahesvarananda, ed. T.
Ga
.
napati Sstr. Trivandrum Sanskrit Series 66. Trivandrum, 1919.
xauorsavavioui of Aghoraiva
(MV) Mahotsavavidhi, ed. C. Swaminatha Sivacarya. Madras: South Indian Archakar
Association, 1974.
xauoiaoisavi
.
xsarixa
xiiixvi;a\aviirrixa of Abhinavagupta
Mlinvijayavrttika of Abhinava Gupta, ed. Madhusudan Kaul Shastri.
See also Haxxioii 1998.
xiiixvi;a\orraiaraxria
(MVUT) Mlinvijayottaratantram, ed. Madhusdana Kaula str. KSTS 37. Srinagar,
1922.
See also Vasuoiva 2004.
x
.
icixoiaraxria
(M
.
rgT) r M
.
rgendra Tantram (Vidypda & Yogapda) with the Commentary of
Nrya
.
naka
.
n
.
tha, ed. Madhusudan Kaul Shstr. KSTS 50. Srinagar, 1930.
(M
.
rgT) M
.
rgendrgama (Kriypda et Carypda) avec le commentaire de Bha
.
t
.
ta-
Nrya
.
naka
.
n
.
x
.
icixoiav
.
irrioiixi of Aghoraivcrya
r m
.
rgendram kmikopgamam vidyyoga-pddvayamilita
.
m rbha
.
t
.
tanrya-
.
naka
.
n
.
thaviracitay v
.
rtty tadvykhyay'ghoraivcryaviracitay dpikay cla-
nk
.
rtam, ed. N. K
.
r
.
s
.
nastr and K.M. Subrahma
.
nyastr. ivgamasiddhnta-
pariplanasa ngrahasa
.
mkhy 12. Devakottai, 1928.
xox
.
saxiiixi of Sadyojyotis with v
.
rtti of Rmaka
.
n
.
tha
In: A
.
s
.
taprakara
.
nam.
\arxoiaxaraoiixi
r Bhshya Vrtika, A Treatise on Viisthdvaita Philosophy; Also Yatndra Mat
Dpik, By Nivs Chrya son of Govind, And Sakalchryamat Sa ngrah, ed.
Ratna Gopl Bha
.
t
.
ta. Benares Sanskrit Series 123 & 133. Benares, 1970.
\i;xavaix\asx
.
iri
Yajnavalkyasmrti With the commentary Mitk
.
sar of Vijnevara. Notes, Varient
readings etc., no editor accredited. Delhi: Nag Publishers, 1985 (declared to be
a reprint of an earlier edition of Nirnaya Sagar Press).
\i;xavaix\asx
.
iri
.
rxi of Aparditya/Aparrka
aparrkparbhidhpardityaviracita
.
tksamet yjavalkyasm
.
rti
.
h, ed. the Pan-
dits of the nandrama. 2 vols. nandramasa
.
msk
.
rtagranthval 46. Pune,
19034.
\ocacu
.
oixa
.
x\uiaxi
.
sar
See sio\a
.
s
.
rorraiasaroiaxi
.
saoa
.
u.
\ocanui
.
s\a of Vysa
(YBh) See Yogastra.
\ocasuria of Patajali
(YS) Ptajala-Yogastra-Bh
.
sya-Vivara
.
nam of a nkara-Bhagavatpda, ed. Polakam
Sri Rama Sastri and S. R. Krishnamurthi Sastri. Madras Government Oriental
Series 94. Madras: Government Oriental Manuscripts Library, 1952.
\ocixu
.
ioa\a with the commentary of Am
.
rtnandayogin
yoginh
.
rdayamam
.
rtnandayogik
.
rtadpikay, bh
.
snuvdena ca sahitam, ed. Vra-
javallabha Dviveda. Delhi: Motilal Banarsidass, 1988.
iarxaria\aiaix
.
si of rka
.
n
.
tha
(RTP) In: A
.
s
.
taprakara
.
nam.
iarxaria\aiaix
.
soiiixuix of Aghoraiva
In: A
.
s
.
taprakara
.
nam.
iauas\aiaxcaoasixi
ii;araia xci
.
x of Kalha
.
na
Kalha
.
nas Rjatara ngi
.
n. Chronicle of the Kings of Kashmir. Volume III. San-
skrit Text with Critical Notes, ed. M. A. Stein. Delhi: Motilal Banarsidass, 1988
(reprint of Bombay edition of 1892).
ii;araia xci
.
x of Jonarja
See Kaui 1967.
iuoiaxixixi of Viuddhamuni
Printed as an appendix to the Ga
.
nakrik. See ca
.
xaxiiixi.
iauiavasuriasa xciaua
Published in volume 1 of iauiavicaxa, q.v.
iauiavicaxa
(R) Rauravgama, ed. N. R. Bhatt. 3 Vols. PIFI 18.13. Pondicherry: IFI, 1961,
1972, 1988.
iax
.
sxraxria
(LT) Lak
.
sm-Tantra. A Pcartra gama Edited with Sanskrit Gloss and Introduction,
V. Krishnamacharya. Te Adyar Library Series 87. Madras: Te Adyar Library
and Research Centre, 1959.
iaiirisauasiaxixa with the commentary (Saubhgyabhskara) of Bhskararya
brahm
.
n
.
dapur
.
nottarabhgya
.
m lalitsahasranma bhskararyapra
.
ntasaubh-
gyabhskarkhyabh
.
syopetam, ed. Vsudeva arm Pa
.
naskara, Bombay:
P
.
n
.
dura nga Jvaj, 1935.
ii xcaiuii
.
xa
(LiP) r-Vysa-mahar
.
siprokta
.
m r-Li ngamahpur
.
na
.
m, with the Sanskrit commen-
tary ivato
.
si
.
n by Ga
.
nea Ntu, ed. Ga ngvi
.
s
.
nu (son of K
.
r
.
s
.
nadsa). Bombay:
Venkatesvara Press, V.S. 1981 [= AD1924]. [Reprinted, with a loknukrama
.
n
by Ngaara
.
na Si
.
mha, Delhi: Nag Publishers, 1989 (2nd ed. 1996)]
vix\aiao\a of Bhart
.
rhari
(VP) Vkyapadya of Bhart
.
rhari with the Commentaries V
.
rtti and Paddhati of V
.
r
.
sabha-
deva. K
.
n
.
da I, ed. K. A. Subramania Iyer. Deccan College Monograph Series
32. Pune, 1966.
(VP) Bhart
.
rharis Vkyapadya. Die Mlakriks nach den Handschriften herausgegeben
und mit einem Pda-index versehen, ed. Wilhelm Rau. Abhandlungen fr die
Kunde des Morgenlandes 42, part 4. Wiesbaden: Komissionsverlag Franz
Steiner, 1977.
viruiaxiruasuriav
.
irri of Anantaakti
Te Vtlantha-Stras with the Vritti of Anantaaktipda, ed. with English
translation and notes by Pt. Madhusudan Kaul Shstr. KSTS 39. Bombay,
1923.
vixaxisvaixara
Te Vmakevarmatam With the Commentary of Rjnaka Jayaratha, ed. Mad-
husudan Kaul Shastri. KSTS 66. Srinagar, 1945.
vi\uiuii
.
xa
(VP
Ve n
) Te Vyumahpur
.
nam. Edit. by Khemarja. Delhi: Nag Publishers, 1983.
[Reprint of the Ve nkatevara edition of AD 1895.]
(VP
) Mahmunirmad-Vysa-pra
.
nta
.
m Vyupur
.
nam, etat pustakam nandrama-
sthapa
.
n
.
ditai
.
h sa
.
modhitam. Poona, S 1827 [AD 1905]. nandramasa
.
m-
sk
.
rtagranthvali
.
h 49. [reprinted without the critical apparatus in 1983].
vi;xixaxauxuo of Bha
.
t
.
traka nanda
Te Vijna-Bhairava with commentary called Kaumadi by nanda Bha
.
t
.
ta, ed.
Mukunda Rma str. KSTS 9. Bombay, 1918.
vi;xixanuaiiava
Vijnabhairava
.
h anvayrtha-rahasyrthavykhy (sa
.
msk
.
rta-hind) sa
.
mvalita
.
h,
ed. Vrajavallabha Dvived. Varanasi: Motilal Banarsidass, 1984. (Reprinted
from an edition of 1978.)
vi;xixanuaiiavaviv
.
iri of ivopdhyya
Te Vijna-Bhairava with commentary partly by K
.
shemarja and partly by Shiv-
opdhyya, ed. Mukunda Rma str. KSTS 8. Bombay, 1918.
visvixiriasa
.
xuiri
(ViS) Vivmitra Sahit, ed. Undemane Shankara Bhatta. Kendriya Sanskrit
Vidyapeetha Series 13. Tirupati: Kendriya Sanskrit Vidyapeetha, 1970.
vi
.
s
.
xusa
.
xuiri
(Vi
.
s
.
nuS) Te Vi
.
s
.
nu Sahit, ed. M. M. Ga
.
napati Sstr. Trivandrum Sanskrit Series 85.
Delhi: Nag Publishers, 1925 (revised and enlarged edition of 1991).
vi
.
s
.
xuouaixa
(VDh) See Giuxixoaui 198389.
vi
.
svaxsixasa
.
xuiri
Vi
.
svaksena Sa
.
mhit, ed. Lakshmi Narasimha Bhatta. Kendriya Sanskrita
Vidyapeetha Series 17. Tirupati, 1972.
v
.
xisixuaraxria
Te V
.
nikhtantra A aiva Tantra of the Left Current, Edited with an Introduc-
tion and a Translation by Teun Goudriaan. Delhi: Motilal Banarsidass, 1985.
saraiarxasa xciaua of Umpatiivcrya
(RS) ataratnasa ngraha of r Umpati ivcrya, ed. and trans. P. Tirugnanasam-
bandhan, Madras: University of Madras, 1973.
si
.
x
.
oii\oiaxi
.
sar
See sio\a
.
s
.
rorraiasaroiaxi
.
saoa
.
u.
sivao
.
i
.
s
.
ri of Somnanda
(D
.
r) Te ivad
.
r
.
s
.
ti of Srisomnandantha with the Vritti by Utpaladeva, ed. Madhusu-
dan Kaul Shastri. KSTS 54. Srinagar, 1934.
sivao
.
i
.
s
.
riv
.
irri of Utpaladeva
See sivao
.
i
.
s
.
ri.
sivaxiivi
.
xaiaoouari
In: pa
.
n
.
ditakeavabha
.
t
.
tajyotirvid sa
.
mskraodhanbhy
.
m sampditam s ngop-
nga-vi
.
s
.
nubalividhi-s nga-aivkriytmaka
.
m karmak
.
n
.
dam. caturthapustakam,
Bombay: Nir
.
nayasgara Press, 1936, pp. 205292.
sivaiuii
.
xa
(ivaP) Te ivamahpur
.
nam, ed. K
.
semarja rk
.
r
.
s
.
nadsa. 2 Vols. Delhi: Nag Pub-
lishers, 1986 (reprint).
sivaiu;israva of Jnaambhu
ivapjstava
.
h savykhya
.
h jnaambhuivcryapra
.
nta
.
h, ed. K. M. Subrahma-
.
nyastr. ivgamasa nghaprakitagranthasa nkhy 19. Devakottai: ivgama-
sa ngha, 1935.
sivasuriaviirixa of Bhskara
Shiva Stra Vrttika by Bhskara, ed. Jagadisha Chandra Chatterji. KSTS 4.
Srinagar, 1916.
sivasuriaviirixa of Varadarja
Shivasutra-Vartikam by Varadarja, ed. Madhusudan Kaul Shastri. KSTS 43.
Srinagar, 1925.
sivasuriavixaisix of K
.
semarja
Te Shiva Stra Vimarshin, being the Stras of Vasu Gupta with the Commentary
called Vimarshin by Kshemarja. KSTS 1. Srinagar, 1911.
sivasroriivai of Utpaladeva with the commentary (-viv
.
rti) of K
.
semarja
Te ivastotrval of Utpaladevcrya with the Sanskrit Commentary of K
.
sema-
rja edited with Hindi Commentary, ed. Rjnaka Lak
.
sma
.
na [Lakshman
Raina, Swami Lakshman Joo]. Chowkhamba Sanskrit Series 15. Varanasi:
Chowkhamba Sanskrit Series Oce, 1964.
si
.
sasa
.
xuiri
(e
.
saS) Shesha Samhita of Pancharatna Agama, ed. G. R. Josyer. Mysore, 1981.
saivaiaiinui
.
si
rivgrayogndrajnaivcryaviracit aivaparibh
.
s. Te aivaparibh
.
s of
ivgrayogndrajnaivcrya, ed. H. R. Rangaswamy Iyengar and R. Ramasas-
tri. Oriental Research Institute Publications Sanskrit Series No. 90. Mysore:
Oriental Research Institute, 1950.
saivicaxaiaiinui
.
sixax;ai
(AM) aivgamaparibh
.
smajar de Vedajna: Le Florilge de la Doctrine ivate, ed.
and trans. Bruno Dagens. PIFI 60. Pondicherry: IFI, 1979.
sixa
.
x
.
ruacaiira of Ma
.
nkha
rka
.
n
.
thacaritam of Ma nkhaka. With the Sanskrit Commentary of Jonarja.
Delhi/Varanasi/Patna: Motilal Banarsidass, 1983. [No editor accredited, but
this is a reprint of the Bombay Nirnayasagar Press edition of 1897, Kvyaml
3, ed. Durgprasda & Knth P
.
n
.
durang Parab.]
sixa
.
x
.
ru\asa
.
xuiri
Part of this text is printed in an appendix in Haxxioii 1998.
sicuiusruri
rgurustuti. Srinagar: vara rama, Vikrama 2033 (a.o. 1976/7). A booklet
for devotional use among the disciples of the aiva Guru Swami Lakshman
Joo (19071991) containing (1) the rgurustuti of Rmevarcrya (Rme-
vara Jh) (pp. 121); (2) an unidentied hymn on the following page; (3) the
rpdukstuti of Jiy Ll Kaul (pp. 119); (4) the Dehasthadevatcakrastotra
attributed to Abhinavagupta (pp. 14); (5) the Klikstotra of Jnanetrantha
(pp. 13); and (6) miscellaneous devotional verses by Rmevara Jh (5 pages,
unnumbered). Items 13 are hymns in praise of Swami Lakshman Joo.
siiiasxasa
.
xuiri
(rprS) rprana Sa
.
mhit, ed. Seetha Padmanabhan. Kendriya Sanskrit Vidyapeetha
Series 12. Tirupati: Kendriya Sanskrit Vidyapeetha, 1969.
.
sa
.
rsiuasiasa
.
xuiri
Te
.
Sa
.
tshasrasa
.
mhit. Chapters 15, ed. and trans. J. A. Schoterman, Leiden:
Brill, 1982.
saxarxuxiiasa
.
xuiri
(SanS) Sanatkumra-Sa
.
mhit of the Pcartrgama, ed. V. Krishnamacharya. Te Ad-
yar Library Series 95. Adyar: Te Adyar Library and Research Centre, 1969.
saiva;xixorraia
(E
D
) rka
.
n
.
taparamcuvarar r cuppirama
.
niyarukkupatcittaru
.
liya caruvanottara
kamam naptam tamimlam um, itakut tiruvva
.
tutuai ta caivap-
piracrakarum, tvak
.
t
.
tai civkamacittnta pariplaaca nkattuc cittntacttira
ptakarum kiya tttukku
.
ti p. muttaiyapi
.
l
.
lai eutiya muttiratnam eum
viruttiyuraiyum, ed. P. Muttaiyapi
.
l
.
lai, Devakottai, 1923.
(E
T
) Ed. Vi. Brahmnandasvmin (edition only of the yogapda and vidypda in
Devangar script with a Tamil translation). Tanjore, 1933.
1
(E
A
) Sarvajnottargama
.
h vidypda and yogapda, ed. K. Ramachandra Sarma
and revised by R. Tangaswami Sarma, Adyar Library Bulletin 62, 1998 [ap-
peared 1999], pp. 181232.
si
.
xxu\axiiixi
Te S
.
mkhyakrik: varak
.
r
.
s
.
nas Memorable Verses of S
.
mkhya Philosophy with
the Commentary of Gau
.
dapdcrya. Poona Oriental Series 9. Poona, 1933.
sirrvarasa
.
xuiri
(SS) Stvata-Sahit. With Commentary by Alai nga Bha
.
t
.
ta, ed. Vraja Vallabha
Dwivedi. Library Rare Texts Publication Series 6. Varanasi: Sampurnanand
Sanskrit Vishvavidyalaya, 1982.
siouaxaxiii
Sdhanaml, ed. Benoytosh Bhattacharya. 2 volumes. Gaewkwads Oriental
Series 41. Baroda: Oriental Institute, 1968.
1
Opening pages, including title page, not seen.
sixnaiaxcisixi
Te Smbapanchs'ik of Smba. With Te commentary of Kshemarja, ed. Pa
.
n
.
dit
Kedrntha and Wsudeva Laxma
.
n Shstr Pa
.
nashkar. Kvyaml 13. Bom-
bay: Nir
.
naya-Sgar Press, 1910.
siiouariisarixiiorraia
(SrK) Srdhatriatiklottargama avec le commentaire de Bha
.
t
.
ta Rmaka
.
n
.
tha, ed. N. R.
Bhatt. PIFI 61. Pondicherry: IFI, 1979.
See also Toiiiia 1976.
siooua\ocisvaixararaxria
(SYM) See Toizsox *1999.
sioouauixacaxoia of Hemacandra
Hemacandras Grammatik der Prkritsprachen (Siddhahemacandram Adhyya
VIII) mit kritischen under erluternden Anmerkungen, ed. Richard Pischel, Os-
nabrck: Biblio Verlag, 1969 (reprint). Originally published: 18771880.
sioouixrasiiivaiiv\ixu\i of Anantaambhu
(SSV) Published in ve parts in the Bulletin of the Government Oriental Manuscripts
Library Madras: Vol. 17.1, pp. 2968 (ed. A. A. Ramanathan and T. H.
Viswanathan); Vols. 17.2, pp. 148; 18.1, pp. 164 and 19.1, pp. 5384 (ed.
R. K. Parthasarathi and T. H. Viswanathan); Vol. 19.2 pp. 148 and Vol. 20.2,
pp. 4971 (ed. T. H. Viswanathan, P. G. Seetharaman and R. Ganesan).
Madras, 19651968.
suiianuioa
rmat supraptkamam, printed by Mayilai-Aakappa Muyaliyr (no editor ac-
credited). Madras (Cinttirip
.
t
.
tai): Civanapotayantraclai, 1908 (Kaliyuga
5009).
sunuacooa\a of ivnanda
See xir\i
.
so
.
oasixii
.
xava.
sunuacooa\avisaxi of ivnanda
See xir\i
.
so
.
oasixii
.
xava.
sunui
.
sirivai of Vallabhadeva
Te Subhshitvali of Vallabhadeva, ed. Peter Peterson and Pandit Durgpra-
sda. Bombay Sanskrit Series no. 31. Bombay, 1886.
soxasaxnuuiaoouari
(SP14) See Brunner 1963, 1968, 1977 & 1998.
See also xaixaxi
.
x
.
oaxiaxivaii.
sauxoai\aiauai attributed to a nkarabhagavat
rmaccha
.
mkarabhagatpdaviracit Saundaryalahar Lak
.
smdhar-Saubhgya-
vardhan-Aru
.
nmodin-nandagiry-Ttparyadpin-Padrthacandrik-
.
Di-
.
n
.
dimabh
.
sya-Goplasundar-nandalahar-Kaivalyavardhan,
.
mglnuvda,
.
tippa
.
n, prayogayantra tath pj vidhi sahita, ed. A. Kuppuswami. Revised &
enlarged edition. Delhi: Nag Publishers, 1991.
saunuic\avaiouax of Kaivalyrama
See sauxoai\aiauai.
saunuic\asuouooa\a of Am
.
rtnandayogin
See xir\i
.
so
.
oasixii
.
xava.
saunuic\au
.
ioa\asroria of ivnanda
See xir\i
.
so
.
oasixii
.
xava.
saunuic\ixaxoasaxooua of Mahevarnandantha, son of Ko nka
.
nastha Bhskararyayajvan
Paramnandatantram With the Commentary Saubhgynandasandoha by
Mahevarnandantha, ed. Raghuntha Mira. Yogatantra-Granthaml 9.
Varanasi: Sampurnanand Sanskrit Vishvavidyalaya, 1985.
sxaxoaiuii
.
xa
(SP I) Te Skandapur
.
na. Volume I. Adhyyas 125. Critically Edited with Prolegomena
and English Synopsis by R. Adriaensen, H.T. Bakker and H. Isaacson. Supple-
ment to Groningen Oriental Studies. Groningen: Egbert Forsten, 1998.
(SP IIA) Te Skandapur
.
na. Volume IIA. Adhyyas 2631.14. Te Vr
.
nas Cycle. Critical
Edition with an Introduction, English Synopsis & Philological and Historical Com-
mentary by Hans T. Bakker & Harunaga Isaacson. Supplement to Groningen
Oriental Studies. Groningen: Egbert Forsten, 2004.
(SP
Bh
) Skandapur
.
nasya Ambikkha
.
n
.
da
.
h, ed. K
.
r
.
s
.
naprasda Bha
.
t
.
tar. Mahendra-
ratnagranthaml 2. Kathmandu, 1988.
sravacixrixa
.
xiviv
.
iri of Bha
.
t
.
ta Nrya
.
na
Te Stava-Chintma
.
ni of Bha
.
t
.
ta Nrya
.
na with commentary by K
.
shemarja, ed.
Mukunda Rma str. KSTS 10. Srinagar, 1918.
srurixusuxix;aii
.
rxi
Te Stutikusumnjali of Jagaddhara Bhatta with the commentary of Rjnaka Rat-
nakantha, ed. Pandit Durgprasd and Ksnth Pndurang Parab. Kavyamala
23. Bombay: Te Proprietor of the Nirnaya-Sgara Press, 1891.
srurisa
.
xciaua
A booklet published by the aiva Ma
.
n
.
dal (Kashmir) without publication de-
tails. Contains the following: (1) a Ga
.
neadhynaloka
.
h (p. 1); (2) the Bahu-
rpagarbhastotra attributed to the Lalitasvacchanda (pp. 112); (3) the Sa
.
m-
grahastotra of Utpaladeva (pp. 1314); (4) the Klikstotra of Jnanetrantha
(pp. 1516); (5) the Mahimna
.
hstotra of Pu
.
spadanta (pp. 1724); and (6) the
Bhairavastava of Abhinavagupta (pp. 2425).
siaxoaxiiixiviv
.
iri of Rjanaka Rmaka
.
n
.
tha
Te Spanda Kriks with the Viv
.
riti of Rmaka
.
n
.
tha. KSTS 6. Srinagar, 1913.
siaxoaxiiixiv
.
irri of Kalla
.
ta
Te Spanda Kriks with the v
.
ritti by Kalla
.
ta, ed. Jagadisha Chandra Chatterji.
siaxoaxii
.
xa\a of K
.
semarja
Te Spandakarikas of Vasugupta with the Nirnaya by Kshemaraja edited with Pref-
ace, Introduction and English Translation, Madhusdan Kaul Shstr. KSTS 42.
Srinagar, 1925.
siaxoaiiaoiixi of Bhgavatotpala
In: Tantrasa ngraha [Part I], ed. Gopinatha Kaviraja. Yogatantra-granthaml
3. Varanasi: Director, Research Institute, Varanaseya Sanskrit Vishvavidyalaya,
1970.
siaxoasaxooua of K
.
semarja
Te Spanda Sandoha of Kshmarja, ed. Mukunda Rma Shstr. KSTS 16.
Bombay, 1917.
siuo
.
rasiooui of Ma
.
n
.
danamira
Spho
.
ta Siddhi (La dmonstration du spho
.
ta) par Ma
.
n
.
dana Mi'sra. Introduction,
traduction et commentaire par Madeleine Biardeau. Texte sanskrit tabli par N. R.
Bhatt avec la collaboration de T. Ramanujam, ed. Madeleine Biardeau. PIFI 13.
Pondicherry: IFI, 1958.
svaccuaxoaraxria with -uoo\ora of K
.
semarja
(SvT) Te Svacchanda-Tantram with Commentary by Kshema Rja, ed. Madhusdan
Kaul Suisri. KSTS 31, 38, 44, 48, 51, 53, and 56. Bombay, 1921, 1923,
1926, 1927, 1930, 1933, 1935.
svi\axnuuvasuriasa xciaua
raivgame svya
.
mbhuvastrasa ngraha
.
h (svayambhuv mahar
.
sibhya uddi
.
s
.
ta
.
h),
ed. Ve nka
.
tasubrahma
.
nyastr, Mysore, 1937.
See also Fiiiiozar 1994.
ua\asi
.
saiaxcaiiria
(H) Te Hayasirsa Pancharatram. dik
.
n
.
da, ed. Bhuban Mohan Snkhyatrtha. 2
Vols. Rajshahi: Varendra Research Society, 1952, 1956.
uaiavi;a\a of Ratnkara
Te Haravijaya of Rjnaka Ratnkara with the Commentary of Rjnaka Alaka,
ed. Durgprasda and Knth P
.
n
.
durang Parab. Kvyaml (reprint) 22.
Varanasi: Chaukhamba Sanskrit Sansthan, 1982. Originally published: Bom-
bay: Nirnaya Sagar Press, 1890.
uiva;iaraxria
See Sxiiiciovi 1959.
uiva;iaraxria\ocaiarxaxiii of K
.
nhapda
In Sxiiiciovi 1959.
Tiaxsiarioxs axo Sruoiis
Anu\axxai, K. V. (ed.)
1967 Paribh
.
ssa mgraha (a collection of original works on Vykara
.
na Paribh
.
ss) edited
critically with an introduction. Post-graduate and Research Department Series
No. 7. Poona: BORI.
Acuaio, Jean-Luc
1999 LEssence perle du secret: recherches philologiques et historiques sur lorigine de la
Grande Perfection dans la tradition rNying ma pa. Bibliothque de lEcole des
Hautes Etudes, Section de Sciences Religieuses, volume 107. Turnhout: Bre-
pols.
Acuai\a, Diwakar
forthcoming A Ante
.
s
.
tividhi: A Manual for the Funeral Rite of the Lakula Pupatas.
forthcoming B Ptravidhi: A Pupata Manual on Purication of the Pot.
forthcoming C Pryacittavidhi: A Manual on Atonement of a Lakula Pupata.
Acii, Andrea
forthcoming On the Textual Basis of aivism in Ancient Indonesia. Te Sanskrit-Old Ja-
vanese Tutur Literature from Bali, in: Rivista di Studi Sudasiatici 1.
Baccui, Prabodh Chandra
1934 See xauia;xixaxii
.
xa\a.
Baxxii, Hans
2000 Somaarman, Somava
.
ma and Somasiddhnta. A Pupata tradition in
seventh-century Dak
.
si
.
na Kosala. Studies in the Skandapur
.
na III, in: Ryutaro
Tsuchida and Albrecht Wezler (eds.), Harnandalahar. Volume in Honour of
Professor Minoru Hara on his Seventieth Birthday. Reinbek, pp. 119.
2004 At the Right Side of the Teacher: Imagination, Imagery, and Image in Vedic
and aiva Initiation, in: Phyllis Grano and Koichi Shinohara (eds.), Images in
Asian Religions. Vancouver: University of British Columbia Press, pp. 117148.
Baxii;ia, Jitendra Nath
2
1956 Te Development of Hindu Iconography. Calcutta: Munshiram Manoharlal Pub-
lishers (reprint of 1985).
Biai, Samuel (transl.)
1884 Si-yu-ki. Buddhist Records of the Western World. London: Trbner.
Buac Rax, Rai Bahadur Pandit
1893 Te Kashmir State. Te Report on the Census and Imperial and Supplementary
Tables. Census of India, 1891, Volume 28. Lahore: Mud-i-am Press.
Buarracuai\a, Kamaleswar
1966 Li nga-koa, in: Ba Shin, Jean Boisselier & A. B. Griswold (eds.), Essays oered
to G. H. Luce by his colleagues and friends in honour of his seventy-fth birth-
day, Volume II. Papers on Asian Art and Archaeology. Ascona: Artibus Asiae
Publishers, pp. 613.
Bisscuoi, Peter
2004 ivas yatanas in the Various Recensions of Skandapur
.
na 167, in: Hans
T. Bakker (ed.), Origin and Growth of the Pur
.
nic Text Corpus. With Special Ref-
erence to the Skandapur
.
na. Papers of the 12th World Sanskrit Conference Vol. 3.2.
Delhi, pp. 6578.
2005 Pacrthabh
.
sya on Pupatastra 1.3739 Recovered froma Newly Identied
Manuscript in Journal of Indian Philosophy 33, pp. 529551.
2006 Early aivism and the Skandapur
.
na. Sects and Centres. Groningen Oriental
Studies XXI. Groningen: Egbert Forsten
forthcoming A Te Strap
.
tha of the Pupatastra, submitted to the Indo-Iranian Journal.
forthcoming B Two parallel passsages in the Vyupur
.
na and the Skandapur
.
na. To be pub-
lished in the Proceedings of the 13th World Sanskrit Conference, Edinburgh,
10th14th July 2006.
Bisscuoi, Peter, & Giiiiirus, Arlo
2003 Te Pupata Observance (Atharvaparii
.
s
.
ta 40), Indo-Iranian Journal 46
(2003), pp. 315348.
Boccio, Fabio
*2005 La Bhogakrik di Sadyojyotis con il commento di Aghoraivcrya. (Unpublished
doctoral thesis submitted to the University of Rome La Sapienza).
Buuiii, Georg
1877 Detailed Report of a Tour in Search of Sanskrit MSS. made in Kamr, Rajputana,
and Central India. Extra number of the Journal of the Bombay Branch of the
Royal Asiatic Society. Bombay and London: Trbner.
Buiiow, T. & Exixiau, M. B.
1984 A Dravidian Etymological Dictionary. 2nd edition. Oxford: Clarendon Press.
Cuaxiavair\, Hemendra Nath
2005 Bahurpagarbhastotra: An Annotated Translation, in: Sadananda Das &Ernst
Frlinger (eds.), Smarasya. Studies in Indian Arts, Philosophy, and Interreligious
Dialogue, New Delhi: D.K. Printworld, pp. 3747.
Cuaxoia, Lokesh
1979 O
.
d
.
diyna, A New Interpretation, in: Ludwik Sternbach Feliciation Volume,
pt. 1, Lucknow: Akhil Bharatiya Sanskrit Parishad, pp. 491514.
1984 Sanskrit Texts from Kashmir, Volume 7. ata-pi
.
taka Series, Indo-Asian Litera-
tures, No. 333. New Delhi: Sharada Rani.
Cuavaxxis, Edouard
1969 Documents sur les Tou-kiue (Turcs) Occidentaux, receuillis et comments suivi de
notes additionelles. Reprint. Taibei: Cheng Wen Publishing. Tis combines
Documents sur les Tou-kiue [Turcs] Occidentaux (originally published: Paris:
Adrien-Maisonneuve, 1903) and Notes additionnelles sur les Tou-kiue (Turcs)
Occidentaux (originally published: Toung Pao 2nd series, 5, pp. 1110, 1904).
Coois, George
19371966 Inscriptions du Cambodge. 8 volumes. Paris: EFEO, 1937 (vol. 1), 1942 (vol. 2),
1951 (vol. 3), 1952 (vol. 4), 1953 (vol. 5), 1954 (vol. 6), 1964 (vol. 7), 1966
(vol. 8).
Coias, Grard
1996 Vi
.
s
.
nu, ses images et ses feux. Les mtamorphoses du dieu chez les vaikhnasa. Mono-
graphies 182. Paris: Presses de lcole Franaise dExtrme-Orient.
Dascuira, Surendranath
1922 A History of Indian Philosophy. Vol. V: Southern Schools of aivism. Delhi, etc.:
Motilal Banarsidass (reprint of 1991).
Davis, Richard H.
*1986 Ritual in an Oscillating Universe. Ph.D. diss. University of Chicago.
1991 Ritual in an Oscillating Universe: Worshiping iva in Medieval India. Princeton:
Princeton University Press.
1992a Aghoraiva's Background, in: Te Journal of Oriental Research Madras (Dr. S. S.
Janaki Felicitation Volume) 5662 (19861992), pp. 367378.
1992b Becoming a iva, and Acting as One, in aiva Worship, in: Teun Goudriaan
(ed.) Ritual and Speculation in Early Tantrism: Studies in Honor of Andr Padoux,
Albany: State University of New York Press, pp. 107119.
Divasixaiarui, V. A.
1966 aiva Siddhnta as expounded in the ivajnasiddhiyr and its six commentaries,
Madras University Philosophical Series No. 7. Madras: University of Madras.
Dizs, Csaba (ed., transl.)
2005 Much Ado About Religion by Bha
.
t
.
ta Jayanta. Clay Sanskrit Library. New York:
New York University Press/JJC Foundation.
Dowxax, Keith (transl., comm.)
1985 Masters of Mahmudr: Songs and Histories of the Eighty-Four Buddhist Siddhas.
Albany: State University of New York Press.
Duxuwiia, Rohan A.
1985 aiva Siddhnta Teology. A context of Hindu-Christian Dialogue. Delhi: Motilal
Banarsidass.
D\czxowsxi, Mark S. G.
1988 Te Canon of the aivgama and the Kubjik Tantras of the Western Kaula Tra-
dition. New York: State University of New York Press.
Epigraphia Indica
1892. Epigraphia Indica, Calcutta/Delhi: Archaeological Survey of India.
Fiiiiozar, Pierre-Sylvain
1984 Les Ndakrik de Rmaka
.
n
.
tha, Bulletin de lEcole franaise dExtrme-Orient
73, pp. 22355.
1994 Svyambhuvastrasa
.
mgraha
.
h, vidypda
.
h, sadyojyoti
.
sk
.
rta
.
tksahita
.
h. Te Tantra
of Svaya
.
mbh vidypda With the commentary of Sadyojyoti, ed. and trans.
Pierre-Sylvain Filliozat. Kalmlastra Series 13. Delhi: Indira Gandhi Na-
tional Centre for the Arts & Motilal Banarsidass Publishers.
2001 Structures architecturales et iconographiques de temples de iva au Karn
.
taka
du XI
e
au XIII
e
sicle, pp. 66785 in: Acadmie des inscriptions et belles-
lettresComptes rendus des sances de lanne 2001, janvier-mars.
Fiauwaiixii, Erich
1992 Nachgelassene Werke II. Philosophische Texte des Hinduismus, ed. Gerhard
Oberhammer and Chlodwig H. Werba. sterreichische Akademie der Wis-
senschaften, philosophisch-historische Klasse, Sitzungsberichte 588, Verf-
fentlichungen der Kommission fr Sprachen und Kulturen Sdasiens 26. Vi-
enna: Verlag der sterreichischen Akademie der Wissenschaften.
Gaxisax, T.
2005 Approaching the gama: A brief Survey of their contents, in: Lakshmi-
narasimha Bhatta, K. Hayavadana Puranik & Haripriya Rangarajan (eds.)
Glimpses of the National Seminar on gamas. gamasu
.
sam, Rashtriya Sanskrit
Vidyapeetha, Tirupati Series 115. Tirupati: Rashtriya Sanskrit Vidyapeetha,
2005, pp. 14062.
2006 Caivkama nka
.
l kum tirukkyil ucava nka
.
l, in: Tiruvi
.
taimarutr Aru
.
lmiku
makli ngacuvmi tirukkyil tirukku
.
tar
.
t
.
tu peruvi malar, Tiruvavaduthu-
rai: Tiruvavaduthurai Adeenam, pp. 93104.
Gixcxacii, Jrg
1996 My, Puru
.
sa und iva. Die dualistische Tradition des ivaismus nach Agho-
raivcryas Tattvaprakav
.
rtti. Beitrge zur Kenntnis sdasiatischer Sprachen
und Literaturen 3. Wiesbaden: Harrassowitz.
Gxoii, Raniero
1958 Miscellanea Indica, East and West 9 (n.s.), pp. 215226.
1959 Vc. Il secondo capitolo della ivad
.
r
.
s
.
ti di Somnanda, Rivista degli Studi Ori-
entali 34.12, pp. 5575.
1985 Il Commento di Abhinavagupta alla Partri
.
mik (Partri
.
mikvivara
.
na).
Traduzione e Testo. Serie Orientale Roma 58. Rome: Istituto Italiano per il
Medio ed Estremo Oriente.
1999 Abhinavagupta, Luce dei Tantra. (Tantrloka). Biblioteca Orientale 4. Milan:
Adelphi Edizioni.
Goooaii, Dominic
1998 Bha
.
t
.
ta Rmaka
.
n
.
thas Commentary on the Kira
.
natantra. Volume I: chapters 16.
Critical edition and annotated translation. PDI 86.1. Pondicherry: IFP/EFEO,
1998.
2000 Problems of Name and lineage: relationships between South Indian authors of
the aiva Siddhnta, Journal of the Royal Asiatic Society, Series 3, 10, 2, pp. 205
16.
2001 Te Saiddhntika Parkhyatantra, its Account of Language, and the Inter-
polation of the Eighth Chapter of the Published Pau
.
skargama, in: Raaele
Toiiiia et al. (ed.) Le parole e i marmi. Studi in onore di Raniero Gnoli nel
suo 70 compleanno. Serie Orientale Roma 92.12. Rome: Istituto Italiano per
lAfrica e lOriente, pp. 32750.
2004 See iaiixu\araxria.
2005 See iaxcivaia
.
xasrava.
2006 Initiation et dlivrance selon le aiva siddhnta, in: Grard Colas &
Gilles Tarabout (eds.), Rites hindous, transferts et transformations. Collection
Puru
.
srtha 25. Paris: cole des Hautes tudes en Sciences Sociales, pp. 93
116.
Gouoiiaax, Teun
1985 See v
.
xisixuaraxria.
1986 Kubjiks Samayamantra and Its Manipulation in the Kubjikmata, in: Andr
Padoux (ed.), Mantras et Diagrammes Rituelles dans lHindouisme, Paris: Edi-
tions du Centre National de la Recherche Scientique, pp. 14160.
Gouoiiaax, T. & Scuoriixax, J. A. (ed.)
1988 Te Kubjikmatatantra. Kullikmnya Version. Leiden: Brill.
Giiiisox, Sir George A.
1929 Te Language of the Mah-naya-praka: an Examination of Kshmr as Writ-
ten in the Fifteenth Century, Memoirs of the Asiatic Society of Bengal 11,
pp. 73130.
Giiiisox, Sir George, assisted by Mukundarma str of rnagar
1915 & 1932 A Dictionary of the Kshmr Language compiled partly from materials left by
the late Pa
.
n
.
dit vara Kaula. Bibliotheca Indica, New Series No. 1405. Hert-
ford: Asiatic Society of Bengal. Reproduced in one volume, Delhi: Low Price
Publications, 1993.
Giiiiirus, Arlo (in collaboration with J. C. Eade and Gerdi Gerschheimer)
2005 La stle dinstallation de r Tribhuvanevara : une nouvelle inscription
prangkorienne du Muse National de Phnom Penh (K. 1214), Journal Asi-
atique CCXCIII, pp. 1143.
Giiiiirus, Arlo
2006 See Bisscuoi.
Giuxixoaui, Reinhold (ed.)
198389 Vi
.
s
.
nudharm
.
h. Precepts for the Worship of Vi
.
s
.
nu. 3 Vols. Wiesbaden: Otto Har-
rassowitz.
Guixruii, Herbert V.
1994 Wholeness Lost and Wholeness Regained: Forgotten Tales of Individuation from
Ancient Tibet. SUNY Series in Buddhist Studies. Albany: State University of
New York Press.
Haxxioii, Jrgen
1998 Abhinavaguptas Philosophy of Revelation. An edition and annotated translation of
Mlinlokavrttika I, 1399. Groningen Oriental Series Volume XIV. Gronin-
gen: Egbert Forsten.
Haxxioii, Jrgen & Sia;i, Walter (ed.)
2002 Bhskaraka
.
n
.
thas Mok
.
sopya-
.
tk. A Commentary on Te Earliest Available Re-
cension of the Yogavsi
.
s
.
tha. I Vairgyaprakara
.
nam. Revised edition in Devangar
script. Geisteskultur Indiens. Texte und Studien, Bd. 1. Indologica Halensis.
Aachen: Shaker Verlag.
Haia, Minoru
2002 Pupata Studies, ed. Jun Takashima. Publications of the de Nobili Research
Library Volume 30. Vienna: Sammlung de Nobili.
Haiixoro, Kengo
2004 Appendix. Adhyyas in the R and A Manuscripts, in: Hans T. Bakker (ed.),
Origin and Growth of the Pur
.
nic Text Corpus. With Special Reference to the
Skandapur
.
na. Papers of the 12th World Sanskrit Conference Vol. 3.2. Delhi,
pp. 139190.
H\irii, Herbert
1987 Archaeological Evidence on the Early Vsudeva Worship, in: Orientalia Iosephi
Tucci Memoriae Dicata, ed. G. Gnoli and L. Lanciotti. Serie Orientale Roma
56,2. Roma: Istituto Italiano per il Medio ed Estremo Oriente, pp. 573587.
Hazia, Rajendra Chandra
1953/1954 Studies in the Genuine gneya-Pur
.
na alias Vahni-Pur
.
na. 2 parts. In: Our
Heritage 1/2 (1953), pp. 209245; 2/1 (1954), pp. 77110.
2
1975 Studies in the Pur
.
nic Records on Hindu Rites and Customs. Delhi: Motilal Ba-
narsidass (rst edition: Dacca, 1940).
LHiixauir, Franoise (avec des collaborations de P. R. Siixivasax et de Jacques Duxaia\)
1987 Darasuram. Epigraphical Study, tude architecturale, tude iconographique.
2 volumes. Publications de lEFEO, Mmoires Archologiques XVI. Paris:
EFEO.
Huiix, Michel
1980 M
.
rgendrgama. Sections de la doctrine et du yoga avec la V
.
rtti de Bha
.
ttanrya
.
na-
ka
.
n
.
tha et la Dpik dAghoraivcrya. Traduction, introduction et notes. PIFI 63.
Pondicherry: IFI.
Ixcaiis, Daniel H. H., Massox, Jerey Moussaie & Parwaiouax, M. V.
1990 Te Dhvanyloka of nandavardhana with the Locana of Abhinavagupta, trans-
lated by Daniel H.H. Ingalls, Jerey Moussaie Masson, and M.V. Patwardhan;
edited with an introduction by Daniel H.H. Ingalls, Cambridge, Mass.: Harvard
University Press.
Jaxaxi, S. S.
1988 Dhvaja-Stambha (Critical Account of its Structural and ritualistic Details). My-
lapore, Madras: Te Kuppuswami Sastri Research Institute.
Kauis, Eivind
1998 Indian Semantic Analysis. Te nirvacana tradition. University of Cambridge
Oriental Publications 55. Cambridge: Cambridge University Press.
Kaixa\, Samten Gyaltsen
1988 Te Great Perfection (Rdzogs chen): A Philosophical and Meditative Teaching in
Tibetan Buddhism. Leiden: Brill.
Kaui, rka
.
n
.
th
1966 Rjatara ngi
.
nyau rvara-ukbhy
.
m k
.
rte. te ca p
.
thavimarsaupayikena
p
.
thabheddi
.
tippa
.
nena sa
.
myojite satyau. Woolner Indological Series 8.
Hoshiarpur: Vishveshvaranand Institute.
1967 Rjatara ngi
.
n Jonarjak
.
rt. Woolner Indological Series 7. Hoshiarpur :
Vishveshvaranand Vedic Research Institute Press.
Kiisixnoox, Saskia C.
1987 Nityasuma ngal: Devadasi Tradition in South India. Delhi: Motilal Banarsidass.
Kiiiii, Willibald
1920 Die Kosmographie der Inder (nach Quellen dargestellt). Bonn/Leipzig. [reprint:
Hildesheim 1967].
1927 Das Pur
.
na Pacalak
.
sa
.
na. Versuch einer Textgeschichte. Leiden.
1954 Das Pur
.
na vom Weltgebude (Bhuvanavinysa): die kosmographischen Traktate
der Pur
.
nas. Versuch einer Textgeschichte. Bonner Orientalische Studien N.S. 1.
Bonn.
Koui, Anand
1924 Te Kashmiri Pandit. Calcutta: Tacker Spink & Co. Reprint: Delhi: Utpal
Publications, 1991.
Kiaxiiscu, Stella
1946 Te Hindu Temple. 2 Vols. Calcutta, 1946 (reprinted Delhi: Motilal Banarsi-
dass, 1976).
Kiisuxaxacuai\a, V. and K. Ramachandra Saixa (ed.)
1949 Ala
.
mkrasa
.
mgraha of Am
.
rtnandayogin. Adyar Library Series, 70. Madras: Te
Adyar Library and Research Centre.
Kuwa\axa, Soshin
1991 Linscription du Ga
.
nsa de Gardez at la chronologie des Turki-
.
shis, Journal
Asiatique 279, pp. 267287.
La Vaiiii-Poussix, Louis de
1929 Vijptimtratsiddhi: La Siddhi de Hiuan-tsang. Traduit et annote. Paris: Paul
Geuthner. 3 vols.
Mauaiixcax, T. V.
1988 Inscriptions of the Pallavas. New Delhi/Delhi: Indian Council of Historical Re-
search/Agam Prakashan.
Maiaxouo, Charles
1976 Terminer le sacrice: Remarques sur les honoraires rituels dans le brahman-
isme, in: Madeleine Biardeau & Charles Malamoud, Le sacrice dans lInde
ancienne, Paris: Presses universitaires de France, pp. 155204.
Oniiuaxxii, Gerhard
2004 Materialien zur Geschichte der Rmnuja-Schule VII. Zur spirituellen Praxis
des Zuuchtnehmens bei Gott (ara
.
ngati
.
h) vor Ve nka
.
tantha. sterreichis-
che Akademie der Wissenschaften, philosophisch-historische Klasse, Sitzungs-
berichte 710). Wien, 2004.
2006 Ahirbudhnyasa
.
mhit 37. Ein Beitrag zur Geschichte der ara
.
ngati
.
h, in: Karin
Preisendanz (ed.), Expanding and Merging Horizons. Contributions to South
Asian and CrossCultural Studies in Commemoration of Wilhelm Halbfass. Wien:
Verlag der sterreichischen Akademie der Wissenschaften, 2006, pp. 667678.
(In press.)
Oniiiiis, Tomas
1998 Die vetvatara-Upani
.
sad. Edition und bersetzung von Adhyya IVVI.
(Studien zu den mittleren Upani
.
sads II 3. Teil), Wiener Zeitschrift fr die
Kunde Sdasiens 42, pp. 77138.
2003 A Grammar of Epic Sanskrit. Indian Philology and South Asian Studies Volume
5. Berlin/New York: De Gruyter.
Oii, Leslie C.
2000 Donors, Devotees, and Daughters of God: Temple Women in Medieval Tamilnadu.
South Asia Research. New York: Oxford University Press.
*2004a Priests and Kings/ Temples and Teachers: Te Making of aiva and Vai
.
s
.
nava
Identities in the Chola Period. Paper presented at the Annual Meeting of the
Association for Asian Studies, San Diego.
2004b Processions in the Medieval South Indian Temple: Sociology, Sovereignty and
Soteriology, in: Jean-Luc Chevillard and Eva Wilden (eds.) South-Indian Hori-
zons: Felicitation Volume for Franois Gros on the occasion of his 70th birthday,
pp. 43770. PDI 94. Pondicherry: IFP/EFEO.
*2005 Cholas, Pandyas, and Imperial Temple Culture in Medieval Tamilnadu. Pa-
per presented at the conference of the European Association of South Asian
Archaeology and Art History, London.
2006 Preface in: Pondicherry Inscriptions. Putuccri Mnilak Kalv
.
t
.
tukka
.
l. Part I: In-
troduction and texts with notes, compiled by Bahour S. Kuppusamy, ed. G. Vi-
jayavenugopal. Collection Indologie 83.1 Pondicherry: IFP/EFEO.
Paooux, Andr
1978 Contributions a ltude du mantrastra I. La slection des mantra (mantro-
ddhra), Bulletin de LEcole franaise dExtrme-Orient 65, pp. 6585.
1990 Vc. Te Concept of the Word in Selected Hindu Tantras (transl. Jacques Gontier),
Albany: State University of New York.
Paxoi\, Kanti Chandra
1954 Bhskar. Vol. III. An English Translation of the vara Pratyabhij Vimarin in
the Light of the Bhskar With an Outline of the History of aiva Philosophy. Te
Princess of Wales Saraswati Bhavana Texts 84. Lucknow.
1963 Abhinavagupta. An Historical and Philosophical Study. Second edition, revised
and enlarged. Chowkhamba Sanskrit Series, Vol. 1. Varanasi: Chowkhamba
Sanskrit Series Oce.
Piiiior, Paul
1904 Deux Itinraires de Chine en Inde, Bulletin de lEcole franaise dExtrme-
Orient 4 (1904), pp. 131413.
Piricu, Luciano
1984 Medieval History of Nepal (c. 7501482). Second, thoroughly revised edition.
Serie Orientale Roma, 54. Rome: Istituto Italiano per il Medio ed Estremo
Oriente.
Piscuii, Richard
1900 Grammatik der Prakrit-Sprachen. Grundriss d. indo-arisch. Philol. u. Altertum-
skunde Bd. 1. Strassburg: Trbner. English translation by Subhadra Jui: Com-
parative Grammar of the Prkrit Languages. Varanasi/Delhi/Patna: Motilal Ba-
narsidass, 1957.
Racuavax, V.
1980 Abhinavagupta and His Works. Chaukhamba Oriental Research Studies 20.
Varanasi/Delhi: Chaukhambha Orientalia.
[Raixa, A. K.]
1989 A Catalogue of Sanskrit Manuscripts. Srinagar: Te Research and Publication
Department, Jammu and Kashmir Government. Based on a draft prepared by
rka
.
n
.
th Kaul and Dnanth Yach.
Raxisu, K. V. & Tiwaii P. S.
1983 Rsthal Inscription of Aulikara Prakadharmma, [Vikrama] Year 572, Journal
of the Epigraphical Society of India 10, pp. 96103.
Rao, T. A. Gopinath
1914, reprinted 1997 Elements of Hindu Iconography. 2 volumes, each in 2 parts. Delhi, Moti-
lal Banarsidass: 1997.
Rasriiii, Marion
1999 Philosophisch-theologische Grundanschauungen der Jaykhyasa
.
mhit. Mit einer
Darstellung des tglichen Rituals. sterreichische Akademie der Wissenschaften,
philosophisch-historische Klasse, Sitzungsberichte 668, Beitrge zur Kultur-
und Geistesgeschichte Asiens 33. Wien: Verlag der sterreichischen Akademie
der Wissenschaften.
2006 Die Tradition des Pcartra im Spiegel der Pramevarasa
.
mhit. sterreichis-
che Akademie der Wissenschaften, philosophisch-historische Klasse, Sitzungs-
berichte 748, Beitrge zur Kultur- und Geistesgeschichte Asiens 51. Wien: Ver-
lag der sterreichischen Akademie der Wissenschaften.
Rasroci, Navjivan
1979 Krama Tantricism of Kashmir. Volume 1. Delhi: Motilal Banarsidass.
Ra\, H. C.
19311936 Te Dynastic History of Northern India (Early Medieval Period). Calcutta.
Ronixsox, James B. (transl.)
1979 Buddhas Lions. Te Lives of the Eighty-Four Siddhas, Caturati-siddha-prav
.
rtti
by Abhayadatta, Translated into Tibetan as Grub thod brgyad cu rtsa bzhii rgyus
by sMon-grub Shes-rab. Berkeley, CA: Dharma Publishing.
Sacuau, Edward C.
1964 Alberunis India. an Account of the Religion, Philosophy, Literature, Geog-
raphy, Chronology, Astronomy, Customs, Laws and Astrology of India about
A.D. 1030, edited with notes and indices. Two volumes in one. Delhi/New
Delhi/Jullundur/Lucknow/Bombay: S. Chand & Co. Originally published:
1887.
Saxoii, Lore
1968 Palographisches zu den Sanskrithandschriften der berliner Turfansammlung.
Verzeichnis der orientalischen Handschriften in Deutschland, Supplement-
band 8. Wiesbaden: Franz Steiner Verlag.
Saxoiisox, Alexis
1985 Purity and Power among the Brahmans of Kashmir, in: M. Carrithers, S.
Collins and S. Lukes (ed.), Te Category of the Person. Anthropology, Philoso-
phy, History, Cambridge: Cambridge University Press, pp. 190216.
1985b Reviewof: N. R. Bhatt, Mata ngapramevargama (Kriypda, Carypda et Yo-
gapda), avec le commentaire de Bha
.
t
.
ta Rmaka
.
n
.
tha. dition critique. (PIFI 65),
Pondichry 1982; Idem: Rauravottargama. dition critique, introduction et
notes. (PIFI 66), Pondichry 1983, Bulletin of the School of Oriental and African
Studies 48, pp. 56468.
1986 Ma
.
n
.
dala and gamic Identity in the Trika of Kashmir, in: A. Padoux (ed.),
Mantras et Diagrammes Rituelles dans lHindouisme, Paris: Editions du CNRS,
pp. 169214.
1987 Article Krama aivism, in: Te Encyclopedia of Religion edited by Mircea Eliade,
volume 13, pp. 14a15a. New York: Macmillan Publishing Company.
1988 aivism and the Tantric Traditions, in: S. Sutherland, L. Houlden, P. Clarke
and F. Hardy (eds.), Te Worlds Religions, London: Routledge, pp. 660704.
1990 Te Visualisation of the Deities of the Trika, in: Andr Padoux (ed.), LImage
Divine, Paris: ditions du CNRS, pp. 3188.
1992 Te Doctrine of the Mlinvijayottaratantra, in: Teun Goudriaan (ed.) Ritual
and Speculation in Early Tantrism: Studies in Honor of Andr Padoux, Albany:
State University of New York Press, pp. 281312.
1995 Meaning in Tantric Ritual, in: Essais sur le rituel III. Colloque du centenaire
de la section des sciences religieuses de lEcole Pratique des Hautes Etudes sous la
direction de Anne-Marie Blondeau et Kristofer Schipper, Louvain, Paris: Peeters,
pp. 1595.
*1997 Lecture series: Seeking the Mata Level of Esoteric aivism: New Sources.
(Handout contains edited citations of the Jayadrathaymala.)
2001 History through Textual Criticism in the study of aivism, the Pacartra and
the Buddhist Yogintantras, in: Franois Grimal (ed.), Les Sources et le Temps.
Sources and Time. A Colloquium. Pondicherry 1113 January 1997. PDI 91.
Pondicherry: IFP/EFEO, pp. 147.
2002 Remarks on the text of the Kubjikmatatantra, Indo-Iranian Journal 45
(2002), pp. 124.
2004 Te aiva Religion among the Khmers (Part I), Bulletin de lEcole franaise
dExtrme-Orient 9091 (20032004), pp. 349462.
2005a A Commentary on the Opening Verses of the Tantrasra of Abhinavagupta,
in: Sadananda Das and Ernst Frlinger (eds.), Smarasya. Studies in Indian Arts,
Philosophy, and Interreligious Dialogue, New Delhi: D.K. Printworld, pp. 89
148.
2005b Religion and the State: aiva Ociants in the Territory of the Kings Brah-
manical Chaplain, Indo-Iranian Journal 47 (2004), pp. 229300.
2006 Te Lkulas: New Evidence of a System Intermediate Between Pcrthika
Pupatismand gamic aivism, Indian Philosophical Annual 24 (20032005),
pp. 143217.
forthcoming a (2007) Swami Lakshman Joo and His Place in the Kashmirian aiva Tradi-
tion, in: Bettina Bumer and Sarla Kumar (eds.) Sa
.
mvidullsa
.
h. Manifestation
of Divine Consciousness. Swami Lakshman Joo, Saint-Scholar of Kashmir aivism.
A Centenary Tribute. New Delhi: D.K. Printworld.
forthcoming b Te Date of Sadyojyotis and B
.
rhaspati, in: Marzenna Czerniak-Drodowicz
(ed.), Tantra and Vii
.
s
.
tdvaitavednta. Cracow Indological Studies Vol. 8
(2006). Cracow: Ksiegarnia Akademicka.
forthcoming c Religion and the State: Initiating the Monarch in aivismand the Buddhist Way of
Mantras. Ethno-Indology. Heidelberg Studies in South Asian Rituals, Volume
2. Wiesbaden: Harrassowitz.
Scuoriixax, J. A.
1982 See
.
sa
.
rsiuasiasa
.
xuiri.
Siiiia, Francesco
1991 Aspetti della speculazione linguistica nello aivasiddhnta. Le Ndakrik di
Rmaka
.
n
.
tha, Rivista degli Studi Orientali 65.34, pp. 311337.
Sixcu, Tehsildar
1985 Agni-Pur
.
na on Temple Architecture, Vishveshvaranand Indological Journal
23/12 (1985), pp. 176190.
Siicai, D. C.
1976 Indological Notes: R.C. Majumdars Chronology of the Pla Kings, Journal of
Ancient Indian History 9 (197576), pp. 209210.
Sivaiaxax, Krishna
1973 aivism in Philosophical Perspective. A Study of the Formative Concepts, Problems
and Methods of aiva Siddhnta, Delhi/Patna/Varanasi: Motilal Banarsidass.
Sxiru, H. Daniel
1975 A Descriptive Bibliography of the Printed Texts of the Pcartrgama. Vol 1.
Gaekwads Oriental Series 158. Baroda: Oriental Institute.
1978 Te Smith gama Collection: Sanskrit Books and Manuscripts Relating to Pcar-
tra Studies. a descriptive catalog. Foreign and Comparative Studies / South Asian
Special Publications 2. Syracuse: Maxwell School of Citizenship and Public Af-
fairs, Syracuse University.
Sxiiiciovi, David L.
1959 Te Hevajra Tantra. A Critical Study. London Oriental Series Vol. 6. London:
Oxford University Press.
South Indian Inscriptions
1980 South Indian Inscriptions. Madras/Delhi: Archaeological Survey of India.
Sriix, Mark Aurel
1979 Kalha
.
nas Rjatara ngi
.
n. A Chronicle of the Kings of Kamr. Translated with an
Introduction, Commentary and Notes. 2 Volumes. Delhi: Motilal Banarsidass.
Reprinted from the edition of 1900.
Tacaii, G.V.
1984 Te Brahm
.
n
.
da Pur
.
na. Translated and Annotated. Part IV. Ancient Indian Tra-
dition and Mythology Series 25. Delhi.
1988 Te Vyu Pur
.
na. Translated and Annotated. Part II. Ancient Indian Tradition
and Mythology Series 38. Delhi.
Tixriixinuiouixaxosa I
2000 Tntrikbhidhnakoa I. Dictionnaire des termes techniques de la littrature hin-
doue tantrique. A Dictionary of Technical Terms from Hindu Tantric Litera-
ture. Wrterbuch zur Terminologie hinduistischer Tantren. sous la direction de H.
Brunner, G. Oberhammer et A. Padoux. sterreichische Akademie der Wis-
senschaften, Philosophisch-historische Klasse, Sitzungsberichte 681, Beitrge
zur Kultur- und Geistesgeschichte Asiens 35. Vienna: Verlag der sterreichis-
chen Akademie der Wissenschaften.
Tixriixinuiouixaxosa II
2004 (TAK II) Tntrikbhidhnakoa II. Dictionnaire des termes techniques de la littrature
hindoue tantrique. A Dictionary of Technical Terms from Hindu Tantric Liter-
ature. Wrterbuch zur Terminologie hinduistischer Tantren. sous la direction de
H. Brunner, G. Oberhammer et A. Padoux. sterreichische Akademie der Wis-
senschaften, Philosophisch-historische Klasse, Sitzungsberichte 714, Beitrge
zur Kultur- und Geistesgeschichte Asiens 44. Vienna: Verlag der sterreichis-
chen Akademie der Wissenschaften.
Toiiiia, Raaele
1976 Il Srdhatriati-Klottargama (edizione critica e introduzione a cura di Raf-
faele Torella), Rivista degli Studi Orientali 50.34, pp. 279318.
1988 A Fragment of Utpaladeva's varapratyabhij-viv
.
rti, East and West 38,
pp. 13774.
1998 Te Kacukas in the aiva and Vai
.
s
.
nava Tantric Tradition: A Few Consid-
erations Between Teology and Grammar, in: G. Oberhammer (ed.), Stud-
ies in Hinduism ii, Miscellanea to the Phenomenon of the Tantras, sterreichis-
che Akademie der Wissenschaften, Philosophisch-historische Klasse, Sitzungs-
berichte 662, Beitrge zur Kultur- und Geistesgeschichte Asiens 28. Vienna:
Verlag der sterreichischen Akademie der Wissenschaften, 1998, pp. 5586.
2001 Te Word in Abhinavagupta's B
.
rhad-Vimarin, in: Raaele Torella et al. (ed.)
Le parole e i marmi. Studi in onore di Raniero Gnoli nel suo 70 compleanno, Serie
Orientale Roma 92.12, IsIAO, Rome, pp. 853874.
2002 Te varapratyabhijkrik of Utpaladeva with the Authors V
.
rtti. Critical edi-
tion and annotated translation, Delhi: Motilal Banarsidass. (1st ed. appeared as
Serie Orientale Roma 71, Rome: IsMEO, 1994.)
2004 How is Verbal Signication Possible: Understanding Abhinavagupta's Reply,
Journal of Indian Philosophy 32, pp. 173188.
forthcoming A Studies on the varapratyabhij-viv
.
rti. Part I. Apoha and anupalabdhi in a
aiva garb, in: Preisendanz, K. (ed.), Halbfass Commemoration Volume. Vienna.
forthcoming B Studies on the varapratyabhij-viv
.
rti. Part II. What is memory?, in: Hart-
mann, J. U., Klaus, K. (eds.), Indica et Tibetica. Festschrift fr Michael Hahn zum
65. Geburtstag von Freunden und Schlern berreicht, Vienna.
Toizsox, Judit
*1999 Te Doctrine of Magic Female Spirits. A critical edition of selected chapters of
the Siddhayogevarmata(tantra) with annotated translation and analysis. Unpub-
lished doctoral thesis submitted to the University of Oxford, *1999.
2003 Icons of Inclusivism: Ma
.
n
.
dalas in Some Early aiva Tantras, in Gudrun Bh-
nemann (ed.), Ma
.
n
.
dalas and Yantras in the Hindu Traditions, Leiden: Brill,
pp. 179224.
Tiiii
.
ru, Ram a nkar
1971 Descriptive Catalogue of the Samskrit Manuscripts in Gaekwada Library, Bhrat
Kal Bhavana Library and Samskrit Mah-Vidylaya Library, Banaras Hindu
University. Banaras Hindu University Samskrit Series 6. Varanasi: Banaras
Hindu University.
Tucci, Giuseppe (transl.)
1940 Travels of Tibetan Pilgrims in the Swat Valley. Calcutta: Te Greater India Soci-
ety.
Tuixii, R. L.
196671 A Comparative Dictionary of the Indo-Aryan Languages. 3 volumes. London:
Oxford University Press.
Vasuoiva, Somadeva
2004 Te Yoga of the Mlinvijayottaratantra. Chapters 14, 7, 1117. Critical Edition,
Translation & Notes. Collection Indologie 97. Pondicherry: IFP/EFEO.
Virrii, Tilmann
1966 Dharmakrtis Pramnavinicaya
.
h 1. Kapitel: Pratyak
.
sam. Einleitung, Text der
tibetischen bersetzung, Sanskritfragmente, deutsche bersetzung. Vienna: Verlag
der sterreichischen Akademie der Wissenschaften.
Viiiii, Christophe
2005 From the Vyuprokta to the Vyu and Brahm
.
n
.
da Pur
.
nas: Preliminary Re-
marks towards the Critical Edition of the vyuprokta Brahm
.
n
.
dapur
.
na, in:
Petteri Koskikallio (ed.), Epics, Khilas, and Pur
.
nas: Continuities and Ruptures,
Proceedings of the Tird Dubrovnik International Conference on the Sanskrit Epics
and Pur
.
nas September 2002. Zagreb, pp. 535560.
Warsox, Alex
2006 Te Self s Awareness of Itself: Bha
.
t
.
ta Rmaka
.
n
.
thas Arguments against the Buddhist
Doctrine of No-self. Publications of the De Nobili Research Library, 32. Vienna.
Yoxocui, Yuko
*2004 Te Rise of the Warrior Goddess in Ancient India. A Study of the Myth Cycle of
Kauik-Vindhyavsin in the Skandapur
.
na. [Unpublished] Tesis, University
of Groningen.

SANDERSON - The Shaiva Exegesis of Kashmir

Încărcat de

Informații document

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

SANDERSON - The Shaiva Exegesis of Kashmir

Încărcat de

Drepturi de autor:

Formate disponibile

S, Alexis. . Te aiva Exegesis of Kashmir.

In: Mlanges tantriques

Te aiva Exegesis of Kashmir

) see Saxoiisox 2005a, p. 126, footnote

) a certain kind of rice-plant.

mother from mahallaka

f. a radish from mlik; shj

mad in the feminine as against mot

S-ar putea să vă placă și