Sures Chandra Banerji - A Companion To Tantra
Sures Chandra Banerji - A Companion To Tantra
T a n t r a is a distinct philosophical
system. Many feel eager to know about
it, but few love the time and energy
to u n d e r s t a n d . T h e intricacies of
Tantra. So, a short-cut is neccessary.
In the present work, an attempt
has b e e n m a d e to set forth the
highlights of the Tantra works and
their a u t h o r s . A bibliography,
intended to help further reading, has
been added.
The author, a lifelong researcher in
Sanskrit, has been a teacher of the
subject. He has some 60 works to his
credit. His only aim is to propogate
Sanskrit learning.
ISBN 81-7017-402-3
A COMPANION TO TANTRA
S.C. BANERJI
abhinav publications
Cataloging in Publication Data - DK
Courtesy: D.K. Agencies (P) Ltd. <[email protected]>
Banerji, Sures Chandra, 1917-
A companion to Tantra / S.C. Banerji.
p. cm.
Includes bibliographical references (p. )
Includes index.
ISBN 8170174023
1. Tantras - Criticism, interpretation, etc. 2. Tantrism.
I. Title.
DDC 133 21
© S.C. Banerji
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CONTENTS
Preface 7
Abbreviations 9
Important Dates 10
I Introduction 11
II Tantric Elements in Post-Vedic Sanskrit Literature 33
III Tantric Saivism of Kashmir 39
TV Tantric Lexicons 61
V Science in Tantra 65
VI Society Reflected in Tantra 81
VII Tantra Abroad 85
VIII Authors of Tantras and Commentaries 89
IX Hindu Tantras 117
X Buddhist Tantras 233
Appendix I: Pithasthanas 247
Appendix II: Miscellaneous Tantric Works and Commentaries 248
Glossary (General) 251
Glossary of Scientific Terms 298
Select Bibliography 307
Index 341
PREFACE
INTRODUCTION
WHAT IS TANTRA?
Tantra is a class of literature which does not follow the conventional
or traditional Veda-based Brahmanical scriptures like Dharmasutra,
DharmaSastra, etc. The dictionary meanings of the term Tantra' are
siddhanta (conclusion), Sruti-sakha (a branch of Sruti, i.e. the Veda
believed to have been revealed and transmitted through the word of
the mouth), iti-kartavyata (set of duties), prabandha (composition) and
sastra-visesa (a particular scripture). The last meaning suits the subject
of our discussion.
The word Tantra has been derived in several ways. Derived
from the root fan (to spread), it is taken to mean tanyate vistaryate
jnanam anena; by it knowledge is disseminated. Some derive Tantra
from the root trai (to save); it is so called as it protects its followers.
H.P. Sastri takes 'tantra' to mean shortening. According to him, Tantra
attempts to reduce long mantras to something like algebraic forms as
in Tantric bijas. Incidentally, it may be stated that, according to
Mimamsa philosophy, the principle of 'tantrata' means a single act
performed with many acts in view (anekamuddisya sakrt
pravrttis-tantrata).
5. Ibid.
Introduction 15
7. See P.C. Bagchi, Studies in the Tantras, pp. 37-40; Grosset, In the Footsteps
of the Buddha, pp. 109-110; IHQ, XI, pp. 142-144; B. Bhattacharya,
Introduction to Buddhist Esoterism, p. 46.
8. See Devipurana, chap. 42.
9. See Nepal Catalogue, p. LXXIX.
Introduction 17
N U M B E R OF T A N T R A S
There is no unanimity among the writers about the number and
names of Tantras. While the number is a lac according to some, it is
millions according to others. In some Tantras, the total number is 64
which is confirmed by verse 31 of the Saundarya-lahari, attributed to
the great Advaita philosopher, Samkaracarya. According to some
sources, there were 64 texts in each of the three regions, called
Visnukranta, Rathakranta and Asvakranta which will be mentioned
under classification of Tantras. The testimony of the Vinasikha-tantra
(verse 9) appears to point to the number 64. There is a far larger
number of Tantras according to various catalogues of manuscripts.
CLASSIFICATION OF TANTRAS
The Tantras have been classified in various ways. First of all, we
should state that there are Tantras of the Hindus, Buddhists and
Jainas. Hindu Tantras are broadly divided into two classes, viz.
Agama and Nigama. In the former, Siva answers questions asked by
Parvati; the process is reversed in Nigama. In accordance with the
predominance of the deity, these works are classed as Sakta, Saiva,
Saura, Ganapatya and Vaisnava. The works of the Saktas, Saivas and
Vaisnavas are called respectively Tantra, Agama and Samhita. It should
be noted that the term Tantra is sometimes used in a general sense to
indicate any of these classes. Another classification is Rathakranta,
Asvakranta and Visnukranta according as the works belong to the
regions, called Rathakranta, Asvakranta (also called Gajakranta) and
Visnukranta respectively. [For the regions, indicated by these terms,
see Glossary.]
The five mouths of Siva are said to have originally produced
ten Agamas; these are:
Kamika, Yogaja, Cintya, Mukuta, Amsuman, Dipta, Ajita,
Suksma, Sahasra and Suprabheda.
These again are said to have led to the compassion of eighteen
RaudriAgamas. These two classes together are the twenty-eight Saiva
Agamas. According to another tradition, there are 64 Bhairava Agamas.
The Sakta Tantras are divided into ten classes in accordance
with the names of the ten Mahavidyas (q.v.).
Tantras are divided, in another way, as
(i) Kadi - in which Ka is the symbol;
(ii) Hadi - in which the symbol is Ha;
(iii) Kahadi - in which the symbol is the combination of Ka
and Ha;
(iv) Sadi.
See Bahvrcopanisad (with commentary) saisa para saktih
kadividyeti va hadividyeti va sadividyeti, and Tantrik Texts, VIII (and
Eng. trs.), p. 2.
According to another view, Tannic works belong to three types, viz.
(1) Srota: three currents of tradition - daksina (right), vama
(left) and madhyama (middle). These are supposed
to represent the three Saktis of Siva as also the
three qualities of Sattva, Rajas and Tamas.
Introduction 19
Siva-Sakti
Siva is the Supreme Lord. Sakti is His Female Energy. When they are
united, Sakti becomes inclined (unmukhi) to Siva. Then the web of
Maya (illusion) is rent asunder, and creation proceeds. Sakti is eternal,
and pervades the universe like oil in sesame. The subtle body of the
goddess is mula-tnantratmika (constituted by the basic mantra). The
relationship of Siva and Sakti is controversial. As the Kularnava
(1.110) holds, some declare it non-duality while others are inclined
to characterise it as duality.
The following are stated to describe the completeness of Siva:
Svatantrata (self-dependence), Nityata (eternality), Nitya-trptata
(eternal contentment), Sarvajnata.
Sakti is both Maya and Mula-prakrti. Through the power of Maya,
the Supreme One conceals his own form, and appears in various
manifestations. Mulaprakrti is unmanifested. In the manifest
condition, She resides in the universe consisting of diverse forms
and names.
The abode of Siva-Sakti, within human body, is in the Muladhara
and Kundalini. Sakti is variously called Maya, Mahamaya, Devi, Prakrti,
etc. She is both Vidya (True knowledge) and Avidya (False knowledge
or Nescience). As Avidya, She causes bondage. As Vidya, She causes
freedom from rebirths, then leading to liberation. She is also called
Adya Sakti (Primeval Energy) as She is believed to have existed before
creation.
As Parabrahman, Devi is beyond form and quality. Sakti exists
in different forms, e.g. Laksmi, Sarasvati, Durga, Annapurna, etc.
As Sati (daughter of Daksa Prajapati), Uma or Parvau" (daughter
of Himalaya), She is the consort of Siva. As Sati, She manifested.
Herself as ten Mahavidyas about whose names there is no consensus.
According to the Camunda-tantra, they are:
Kali, Tara, Sodasi, Bhuvanesvari, Bhairavi, Chinnamasta,
Dhumavati, Vagala, Matarigi, Kamala.
12. Cf. Yogini-tantra, ch. VI. Mudra is also taken to mean certain poses of
hand or fingers used in worship. In Yoga also it denotes certain postures
of the body.
22 A Companion to Tantra
As the dead body of Sail was cut to pieces by Visnu13 with his
Cakra (disc), fifty-one pieces fell down at as many places on the
earth. Each such place came to be known as Mahapithas which were
regarded, in Tantra, as extremely holy
Human Body - Nadis, Cakras, etc.
The body, considered as a microcosm, is supposed to contain, within
it, three principal Nadis (arteries or veins) and six Cakras (mystical
circles or nerve-plexuses). The above Nadis are called Ida (on the left
of the spinal cord), Pingala (on the right) and Susumna, also called
Brahmanadi or Brahmavartman (in between Ida and Pingala). The Cakra
are six, viz.
Muladhara - supposed to be located at the lowest extremity of
the spinal cord;
Svadhisthana - above Muladhara;
Manipura or Nabhi-cakra - near the navel region;
Anahata - in the region of the heart;
Visuddha - above Anahata and in the region of the neck;
Ajna - in between the eyebrows.
Sahasrara is conceived as a thousand-petalled and
multicoloured lotus, supposed to exist in Brahmarandhra which is
fancied as an aperture in the apex of the cranium.
Kundalini
14
Kundalini, which plays a very prominent role in Tantric sadhana, is
the vital energy, imagined as a serpent coiling around the aforesaid
Muladhara.
The devotee's main aim is Cakrabheda or Sat-cakrabheda i.e.
penetration of the six Cakras. By his sadhana he is to make Kundalini
13. According to a Puranic legend, Daksa Prajapati performed a grand sacrifice
to which his son-in-law Siva (who married Daksa's daughter, Sati) was not
invited. Yet, Sati could not resist the desire of going to her father's house on
this occasion. On her arrival there, Daksa began to abuse Siva. She felt
extremely insulted, and eventually died. Hearing this, the irate Siva was
determined to spoil the sacrifice. Seeing the corpse of Sati, he put it on his
shoulders and began to dance violently; this spelt the destruction of the
world to save which Visnu, with his wheel-weapon, cut the dead-body to
pieces.
14. For the scientific basis of Kundalini, see Gopi Krishna, Biological Basis of
Religion and Genus and its introduction by Weizsacker.
Introduction 23
pierce the six Cakras and ultimately unite her with Siva residing in
Sahasrara above - this marks the culmination of Sadhana.
For Cakra rituals, see under Society Reflected in Tantra.
H u m a n Nature
From the point of view of Bhava (mental disposition), Tantra makes
a threefold division of human nature, viz. Divya, Vira and Pasu. A
person of Divya-bhava has the predominance of the Sattvaguna in his
nature. He is the best of men, kind, pious, pure, truthful. One with
Virabhava has the predominance of Rajas and is prone to indulge in
such acts as lead to grief. The worst is one with Pasubhava. Having
in him the preponderance of the quality of Tamas, he is forgetful, lazy
and drowsy, and has no faith in guru and mantra.
Guru, 1 5 Sisya 1 6
In Tantra, Guru (preceptor) is regarded as indispensable for one's
initiation to mantra, rites and practices. He is so important that he is
capable of pacifying Siva if He is angry, but when Guru becomes
irate none can appease him. It is noteworthy that a female Guru is
regarded as highly commendable; one's mother is the best Guru.
One's father or husband is not regarded as fit to be Guru. Among the
qualifications of the Guru are calmness, spotless character, knowledge
of Sastras, freedom from avarice, truthfulness, etc. Some works give
warning against hypocritical Gurus.
Some Tantras classify Gurus in the following way: Guru, Parama-
guru, Parapara-guru and Paramesthi-guru. For instance, according to
the Nilatantra (V.73), one's preceptor is his Guru, the Guru's Guru is
his Para or Parama-guru, Sakti is Parapara-guru and Siva is Paramesthi-
guru. According to verses 65-66 of the same chapter, Gurus may be of
three classes, viz. Divyaugha (divine beings), Siddhaugha (sages) and
Manavaugha (humans).
15. See Prapancasara, XXXVI; Rudrayamala, Uttara II; Kularnava, XI-XIV, XVII;
Saradatilaka, 11.143-144 (Raghava's commentary); Parasurama-kalpasutra, X.75
(Ramesvara's comm.); Krsnananda's Tantrasara, p. 3; Pranatosim, II.2, III.l,
VI.4; Mahanirvana, X.200-201, XV.139. Several other works also deal with
merits and demerits of Guru.
16. See, for example, Kularnava, XI, XIV; Rudrayamala, Uttara II; Prapancasara,
XXXVI; Saradatilaka, 11.745-50, 153; Parasurama-kalpasutra, X.74;
Krsnananda's Tantrasara, p. 3, etc.
24 A Companion to Tantra
The Sisya must be respectful, and regard and Guru, Devata and
Mantra as one. The mantra and puja, taught by the Guru, must be kept
strictly secret.
Diksa17
Nobody is allowed to take to Tantric practices without diksa or
initiation by a Guru. So, diksa has been dealt with in extenso in some
prominent Tantras, e.g. Prapancasara (V, VI), Kularnava (14.39 if),
Sarada-tilaka (Patala 4), Jnanarnava (Patala 24), Mahanirvana
(X.112-119), Pranatosini(IIA).
Several kinds of diksa are described in some Tantras. The two
broad types are
(i) Bahirdiksa - initiation to Puja, Homa and other external
rites. By it, the Sattvika feeling is believed to be aroused in
the disciple.
(ii)Antardiksa - initiation to the internal process of awakening
the Kundalini energy.
According to some works, diksa is of three types, viz.
(i) Sambhavi - by it the mind of the disciple is believed to be
purified.
(ii) Sakti - supposed to arouse spiritual energy in him.
(iii) Mantri - it is believed to arouse the power of mantras and
gods.
According to the Visvasara-tantra, diksa is of four kinds, viz.
Kalavati, Kriyavati, Varnamayi and Vedhamayi. For description, see
Glossary.
According to the Kularnava (XIV), the seven kinds of diksa are:
Kriya, Varna, Kala, Sparsa, Vak, Drk and Manasa. See Glossary.
The Rudrayamala provides for three types, called Anavi, Sakti
and Sambhavi. See Glossary.
Besides the above modes of diksa, three more are Krama,
Pancayatana and Ekamantra. See Glossary.
By receiving diksa, an aspirant is believed to advance on the
way to liberation through the removal of the malas (impurities) in
him. The malas are of three kinds, viz.
17. For details, see U.K. Das, Sastramulak Bharatiya Sakti-sadhana (in Bengali),
1st ed., chap. 14.
Introduction 25
Purascarana
It means the rite for making the Mulamantra or the basic mantra
effective. According to the Kularnava (xvii.87), it is so called because,
as a result of its performance, the desired deity moves (carati) before
(purah) of the worshipper for bestowing favour on him. According to
another authority, it is so called as it has to be performed before the
acts in which the mantra is to be employed. The rite consists in dhyana,
puja, japa, homa, tarpana, abhiseka and Brahmana-bhojana.
It has been dealt with in many Tantras of which the very
important are:
Kularnava (XV.7-9, 11-12), Saradatilaka (XVI.56 a n d
Raghavabhatta's commentary thereon, Saktisamgama, Sundari,
III.155-56; XIV.45-46), Purascaryarnava (VI), Krsnananda's
Tantrasara, Mahanirvana (vii.76-85).
Modes of Purascarana vary in accordance with the nature of the
devotees who may be of the types called Divya, Vira and Pasu.
Abhiseka
It means initiation of a special type. It mainly consists in sprinkling
holy waters on the neophyte while reciting mantras to propitiate
different deities, particularly for driving away evil spirits. Different
kinds of Abhiseka are meant for the disciples in the different stages of
their spiritual life. Of these, Pilrnabhiseka is regarded as the highest;
for this the aspirant has to undergo severe ordeals after which he
acquires divinity.
Mudra
It generally indicates one of five Makaras or Tattvas, regarded as
essential for Tantric Sadhana; it denotes fried or parched cereals.
26 A Companion to Tantra
18. For Mudras, practised by Tibetan Lamas, see Waddell, The Buddhism of Tibet
or Lamaism, pp. 336-37; Burgess in IA, 26, 1897, pp. 24-25.
19. See P. Shah, Jour, of Oriental Institute, VI, No. 1, pp. 1-35.
20. Vide, for example, Jnanarnava, XXIV.8-10, XXVI.15-17; Saradatilaka, III.113-
118, 131-134, 135-139; Mahanirvana, X.137-38; Buddhist Tantras also describe
Mandalas, e.g. Guhyasamaja, Nispanna-yogavali, Manjusri-mulakalpa, etc.
Introduction 27
Sava-Sadhana
Ritual with a corpse. Several Tantras deal with it. Prominent among
them are:
Kaulavali-nirnaya (XIV), Syamarahasya (XIV), Tara-bhakti-
sudharnava (IX), Purascaryarnava (IX), Nilatantra (XVI),
Kulacudamani (VI) and Krsnananda's Tantrasara.
It is described below after the Tantrasara. The places, suitable for
this rite, are:
Introduction 29
21. General appellation of the lowest and most hated of the mixed castes
originating from the union of a Sudra father and a Brahrnana mother; an
outcaste.
22. Degraded as a result of committing a heinous act or sin.
30 A Companion to Tantra
TANTRIC ELEMENTS IN
POST-VEDIC SANSKRIT
LITERATURE
MISCELLANEOUS WORKS
The Arthasastra, of c. 4th century B.C., refers (v.2.59) to rites designed,
for the following purposes:
annihilation of enemies, earning the love of a woman, etc.
Mantras, called Manava-vidya, were believed to produce the
magical effects of a door opening automatically and making one
invisible.
As early as in c. 4th century A.D., Kalidasa appears to have
been influenced by Tantra. He mentions Kali (Kumarasambhava,
VII.39) and Kalika (Raghuvamsa, xi.15).
34 A Companion to Tantra
A. AGAMA-SASTRA
Believed to have been revealed, it comprises eleven Tantras including
Malini-vijaya and Rudrayamala.
In the early stage, these works were interpreted from the
dualistic, even pluralistic viewpoint.
The Trika system actually began with the Sivasutras, supposed
to have been revealed to Vasugupta (c. 9th cent.) to refute the dualistic
view.
Samkaracarya (c. 9th cent.) is said to have visited Kashmir. His
visit supplied the impetus which resulted in the formulation of
Sivaswiras.
Of the commentaries on the Sutras, well-known are the Vartika
of Bhaskara (c. 11th cent.) and the Vimarsini of Ksemaraja, identified
by some with the aforesaid Ksemendra, by others with Ksemendra's
namesake who was a pupil of Abhinavagupta, mentioned earlier.
With the firm foothold of the Trika system, some of the aforesaid
dualistic Tantras were interpreted from the monistic point of view.
Besides Vasugupta, several other scholar-devotees contributed
to the development of Saivism in Kashmir. Of them, famous were
Kallata (8th-9th cent.). Somananda (end of 9th cent.), Utpala (9th-
10th cent.), Bhaskara (c. 9th cent.), Abhinavagupta, Ksemaraja and
Jayaratha (c. beginning of 13th cent.).
B. S P A N D A - S A S T R A
Spanda means vibration or activity of Siva. It is supposed to be the
cause of all distinctions.
This Sastra is based on the Spandasutras, generally called
Spandakarikas which are a sort of running commentary on the
Sivasutras. The Spandasutras, attributed to Vasugupta by Ksemaraja,
appear to have been composed by Kallata, a pupil of Vasugupta. On
the Sutras there is a Vrtti or commentary by Kallata.
Tantric Saivism of Kashmir 41
C. PRATYABHIJNA-SASTRA
For about a century following the development of the SpandaSastra,
there was a sort of interregnum in Saiva philosophical literature.
The period that followed was marked by the onslaught of
Buddhism on Saivism. To contain the formidable foe, Kashmir
developed the systematic philosophy of Pratyabhijna. It is so called
because it regards recognition (Pratyabhijna) of reality as essential
for liberation. This philosophy is based on the Sivadrsti of
Somananda.
Of the other works of this class, well-known are Isvara-
pratyabhijna or Pratyabhijna-sutra or Pratyabhijna-vimarsini or
Laghuvrtti by Abhinavagupta, author also of the Pratyabhijna-vivrti-
vimarsini, a commentary on Utpala's Vrtti. Ksemaraja's Pratyabhijna-
hrdaya is an important compendium. He has other works too.
In the Kashmirian school of Tantra, five Makaras are not taken
in the literal sense, but their substitutes are prescribed.
We shall now take up the Tantras and Saiva works of Kashmir.
ISVARA-PRATYABHIJNA
It is by Utpaladeva. Son of Udayakara, he had a son, Vibhramakara,
and a fellow student, named Padmananda. According to a tradition,
Utpala was a native of Guptapura (Kashmiri Gotapora) not very far
away from Kalasripura (modern Kalaspur).
Utpala, who perhaps flourished in the first quarter of the 10th
cent. A.D., must be distinguished from Utpala Vaisnava, author of
the Spanda-pradipika.
Besides this work, Utpala is credited with the authorship of the
following works:
1. Siddhitrayi - the triad comprising Isvara, Sambandha and
Ajadapramatr-siddhi - these embody the main points
discussed in the Isvara-pratyabhijna.
2. Vrtti on Sivadrsti and Isvara-pratyabhijna - fragments
available.
3. Vivarana on the Isvara-pratyabhijna.
4. Stotravali.
The Isvara-pratyabhijna is divided into four sections, viz.
42 A Companion to Tantra
SPANDA-KARIKA
We have referred to it earlier. It consists of 52 Karikas, divided into
three Nisyandas or sections called respectively Svarupa-spanda,
Tantric Saivism of Kashmir 47
realises the highest truth. In such a yogin the moon (manas) and the
sun (spana), having left the body, a replica of the universe, set in
Susumna Nadi. Then, in that vast sky, devoid of the moon and the
sun, a man, full of delusion by svapna, etc., remains confined in a state
of sleep. When awakened he remains uncovered (by ignorance, etc.).
The mantras, which are powerful, having resorted to that power
of Sakti, proceed in respective duties. With duties ceased, people,
who are calm and free from the taints of Maya, are merged in that sky
along with the devotees' mind. So, as they are joined with Siva, they
are said to be possessed of the characteristics of Siva. With that
Atman, which is all-encompassing, there is no condition in the
thoughts of word and sense that does not suggest Sivahood.
So, the bhokta (enjoyer) himself is present everywhere as bhogya
(object of enjoyment). One, whose mind is of this nature that it feels
that all the world is pervaded by me and looks at everything as
sport, becomes jivanmukta.
A devotee, by means of mantras, becomes one with the deity of
the mantra. This realisation of one's own nature without the cover of
false knowledge is the acquisition of ambrosia by a devotee. This,
indeed, is the initiation to Nirvana that leads to the revelation of the
true nature of Paramasiva.
A yogin, in the condition of jagrat, finds, among various things,
the very thing desired by him. In svapna also he sees the desired
things. The fact that in svapna the heart is clearly manifested shows
the independence of it; this is the penetration of the evil. Laying
stress on effort the author gives an analogy.
Even when the mind is intent, a distant thing is hazy. Due to
effort it appears clearly. So also what really exists can be soon realised
by resorting to Sakti. Another analogy is this. Atman pervades the
body, a person can at once feel the bite even of a small louse. So, one,
who realises Atman, acquires omniscience everywhere.
Glani (debility or decay) wears out the body. It arises from ajnana
which is avoided by the knowledge of Atman.
From Atman arise Bindu, Nada, Rupa (capacity for seeing in
darkness), Rasa (taste of nectar in the mouth).
These Siddhis, which are obstacles, appear to men very soon. It
is the yogins who have realised the identity of all worldly objects
with the Supreme Soul that can themselves know the real truth.
Tantric Saivism of Kashmir 49
esoteric nature of the system adhered to. In the ultimate analysis, the
Sahasa and Chumma appear to have no basic difference.
The existence, at one time, of another sub-school of Krama is
referred to in the Tantraloka (Ahnika 29). This unnamed school is a
product of the combination of two theses, one formulated in the
Devyayamala and the other in the Madhavakula. A feature of sadhana,
according to this school, is the worship of one's line of preceptors
along with Pithas, Ksetras, etc. The Pithas have been assigned to the
different parts of the body. This system requires the aspirant to reflect
upon and, therefore, visualise the Pithas and the respective presiding
deities as essentially identical with the self.
At first, Maya evolves into the subtle principles and then into
the gross. The first principle evolved from Maya is Kala. It removes
the impurities obstructing the manifestation of consciousness, and
helps its manifestation according to karma. By Vidya the soul acquires
the experience of pleasure and pain.
Mulaprakrti of Samkhya is itself a product according to the
Siddhanta. Prakrti is the material of which the worlds, to be
experienced by Purusa, are made. From Prakrti evolve gunas which
lead to the evolution of buddhi. The remaining process of evolution
is like that of Samkhya.
The world is not illusory. The world has a serious moral
purpose. God is always engaged in preserving the souls from the
bondage of matter.
The grace of God is the path to freedom.
This school recognises jivanmukti. Though possessing body,
the jivanmukta is one with the Supreme in feeling and faculty. He
continues his body until his past karma is exhausted, and the deeds
of the intervening period are consumed by the grace of God.
The main ideas, contained in the principal works, are briefly
stated below; the details may be studied in the accounts of respective
works.
According to the Kamakala-vilasa, Adya Sakti is the seed of all
that moves and is immobile. Parasakti is at once the seed and sprout
as the manifested union of Siva and Sakti. She is very subtle, and is
manifested through the union of the first letter of the alphabet, i.e. A
and the Vimarsa letter or Ha. Parasiva is reflected in the Vimarsa
mirror of the mass of the rays of the sun. The Nada-bindu appears on
the Citta wall illuminated by the reflected rays.
Two Bindus, white and red, are Siva and Sakti - who, in their
mutual enjoyment, expand and contract alternately. They are the
root of the creation of the word (Vak) and meaning (artha) which
sometimes unite and sometimes separate from each other.
One, who knows the Vidya of Kamakala, dealing with the Cakras
of Devi, becomes liberated and identified with Mahatripurasundari.
From the red Bindu, about to create, arose sound which is Nada-
brahman sprout. From sound arose the five gross elements (bhutas)
and letters of the alphabet. The white Bindu is also the source of
these. The universe, from the minutest part to Brahman, consists of
these five Vikrtis.
Tantric Saivism of Kashmir 59
TANTRIC LEXICONS
SCIENCE IN TANTRA
\. The five elements are Ksiti (earth), Ap (water), Tejas (fire), Marut (wind) and
Vyotnan (ether).
2. Named Prana, Apana, Samana, Udana, Vyana.
3. Five, namely, Annamaya, Manomaya, Vijiianamaya, Anandamaya, Pranamaya.
4. Vide History of Hindu Chemistry by P.C. Ray; History of Chemistry in Ancient
and Medieval India, ed. P. Ray, Tantric Period, Chapters I-XI; Iatrochemical
Period, Chapters I-III.
66 A Companion to Tantra
TANTRIC THERAPEUTICS9
There are quite a few Tantras dealing with diseases and their
remedies. The diseases can be classified as Pediatrics, Diseases of
adult males, Diseases of adult females, Diseases common to men
and women.
The recipes include medicines, both herbal and chemical, the
former more than the latter. Aphrodisiacs and medicines for
preventing or deferring physical decay as well as for rejuvenation
are also prescribed. It should be noted that the greatest importance
was attached to mercury as maintaining good health. Some of the
terms indicating mercury, as noted below, indicate the great efficacy
of this substance:
Rasa (essence or elixir), Rasaraja (essence par excellence, Parada
(that leads to the end of misery), Mahatejas (possessed of great
7. For MSS, see H.P. Sastri, Nepal Catalogue, I, 1905, p. 135; II, 1915, p. 75.
8. Ibid.
9. The subject has been elaborately discussed in the present author's New Light
on Tantra, p. 168 onward.
68 A Companion to Tantra
10. For a longer list, see S.C. Banerji, New Light on Tantra, pp. 170 ff.
11. See Svami Prajnanananda, Bharatiya Samgiter Itihas (in Bengali),
I, pp. 300 ff.
Science in Tantra 69
ratnakara, 1.2) several sheaths (Kosa) within the body, e.g., Annamaya,
Manomaya.
The Mudras (positions of the hands and fingers) are interesting
as they indicate various moods, sentiments, etc. These, perhaps,
originated in the Vedic period. In Vedic rituals, different hand-poses
were used by the singer of Samans. Tantra prescribes various Mudras,
e.g. Samkha (like a conch-shell), Matsya (like a fish). In dance, many
Mudras are prescribed by theorists of whom Bharata, author of the
Natyasastra, is the earliest. It is difficult to say whether the Natyasastra
was indebted to Tantra or the latter to the former. The date of Bharata
is controversial. He is generally believed to have flourished earlier
than the fourth or fifth century A.D. As we shall see, though Tantric
ideas may have originated earlier, the composition of treatises on
Tantra appears to have started about the fifth or sixth century A.D.
Siva and Sakti are the pivots round which Tantric philosophy
revolves. In fact, Hindu Tantras are generally represented as
dialogues between Siva and Parvati. In works on music, Siva is
generally venerated. Sarhgadeva commences the Samgita-ratnakara
with salutation to Siva who is considered as an embodiment of Nada.
Siva is supposed to please the ears of the wise through the mind
following the Vayu produced from Brahmagranthi where the Tantric
Nadis, Ida and Pingala, are joined with Susumna. He is believed to
reside in their heart. From Siva emanate Grama, Varna, Alamkara and
Joti.
Ragas and Raginis, the very basis of vocal music, are associated
with Siva and Parvati. According to one tradition, one Raga emanated
from each of the five mouths of Siva and one Raga from the mouth of
Parvati. Raginis are supposed to be consorts of Ragas.
Certain Tantras reveal close familiarity with vocal and
instrumental music. For instance, in the Uddisa-mahamantrodaya,
sixteen musical instruments are referred to. The Vindtantra (No. 19)
belonging to Yamalatantra briefly traverses the entire field of music.
The Yamalatantra describes twelve kinds of vina; of the thirty-two
Yamalatantras, several deal with Gandharva, i.e., the art of music. The
Kundisvara-tantra (Yamala, No. 18) and Protala-tantra (Yamala, No.
28) deal with instrumental music.
70 A Companion to Tantra
12. See M. Enlou, Iconographic des etoffes paintes (pata) dans les Manjusrimulakalpa,
India, 1930.
On erotic sculptures, see D. Desai, Erotic Sculpture of India; K. Lal, The Cult
of Desire; V. Prokas, Khajuraho; P. Thomas, Kamakalpa, Incredible India, R.J.
Mehta, Konarak Sun-Temple. Also see Tantrayana Art, ed. S.K. Sarasvati,
Calcutta, 1977; P. Rawlinson, Tantra; P. Rowson, Erotic Art of the East; M.
Anant, Plastic situation, Marg, March, 1965; June, 1963; A. Roy, Sculptures
of Nagarjunakonda, Marg, March, 1965; S. Kramrisch, Unknown in India
etc.; E. Zennas and J, Auboyer, Khajuraho; R. Lennoy, The Eye of Love; O.C.
Ganguli, Mithuna in Indian Art, Rupam, 1925, 1926.
13. See Cunningham, Archaeological Survey Report, IX the temple of 64 Yoginis in
Bheraghat.
Science in Tantra 71
14. See A. Coomaraswamy, Buddha and the Gospel of Buddha, pp. 35, 330;
Grunwedel, Buddhist Art in India (trs. A.C. Gibson), figure 126; A.
Bhattacharya, Buddhist Iconography, Plate XXVIII; Memoirs of Archaeological
Survey of India, No. 66, Plate XIII (g); V. Smith, History of Fine Art in India and
Ceylon, Plate 113; N.K. Bhattasali, Iconography of Buddhist and Brahmanical
Sculptures in Dacca Museum, Plates VIII, XX, XXI.
15. See Tantrayana Art; Rawlinson, Tantra; S.M. Nawab, Jaina Paintings, Vol. I.
Science in Tantra 73
The interior of the temple is like the six Cakras through which
Kundalini, represented by goddess Harnsesvari, goes upward. Besides
the three well-known Tannic nerves, Ida, Pingala, Susumna, two more,
viz. Vajrakhya and Citriniare indicated within the temple by ladders.
The aforesaid goddess is seated on a lotus which rests on a
stem emerging from the navel of Siva lying on a Trikona-yantra. The
goddess has a human head in her lower left-hand and Abhayamudra
in her upper right-hand, while, in her other hands, there are a sword
and a conch.
The very name of Harnsesvari is Tantric. Ham is a Bija, and Sa
stands for Sakti. The two are locked (kilaka) together; the locking is
believed to lead to the highest realisation.
21
In conclusion, it may be stated that, as D. Desai points out,
Tannic representations in art and architecture appear to have been
inspired by a twofold motive. One was religious, as in the case of
temples. The other, a secular one, was either to give a visual
expression to the passionate feelings of the artist or the sculptor or to
gratify the lustful propensities of the sensual people. Examples of
the latter are furnished by terracottas with sex-motif from Mathura,
Candraketugarh and those unearthed in excavated historical sites.
While Tantra may have provided the erotico-religious art and
architecture, the Kamasutra, perhaps, played a significant role in
inspiring the secular erotic designs to cater to the needs of the
hedonistic or epicurean aristocrats or Nagaraka type of men. The
increasing influence of Kamasutra was, perhaps, due to the rise and
firm establishment of feudalism. Before the complacent labelling of
all erotic art motifs as Tannic, we should bear in mind that esoterism
is a marked characteristic of Tannic practices so that real Tannic
devotees would not like to display ritualistic sex acts at public places.
Moreover, erotic representations though they are, they are not
functionally related to Tannic Sadhana or worship. In this connection,
it may be noted that none of the Sakta Pithas, the strongholds of
Tannic rites and practices, has any erotic depiction whatsoever.
Viewed historically, the sex-designs in art reveal different
characteristics in different ages.
Of the extant specimens, the earliest ones date back to the second
century B.C. During a few centuries since then, we see nude
Caves
Kupgallu cave (Mysore) D.H. Gordon, The Prehistoric Background of
Indian Culture, p. 115.
Buddhist caves of Kondana and Pitalkhora in West Deccan -
depict mithuna - c. 2nd-lst cent B.C. M.N. Deshpande in Ancient
India, XV, pp. 69 ff, 81 ff.
Ellora, Ajanta, Aurangabad - Terracottas and other objects
found at Bhita, Jhusi, Kausambi in UP, Ter and Nevasa in Maharastra,
Nagarjunikonda in Andhra Pradesh. Some terracottas of Kausambi
and Bhita date from 2nd-lst cent. B.C.
Plaque from Awra-Mandasore district of Madhya Pradesh (c.
100 B.C.-300 A.D.) - Goddess Sri with couples, on both sides,
engaged in sexual intercourse, and pitchers.
Some terracottas from Candraketugarh and Tamluk dating back
to a period from c. 2nd cent. B.C. probably representing wine-pots,
in front.
M. Candra in Bulletin of Prince of
Wales Museum, Bombay, No. 9, p.
25, fig. 17
76 A Companion to Tantra
Stone
Monuments of Sanchi and Bharhut - mithunas associated with
Sridevi - 2nd cent. B.C.
The art of Mathura and Nagarjunikonda reveals a variety of
maithuna motifs.
Temples
Aihole, Badami, Mahakutesvara, Pattadakal - depict poses of love-
making.
Puri, Konarak, many temples of Madhya Pradesh (in Jabbalpur,
Gwalior, Malwa regions), Rajasthan, Gujarat, Maharastra, Mysore
- depict different kinds of erotic scenes.
Images22
Among the images, owing their conception to Tantra, the most well-
known is that of Daksina Kali.
The form of Kali-image, which is most popular among the
Tantric worshippers, is this. Siva lies on His back with His male
organ erect, and the goddess is seated on Him with that organ
inserted into her organ in a woman-superior position.
The offer of the severed head of the worshipper before the
goddess is a feature common in the Pallava (c. 4th cent. A.D. to end
of 9th cent.) and Cola (c. 100 A.D. to 3rd quarter of 11th century A.D.)
periods of South India.
Some other noteworthy images are those of Ekanamsa, the
Matrkas, Dantura, Camunda, Varahi, Vaglsvari, Mahamaya or
Tripurabhairavi, Candi, Sarvani, the Yoginis.
The Jains and Buddhists also have Tantric icons. Among the
Jains, the most popular are the images of Yaksinis, viz., Jvalamalini,
Padmavati and Ambika.
Images, inspired by Tantric Buddhism, are far larger in number.
A m o n g the images of males, w e l l - k n o w n are those of
R a t n a s a m b h a v a , A m o g h a s i d d h i , Vajradhara, Vajrasattva,
Avalokitesvara, Sarnkhanatha, Lokesvara, Vagisvara, Hevajra,
Yamanta or Yamari, crowned with a string of human heads,
Jambhala, Trailokyavijaya, Manjusri.
22. For descriptions of Tantric images, see N.N. Bhattacharya, op. cit., pp. 382-
396. Here we refer only to those having some pronounced Tantric features.
Science in Tantra 77
TANTRA ABROAD
AUTHORS
OF
TANTRAS AND COMMENTARIES
ABHAYAKARAGUPTA
Perhaps born in the latter half of the eleventh century A.D. in a
Ksatriya family of Bengal. He perhaps flourished in the reign (c.
1077-1120 A.D.) of Bengal king Ramapala. Some think, he was a
native of Orissa, while, according to others, he belonged to Bihar.
From the Tanjur it is learnt that he wrote 20 works on Vajrayana,
of which four are available in original Sanskrit. Besides, he wrote
some commentaries, viz. on the Buddha-kapala-tantra (completed at
Vikramasila monastery in the 25th year of the aforesaid king
Ramapala) and some other texts.
His Ucchusma-jambhala-sadhana has been edited in the
Sadhanamala, GOS, XLI, No. 295.
His Nispanna-yogavali is a well-known work.
For a list of his works, see NCC, I (Rev. ed.), pp. 280-281.
ABHINAVAGUPTA
A Kashmirian polymath, famous in the domains of poetics,
dramaturgy, Saiva philosophy and Tantra.
He was son of Nrsimhagupta, popularly known as Cukhala,
grandson of Varahagupta, brother of Manorathagupta, disciple of
Utpaladeva, Bhatta Induraja and Bhatta Tota or Tauta, grand-
disciple of Somananda, guru of Ksemaraja and Ksemendra.
He is well-known as the author of the Abhinava-Bharati
commentary on Bharata's Natyasastra and Kavyaloka-locana
commentary on the Dhvaniyaloka.
Of his Tantric philosophical works, the following have been
published:
90 A Companion to Tantra
Premapancaka
Ibid.
Mahayana-vimsika
Ibid.
Mahasukhaprakasa
Ibid.
Maya-nirukti
Ibid.
Yuganaddha-prakasa
Ibid.
Vajravarahi-sadhana
Sadhanamala II, GOS, XLI.
Samksipta-seka-prakriya
Ptd. as Sekanirnaya or Sekanirdesa in GOS, XL.
Saptaksara-sadhana, Sadhanamala II, GOS, XLI.
Simhanada-sadhana
Sadhanamala, GOS, XXVI.
Sekakarya-samgraha
Ptd. as Sekatanvaya-samgraha in GOS, XL.
Svapna-nirukti
GOS, XL.
Hevajra-visuddhanidhi
or
Hevajra-visuddhi-sadhana, JBORS, XXI.
See Visuddhi-nidhi-nama-hevajra-sadhana (supra).
Hevajrakhya-yuganaddha
JBORS, XXI.i.
Advaya's commentary on Dohakosa is ptd. in H.P. Sastri's ed. of
Bauddha gan o doha, Calcutta, 1916, the title of the commentary
is Dohakosa-hrdaydrthagita-tika.
AGASTYA
To him is attributed the Saktisutra.
AMARA MAITRA
A Varendra Brahmana of Bengal, he was son of Vasudeva and
flourished in the second quarter of the 19th century. The following
Tannic works are ascribed to him:
92 A Companion to Tantra
BHASURANANDA-NATHA
Another name of Bhaskararaya (q.v.).
BODHIBHADRA
Said to have lived at Somapuri Vihara. Might be identical with
Bodhibhadra of Vikramasila, mentioned by Taranatha. Traditionally
a Bengali.
Only Tibetan translations are available of the following works,
ascribed to him:
Rahasyananda-tilaka, Samadhi-sambhara-parivarta, Bodhisattva-
sambara-vidhi, Yoga-laksana-satya, Bodhisattva-sambara-vimsati-
panjika, Kalacakra-ganita-mukhadesa, etc.
Authors of Tantras and Commentaries 95
BRAHMANANDA GIRI
Disciple of Tripurananda and spiritual guide of Purnananda, he
probably flourished in the early or middle part of the sixteenth
century.
The Saktananda-tarangini and Tararahasya are attributed to him.
(Raja) DEVANANDA SIMHA
To him is attributed the Saktapramoda.
DEVANATHA THAKKURA TARKAPANCANANA
Author of Tantrakaumudi.
Alias Sapta-kaumudikara, he was son of Govinda Thakkura
(author of Adhikaranamala and Kavyapradipa) and pupil of
Somabhatta. Born in 1490 A.D. in Mithila, he was patronised by
Malladeva Naranarayana (1555-87 A.D.). In an introductory verse,
the author says that King Govindadeva Gajapati honoured him with
valuable gifts. There was another king, named Visvasimha who
probably succeeded the above king. The author refers to Malladeva
as Lord of Kamata which appears to have been a kingdom with its
capital at Kamatapur, a few miles to the south of Cooch Behar in
West Bengal (vide R.C. Majumdar, Advanced History of India, 1982,
pp. 340, 382).
Besides Tantra, he wrote also on Mimamsa, Smrti, etc.
See Hist. of Navyanyaya in Mithila; JASB, NS, IX (1915), 271.
DIVAKARACANDRA
According to the Tibetan Tanjur, he was a Bengali, a contemporary of
King Nayapala (c. first half of 11th century A.D.) and a disciple of
Maitripa. Divakara translated two Tantric works into Tibetan.
Divakara was author of the Heruka-bhuta-nama-mandalopayika.
See Buddhist Tantric literature of Bengal, NIA, I, p. 11.
DURGARAMA
Having the title Siddhantavagisa, he was a Bengali scholar to whom
is ascribed a Karpura-stotra-tika.
GAUDAPADA
A famous philosopher who was Samkaracarya's teacher's teacher.
According to some, he flourished in Bengal at the end of the seventh
96 A Companion to Tantra
G I R V A N E N D R A SARASVATI II
A pupil of Visvesvara Sarasvati and preceptor of Bodhendra (author
of Advaitabhusana and a commentary on Atmabodha of Samkara) as
well as of Nrsimhasramin (author of Advaitadipika) and Ramendra
(author of Vaidikacara-nirnaya, he wrote the Prapancasara-samgraha,
based on the Prapancasara, ascribed to Samkaracarya.
GORAKSANATHA
The most renowned teacher of the Natha or Yogi sect of mysticism.
Traditionally known as a pupil of Mmanatha or Matsyendranatha,
and teacher of Svatmaramayogin, author of the Hatha(yoga) pradipika.
He is traditionally assigned to different periods ranging from
the eighth century to the sixteenth. Most modern scholars are inclined
to assign him to the eleventh century A.D. He is generally believed to
have hailed from some place in north-west India.
To him are ascribed several Tantric works, e.g.
Goraksabodha, Goraksa-samhita, Goraksa-siddhanta-samgraha.
For details about his life and works, see Briggs, G.W.: Gorakhnath
and the Kanphata Yogis, Calcutta, 1938.
GOVINDA SARMAN
Author of a commentary on the KramadTiika.
GOVINDA VIDYAVINODA
Author of a commentary on the Kramadipika of Kesava. A Bhagavata-
sara is ascribed to him.
HALAYUDHA
To him is attributed the renowned work, Matsyasukta. He appears to
be the same as Halayudha, author of the well-known Smrti digest,
Authors of Tantras and Commentaries 97
JIVA GOSVAMIN
Author of a commentary on the Brahma-samhita.
Son of Anupama, brother of Rupa and Sanatana Gosvamins.
He settled at Vrridavana, and was one of the venerable six Gosvamins
of that place. His fame as a scholar-devotee was established in the
16th-17th century.
His Sat-sandarbha, among other works, reveals profound
learning.
For life and works, see S.K. De, Early History of Vaisnava Faith
and Movement in Bengal, Calcutta, 1961.
JNANANANDA PARAMAHAMSA (or GIRI)
Author of the Kaulavali-nirnaya (or -tantra).
JNANENDRANATHA or JNANANANDA
TIRTHANATHA
Author of the Rahasya-puja-paddhati and son of Jaganmohana Tarka-
larnkara.
KALIDASA
To him is ascribed the Tantric work, Cidgagana-candrika. It is doubtful
whether the author was identical with the master-poet, Kalidasa. At
least, three persons were known by this name, as the following verse
statess
eko'pi jiyate hanta kalidasa na kenacit/
srngare lalitodgare kalidasa-trayi kimu//
100 A Companion to Tantra
For the author's life, etc., see H.P. Sastri, Bauddha Gan O Doha,
Calcutta; R.C. Majumdar, History of Bengal, I, Dacca, 1943, pp. 347-348.
KRSNA VIDYAVAGlSA BHATTACARYA
Identified by some with Krsnananda Agamavagisa Bhattacarya (q.v.).
To him is attributed the Sat-karma-dipika.
(RAJANAKA) KSEMARAJA
Belonging to Kashmir, he was a pupil of Abhinavagupta and teacher
of Yogaraja and Sura. Perhaps identical with Ksema, mentioned in
Abhinava's Tantraloka (ch. 37) as a son of his uncle Vamanagupta,
referred to in Abhinava-bharati (I, p. 297). He flourished in the first
half of the eleventh century A.D.
Among other works and commentaries, he wrote a commentary,
Netrodaya, on Netratantra and a commentary each on Abhinava's
Bhairava-stotra, Varnodaya-tantra, Vijndna-bhairava (comm. called
Uddyota jointly with Sivopadhyaya), Sivasutra or Spandasutra of
Vasugupta (comm. called Vimarsini), Svacchanda-tantra (comm. called
Svacchandoddyota), etc.
See S.C. Baneiji, Cultural Heritage of Kashmir.
KUKKURIPADA (KUKURAJA, KUKKURA-RAJA,
GURURAJA)
One of the 84 Buddhist Siddhas. According to a Tibetan tradition, he
was a Bengali Brahmin who introduced Mahamaya cult in Tibet.
Believed to have lived around 693 A.D.
At least seventeen Tantric works, including the Mahamaya-
sadhanopayika are ascribed to him.
For songs, believed to have been composed by him, see Bauddha
Gan O Doha; also Caryagiti-kosa, Visvabharati, 1956, pp. 6,157.
KUMARACANDRA
Traditionally known as a Bengali Buddhist Avadhuta of Vikramapun
Vihara. The works, ascribed to him, are:
Ratnavali commentary on Krsnayamari-tantra, a commentary
(Panjika) on Vajrabhairava-tantra, and a commentary (Panjika)
on Anavila-nama-tantra-panjika.
See Jour. of Bihar and Orissa Res. Soc, XXIII, pp. 40-44.
Authors of Tantras and Commentaries 103
LAKSMANADESIKA
Author of the celebrated Tantra, Saradatilaka as also of the Tarapradipa.
From his own account, at the end of the work, it is learnt that he was
son of Sri Krsna, grandson of Acarya Pandita and great-grandson of
Mahabala.
The commentator, Raghavabhatta, informs us that Laksmana
was disciple of Utpalacarya, an outstanding figure in the Saiva
philosophy of Kashmir. In the line of Laksmana's gurus were also
Somananda, Vasumat and Srikantha. The above Utpala flourished
in the tenth century. So, Laksmana perhaps lived in the l0th-llth
century.
LAKSMANA RANADE
Author of a commentary called Sutra-tattva-vimarsini (1888 A.D.) on
the Parasurama-kalpasutra.
See Intro., pp. ix-xi, to GOS ed. of Parasurama-kalpasutra.
LAKSMIDHARA
A commentary called Laksmidhara (Madras, 1957 with the original
work) on the Saundarya-lahari is attributed to him; he appears to
have been different from his namesake, author of the well-known
Smrti digest, Krtya-kalpataru (12th century A.D.).
On verse 41 of the above poetical work, the commentator clearly
refers to the reprehensible practice of worshipping the female organ
in its physical form. But, in the work, as in many other Tantras,
antaryaga or mental worship is preferred to bahiryaga or external
worship.
A Tannic work, Saiva-kalpadruma, is attributed to Laksmidhara
who is probably the same as the above. In the colophons to this
work, the author is described as a worshipper of Siva at Ekamara
(Bhuvanesvara in Orissa). He was a protege of King Prataparudra
Gajapati of Orissa (1497-1539).
For references, see under Saiva-kalpadruma.
LAKSMIMKARA
Author of the Advaya-siddhi.
MADHAVACARYA
Author of a commentary on the Kramadipika.
104 A Companion to Tantra
MADHAVANANDANATHA
He lived at Varanasi over 150 years ago, and wrote the Tantric work,
Saubhagya-kalpadruma in accordance with the Parananda-sutra. His
pupil was Ksemanandanatha.
MAHIDHARA
Author of the Mantramahodadhi and its Nauka commentary
(1588 A.D.). He is identified by some with the celebrated Vedic
commentator of this name. A native of Ahicchatra (modern Ramnagar
in Bareilly district of Uttar Pradesh), he settled at Varanasi.
He is well-known as a commentator of the Sukla Yajurveda.
MALLASENA
Compiler of the Bhairava-Padmdvati-kalpa.
MATSYENDRANATHA
Founder of the Kaula school.
The colophons to the Kaula-jnana-nirnaya attribute the work to
Matsyendranatha. Called Luipa in Tibet, and Minanatha in Bengal,
he is traditionally known as a disciple of Adinatha (Siva) and guru
of Goraksanatha (q.v.) and one of the 84 Siddhas.
He is also known as Macchendra, Machenda, Macchindra and
Macchaghna. He is believed to have lived, in the earlier half of the
tenth century, at Candradvipa (modern Sandvip in the Noakhali
district now in Bangladesh).
The Hathayoga-pradipika (1.5-8) names Matsyendranatha among
the Mahasiddhas.
In the Natha cult, he is included among the nine Gurus.
To him and his school are ascribed the following Tantric works:
Kaula-jnana-nirnaya, Akula-vira-tantra, Akulagama-tantra,
Kulananda-tantra, Goraksa-sataka, Goraksa-bhujanga, Goraksa-
sahasra-nama-stotra, Goraksa-samhita, Jndnakarika, Nityahnika-
tilaka, Sri-kamakhya-guhya-siddhi, Matsyendra-samhita.
MINANATHA
Same as Matsyendranatha (q.v.).
MURARI
Author of the Vivarana commentary on the Tantrapaddhati (q.v.).
Authors of Tantras and Commentaries 105
(SRI) NADAPADA
Author of the Sekoddesatika.
NAGABHATTA
Author of the Tripurasara-samuccaya. He salutes Mahesvara-
tejananda-natha. Some ascribe the Kamaratna to him.
NAGABODHI (or, -BUDDHI)
Two Buddhist Tannic writers of this name are known -
(1) According to a tradition, he was a resident of Siva-sera in
Bengal, a disciple of Nagarjuna (the latter?), and hailed
from Uddiyana. Thirteen Tannic works, including Yamari-
siddha-cakra-sadhana, Arya-nilambara-dhara-vajrapani-
sadhana, are available only in Tibetan translation in the
Tanjur.
Some identify him with Siddhacarya Nagabodhi, a Brahmin
of western India, and a pupil of Nagarjuna.
See MA, I, p. 12 and fn.
(2) A Buddhist Tannic writer to whom are ascribed several
works including Krsnayamari-cakropadesa, Guhya-samaja-
mandalopayika-virnsa-vidhi, Yamari-siddha'Cakra-sadhana, etc.
See NCC, X, p. 7.
NAGARJUNA
To him is attributed the Rasarnava. His identity is controversial.
NARASIMHA THAKKURA
Author of five Tantric works, viz. Tara-bhakti-sudharnava,
Tarapancanga, Taraparicarya, Tarini-krama and Mahavidya-prakarana.
Son of Gadadhara, he appears to have flourished about 1668
A.D.
NARAYANA
Of Kerala. To him is ascribed the Tantrasara Samgraha.
NARAYANA KANTHA
Author of a commentary on Mrgendra Tantra.
106 A Companion to Tantra
Son of Vidyakantha and grandson of Sasikara Kantha, he was
father of Ramakantha. He appears to have been a Kashmirian.
He did not flourish earlier than the ninth century A.D.
NATANANANDA-NATHA
A pupil of Nathananda, he was the author of the commentary,
Cidvalli, on the Kamakalavilasa of Punyananda.
NILAKAMALA LAHIDI
Author of the Kalyarcana-candrika. The following autobiographical
information is available in the work.
Son of Kahmohana, the author is a lineal descendant of
Narayana who is stated to have been one of the five Brahmanas
brought from Kanyakubja by Adisura, the then ruler of Bengal.
One of the author's ancestors, named Vallabhacarya, also
known as Mandana Misra, married Lilavati, daughter of
Udayanacarya. The original home of the author's ancestors was at
village Kakaid in the district of Rajshahi (now in Bangladesh). One
of his ancestors migrated to a place, called Kacuya in aforesaid
Rajshahi, and another to Rangpur (in Bangladesh).
The author appears to have been appointed an assistant to
Sivanatha, minister of the then ruler (dharapati) who was probably a
local chief and grandfather of the author. The author's Guru was
named Harinatha.
NILAKANTHA CATURDHARA (12th Century)
A native of Pratisthanpur or Paithan (on the Godavari in
Aurangabad district), he settled at Varanasi. Son of Govindasuri
and Phullamtika, he was father of Govinda Diksita and disciple of
Laksmanarya and Uttama-sloka-tirtha.
He wrote a commentary (1680 A.D.), called Anuparanu, on
Sivatandava-tantra.
He is renowned as the author of the popular Bharata-bhava-
dtpika on Mahabharata.
See P.K. Gode, Studies in Indian Literary History, II, pp. 476 ff;
III, p. 53.
NIRANJANA SIDDHA
Wrote a commentary on the Devtkahttaragama.
Authors of Tantras and Commentaries 107
PARIVRAJAKACARYA
Mahamahopadhyaya P. Acarya is the earliest known Bengal writer
on Hindu Tantra, the title of his work being Kamya-yantroddhara.
His real name is not known. A manuscript of the above work is
dated Saka 1297=1375 A.D. Vide H.P. Sastri, Notices of Skt. MSS,
III.53.
PARVATlPUTRA
Some ascribe the Kamaratna to him.
PRAJNAVARMAN
He was an Acarya of the Kapatyavihara of Bengal, and perhaps
lived at sometime under the Pala rulers. Two Tantric works, Visesa-
stava-tika and Devatisaya-tika are ascribed to him.
PRAKASANANDA DESIKA
See Subhaganandanatha.
PRANAMANJARI
Third wife of Premanidhi Pantha (q.v.).
The commentary, Sudarsana on Tantraraja, is ascribed to her.
PREMANIDHI PANTHA (18th Century A.D.)
Son of Umapati and Uddyotamati, he was a native of Kurmacala
(Kumayun) and patronised by Malaivamnadeva, a chieftain of
Nepal. Afterwards, he lived at Varanasi.
Among his various works, the Tantric works are:
Antaryaga-ratna, Kamala-paddhati, Dipa-dana-ratna, Dipaprakasa
(1726 A.D.).
His commentaries on Tantric texts are:
a commentary on Sakti-samgama-tantra, Sabdartha-cintamani
(1737 A.D.) on Saradatilaka, Malladarsa on the Saiva Tantra,
Sivatandava.
For a list of his works, see NCC, XIII, pp. 197,198.
For a panegyric of his patron in 84 stanzas, see his commentary
Malladarsa on Sivatandava; JASB, VI, 1940, pp. 105-17; C. Chakravarti,
Tantras etc., pp. 76-8.
Authors of Tantras and Commentaries 109
PUNYANANDANATHA
Alias Advaitananda of Kashmir. Preceptor of Amrtanandanatha.
Author of the Kamakala-wlasa Tantra.
PURNANANDA
Commonly known as P. Giri, he was actually called P. Paramahamsa
Parivrajaka; he had also the title Yati. A native of village Katihali
under Netrakona subdivision of Mymensingh district in Bangladesh,
he belonged to the Radhi class of Brahmins, bearing Kasyapa-gotra. It
is learnt that his real name was Jagadananda and that he was son of
Purandara, a Sakta, and Aparna. Purnananda was the name given
by his preceptor, Brahmananda Giri (q.v.).
Born in Saka 1423 (=1501 A.D.), he was widely known as a
devotee of a very high order. Krsnananda, author of the Tantrasara,
was his most distinguished Bengali disciple. He was a member of
the Samkarite order.
Purnananda is said to have gone to Kashmir at the request of
the king of that land, and succeeded in resolving disputes between
the two sects, Saiva and Sakta.
Later in life, he is said to have settled on the Himalaya.
He is said to have authored the following works:
Syamarahasya, Sakta-krama, Sritattva-cintamani, Tattvananda-
tarangini, Satkarmollasa, Kalikamhasya, Gadyavallari, Subhagodaya-
darpana.
To him are ascribed also the following Tantric works:
Yogacintamani, Yogavilasa, KalT-kakara-kuta, Bhutasuddhi,
Sarasvatitantra,Kalikai-kali-sahasra-nama-stuti-ratna-tika,Kalika-
rahasya, Vamakesvari-tantra, Maha-tripura-sundari-mantra-nama-
sahasra, Satcakra-bheda or Satcakra-krama, Saktananda-tarangini.
The Sat-cakra-krama has a commentary, Dipika, by Nandarama
Tarkavagisa.
See NCC, IX, p. 329.
The Satcakra-nirupana (or, -vivarana), actually a part of the
Sritattva-cintamani, is sometimes taken as an independent work.
He also commented on the Satcakradipika of Brahmananda, on
the Kakaratmaka-kali-sahasra-nama-stotra and on the Saradatilaka.
110 A Companion to Tantra
RAMAKRSNA TARKALAMKARA
Son of Raghunatha Tarkavagisa, he abridged (1725-26 A.D.) his
father's Agama-tattva-vilasa; the abridged version is entitled Agama-
candrika, and contains 1,500 stanzas.
RAMANANDA
Probably author of a Bhasya on the Nityotsava-tantra.
RAMATOSANA VIDYALAMKARA
Author of the Pranatosini. He was great-grandson of Krsnananda,
author of the Tantrasara.
RAMESVARA
To be distinguished from his namesake, mentioned by the great
commentator, Raghavabhatta as his grandfather.
He was a South Indian Brahmana of the Kasyapa gotra. After
initiation, he came to be known as Aparajitanandanatha. His
commentary on the Parasurama-kalpasutra is entitled Saubhagya-
subhodaya, or briefly Subhagodaya. He states Saka 1753
(= 1831 A.D.) as the date of its completion. The commentary is marked
by the author's independent views, a wide range of Tantric
knowledge, and, at places, the addition of such matters as are not
mentioned in the text commented upon. Ramesvara is one of the
stalwarts among those who represent the Srividya school. According
to Ramesvara, one who has not restrained his senses has no right to
Kula practices. The commentary is both lucid and informative.
Ramesvara shows his leanings to Mimamsa philosophy. This is
responsible for the fact that his interpretation sometimes becomes
one-sided. At some places, he assails the views of a Nibandhakara
who is Umanandanatha, author of the Nityotsava Tantra. The
language of his criticism is sometimes vulgar and lacks restraint.
For Ramesvara's view on diksa, Sakti and drinking of wine, see our
observations in connexion with the Parasurama-kalpasutra.
Ramesvara introduces the dhyana of the goddess from another
Tantra in his comments on section vii of the above Tantra which
does not contain any such dhyana. The commentator gives an
elaborate discussion on Purascarana in section vii.
112 A Companion to Tantra
RATNAKARASANTI
Probably identical with Santi to whom two Bengali songs are
attributed (vide H.P. Sastri, Bauddha Gan O Doha, Preface, p. 28). Born
sometime in the tenth century. Said to have been a Bengali who
wrote several Buddhist Tannic works.
RAVANA (of Ramayana story?)
To him is ascribed the Kumara-tantra.
SADASIVA SUKLA
Author of a commentary on the Kulacudamani Tantra.
SAMKARA or SAMKARACARYA
Referred to as Gaudiya. His real name was, perhaps, Samkara
Agamacarya.
Son of Kamalakara and grandson of Lambodara of Bengal. From
a manuscript of his Tara-rahasya-vrtti, which is dated Laksmana
Samvat 511 = 1630 A.D., he appears to have flourished between the
latter half of the 16th century and the middle of the 17th.
The title of his work is Tara-rahasya-vrtti(ka).
See C. Chakrabarti, Tantras, Studies, etc., pp. 68-69.
Several other works on Tantra are ascribed to Samkara whose
identity with Gaudiya Samkara is not free from doubt. The works
are Sivarcana-maharatna, Saiva-ratna, Kulamulavatara, Krama-stava, etc.
SAMKARACARYA
To him is attributed the Tantric work, Prapancasara. He is identified
by some with the great Advaita philosopher of this name. But, others
would identify him with his namesake, author of a commentary on
the Nrsirnha-tapaniyopanisad which is not included among the ten
principal Upanisads, traditionally known to have been commented
upon by Adi Samkaracarya.
See Works of Samkaracarya, Vol. X, Vani Vilasa Press.
It should be noted that no less a person than the renowned
Raghavabhatta (15th century A.D.), in his commentary on the
Saradatilaka (1.7, 12, etc.), attributes the Prapancasara to the Great
Samkaracarya. P.V. Kane, however, holds that the testimony of
Raghava, who flourished centuries later than the great philosopher
Authors of Tantras and Commentaries 113
HINDU TANTRAS
AGAMACANDRIKA (1725-26)
By Ramakrsna Tarkalamkara.
To be distinguished from a work of the same title by
Krsnamohana, it is an abridgement, in 1500 stanzas, of the Agama-
tattva-vilasa of Raghunatha.
AGAMA-TATTVA-VILASA (1609 SAKA = 1687 A.D.)
By Raghunatha Tarkavagisa Bhattacarya.
A voluminous work, in five long chapters comprising about
14,400 stanzas (RASB viii, i.6214), it is professedly a digest
representing the essence of a number of works, Vedic, Puranic,
astronomical and Dharmasastric. It deals with the usual Tantric
topics. The highlights are Manasa-puja (chap, ii), thirty-two kinds of
offences (ibid.), Savasadhana (ibid.), Pitha-sthana (ibid.),
Pracandacandika, Tripura-bhairavi, Vagalamukhi, Matarigi,
Dhumavati (all in chap, iv), Nila and Sukla Sarasvati, sameness of
Visnu and Siva (ibid.), genealogy and the date of composition (v).
The work mentions 160 Tantric works. The author sometimes
discusses divergent views, and gives his own conclusion.
An abridged version of the work is the Agama-candrika (q.v.), Ed.
P. Sastri, Calcutta, 1985.
AGASTYA-SAMHITA
It is, perhaps, the same work as that cited in such Tantric works as
the Agama-kalpalata of Yadunatha, Nityotsava-nibandha of
Umanandanatha, Saktananda-tarangini, etc. It appears to be a guide-
book, influenced by Tantra relating to the worship of Rama,
particularly prevalent among the followers of Ramananda. It should
be noted that the whole of chapter 26 (on the Ramanavami rituals)
occurs in the Caturvarga-cintamani of Hemadri; if Hemadri (13 cent.)
is the borrower, this Tantra may be assigned to an earlier period.
118 A Companion to Tantra
1. For details, see the author's Brief History of Tantra Literature, pp. 378-79.
2. See Schrader, op. cit., pp. 42-43.
Hindu Tantras 119
See NCC, II, p. 3, for a list of contents of the work; P.K. Gode,
Literary History, II, pp. 122-136 (paper by Gode - A bhairava-kalpa,
an unknown source of the history of Vijayanagar.
See our account of Samrajya-laksmi-pithakas, infra.
Also see Karnataka Historical Review, V, 7 (1938).
AKULAVIRA-TANTRA
Said to have been revealed by Minanatha (Matsyendranatha). It is a
small tract containing some statements on Tantric Yoga. One MS -
dates back to about the 13th century A.D., and points to Kamarupa
as the provenance of the work. According to H.P. Sastri (Nepal
Catalogue, II, pp. xviii f, 32 f), a MS belongs to the middle of the 9th
cent. A.D.
Ed. P.C. Bagchi, Kaula-Jnana-nirnaya and Some Minor Texts of the
School of Matsyendranatha, Calcutta, 1934.
See JASB (NS), XXVI (1930), 130.
ANNADA-KALPA-TANTRA
By Bhairavananda (13th century), it comprises 17 chapters. It
mentions (XV. 2) the Sambhavi Tantra.
122 A Companion to Tantra
GANAPATI-TATTVA
Found in an Old Javanese Collection. It deals with Kaya-sadhana
resulting in the penetration of the six Cakras within the body, by
Kulakundalini, and mentions six (instead of the usual eight)
accessories of Yoga (Yoganga). It also mentions the concepts of Bindu,
Nada, Mantra, Bija, etc.
GANDHARVA-TANTRA
Written in 42 chapters, it appears to have been composed after
collecting the essence of other Tantras. Stated to be so called as matters
from all Tantras have been sung; music is called Gandharva-vidya.
Highlights of the contents: Tantric mode of mukti through bhukti,
Yoga, Devi-puja, right of opponents of Vedic rites, of women and
Sudras to Tantric practices, Antaryaga, Bahiryaga, Madras, Japa,
Kumart-puja, good and bad people (the latter including those busy
with gratification of senses), Guru and Sisya, Diksa, Purascarana,
Hamsabija, Katnakala, different kinds of mantras, Kuldcara, ethical
precepts, stage of Avadhuta, Sakti as partner of man in Tantric sadhana,
relation with another man's wife, discrimination between soul and
body, Siva-Sakti, Mukti-sakala and niskala, Anuttaramantra, 36 tattvas,
rise and disappearance of speech.
A Gandharva-t appears in the collection by Rasikamohana
Cattopadhyaya (1877-84 A.D.). See Bibliography (p. 98) to J.B.
Chaudhuri's ed. of Tantraraja-t
Ed. Kak and Sastri, Srinagar, 1934.
GAUDAPADA-SUTRA
Same as Sakti-mlmamsd (q.v.).
GAURI-KANCALIKA (-KANCULIKA, -KANJALIKA,
-KANJANIKA, -KANCUKl)
According to some MSS, it is a part of the Gopala-samhita.
An anonymous work which mainly gives recipes of herbal drugs
for the cure of some diseases among which are Bahumutra (a kind of
diabetes), Mutrakrcchra (difficulty in urination), optical ailments like
Timira (partial blindness), Karnasula (ear-pain), Sirahsula (headache),
Kuranda (hydrocele), Gahganda (goitre), Kustha (leprosy), Sannipatika-
jvara (typhoid), Romantika (measles), Masuraka (small-pox), Krmi
(worm), etc.
126 A Companion to Tantra
A few recipes may be of interest and benefit to the readers:
Bahumutra drinking the juice of Dhatri (Barringtonia
acutangula), mixed with honey.
Eye-pain application of a mixture of pulverised root of
Badara (Zizyphus mauritiana), buttermilk and
juice of Nimba (Azadirachta indica).
Sirahsula application, on the head, of the paste of the
following, crushed together and boiled in
mustard oil: Vidahga - Embelia ribes, Gandhaka
- sulphur, Nilotpala - blue lotus, Cow's urine.
Kustha application of the root of white Aparajita (Clitoria
ternatea), crushed with water.
Measles and drinking a decoction of the following together:
Small-pox Khadira {Acacia catechu), Arista (Azadirachta
indica), Patola (Trichosanthes diocia), Amrta
(Eulophia campestris), Vasaka, (Adhatoda vasica)
and Triphala (collective name of the following:
Amalaki (Emblica officinalis), Haritaki (Terminalia
chebula) and Baheda (Terminalia belerica).
Ptd., Calcutta, 1890; Bombay, 1907.
GAUTAMA (MI or MIYA) (MAHA)TANTRA
A Vaisnavite treatise, in 34 chapters, on the rituals relating to Krsna
and his worship. Prominent features of the contents:
glorification of Krsna-mantra, description of Vrndavana, persons
fit for this mantra, guru, sisya, diksa, Kundalini, various kinds of
asanas and their result, meditation on Cakras, importance of
pranayama, different kinds of images of Krsna, good and bad
dreams, Purascarana, conduct of initiated persons, Yoga, etc.
The work has at least three commentaries.
Published from (i) Karnataka Press, Bombay, 1889, (ii) Vasumati
Press, Calcutta, 1927-28, with Bengali trs.
GAYATRl-TANTRA
In the Varanasi edition (1946,2nd ed., 1969), it comprises 815 verses,
divided into five chapters. It contains a detailed account of the
worship and application of the Vedic Gayatri mantra (Rgveda, III.
Hindu Tantras 127
GORAKSA-SIDDHANTA-SAMGRAHA
A collection of short tracts by sages of the Natha sect, e.g.
Goraksanatha, Matsyendranatha, Jalandharanatha, Bhartrhari, etc.
According to this work, Kaula Tantras were introduced on earth
by nine Natha teachers. The prominent topics of discussion are:
non-discrimination of castes and stages of life an essential pre-
requisite for liberation, nature and importance of Yoga,
description of Avadhuta, salvation resulting from the attainment
of the condition of Natha (Na indicates one without beginning
and Tha means that which is placed), who is the initiator of the
system, description of Kapalika Tantra stated to be followed by
both Saivas and Saktas, eulogy of Pranava, definition of
Paramahamsa, denunciation of enjoyment of prostitutes,
characteristics of good men, discussion of Nada, Bindu, etc., Acara
or Tantric mode of conduct, way to salvation, views of dualists
and non-dualists, duties of a householder, speculation about
cosmogony, etc.
Ed. G. Kaviraj, Varanasi, 1925; Princess of Wales SarasvatiBhavana
Texts, 18.
GUPTA-SADHANA TANTRA
A small tract covering 61 printed pages. It mentions Kali-tantra,
Yamala, Visnu and Nila. It is mentioned by Kasinatha Tarkalamkara
in his Syama-saparya-vidhi (see MT, S 122).
The contents of its 12 chapters are briefly given below.
i. Kulacara, worship of Kulanganas, viz. actress, daughter of a
Kapalika, courtesan, a woman of the washerman class, a
woman of barber class, Brahmana woman, daughter of a
128 A Companion to Tantra
Sudra, daughter of a cowherd, daughter of a garland-maker.
They are collectively known as Nava-kanya; thus, it is implied
that all of them are virgins. Besides the above, any girl
possessed of special qualities, who is good-looking, of good
conduct, can be looked upon as Kulangana. The devotee
attains success by worshipping such a girl.
ii. Sakti identified with Kula, Siva called Akula. Kulina stated
to be one merged in Sakti, gurudhyana.
Diksa by a female guru extolled as leading to the fulfilment
of all desires. Dhyana of such a guru.
iii. Daily duties of a devotee including japa, feeding
Brahmanas, worship and feeding of a virgin girl, worship
of Sakti.
iv. Means of getting good result within a short time, good
health, wealth, victory over enemies and Asta-siddhi. It
consists in the worship of the devotee's own wife or that of
another, sexual intercourse with her followed by homa,japa
and purnahuti.
v. Modes of japa in each month, followed by worship of Sakti.
Only japa in the company of Sakti stated to be beneficial.
Devotee advised to avoid Pithasthanas and to associate
carefully with women. These provisions are not meant for
those who follow Pasvacara. Mention of following
Pithasthanas:
Badarikasrama, Gandaki, Kasi, Naimisaranya, Prayaga,
Puskara, Reva, Sarasvati, Sindhu, Utkala.
vi. Procedure of worship of Daksma-kalika. For worship, fit
are one's guru, guru's son or guru's wife; in their absence,
devotee himself. Appropriate mantra of the goddess is Krim.
Secluded place suitable for Tantric worship. Kali stated to
live in a cemetery. Syama stated to have infinite forms.
Appropriate time at night for puja. After first half of night,
Kali to be worshipped with Pasubhava. Different results
follow from worship in different parts of night. After one
prahara of night, it is called Mahanisa for two hours, then
follows Ati Mahanisa. No rule about time suitable for
worship with Panca-tattva. Puja, after midnight according
to Kaulacara, called Kula-puja.
Hindu Tantras 129
GURU-TANTRA
In 151 verses, it discusses meditation on and the glorification and
propitiation of Guru. The Kulagurus (i.e. gurus following Kaulacara)
whose names end in natha:
Prahladanandanatha, Sakalanandanatha, Sukhanandanatha,
Jnananandanatha and Bodhanandanatha.
The work is mentioned in the Syamasaparyavidhi of Kasinatha
Tarkalamkara (vide RASB, VIII, A 6303).
Ed., with Bengali trs., by J. Tarkalamkara, Calcutta, 1335 B.S.
130 A Companion to Tantra
JAYAKHYA-SAMHITA
(also called Jaya-samhita or Jnanalaksmi)
A Pancaratra Agama of 450 A.D., according to B. Bhattacharya. It is
in 33 Patalas (chapters).
Yaksini-sadhana, Cakra-yantra-sadhana, Stambhana - these are
some of the topics discussed in it.
In certain matters (e.g. Prana-pratistha of images), it reveals
similarity with the Saradatilaka. Patala xix, verses 13-33, discusses
Hindu Tantras 131
JNANASAMKALINl-TANTRA
Main topics of discussion: Creation and destruction of the universe,
branches of knowledge, Brahmajnana as knowledge par excellence,
body as microcosm, Khecari Mudra, Sambhavi Vidya, etc., references
to Saktas as worshippers of Prakrti, to Buddhists as nihilists,
materialists as denying the existence of all things. Other main things,
dealt with, are:
pinda (body), brahmanda (universe), five gross elements, 25
qualities of different things, five subtle elements; mind, tainted
by sin, is freed from b o n d a g e by being engrossed in
Paramatman; Jiva, tied to wrong ideas, when freed, becomes
Sadasiva; you are both the cause and the effect - this perception
is the highest of all. Visits to holy places are futile; knowledge of
atma-tirtha (one's ownself as a holy place) leads to salvation.
Brahmacarya recognised as best penance. Real dhyana is
meditation on the formless, not on the form. Real homa is not
pouring ghee into fire, but the offering of Prana to the fire of
Brahma-yajna which arises when mind, speech and action are
destroyed, and grows without support. One, possessed of
Brahma-jnana, is as follows:
lonely, desireless, calm, devoid of thought and sleep.
Nature of Yoga, steady mind means of success, threefold Sakti
(in throat, navel and anus). Niranjana, the untainted Brahman,
beyond three Saktis, resides in between eyebrows. The bodily
winds named, Nadis mentioned. For salvation, the sense of unity
of all, moving and non-moving, is a must; characteristics of a
true devotee, all associations to be avoided; nature and
significance of Omkara, note on Maya, subtle body and gross
body.
Ptd. with Bengali trs., Calcutta, 1891 ff.
K A K A C A N D l or K A K A C A N D E S V A R l or
K A K A C A N D E S V A R l - M A T A (or -TANTRA)
The work, containing about 700 stanzas, is named after Kaka-
candesvari, an aspect of Sakti, to whom Siva is represented as
revealing the text.
In the beginning, Siva (Bhairava) says that the Vedas are too old
to bring about Siddhi. The goddess puts several questions to Siva.
Hindu Tantras 133
Some of them are about the identity of the individual soul (jiva),
cause of its bondage to matter, the doctrine of karman and rebirth. In
reply, Siva says that jiva is atman; the bondage of jiva is caused by
karman leading to nescience (ajnana). Jiva becomes subjected to samsara
due to its ignorance of immortalisation (dravyopaya). Thereafter, the
goddess enquires about the means of acquiring Siddhis, i.e. such
miraculous powers as flying through the sky, attracting the love of
divine damsels, remaining invisible to others. She also expresses
the desire to know the secrets of the elixir (rasayana) which is the sine
qua non for Siddhi.
Some of the matters, discussed in it, are:
the killing of mercury, transmutation of copper into gold (Patala
II, 13-16,18-20), liquefying mica (Patala III, 29-30, etc.).
Ed. R.K. Sarma, Benares, 1929, under the title Kakacandisvart-
kalpatantra; V. Vaidyaraja, Etawah, 1930, with Hindi trs. under the
title KakacandisvarT'tantra.
KALI-TANTRA
An anonymous work of unknown date and provenance, belonging
to Kalikula. It is in 21 chapters. It deals mainly with Yoga, Yagangas,
salvation, Brahma-jnana, Maya, Dharma, the causes and cures of some
diseases, six Tantric rites, Madras, means of purification like dhauti,
etc., Navagraha-mantra, kinds of devotees, Stavas and Kavacas. As
regards Madras, 25 of them are mentioned; besides 5 kinds of Dharana
mudras are named (ch. xiv). Great importance is attached to
Pranayama; in this connexion, eight kinds of Kumbhakas are
mentioned. Asanas are stated to be 84 in number; of them, 32 are
mentioned as the best. Of them, 4 are regarded as the most important.
The remaining 28 are named.
There is another shorter work of this title in 11 chapters. It is
regarded as highly authoritative in matters relating to Kali and Her
worship.
Ed. K.P. Vidyaratna, Calcutta, 1892.
Published, with Skt. gloss and Bengali trs., Skt. Sahitya Parisad
Ser. 2, Calcutta, 1922. See C. Chakravarti, IHQ, I, p. 781.
Another text ptd. in Saktapramoda, Vehkatesvara Press, 1933,
pp. 1-100. A Kall-tantra, with Hindi trs., pub. from Moradabad, 1902.
134 A Companion to Tantra
KALI-TATTVA (RAHASYA)
Attributed to Raghavabhatta who seems to be identical with the
famous commentator of this name (q.v.) on the Saradatilaka. It contains
over 2000 stanzas, divided into 21 chapters, and quotes the above
commentary. The work deals, infer alia, with Kaula rituals (chs. vii,
viii), Kulacara (xi), virgin-worship (xvi), etc. It has a commentary by
Mathuranatha.
For MSS, see NCC, IV.74. Also see Indian Culture, V, pp. 213-214.
On some verses, common to this work and the Kularnava-tantra
(different from the published text of this title), see C. Chakravarti,
Tantras etc., 1963, pp. 62,65 (fn. 27).
KALIVILASA-TANTRA
Believed by some to have originated in eastern India (vide N.N.
Bhattacharya, History ofTantric Religion, p. 77). Written in 35 chapters,
it deals mainly with the following matters:
Durga-puja, from Bodhana (awakening) to Visarjana (immersion),
three types of men, viz. of Divya (existed only in Satya- and
Treta-yugas), Vira (only in Treta and Dvapara) and Pasu-bhavas
(only in Kali-yuga); stress on sexual intercourse and drinking
as means of Tantric Sadhana. It allows (X.20-21) a Sakta to take
to adulterous sexual union provided the woman concerned is
initiated, and the man does not continue it up to the stage of the
emission of semen; such a practice has been stated to result in
the acquisition of supernatural power. The devotee is exhorted
to practise the upward motion of semen during sexual
intercourse.
Other noteworthy matters, dealt with in it, are:
rights and restrictions relating to Sudras, Pasvacara recommended
for Kali Age, Siva-mantras for different castes, prohibition of
Purascarana, Homa, Athiseka and Tarpana as also of meat-eating
and drinking in Kali Age, means of attaining Siddhi, Panca-
tattvas stated as suitable only in Ages preceding Kali, Samoida
is allowed in this Age. Chapter XV deals with Vasikarana; it is
interesting that the mantra in this connection is in mixed
Assamese and Eastern Bengali dialect as spoken in or around
Chittagong (now in Bangladesh) - a fact which hints at the
east Indian provenance of the work. In Chapter XXII, some
mantras are given in the reverse forms, e.g. Om durge durge is
Hindu Tantras 135
KAMAKALA-VILASA
By Punyanandanatha, also called Advaitananda, of Kashmir and
teacher of Amrtanandanatha. It is in 55 verses. There are some
commentaries of which that, called Cidvalli, by Natananandanatha
is best known.
Hindu Tantras 137
Tamil comm. by N.S. Iyer, Madras, 1942; (6) with Telugu comm.,
Madras, 1934.
KAMAKHYA-TANTRA
Main contents of its 12 chapters (also available in 9 and 15 chapters):
I Description of Kamakhya as Yoni.
II Kinds of harm to enemies possible by Kamakhyamantra.
HI Worship of Kamakhya, glorification of Yoni.
IV Mantra, dhyana, lata-sadhana relating to Kamakhya.
V Merits and defects of Guru, Sisya.
VI Rites to be performed with Pancatattva.
VII Application of Kamakhya-mantra, rite, involving use of
urine, for the ruin of enemies.
VIII Purnabhiseka.
IX Liberation of four kinds, viz. Salokya, Sayujya, Sarupya and
Nirvana attainable only by a Kaula devotee; philosophy
and scriptures confuse people.
X Kamakhya identified as Sarvavidya, Adyasakti, Parasakti;
She is giver of salvation; She is Daksina Kali; from her
universe proceeds.
XI Description of Kamakhya-pitha; mention of a number of
Pithas.
XII Description of Kullukas of mantras, Kumari-puja, worship
of female Tantric devotees, called Lata; Durga-puja and
modes of Purascarana connected with it; Purascarana
prohibited for women and Sudras who are eligible for Japa
and puja; ten kinds of mantra-samskara per month; mantra-
japa relating to Dakini, Rakini, Lakini, Kakini, Sakini,
Hakini - on failure of the preceding one, the succeeding
one is recommended. In case of failure of even Hakini, one
is to resort to the following, one after the other that fails -
Sattva-bija, Japa of varnas or letters, guru-bija; description of
the decline and degeneration of people in different Varsas
included in Jambu-dvipa.
Ptd. in Sulabha-tantra-prakasa, 1886, in Vividha-tantra-samgraha,
Calcutta, 1877-81.
Hindu Tantras 139
KAMARATNA (variously called Kamatantra,
Kamaratnakara or Siddha-dakini)
It contains 15 or 16 Upadesas (chapters); it seems to have existed in
two versions, one longer, the other shorter. The number of stanzas
varies from 800 to 1200, in some cases about 1900.
Ascribed, in different manuscripts, to different authors, e.g.
Srinatha, Parvatiputra (or, Gauriputra), Nityanatha, Nagabhatta and
Siddhanatha. Judging from its several editions, published in different
places of India, and its translations into different regional languages,
it can be taken to have been widely popular.
Besides the six Tantric acts, in which Vasikarana of woman
figures prominently, it contains herbal recipes for the cure of various
diseases, e.g. nocturnal blindness and other optical diseases,
deafness, looseness of teeth, looseness of the breasts of a woman,
failing health of a pregnant woman, barrenness, venereal diseases,
etc. It also prescribes antidotes for snake-bite and for counteracting
the effect of the poison of plants, etc. Among the prescribed drugs,
there is aphrodisiac also.
Among the supernatural powers, it lays down the means of
acquiring the ability to visualise hidden treasure, make oneself
invisible to others. The means of making Yaksinis favourably
disposed for grant of material goods are also there.
There is a Sanskrit commentary on the work (see NCC, III, p. 355).
Of the several editions of the work, the following may be
mentioned:
(1) with Bengali trs., Calcutta, 1884; (2) with Marathi trs.,
Calcutta, 1904; (3) with Hindi trs., Lucknow, 1906; (4) with Hindi
commentary, Bombay, 1920; (5) with Assamese trs., Shillong,
1928.
See IHQ,V,p.390.
KAMIKAGAMA or KAMIKA-TANTRA
It belongs to the Siddhanta school of south Indian Saivism. Written
in verse, it is in two parts, Purvabhaga and Uttarabhaga, the former
containing 75 chapters.
Besides matters relating to rituals, it is concerned with details
about Saiva temple-architecture, from the selection of site to the
establishment of images.
140 A Companion to Tantra
It is referred to as one of the 28 Saivagamas in Karanagama and
in Siddhantasastra. The Mrgendratantra is described as an epitome of
the Kamika or Kamikabheda.
The Kamikagama is quoted, inter alia, by Hemadri (13th century
A.D.) in his Caturvarga-cintamani (Danakanda). It is mentioned in the
Vamakesvari-mata (Kashmir Texts, 66, p. 16) as one of the 64 Tantras.
Ed. (1) in two vols, with Tamil comm. and glossary, Madras,
1898-99; (2) in Grantha script, with Tamil explanation,
Kumbhakonam, 1916; (3) Purvabhaga, with Tamil meaning and
Uttarabhaga Text only, by M. Alagappa Mudaliar, Madras, 1908;
(4)by K.S.Mudaliar.
For MSS referring to or quoting from it, see NCC, III, p. 363.
KAMYA-YANTRODDHARA
By Parivrajakacarya. It deals with the drawing of different Yantras or
diagrams, used in Tantric rites.
It is a compilation from various sources.
For MS, see Hpr. III.53-4 Saka 1297 (= 1375 A.D.).
Also see C. Chakravarti, The Tantras etc.
KANKALAMALINI-TANTRA
The main topics dealt with in its five chapters are:
I Letters of alphabet called Brahman, Siva-Sakti and lords of
world. Each letter given a name, e.g. A called Vidyujjihva, K
Krodhisa. Meaning of term Guru, significance of Om.
II Description and worship of Yonimudra; mention of three
main Nadis; description of six Cakras; rise of singing
Kundalini to Brahmarandhra and returning to Muladhara.
HI Guru-puja.
IV Mahakali-puja; people exhorted to be kind to women;
maltreatment of women stated to harm Sadhana.
V Purascarana; wearing of rosaries of bones and Rudraksa;
worship of 36 letters of alphabet stated to make Mulamantra
effective; great effect of Kundalini-dhyana; Durga-puja.
Ptd. see 10 Ptd. Books, 1938, p. 1247.
Hindu Tantras 141
KAULA-GAJA-MARDANA
By Kasinatha Bhatta. Its aim is to demolish the Kaula school of Tantra.
See MS NW. 220.
KAULA-JNANA-NIRNAYA
Attributed to Matsyendranatha.
Divided into 24 sections, it deals mainly with meaning of Kula,
practices prescribed for a Kaula, the principle Akulavira, relation
between Siva-Sakti, Bindu, Nada, Kala, Moksa, mode of worship,
meditation, Sahaja, means of acquisition of powers by which one
can kill others and enjoy long life, denunciation of contemporary
Sastric rites and importance of Yoga, knowledge of tirthas,
characteristics of Dakini and Yogini.
Kula is that condition in which the mind and the sight of the
devotee coalesce, the senses lose their independence, the devotee's
own power becomes one with jiva, and his sight merges into the
visible objects. Kula, meaning the same as Akula, is identical with
Sakti. Sakti merges into Siva, Siva into Kriya (action), Kriya into Jnana
(knowledge) through Iccha (desire) which merges into supreme Siva
(12/6, 7a). Mukti (liberation) can be achieved with the perfect
knowledge of Siva. A liberated man can liberate others.
Ed. P.C. Bagchi, Calcutta, 1934.
KAULA VALI-NIRNAYA (or, -TANTRA)
Attributed to Jnanananda-giri Paramahamsa, it appears to have come
down in two recensions, the longer and the shorter. The former
contains 21 or 22 chapters (ullasas) and about 3,850 verses. The latter
is in 9 chapters which cover the portion from ii.50 to xv of the former
(as in Avalon's ed.).
According to some, the work dates back to the 16th century
A.D.
Leaving aside the common Tantric topics, the noteworthy topics,
dealt with in the work of the longer version of 22 chapters, are:
Chap. I : enumeration of more than 70 Tantras of which
it is stated to be the quintessence, mention of the
following Kula-gurus (named in the same order
as in the text) - Prahladanandanatha,
Sanakanandanatha, Kumaranandanatha,
142 A Companion to Tantra
Vasisthanandanatha, Krodhananda,
Sukhananda, Jnanananda, Bodhananda (verses
92-93), salutation to Kula trees (viz. Asoka, Kesara,
Karnikara, Cuta, Tila, Nameru, Piyala, Sindhuvara,
Kadamba, Marubaka, Campaka, etc.; there is also
an alternative list), prohibition of sleep under
Kula trees and of causing harm to them,
enumeration of numerous Tantras including
Yamalas (verses 2-14).
Chap. II •* places suitable for worship of Devi:
Ekalinga (a place in which there is no Siva-linga
excepting one, within the radius of five Krosas
or about ten miles), funeral ground, empty
house, crossing of four roads, root of a Bel tree,
river bank, mountain -top, solitary place, temple,
bhugrha (earthen house?), near an Asvattha tree,
root of a Vata tree, house in a market, one's own
house, a place beyond the sight of animals,
Mandapa (a building consecrated to a deity) of a
king, cave, etc.
Chap. III : emphasises the importance of Antaryaga,
different forms of it.
Chaps. IV-V: Pancatattvas and their substitutes (v. 113-123).
Only the fifth tattva, i.e. maithuna or sexual union
with a woman, who may even be the wife of
another man excepting a Guru and a Sakta of the
Vira type, leads to the desired goal.
Chap. X : rules of conduct for a devotee. Among the
condemned practices are theft of Guru's property,
desire of sexual union with his wife, wasting
time, slander, violence, rape, beating an offending
woman even with flowers, sexual intercourse
by day. Among commendable practices are
service of Guru, respect and consideration for
women, all women to be looked upon as
manifestations of Great Mother (cf. vidyah
samastas tava devi bhedah, striyah samastah sakala
jagatsu/ Candi, xi.6). A woman of any age, even a
girl, should be bidden adieu after salutation.
Hindu Tantras 143
Chap. XIV : direction for Savasadhana.
Chap. XIX : signs of attainment of Siddhi.
Chap. XXII : method of making oneself invisible to others,
Savasadhana mentioned again; description of
Avadhuta and of his way of life -
vame rama ramana-kusala daksine panapatram/
madhye nyastam marica-sahitam sukarasyapi mamsam//
skandhe vina lalita-subhaga sad-gunanam prapancah/
Kaulo dharmah, etc.
One, following Kulacara, is endowed with many
virtues; he has a beautiful lute on his shoulder, a
woman skilled in sexual intercourse on his left, a
goblet on his right, in the middle there is pork with
pepper.
Some portions are similar in this work and the Kularnava-tantra,
e.g. Kau 1.23-31 = Ku 1.7-18; Kau 9.79 f = Ku 7.42 f.
The following are some of the many Tantras quoted in this work:
Kuloddisa, Phetkari, Yogini, Tantraraja, Kubjika, Matsyasukta, etc.
About different versions of the work, see C. Chakravarti, Indian
Culture, III, pp. 518-20.
Ed. R.M. Chattopadhyay in Vividha-tantra-samgraha, Calcutta,
1877-84; in A. Avalon, Tantrik Texts, XIV, 1928.
For a comparison of the contents of the longer and shorter
versions, see RASB Catalogue, viii, p. XIX.
KAULOPANISAD
Anonymous Tantrik text in the aphoristic style. In 45 aphorisms, it
deals with the following matters.
Knowledge as the only means of liberation, nature of liberation,
nature of knowledge, sense-objects and their enjoyer, nature of God,
Brahman, five fetters caused by false knowledge, birth, Atman, duty,
non-duty, Sakti, position of Veda in Tantric Sadhana, Guru, sense of
non-duality in a Sadhaka, duties up to mantra-siddhi including
abstinence from intoxication, secrecy of worship, abjuration of talk
with a person of pasubhava, defiance of all opponents of Kauladharma.
It teaches (Sutras 33-35) the devotee to be Sakta at heart, Saiva
in behaviour and Vaisnava in society. It also inculcates (Sutra 38)
tolerance towards the followers of other faiths. Sutra 40 forbids all
144 A Companion to Tantra
KRAMADIPIKA
By Kesava Kasmirin, it is in eight chapters (Patalas), and deals with
the worship of Vaisnava deities. At the outset it is stated to deal with
the Yajnavidhi (rules of Yajna or worship) of Sarngapani (Krsna).
The last chapter contains rules for bringing others under control.
It has several commentaries, viz. by Govinda Bhattacarya
Vidyavinoda, Kesava Bhatta Gosvamin, Govinda Sarman (son of
Jagannatha), Nityaprajna, Bhairava Tripathin, Madhavacarya, Hari,
etc.
Ptd., with commentary of Govindabhatta, Benares, 1917.
KRIYODDISA-TANTRA
It contains 22 chapters (patalas). It deals with conventional Tantric
topics, particularly the six acts with emphasis on Vasikarana. As a
means of averting dangers, the worship of the Atharvavedic
Krtyadevi is prescribed. We meet with another uncommon goddess,
Hrllekha. Chapter XVI mentions, inter alia, the Sadhanas, called
Bhutini, Adyavibhusini, Simhini, Hamsini, Nati, Ceti, Kamesvari,
Kumari, Sundari, and Yaksa. Chapter XX deals with Yantras,
designed to cause different kinds of material welfare, e.g. birth of a
son, release from captivity, removal of fear from Pakinis, etc. The last
chapter concludes with a poetical description of the deity, called
Mahgalacandi, an aspect of Durga, well-known in Bengali Mangala-
kavyas.
Ed., in 21 chapters, by L.M. Sarma, Bombay, V.S. 1981 (=1924);
3rd rev. ed. by B.P. Misra, 1967.
KUBJIKA-MATA-TANTRA
It appears to have derived the title from a Sakta sect in which the
worship of the Great Goddess, in her aspect as Kubjika (the Curved
One, according to some, the Hump-backed One by others), prevailed.
The work exists in more versions than one. The basic version is
stated to contain about 3,500 verses (2,400, according to some).
Hindu Tantras 145
[N.B. The term Yavana may denote here the following classes of
people: Greek, Ionian, any foreigner, a barbarian, etc. In modern
times, it stands for a Muslim or a Christian.]
MSRASB,VII,A.5806.
KULACUDAMANI (TANTRA)
Literally means 'the crest-jewel of Kula or Kulacara'. Belonging to the
Nigama type, in which Devi answers questions by Siva, it is included
among the revealed works which are the chief among those dealing
with the worship of Sakti. It is one of the 64 Tantras, mentioned by
Laksmidhara in his commentary on the Saundaryalahari (Mysore
ed., p. 81) and in Vamakesvari-mata (Kashmir Texts, 66, p. 17), it appears
as No. 53 in the list in the Nityasodasikarnava. According to
Sarvananda (15th century - middle), in his Sarvollasa, it belongs to
Todala-tantra (RASB, VIII, A. 6204). That it wielded great authority is
proved by reference to it in many Tantras. It refers to BhairaviTantra
which is known mainly from quotations made from it.
The text, as printed, contains 430 stanzas, divided into seven
chapters. Chapter one mentions 64 Kula-sundaris, e.g. Tripura, Kalika,
etc.; they are stated to be innumerable. There is a list of 64 traditional
Tantras. There is, however, divergence between this list and that
contained in the aforesaid Vamakesvara Tantra (see Intro to
Kulacudamani). To the inquiry of Bhairava as to why, despite His
knowledge of Kulasundaris, doctrines and Tantras, He does not enjoy
bliss (ananda), Bhairavi replies that, though the Supreme Kula, he
cannot do so due to the influence of Maya.
At this juncture, the chapter can be divided into three sections
as follows:
1. Verses 16-17 - refer to the primordial state when Devi, as
Prakrti, is hidden in Cidananda; in it, there is neither creation,
nor preservation, nor destruction. There are no deities, not
even Brahma, Hari and Sambhu. This state is free from
attachment, suffering and liberation. Piety, theism, atheism,
Japa, Guru and Sisya are all non-existent.
2. Verses 17-24 - in this state, Devi, enveloped in Maya,
becomes eager (unmukhi) to create. In ecstasy, due to Her
union with the Supreme Akula, She becomes Vikarini; Vikaras
or Tattvas arise in Mulaprakrti. In such a state, Brahma, Hari
and Sambhu appear; with them emerge the words and the
148 A Companion to Tantra
K U L A N A N D A - T A N T R A (or - S A M H I T A )
Belonging to the Matsyendranatha school, it contains 60 stanzas
dealing with the attainment of Siddhis by meditating on the power-
centres within the body. The MS, on which Bagchi has based his ed.,
dates back to the 14th or 15th cent. A.D.
The work is mentioned in the Agama-tattva-vilasa (q.v.) of
Raghunatha Tarkavagisa.
Ed. P.C. Bagchi, in the ed. mentioned under Akulavira-tantra.
KUMARI-TANTRA
An anonymous Tantra comprising about 300 stanzas divided into
nine chapters (Patalas) the main contents of which are given below:
(i) Glorification of mantras;
(ii) Mental worship;
(iii) Diagram, called Kalika-yantra, and external worship;
, (iv) Materials for worship of Kali. Among animals, to be
sacrificed, are sheep, buffalo, hare, porcupine, boar, deer;
human sacrifice declared best;
(v) Pumscarana. Prescribed for Devtpuja is blood of a human
being, sheep, buffalo, mouse and cat. Mantras are to be
recited while looking at a naked Kaula wife of another
person. Sexual union with a woman indispensable. Kula-
sadhana is stated to be the best of all sadhanas;
(vi) Kulacara is described. Sexual intercourse with any of the
following women is recommended: actress, Kapalika
woman, prostitute, washerwoman, barber woman,
Brahmin woman, Sudra woman, cowherdess, a woman
of the garland-maker class;
(vii) Places suitable for worship: Kamarupa, Purnasaila,
Vindhya, Uddiyana, Varanasi, Lauhitya (Brahmaputra),
Karatoya (river), Prayaga, Brahmavarta.
If it is not possible to go to these places, worship can be
performed in lata-grha which may mean creeper-bower
or the house of a woman designated as Lata (see Glossary)
in Tantra, on a sword, trident, bow, knife, chowrie, fan,
canopy (i.e. a place under a canopy), flag, a place lighted
with lamps and s u r r o u n d e d by beautiful w o m e n
including prostitutes. Both in this a Patala vi, worship of
goddess is recommended in a cemetery; in this chapter,
worship of Kali in a cemetery is declared to be more
effective than worship even in a Pitha (see Glossary).
(viii) Description of KaulaAcara.
(ix) Discussion on Kali. Of all forms of Kali, Smasana-Kali
stated to be the best.
The w o r k a p p e a r s to have a c o m m e n t a r y by Sukla
Mathuranatha, and to be quoted, inter alia, by Krsnananda in
154 A Companion to Tantra
XVI Gima-tattva-prakarana.
XVII Buddhi-tattva-prakarana. Kinds of dharma, yama,
niyama, nature of jnana, vairagya, ajnana, etc.
XVIII Ahamkaradi-saptadaSa-tattva-prakarana, nature of
mind.
XIX-XXIII Discussion on the Panca-mahdbhutas (five gross
elements).
XXIV Adhva-samkhya-prakarana.
XXV Sakaladhva-samharana-prakarana, discussion on
Pralaya.
XXVI Bhoga-padartha-nirupana. Effect of different kinds
of Karman.
Ed. Vidyapada, with commentary of Ramakantha, by N.R. Bhatt,
Pondicherry, 1977.
MATRKABHEDA-TANTRA
It is available in two forms, one containing 14 chapters and the other
15. The work has some characteristics which distinguish it from
Tantras in general. For instance, chapter i lays down alchemical
processes of making gold, silver, gems, etc. It also states the process
of transforming wine into milk and of rendering wine odourless.
Chapter v contains the method of making mercury-ash. Chapter ii
deals with genetics; it is stated that a daughter is born if a woman's
reproductive element exceeds the quantity of the husband's. If the
reproductive fluids of both are of equal quantity, then an eunuch is
born. Chapter viii glorifies mercury. In the word parada (mercury), p
is stated to indicate Visnu, a Kalika, ra Siva and da Brahma. So parada
alone is the soul of Brahma, Visnu and Siva. Chapter xii describes
Tara, Tripura, and gives the cause of the insanity or disease of people
even after initiation, and prescribes suitable remedies.
According to P.C. Ray, this work originated earlier than the 4th
cent. A.D.
It is mentioned in the list of Tantras, contained in
Nityasodasikarnava (No. 38) and Kula-cudamani-tantra (No. 35 -
named as Matrbheda).
It mentions Cina-tantra (i.7), Kali-tantra (i.7), Todala-tantra (vii.
60), Nitya, Vdmakesvara and Gupta-sadhana Tantras.
162 A Companion to Tantra
MERUTANTRA
Of unknown authorship and date.
It exists in a large number of manuscripts, and is stated, in the
introduction, to have been narrated by Siva to gods who found a
refuge on Mt. Meru against the onslaught by a demon. The number
of Prakasas (chapters) varies as 25,35 or 50. The number of stanzas is
15,000 according to some, 16,000 according to others. The text is
accompanied by a commentary (Panjika).
It is considered, by some, to be a late work because of the mention
of London in it. From the number of its manuscripts and the fact that
it is mentioned in the Siddha-nagarjuna-kaksaputa as one of the sources,
drawn upon, it seems that the nucleus of the work was not very late.
The work may be characterised as an overview of Kaula rituals
in respect of diksa, purascarana, etc. and an eclectic conglomerate of
the traditions of different schools.
Ptd., Venkatesvara Press, Bombay, 1908 (Rep. 1940). List of
contents in I.O. Cat., IV, p. 380 f (No. 2570).
MRGENDRA-TANTRA
This Tantra, as available to the present author, consists of two sections
- Vidyapada and Yogapada. It was compiled at the instance of Hari
Singh, King of Kashmir, and published in 1930. References to the
frequent use of surgical instruments in operations, as in Pasu-laksana-
prakarana (verse 18) seem to hint at the origin of the Tantra in the age
of the Susruta-samhita (early centuries A.D.) or sometime later.
It is a shorter form of the Kamika Tantra. Indra is said to have
come across the doctrine of Kamikagama at a time when he put on the
lion (mrgendra)-shaped armour; this explains the significance of the
title.
The system of philosophy, contained in it, agrees to the Pasupata
system. The Vidyapada section, in 13 Patalas (chapters), describes the
three main fundamental categories, viz. Pasu, Pasa and Pasupati. Pasu
(fettered being) has the limitations which lead him to the lowest
position in life. When, as a result of evolution, the individual soul
comes to perceive the radical opposition of matter, then it becomes
free from its domination never to return to its fold. Pas'as (fetters) are
of four kinds, viz. Pravrti, Isabala, Karma and Mayakarya; the last one
is the influence exercised by Maya over the fettered soul. Pasupati or
164 A Companion to Tantra
Pati is Siva who, omniscient and the doer of all, is unaffected by
defilements and is known by the five names of Isana, Tatpurusa,
Aghora (or Ghora), Vamadeva and Sadyojata. He is ever busy with
the five functions, viz. evolution, sustenance, involution, potential
preservation and assimilation.
The other section, called Yogapada, discusses the eightfold path
(the eight Yogangas) of concentrative practice which enables one to
acquire various powers.
It is learnt from the text that the Saivites of yore had to overcome
tough opposition in rationalising the worship of Siva personified.
The work has a commentary by Bhatta Narayana Kantha.
(Vidyapdda-Yogapada), with commentary of Bhatta
Narayanakantha, ed. M.S. Kaul, 1930; Mrgendragama (on Yoga), with
above commentary and Dipika of Aghora Sivacarya, ed., with trs.
and notes, by H. Hutin, Pondicherry, 1980; ibid. (Kriyapada and
Caryapada), with the above commentary, ed. N.R. Bhatt, Pondicherry,
1962.
MUDRA-PRAKASA
By Ramakisora, in six chapters and nearly 500 stanzas. Besides
some general Tantric matters, it deals with the mudras of the five
well-known principal deities.
Ptd., Varanasi, 1941 V.S. = 1884-85 A.D.
NIHSVASA-TATTVA-SAMHITA
A Tantra of the Saiva Agama class. The work consists of five Sutras.
Here, sutra is not used in the general sense of aphorism, but to indicate
a current of thought. It is stated to have been transmitted by the word
of mouth (through which wind or breath passes); this is the
significance of the word nihsvasa. The word samhita means collection,
the following five Sutras are collected in this work:
1. Laukika-dharma, 2. Mula-sutra, 3. Uttara-sutra, 4. Naya-sutra
and 5. Guhya-sutra. Their contents respectively are:
(i) Initiation and the initiated,
(ii) Sacrifice and worship of Siva,
(iii) Mukti-mandala,
Hindu Tantras 165
(iv) Mukti-diksa,
(v) Nature of Mantras.
Laukika-dharma comprises four chapters. The main topics
discussed are:
Chaps. 1-2 : merit accruing from the performance of various
ceremonies fixed for certain days of the year,
bathing of Siva-linga ensures the result of many
Vedic sacrifices; Brahma and Visnu got Siva's
favour by worshipping his Linga; kinds of gifts to
Siva.
Chap. 3 : holy places and worship on specified dates.
Chap. 4 : exposition and good result of Vedic dharma; brief
account of Samkhya and Yoga philosophies, a
passage on Pasupata-vrata; description of the pure
way.
Mula-sutra contains eight chapters dealing, inter alia, with
initiation to Saiva esoterism; Siva's manifestations as Tatpurusa,
Aghora, Sadyojata, Vamadeva and Isana.
Uttara-sutra - in five chapters deal mainly with the following
ten Saktis (Tattvas) underlying Siva's manifestations:
Prakrti, Purusa, Niyati, Kala, Maya, Vidya, Isvara, Sadasiva,
Dehavyapin and Sakti.
Origin of the letters of the alphabet and Saiva tradition.
Naya-sutra (4 chapters): More details of the above Tattvas
excepting Sakti with the corresponding symbols in the forms of letters
of which A has been regarded as the most important.
Chap. I : different fetters (pasa) figure prominently.
Chap. II : discussion on the four qualities of dharma, jnana,
vairagya and aisvarya.
Chap. III : discussion on five gross elements.
Chap. IV : discussion on Pranava.
Guhya-sutra - 17 chapters. The noteworthy matters discussed
are: kinds of Sadhanas, Siddhi-ksetras (holy places conducive to success
in devotional pursuit), types of diksa, cosmography, discussion on
mantras - their esoteric elements, mastery of them, particularly the
166 A Companion to Tantra
mantras relating to the Five Brahmas, the Saiva form of the Savitri,
etc.
The work has some importance for two reasons: one, it mentions
(fol. 9b, 42) several holy places and rivers; two, it names a number of
Tantras, and describes (fol. 24a, b) the Saiva Tantras.
The Nepal MS of the work is written in the Gupta script of the
8th century A.D. which, therefore, is the lower terminus of the date
of the original text. Some scholars, however, think that the MS was
written around 900 A.D.
For further details, see P.C. Bagchi, Studies in the Tantras, pp. 3 ff,
92-96; J. Gonda (ed.), HIL, vol. II, fasc. 2, pp. 33-36.
NETRATANTRA
An anonymous Tantra of unknown date.
According to M.S. Kaul, it was, perhaps, modelled on the
Svacchanda-tantra. It deals with the worship of Siva as Amrtesvara
and Mrtyujinnatha. The significance of the title is that the mantra,
peculiar to the deity glorified in the work, is as important among
mantras as the eyes in the human body. The philosophy relating to
the eyes of Siva is discussed in it. Bhairavi asks Bhairava how His
eyes simultaneously perform the contradictory functions of
protection and destruction, and how the third eye, usually regarded
as watery, could emit fire which reduced Cupid to ashes. In reply,
Bhairava says that his real nature is of the triune form of will, wisdom
and work. It is also stated that His eyes are the sun, moon and fire.
It is interesting to note that this work mentions Tantric traditions
of three currents - Daksina (right), Varna (left), and Siddhanta
(established), associated respectively with Bhairava, Tumburu and
Sadasiva, the three manifestations of Siva (ix.ll with Ksemaraja's
commentary, ch. xi, xvi.2 etc.).
It contains 22 chapters (Adhikaras) which deal with the following
topics:
I Unity of real nature,
II Mystic statement of Amrtesvara-mantra,
HI Mode of offering sacrifices,
IV Initiation to the worship of the deity,
V Anointing ceremony,
Hindu Tantras 167
VI Gross form of divine meditation,
VII Its subtle form,
VIII Its supreme form,
IX Some forms of the deity,
X Attendants of the deity,
XI-XII Worship according to Uttaramnaya and Kulamnaya.
XIII Worship open to all humans,
XIV Superiority of the mantra over other Tantras,
XV Its efficacy in protection,
XVI Objects which can be attained by the worship of
Amrtesvara,
XVII Use of Amrtesvara-mantra in amulets for different
purposes,
XVIII Amrtesvari and Her worship,
XIX Purificatory rites for the obsessed,
XX Yoginis, their functions,
XXI Mantras - their nature and significance,
XXII Glorification of Amrtesvara-mantra.
This Tantra has a commentary by Ksemaraja (11th century A.D.).
The Amrtesa-tantra (MS. of 1200 A.D. in Nepal Catalogue, I, p.
LVII, 11,125 f) is the same as the Netra-tantra.
Ed. V. Dvivedi, with commentary, Delhi, 1985; J. Das, with
Bengali trs., Calcutta, 1388 B.S.; M.S. Kaul, Bombay, 1,1926; II, 1939.
NILATANTRA
It appears to exist in a shorter and a longer version, the latter having
the title prefixed by Maha (as in MS L 235) or Brhat (as in the printed
ed. of this work). The shorter version seems to have undergone more
redactions than one. For example, the MS RASB VIII.A. 5959 is in 17
chapters, MS no. 5950 contains 15 chapters whereas the Calcutta
ed. of the Nilatantra contains 22 chapters. One, however, feels inclined
to think that the last one represents the longer text although the title
does not give any such indication. The problem can be solved only
by comparing the Srinagar ed. with the Calcutta ed.
The significance of the name of goddess Nilasarasvati is
puzzling in view of the fact that the general idea about Sarasvati is
168 A Companion to Tantra
NIRUTTARA-TANTRA
An anonymous text in about 800 stanzas, divided into 15 chapters
(patalas). It is in the form of a catechism, Devi asking questions and
Siva replying. According to some, the title suggests that Siva's replies
are niscita (definite) so that no further reply or uttara is necessary.
According to others, the work is so called as Devi, after Her first
inquiry about the basic form (Prakrti) of all Tantras and Mantras,
requests Siva to tell Her of the right way so that she may attain the
Supreme (Niruttara, than which nothing is greater).
The bare contents of the chapters are as follows.
Chap. I : Nature of Siddhavidyas and meditation on
them in the manner of Divya and Vira Sadhakas.
Chap. II : Mantra and Puja of Daksina Kali, result of Puja,
Guru, Purascarana.
Chap. III : Kavaca and Stotra of Daksina Kali.
Chap. IV : Modes of worship, Purascarana, Pranayama,
Dharani, Dhyana, Samadhi.
Chap. V : Tattva and Puja of Rajanidevi.
Chap. VI : Means of quick Siddhi by Rajani-puja.
Chaps. VII-VIII :Abhiseka.
Chap. IX : Description of Cakras and Puja in them.
Chap. X : Different Cakras and rules regarding worship
of various Saktis.
Chap. XI : Sadhana of Yogins, description of female
devotees, rules of worship, etc.
Chap. XII : Procedure of best form of Purascarana.
Chap. XIII : Rahasya-puja.
Chap. XIV : Different kinds of Vesyas.
Chap. XV : Consecration of wine, mention of
Siddhavidyas and Mahavidyas, their worship.
Some important matters, discussed in the work, may be dealt
with now.
The basic form (Prakrti) of all Siddhavidyas is Daksinakali who
should be meditated upon according to Divya- or Vira-bhava. Verse
i.9 provides for Kali-worship in a creeper (lata) and for the worship
of Nilasarasvari in a blue object. A burning ground is suitable for
Hindu Tantras 171
PARAMANANDA-TANTRA
It appears to be the title of two distinct works, one on Srividya and
the other on Saktism. The former (MS RASB VIII. A. 5998) is divided
into 25 chapters (ullasas) comprising a total of about 3600 verses.
In the first chapter, the special feature of this work has been
stated among the different Sundaritantras of the sects, Vaisnava,
Saiva, Saura, Ganapatya, Sakta, etc. Chapter II mentions the number
of sectarian Tantras as follows:
Vaisnava - 6000, Saiva - 10,000, Sakta - 100,000,
Ganapatya - 1,000, Saura - 2,000, Bhairava Tantras -
7,000, Yaksa-bhutadi-sadhana - 2,000.
In addition, there are Tantras classed as Yamala, Siddhanta, Arnava,
Rahasya, Tantra, Sutra, Agama, Sara, Upadesa, etc.
Tantras are stated to be innumerable.
The Tantras of the following classes are divided into three
classes, viz. Sattvika, Rajasika and Tamasika:
Digambara, Vamana, Kapala, Ksapanaka, Aghora, VamakeSa,
Nagnika-mata, Kalaka, Vardhusa, Purvakaula, Misraka,
Camunda, Suddhasakta, Daksina, Samaya, Paramata,
Avadhuta, Kaulika.
The other noteworthy topics, discussed in the different chapters,
are as follows:
Srividya-svarupa, Tripura-mantropadesa, Bala-mantra-
sadhana, Puja-mandira, wine in worship, Sadhaka-dharma,
Antarhoma, Kaulamarga, Ajapa-japa, Nyasas, Anukalpa
(substitutes) of Panca-makaras, good and bad dreams, Yantras.
The 18th century may be tentatively fixed as the lower limit of
the date of the work.
The work is professedly an epitome of all Tantras: sarva-tantra-
sarabhutam (25/17).
See NCC, XI, pp. 180 f.
The second work of the same title is divided into chapters, called
Udrekas. Its colophon mentions the title of the work as Parananda-
tantra, and states the extent as one and a quarter lakh stanzas.
178 A Companion to Tantra
PARATANTRA, P A R A T A N T R A G A M A or
(MAHA)KARAVIRA-MAHAYAGA
It is represented as a dialogue between Siva and Devi (Kulasundari)
at the Karavira funeral place; the latter asking questions to which
the former replies. The contents are briefly as follows. It declares that
Goddess, cause of the cosmic order, reveals Herself as the five gross
elements; Her highest form, however, is Brahman. There is the
mention of the six Amnayas, viz. Eastern, Southern, Western, Northern,
Upper and Lower. Their deities respectively are Pumesvari, Kubjika,
Kali, Srividya and Vajrayogini. Their mantras are also stated. The
last three chapters are devoted to Kali, Guhyakali being regarded as
transcendent. The fourth chapter deals chiefly with the ritual,
performed by a a Vira devotee, along with his Sakti, at night.
Ed. (9 chaps, containing 526 verses) by D.S. Jang Bahadur Rana,
Prayag (Allahabad), 2016 V.S. (1959-60 A.D.). The editor takes the
six sections of chap. I as separate chapters.
PARANANDA-SUTRA
It seems to have been authored by Parananda who is mentioned (pp.
72, 91) as one of the Gurus. Parananda or Paranandanatha is
mentioned also in the Mahavidya-tantra (Tarakhanda, 164) and Nila-
tantra (v. 67) as a Guru of the Manavaugha class.
The highlights of its contents are as follows:
three ways of devotion, viz. Daksina, Varna and Uttara, each
succeeding being superior to the preceding one - Daksina
declared to be based on the Veda, Smrti and Purana, Varna on
the Veda and Agama, Uttara on the Veda and teachings of the
Guru who is jivanmukta; Vamacara may be Madhyama (in which
all the Makaras are used) or Uttama (concerned with one, sexual
union and poses of hand or finger); jivanmukti means visualising
the deity worshipped; a young woman or courtesan is Sakti
incarnate; high eulogy of women; drinking beyond the
prescribed limit is animality; the mantra - isvaratman, tava
daso'ham may be given to or taken from even a Candala.
In emphasising the importance of drinking, the author urged a
jivanmukta person to drink again and again till he falls on the ground,
rises and drinks again; freedom from rebirth is thus ensured;
otherwise, a devotee has a fall.
Hindu Tantras 179
P A R A S U R A M A - K A L P A S U T R A (or KALPASUTRA or
V I D Y A - K A L P A S U T R A or P A R A S U R A M A - S U T R A )
The title may lead one to think that it belongs to the class of Vedahgas
(Vedic accessories), called Kalpasutra which originated in pre-
Christian times. It is, in fact, a Tantra which, contrary to the usual
practice, is composed mainly in the aphoristic style.
The oldest available manuscript (in RASB) is dated 1675 A.D.
The work is assigned by some to about 1300 A.D. It has two
commentaries, one undated and anonymous and the other, called
Saubtegyodaya (Saka 1753 = 1831 A.D.), by Ramesvara.
180 A Companion to Tantra
PHETKARINl-TANTRA
A typical Tantra in 20 chapters, according to some, in 21 according
to others. In the edition of G. Kaviraj, the number of stanzas is about
1400. It professes (colophon to chapter VI) affiliation to the
Pascimamnaya.
Predominantly a work on magic, it deals mainly with the
following topics: invocation to Ugrakali in Her manifestation as
Krtya and mention of the sources, particulars of mantrasastra, six
conventional magical acts, mantras of Ucchista-candalini, Dhumavati,
Ugratara, Cetika, tenfold samskaras of mantras; chapter XVI
(Lavanamantra) bearing close similarity with chapter XXXIV of the
Prapancasara-tantra.
The Tantra describes some weird rites, e.g. worship in a funeral
place with human or animal flesh, cat's fur, menstrual blood, etc.
It prescribes superstitious practices like wearing amulets, casting
dry leaves to the wind to be carried by it for driving away the enemy,
etc., sacrificing symbols representing an enemy. An interesting
practice is to meditate on oneself as representing a fierce deity.
This work appears to have enjoyed great popularity in view of
the fact that it is quoted, inter alia, by such stalwarts as Krsnananda
in his Tantrasara, Narasimha Thakkura in Tara-bhakti-sudharnava,
Purnananda in Syama-rahasya, Sarvananda in Sarvollasa.
Ptd. in Vividna-tantra-samgraha, Calcutta, 1877-84; Sulabha-tantra-
prakasa, Calcutta, 1886.
The latest ed. is by G.N. Kaviraj, in Tantra-samgraha, Varanasi,
1892 Saka = 1970 A.D.; Vol. II, pp. 161-306.
PINGALAMATA
It is in 19 sections (Prakaranas). The main contents of the work, as
found in the MS (dated 1174 A.D.), preserved in Nepal Darbar Library
(Catalogue, II, pp. 69-70), are:
explanation of the terms Agama, Sastra, Jnana, Tantra etc., reason
for communicating Tantric knowledge to others, definition of
Linga, list of Acaryas fit for worshipping it, general and particular
types of worship, materials of Linga, places suitable for the
establishment of a Linga.
Hindu Tantras 183
PITHA-NIRNAYA or M A H A P I T H A - N I R N A Y A
It claims to be a part of the Kula-cudamani-tantra in one MS, or of the
Tantracudamani in several MSS. In 80 stanzas, it deals with Pithas. Of
the 51 Pithas, mentioned in it, those located in Bengal figure very
prominently D.C. Sircar assigns it to a period earlier than 1752 A.D.
For a study, see D.C. Sircar, Sakta Pithas, particularly pp. 3 and
23.
For MS, see RASB, VIII. A. 6141.
P R A N A T O S I N I (or -TOSANI)
It is so called as it was written by Ramatosana Vidyalamkara under
the patronage of Pranakrsna Visvasa. It is a huge compilation made
(1743 Saka=1821 A.D.) from the following Tantras:
M u n d a m a l a , Matsyasukta, M a h i s a m a r d i n i , Maya,
Matrkabheda, Matrkodaya, Mahanirvana, Malinivijaya,
Mahanila, Mahakala-samhita, Merutantra, Bhairavi, Bhairava,
Bhutadamara, Advaya, Virabhadra, Bijacintamani, Ekajati,
Nirvana, Tripurasara, Kalivilasa, Visvasara, Varada, Vasudeva-
rahasya, Varahi, Brhad-gautamiya, Varnoddhrti, Visvasara (ap-
pears to be a repetition, see above), Visnuyamala, Brhannila,
Brhadyoni, Visnu-rahasya (?), Vamakesvara, Brahmajnana,
Brahmayamala, Adavita, Varna, Vamavilasa, Phetkarini,
Purascarana-candrika, Purascaranollasa, Pancadasi, Picchila,
Prapancasara, Hamsa-paramesvara, Nava-ratnesvara, Nitya,
Nila, N a r a y a n i y a , N i r u t t a r a , N a r a d i y a , Nagarjuna,
Daksinamurtitantra, Daksina-murti-samhita, Dattatreya-
sarnhita, Astavakra-sarnhita, Yaksini, Yogini, Yoni, Yogasara,
Yogarnava, Yogini-hrdaya, Yogi-yajnavalkya, Yoga-svarodaya,
Akasabhairava, Rajarajesvari, Radha, Revati, Rudrajamala, Ra
(Va?)marcana-candrika, Savara, Indrajalaka, Kali, Kamakhya,
184 A Companion to Tantra
Kamadhenu, Siikall-kula-sarvasva, Kumari, Krkalasa-dipika,
Kahkala-malini, Kalottara, Kubjika, Kuloddisa, Kulamava,
Kulamulavatara, Kalpasutra, Gauri, Gandharva, Sri-ganesa-
vimarsini, Guru, Gautamiya, Gayatri, Gavaksa, Goraksa-
samhita, Srikrama, Jnanarnava, Jnana-bhasya, Annadakalpa,
Utpatti, Uttara, Uddisa, Yaksadamara, Sarasvati, Sarada,
Saktisamgama, Saktikagama-sarvasva, Urdhvamnaya,
Svarodaya, Svatantra, Sammoha, Cinacara, Todala,
Sadadv(?)aya-maharatna, Siddhyaika-vira-tantra, Nigama-
kalpadruma, Lata, Tararahasya, Syama-rahasya, Skanda-
jamala.
Besides the above, among the sources are also mentioned
Purana, Sruti, Smrti, etc.
The work comprises seven books (Kandas) each of which
contains several chapters. The contents are briefly indicated below:
Kanda Name Chapter Subject
I Sarga 1 Bija-svarupa-sabda-pradurbhava-
rupakara-kathana
2 Sabdartha-svarupa-brahma-kathana-
garbhaksara-jata-jagat-kathana
3 Caturvidha-deha-srsti-kathana
4 Annamaya-kosatmaka-manusya-deha-
kathana
5 Manusya-janma-kathana
6 Varnotpatti-krama-kathana
7 Aksara-lekhanadi-prakara-kathana;
Korako nama
8 Varnabhidhana-kathana
9 Amnayabheda-rupa-kesara-kathana
10 Phala-kathana-rupa
II Dharma 1 Samskara-rupa-granthi-kathana
2 Guru-sisya-prakarana-rupa-sakha-
dvaya-kathana
3 Guru-sisya-vicara-dya-nkura-ropanadi-
kathana
4 Adhivasa-rupa-puspa-kathana
Hindu Tantras 185
5 The heading of the chapter shows
it is the fifth, but chapter-colophon shows
that it is the sixth. It reads - diksa-rupa-
phala-kathana-tmaka-sastha-pariccheda
HI Artha 1 Acara-saptakadi-guru-pamkti
nirupananta-rupa-granthi-kathana
2 Pratahkrtya-vidhi-rupa-sakha-kathana
3 Snanadi-tilakanta-praSakha-kathana
4 Gandhadipatra-sthapananta-rupa-
pallava-kathana
5 Not mentioned. It discusses Bhutasuddhi,
the materials, flowers, Bel leaves, for
worship, Linga-puja, etc.
IV Kamya 1 Granthi-kathana
2 Sakha-kathana
3 Prasakha-kathana
4 Kukkotocchista-candalini-dhumavati-
krtya-parimala-jayadurga-grdhragana-
parivrta-jvalamukhi-prayoga-rupa-
pallava-kathana
5 Durgotsava-prakarana pratipadadi-
, krtya-rupa-stava-kathana
6 Durga-mantra-stuti-nama-mahatmya-
satanama-bali-homi-yanukalpa-
parimana-tmaka-durgotsava-prakarana-
rupa-puspa-kathana
7 No description. It, however, deals with
the rites and observances during the
twelve months from Asvina.
V Bhakti 1 and 2 mixed up into one. The colophon shows
the conclusion of the second chapter
which is named Sakha-kathana.
3 Siva-prakarana-kathana
4 Salagrama-prakarana-kathana
5 Visnu-pujadi-kathana
6 Mahavidyadi-kathana
186 A Companion to Tantra
7 No description. It deals with Kumari-
puja, and eulogises Brahmanas,
glorification of Agastya-gaya, pilgrimage,
glorification of Kasi (Varanasi)
VI Jnana 1 Pancamaradi-mudra-dasaka-rupa-
granthi-kathana
2 Svara-jnana-rupa-sakha-kathana
3 Rajayoga-rupa-pallava-kathana
4-6 Appear to be mixed up into one
The main topics are:
Six Cakras within the body, praise of jnana,
atmatattva, liberation, brahmatattva,
various matters relating to mantra, rules
about daily prayer (sandhya), purascarana,
varna-svara-cakra, discussion on tithi, vara,
naksatra, svara, etc., siksa-guriipadesa, etc.
7 Diagrams like Sarvatobhadra, etc.
VII Nirguna 1 Pasubhavadi-nirnayadi-rupa-granthi-
kathana
2 Purnabhisekadi-kathana
3 Viracara-pujadi-satkarmanta-karma-
kathana
4-5 Appear to be mixed up into one and no
description of contents. Main topics
discussed are:
Kulacara, Antaryaga, Madya-
prabhedadika-phala, Kula-pujam vina
panadau dosah, Pujaka-laksana,
Ananda-svarupa, Panca-tattva, Cakra-
nusthana, Kula-sakti, Sakti-prasamsa,
Sodasa-prakara-bandha-laksana (16
ways of sexual union), etc.
There appears to be a supplement on drugs as cures of various
diseases. In this portion, some magical processes are laid down for
achieving certain purposes, e.g. victory in dispute, protection against
theft, etc.
Ptd. (latest) by Navabharata Publishers, Calcutta, 1991 (in
Bengali characters).
Hindu Tantras 187
PRAPANCA-SARA(-TANTRA)
The title means "the essence of the phenomena or of the diversity of
objects".
Attributed to Sarnkaracarya who is identified, without definite
evidence, with the celebrated Advaita philosopher of this name (c.
8th-9th century A.D.). Raghavabhatta, the famous commentator (15th
century), in his commentary on the Saradatilaka (1.7,12 etc.), refers to
the author of this Tantra by using the honorific epithet Acarya. P.V.
Kane, in his History of Dharmasastra, V, pt. 2, p. 1105), holds that the
testimony of Raghava, who flourished centuries after the great
Sarnkaracarya, cannot be accepted without corroborative evidence.
The omission of the Buddha in the list of Avataras (Prapancasara, XX:
59) a n d the existence of a c o m m e n t a r y on the Tantra, by
Sarnkaracarya's disciple, Padmapada, are pointed out by the pro-
Samkaracarya scholars in support of their contention. But, the
mention of mantras for black magic (XXIII .5), the mention of means
(XXXIV.33) of rousing passion in a woman and to draw her near
and the use of ungrammatical forms tend to go against the authorship
of the renowned philosopher.
The Prapancasara contains 36 chapters (patalas). The highlights
of the contents of the important chapters are briefly given below:
Chap. I : Discourse on the creation of the world; Sabda-
brahman (verses 41 ff); description of the
successive stages through which a foetus
grows; creatures divided into three classes,
viz. Audbhida (growing by piercing the
ground), Andottha (issuing from eggs) and
Jarayuja (born out of uterus).
Chap. II : Functions of the three elements in the body,
called Vayu (wind), Pitta (bile) and Kapha
(phlegm), causes of some diseases and their
cures, formation of stool a n d u r i n e ;
discussion on sound - Para, Pasyanti,
Madhyama and Vaikhari - origin of letters of
the alphabet; observations on Kundalini,
Yantra, Omkara, Bija, etc.
Chap, III : Discussion on Kates, bhutas, etc., images of
Visnu, Rudra.
188 A Companion to Tantra
RASARNAVA
A standard work and the most well known among the Tantras
dealing with alchemy. Containing over 2,300 stanzas, divided into
18 chapters (Patalas), it deals partly with conventional Tantric topics,
but mostly with matters relating to chemistry and alchemy. It is
attributed to Nagarjuna who is much later than the famous Buddhist
philosopher (c. 2nd century A.D.); this Nagarjuna is believed by
some to have flourished about the 12th century A.D.
The highlights of its contents are:
methods of processing mercury for different uses, preservation
of metals, their killing, colouring, test of purity, etc., distillation
of alum, eight Maharasas or great chemical substances, etc. The
following six metals are mentioned in it: gold, silver, copper,
iron, tin and lead.
Ed. EC. Roy and H. Kaviratna, Calcutta, 1910 (Bib. Ind.).
RUDRAYAMALA (UTTARATANTRA)
It is an anonymous metrical work in 66 Patalas (chapters); additional
27 chapters are found in some manuscripts. The sub-title Uttara-
tantra obviously implies that a Purva-tantra also existed; it is not
available now. It should be noted that the additional portion is found
in some of the Bengali manuscripts, as observed in the Preface to the
Varanasi edition of 1986.
This huge work, besides dealing with the usual Tantric topics,
some of which have been discussed in a more detailed manner, treats
of some matters not generally occurring in Tantras. Some of the
important common Tantric topics are Kaulacara (chapter 2), Kutnari-
puja (6-10), Sat-cakra-bheda (19), science of the movement of Kundalini
(60), Manasa-puja (26), method of controlling sense-organs, etc.
Among the uncommon topics are details about Yoga and Yogangas
(17,22,23,24,25,26,27,32,43,46 etc.), elements of Hathayoga, e.g.
Dhauti, Neti, etc. (34, 35, 54), Panca-sava-vidhana (51, 55), matters
relating to Rakini (41,42), Lakini (45,50,52), Sakini (61,62), Kakini
(58, 59, 64, 65), Mahactnacara (17), matters relating to the worship,
etc. of Krsna (37, 38, 39,42), Vedas and the sacrificer (15), glory of
Atharvaveda (17), worship of the Lord of Varanasi-pitha, Varanasi-
pancapitha, etc.
Ptd. with Hindi comm., Bombay, 1983. Uttara-tantra, ed. R.K.
Rai, Varanasi, 1986.
Hindu Tantras 191
SAIVA-KALPADRUMA
Attributed to Laksmidhara, it contains about 3,300 stanzas, divided
into eight chapters (Kandas).
The title is self-explanatory.
See RASB Cat., p. 623 f; G. Kaviraj, T. Sah., p. 643; C. Chakravarti,
Tantras etc., p. 72 f; P.K. Gode, Lit. History, I, p. 475.
SAKTANANDA-TARANGINl
By Brahmananda Giri, it consists of eighteen chapters (Ullasas).
The main topics of the chapters are given below:
I : Condition of foetus in the womb; avidya (nescience);
cause of liberation is meditation on Mahamaya in
the form of Vidya or True knowledge; b o d y a
microcosm; condition after death.
II : Diksa, Guru, Sisya.
HI : Saguna and Nirguna Brahman, merit of dhyana
which leads to bhukti (enjoyment) and mukti.
IV : Daily duties of a Tantric devotee, role of guru,
description of Cakras within the body.
V : Sitting postures and their effects.
VI : Antaryaga.
VII : Worship of Sakti - procedure of.
VIII : Rosaries for japa.
IX : Japa, mantras, beads for rosaries.
X : Different kinds of mantras in respect of different
deities.
XI : Mukha-sodhana mantras for different deities.
192 A Companion to Tantra
XII-XIII : Purascarana.
XIV : Substances prescribed for different kinds of offerings
to gods; flowers permitted and prohibited for worship
of different deities.
XV : Kulacara and offerings to jackals, Japa as a means of
expiating sins.
XVI : Persons association with whom is prohibited.
XVII : Rules for construction of mandapa and kunda.
XVIII : Rules regarding Kusandika and Homa.
Ed. P. Sastri, with Bengali trs., 1349 B.S.; R. Chattopadhyay in
Vividha-tantra-samgraha, Calcutta, 1881-86.
SAKTA-PRAMODA
Attributed to Raja Devananda Simha of Muzaffarpur, it deals, in 17
chapters (Tantras), with the worship of the ten Mahavidyas, Siva,
Visnu and some other deities. At least two reprints (1893,1973) of
the editio princeps indicate its popularity.
First ptd., Bombay, VS. 1947 = 1890 A.D.
SAKTI-MlMAMSA
Also called Gaudapada-sutra or Snvidyaratna-sutra, attributed to
Gaudapada. In 101 sutras, this Saktagama lays down the mystic
significance of the letters of Srividya-mantra, the deities represented
by them, and the cardinal principles of Saktism.
Ptd. Sarasvati-bhavana Texts, No. 11, Benares, 1924.
SAKTI-SAMGAMA-TANTRA
One of the most popular and comprehensive Sakta Tantras. From
the text (1,1.9 f) we learn that the entire work was formerly known as
Tantraraja.
The extant work is in four Khandas (Sections), viz. Kali-khanda
(20 chaps, with a total of 1860 stanzas), Tarakhanda (71 chaps,
comprising 3,409 stanzas), Sundarikhanda (21 chaps.) and
Chinnamasta-khanda (10 chaps, and nearly 1582 verses). The
number of chapters varies in different MSS. It is assigned by some
between 1555 and 1607 A.D., by others between 1530 and 1700 A.D.
Hindu Tantras 193
Chapter III: Mentions the following nine Pithas; the word Pitha is
used not in its ordinary sense, but to mean modes of Tannic practices:
Bauddha, Candra, Cina, GaneSa, Saiva, Sakta, Svayambhuva,
Vaidika, Vidya.
Chapter V: Kadi-mata stated to be in vogue in specified regions, e.g.
Abhira, Ahga, etc. (56).
Hadi-mata is stated to prevail in 56 regions; e.g. Andhraka, Cola,
Gandhara, etc.
Each of the above two schools is stated to have nine divisions
which are not named.
Again Tantric tradition is stated to be four according to the
geographical divisions of East, West, South and North. The four
principal sects, according to this division, are Gauda, Kasmira, Kerala
and Vilasa. The Gauda sect appears to have been from Silahatta to
Saindhava, Kasmira from Madra to Nepala, Kerala from Ahga to
Malava and Vilasa in all countries.
In another way, Tantric sects are divided into three classes, viz.
Divya, Kaula and Varna. Each of these is subdivided as Harda (inner)
and Bahya (outer).
The number of Tantras, prevailing in different regions, is
mentioned below:
Cina : 100 principal and 7 subsidiary Tantras;
Dravida : 20 principal and 25 subsidiary Tantras; the Jainas
have 18 principal and 20 subsidiary ones;
Kerala : 60 principal, 500 subsidiary;
Kasmira : 100 principal, 10 subsidiary;
Gauda : 27 principal, 16 subsidiary.
There is a sixfold division of Amnayas, as stated earlier.
Chapter VI: Contains names of the kinds of literature belonging to
the sects, called Saiva, Vaisnava, Saura and Ganapatya.
Chapter VII: Mentions Tantric Sadhana, divided into six kinds from
various points of view; under each, mention is made of the Vidyas in
the above six Amnayas.
Some other interesting topics, discussed in this work, are: the
origin of ten Mahavidyas, Samkarite Dasanami tradition, identification
of Krsna and Rama with Lalita and Siva respectively.
Hindu Tantras 195
SARVANANDA-TARANGINI
Attributed to Sivananda, it, in about 325 stanzas, gives a biographical
account of the life of the author's father, Sarvananda (q.v.).
Ed., with Bengali trs., by A.B. Tarkatirtha, Calcutta, 1932.
SARVOLLASA
By Sarvananda.
It deals mainly with Tantric Sadhana, particularly Virasadhana.
In it, verses are compiled from different Tantras. From the portion on
Ullasa-nirnaya (determination of topics in different chapters), it
appears to contain 64 chapters. But, in the extant MSS, 63 chapters
are available. According to a tradition, chapter 64 contained the
mantra by which the compiler attained Siddhi; that was why he kept
it a close secret, and took it away while renouncing the world.
The main topics, discussed in it, are Creation, Bhava (mental
attitudes of devotees), Kumari-puja, Vaisnava Acara, characteristics of
Sadhanas, Saiva Acara, substitutes of Panca-makara, Yantra, Sakta Acara,
Sadhakacakra, Sricakra, Bahya Puja, Abhiseka, Daksinacara, Vamacara,
Kula-laksana, Siddhantacara, Divyacara, Kulacara, Brahma-jnana.
Ed. G. Kaviraj; R.M. Chakravarti and D.C. Bhattacharya,
Comilla (now in Bangladesh), 1941.
SATA-RATNA-SAMGRAHA
By Umapati Sivacarya who probably flourished towards the end of
the 13th century and the earlier half of the 14th. A Saivite writer, he
belonged to the families of Diksita priests of the Nataraja temple at
Chidambaram, and was one of the four Saiva Santanacaryas. He
lived in Kottahgudi on the outskirts of Chidambaram. His traditional
biography occurs in two texts, called Parthavana-mahatmya and
Rajendrapura-mahatmya, both about the above place and printed in
the beginning of Grantha script edition of Umapati's Pauskara-bhasya.
Umapati is known to have authored 13 works on Saivism, 11 in
Tamil and 2 in Sanskrit.
The Sata-ratna-samgraha, an epitome of the Saiva Agamas, with
the commentary, Ullekh(ini), was written by Umapati. Its main
contents are concerned with Saiva philosophy, ethics and religion.
The following lines from the Introduction (p. 1) of the text clearly
bring out the nature of the work:
Hindu Tantras 197
SRIVIDYA-RATNA-SUTRA
Same as Gaudapada-sutra (q.v.).
SUBHAGODAYA
Attributed to Sivananda (son of Sarvananda of Bengal?) by some, to
Gaudapada by others, it is a short tract of 52 stanzas dealing with
the subject-matter of the Nitya-sodasikarnava (q.v.). In view of the fact
that it is quoted, inter alia, by Amrtananda in his Dipika and by
Mahesvara in his own commentary, Parimala, on his Mahartha-
manjari, it seems to have been authoritative.
Ed. V.V. Dvivedi as an Appendix to his ed. of Nitya-sodasikarnava.
For a list of quotations from the Subhagodaya, see G.N. Kaviraj,
Luptagama samgraha, pp. 157 f.
SUDHA-VIDYOTINl
Title of a commentary on the Saundarya-lahari
Hindu Tantras 203
SVACCHANDA-TANTRA
Of unknown authorship and date. From the introduction, it is learnt
that it is an abridged form of the original work containing one
hundred crore verses. Svacchanda means free will which is the keynote
of Kashmir Saivism. Belonging to the Trika system of Kashmir Saiva
philosophy, it is a leading Tantra of Daksinacara, and one of the best
mantra-sastras.
This work mentions free and pure Cit, and is monistic. Its
approach is totally different from that of the Mrgendra and Matanga
Tantras of Daksinacara; they advocate dualistic philosophy.
Ksemaraja, the well-known commentator, gives a monistic
interpretation.
This Tantra is singularly devoid of the treatment of the six
malefic acts of Marana etc., so common in Tantra. It stresses upasana
(worship, meditation) and Kriya (ritual).
It comprises fifteen chapters.
Ed., with Ksemaraja's comm., by K.V. Dvivedi, Pt. I, II.
SYAMA-RAHASYA
By Purnananda Giri, in 15 or 16 chapters, according to some, 22
chapters according to others. It lays down the practices of the
worshipper of Kali. It is the most well-known and popular among
his works. The important topics discussed are:
mantroddhara, morning duties, bath, daily prayer, tarpana,
nyasa, etc.; puja-vidhi, stava and kavaca, purascarana, various
dhyanas and mantras relating to Kali, Smasana-kali, etc.;
Kulacara, Kunda-golodbhava, svayambhu-kusuma-grahanadi-
vidhi, dutiyaga, Sivabali, mantra-siddhi, kamyaprayoga,
Mahisa-mardini-puja, vira-sadhana, Kali-stava, kavaca.
The work prescribes expiation for incest including sexual
intercourse with one's mother. In ii. 22, worship with the following
visaya-puspas (ii.24-26):
Amoha, Amaya, Anahamkara, Asabda, Apada, Adambha, the
qualities of Sattva, Rajas and Tamas, Amatsarya, Alobha, Ahirnsa,
Indriya-nigraha, Daya, Ksama, Jnana.
Under Guru-krama, the gurus (all males) of the Manavaugha
category were perhaps historical personages; they are called kali-
kala-gurus.
204 A Companion to Tantra
TANTRA-PADDHATI
Alternative title of Isana-siva-gurudeva-paddhati (q.v.).
TANTRARAJA-TANTRA
Of unknown authorship and date. It comprises three sections, viz.
Kadi, Hadi and Kahddi (also called Sakti-samgama); each section
represents a distinct Mate or school of opinion about the way of
regarding and worshipping the Devata. The Kadi section, also called
Kadi-mata-tantra and Sodasa-nitya-tantra, has been published. It
consists of 36 chapters, each containing one hundred stanzas.
It has at least three commentaries. One of these is the Manorama
(1660 VS = 1603-4 A.D.) by Subhaganandanatha (chaps. I-XXII),
and completed by his pupil, Prakasanandanatha (XXIII-XXXVI).
Another commentary, called Sudarsana is by Premanidhi Pantha
(ascribed to his wife Pranamanjari). The third commentary is by one
Sivarama.
Another indication of its popularity is the existence of about 30
MSS in different parts of the country (see NCC, VIII, p. 92).
The following important matters have been dealt with in this
work.
Chap. 1 : Meaning of Kadi, summary of the work, 25
defects of mantras to be removed by Guru. The
union of the first letter A with the last one H
makes Aham which represents all the letters
and, therefore, in terms of mantra, the full
expression of the Self. The Tantras of the Kadi
class are stated to be nine which, according to
the commentary, are: Sundan-hrdaya, Nitya-
sodasikarnava, Candrajnana, Matrka, Sammohana,
Vamakesvara, Bahurupastaka, Prastara-cintamani
and Meruprastara.
Chap. 2 : Gurus of Divya, Siddha and Manava classes
named in verses 2-5. Mandalas and Yantras
described.
Chaps. 4-5 : Rites relating to Lalita. Nine Cakras under three
heads, viz. Srsti, Sthiti and Samhara. The Yoginis
in the Cakras mentioned. Nine names of Devi,
e.g. Tripura, Maha-tripura-sundari, etc. Nine
206 A Companion to Tantra
P a r t i c u l a r w o r d , b u t w h a t the devotee
Understands or ought to understand by it. Verse
speaks of the vasana which indicates the
oneness of the 16 Nityas with the self of the
devotee. Verse 6 states that the worship of
Sricakra is unification of the Knower,
k n o w l e d g e and the Object of knowledge. The
identity of the different parts of the devotee's
self with the different parts of Sricakra has been
stated. Verses 27-30 state that a mantra of one
letter is called Pinda, of two letters Kartari, of
three to nine letters Bijapa, of ten to twenty letters
Mantraka; that which exceeds that number is
called Mala.
Verses 91-100 name fifty herbs (osadhi), one for
each of the fifty letters of the alphabet. These are
classified into five groups of ten each. Each group
belongs to one of the five gross elements (bhuta).
208 A Companion to Tantra
One should collect a Sarpaksi (?) plant with roots and leaves on
Sunday and make a paste of it with the milk of a cow of one colour.
This should be taken by a woman in her monthly illness. She should
eat light food consisting of Sali rice and Mudga (Phaseolus aureus).
Thus, a woman can conceive within seven days. She should avoid
tension, shocks, fear, day-sleep, work, cold and heat. An alternative
is to take a mixture of equal quantity of pasted Musta (Cyperus
rotundus) grass, Priyarigu (Aglaia odoratissima), Sauvira, lac, honey
and water with which old rice has been washed.
After feeling sudden pain in the first month of pregnancy, crush
Padmaka (Prunus puddum), Usira (Andropogon squarrosus) and sandal,
and mixing the powder with cow's milk, take one pala of it - this
prevents abortion.
Easy delivery is ensured by inserting, into the female organ, the
pulverised root of white Punarnava (Boerhaavia repens) plant. An
alternative recipe is to drink water boiled with Dasamula (?), mixed
with ghee and rock-salt.
We have noted only some of the recipes, given in the work.
That this work was regarded as authoritative is proved by its
mention in such works as Nagarjuna's Kaksaputa, Narasirnha's Tara-
bhakti-sudharnava, Sarvollasa of Sarvananda, etc.
The existence of about 80 MSS, representing different versions,
found in different parts of the country (vide NCC, II, p. 291 f) and
several editions indicate the popularity of the work.
It may be noted that the first 11 stanzas of chapter II of the
Tantra are identical with 1.1-11 of the Mahanirvana Tantra. There is
an Uddisa-tantra ascribed to Srinatha (NCC, II, p. 291).
Some editions are (1) by R.M. Chattopadhyay, in Indrajaladi-
samgraha, Calcutta, 1879; (2) in Sulabha-tantra-prakasa, Calcutta, 1887;
(3) with Hindi trs., Moradabad, 1898.
URDHVAMNAYA
It is curious that it seems to have been the title of two works, one
Vaisnava and the other Sakta; the latter has the alternative title
Kalyurdhvamnaya-tantra, and is ascribed to Mahadeva.
The one, available in print, is called Urdhvamnaya-samhita, Ed.
A.C. Tarkanidhi, Calcutta, 1285 B.S. = 1878 A.D., with Bengali trs.
See NCC, III, p. 3.
216 A Companion to Tantra
VAMACARA-MATA-KHANDANA
Ascribed to Kasmatha Bhatta. The title indicates its contents.
See MS RASB, VIII. A 6446.
V AMAKESVARA-TANTRA
Of unknown authorship, date and provenance, it is a misnomer.
Consisting of eight chapters (Patalas). The first five chapters together
are called Nityasodasikarnava or Catuhsati (because of the total of 400
stanzas) and also Vamakesvanmata. The last three chapters are
collectively called Yogini-hrdaya. In later times/ the Nitya and the
Yogini have been treated as two separate works.
The main contents of the first five chapters are briefly stated
below.
I The Goddess who questions Siva, sums up the 64 Tantras
containing secret mantras; appearance and disappearance
of Samsara, Paramesvari, the receptable of the world, 16
Nityas, Cakrapuja, various vidyas, japa, etc.
II Yantras - their nature and the good effects of wearing
them, supernatural powers attainable by a devotee, etc.
HI Madras.
IV Aksaradi - sadhana, nature of jnana, Supreme Power of Sakti,
cosmogony, glorification of vidyas, etc.
V Japa-homa-vidhi, mala-nirupana, etc.
The work has one commentary each by Bhaskararaya
(Setubandha), Vidyanandanatha (Artharatnavali), Sivananda or
Sivanandanatha (Rjuvimarsini). To Jayaratha is ascribed a
commentary, called Vivarana, on the Vamakesvara Tantra (NCC, VII, p.
187). Jayaratha appears to have flourished in the 12th-13th century.
Jayaratha states that the first commentary on the Nitya was by
Isvarasiva, a Kashmirian author of the 9th century (vide M.K. Sastri's
edition of the Nitya, p. 47). Thus, the 9th century is, perhaps, the
lower terminus of the date of the Nitya.
Ed. (1) V.V. Dvivedi, with a learned introduction and
commentaries of Sivananda and Vidyananda, Varanasi, 1968;
(2) K.S. Agase, Poona, 1908, with Bhaskara's commentary (rev. ed.,
1970); (3) M.K. Sastri, Srinagar (under the title Vamakesvari-mata)
with Jayaratha's comm.
Hindu Tantras 217
VARIVASYA-RAHASYA
It is attributed to Bhaskararaya who is renowned in the realm of
Tantra. The title means 'secret of Varivasya' which means seva, puja,
upasana, etc. Consisting of 167 verses, it deals with Srividya as in
Kadimata - its interpretation and the worship of the deity adored by
the author. The Vedic nature of Srividya is mentioned (6-8), the four
bijas constituting it are referred to (32), the presiding deities are found
(32-36). It dwells on the existence, within it, of the five stages of
consciousness (viz. Jagrat - waking, Svapna - sleep, Susupti -
deep slumber, tunya - being one with Brahman and the stage
beyond), etc. It is important that the work identifies the Vidya with
Vedic Gayatri (60 f). The symbolic exposition of the 15 syllables,
constituting the Snvidya, have been discussed.
There is a commentary, called Prakasa, by the author himself.
Ed. (1) with author's comm., Eng. trs. and notes, by S.S. Sastri,
Adyar (Madras), 1948; (2) I.C. Sastri (with Bhavanopanisad), Calcutta,
1917.
There are other eds. of which mention may be made of the one
pub. at Amalapuram, 1908 (in Telugu script).
(SRl) V I D Y A R N A V A - T A N T R A
Attributed to Vidyaranya (to Sivananda Gosvamin, by some) who
may or may not be identical with the renowned Advaita philosopher
(14th century) of that name, it is a compilation of quotations from
different texts with brief connecting prose lines. Among the Tantras,
drawn upon by him, important are the Kularnava, Jnanarnava,
Tantraraja, Rudrayamala and Tripurarnava. From certain evidences,
he seems to have flourished after the middle of the 11th century.
The work is in two parts - Purvardha and Uttarardha. The
earlier part deals with the details about the threefold worship of
Maha-tripurasundari as Sthula (gross), Suksma (subtle) and Para
(transcendental). The latter part describes the worship of other gods
and goddesses. It is interesting to note that Buddhist deities, Ekajata,
Tara, Nilasarasvati and Manjughosa are also mentioned.
The compiler mentions the line of Gurus through which he was
initiated to the lore of Mahatripurasundari. The line of teachers is
divided into two parts, the first part mentions 71 persons, headed by
Kapila, ending with Samkaracarya. The second part names the Gurus
218 A Companion to Tantra
(i.e. the point of the junction of the eyebrows); suppression of all the
motor organs (speech, hands, feet, anus and genital organ) as a
result of which the vital energy, ascending from muladhara to
brahmarandhra, produces the experience of bliss (verse 66). A process
of obtaining tranquillity is to place oneself on a seat, partly
contracting the anus and to get the mind absorbed there (verse 78).
Calmness may be experienced by mentally pronouncing Ha with
the tongue placed in the open mouth (verse 80). By reflecting on the
body as supportless (niradhara), the mind is purged of the objects of
k n o w l e d g e ; t h u s , the Yogin becomes devoid of desires
(verse 81).
Joy results from looking upon the world as magic or a painting
and everything as transient (verse 101).
A devotee of Siva can become Siva by the confirmed notion that
he is identical with the Supreme Lord, the maker of all and omniscient
and immanent (verse 108).
The work insists on mental purity and not external purification.
It is stated that outward purification of a jar, filled with excretion, is
useless. Japa and rituals are external gross things. Essential is the
reflection on the Supreme. What is needed is contemplation on the
abstract, not on the body and limbs of the deity. Mental offering of
the elements (bhuta), sense-organs, and the world of diversities into
the fire of Mahasunya (the Great Void) is real homa. The true Ksetra
(holy place) is the union of Rudra and Sakti, because it destroys all
fetters (ksapanat sarva-pasanam) and saves all (tranat sarvasya). Real
bath is the perception of independent blissful consciousness as the
essential element of the soul and the reflection of merger into it:
svatantrananda-cinmatra-sarah svatma hi sarvatah/
avesanam tatsvarupe svatmanah snanami-ritam//
Verse 150
Some ideas in this work have parallels in the Bhagavadgita. For
example, this work speaks (verse 31) of fixing the mind between the
eyebrows. This idea occurs in the Gita (viii.10). Verse 88 speaks of
the suppression of the senses, an idea found in the Gita, ii.59. Verse
134 holds that, by suppressing the functions of the senses, contact
with which generates the feelings of pleasure and pain, one can rest
in the soul in its pristine form. A similar sentiment is expressed in
the Gita, ii.14.
222 A Companion to Tantra
VISNU-SAMHITA
A Vaisnava Tantra in 30 chapters (Patalas).
Pub. in Trivandrum Skt. Ser., 1925.
YOGINI-HRDAYA-DIPIKA
By Amrtanandanatha. The title indicates the contents.
Ptd. in Sarasvati Bhavana Series, 1923.
224 A Companion to Tantra
YOGINI-TANTRA
Of unknown authorship and date, it appears to have been regarded
as highly authoritative. Besides a good number of its MSS, there are
at least five editions, and we find quotations from or references to it
in various works. The work refers to Visnusimha, ruler of Coochbehar
early in the sixteenth century which, therefore, is the terminus a quo
of its date. From the detailed treatment of Kamarupa in it, it has been
suggested by some that this Tantra might date back to a period after
1560 when the temples of Kamakhya and other deities were
renovated. An examination of its contents shows that it is a rich
source of traditions and legends and perhaps some historical facts
also about Kamakhya and the people who lived there. It has some
geographical importance as it mentions several holy places,
especially Pithas along with topography in certain cases.
This Tantra consists of two parts (khandas), the first comprising
1290 stanzas divided into nineteen chapters, the second containing
1514 stanzas arranged in nine chapters.
The following Tantras are mentioned in it:
Sarasvati Phetkarini, Nila, Uttara, Kularnava and Siva.
We shall briefly indicate the noteworthy matters dealt with in
the different chapters of the work.
PARTI
Chap, i: Detailed description of the form of Kali.
Chap, ii: Matters relating to Kali. Brahma-vidya called
Kalika-vidya. Great importance attached to japa
with a rosary of human bone. Best time for Puja
stated to be Maharatri, i.e. the last two hours of
the middle watch of the night.
Chap, iii: Discussion on Kavacas and rites for various
purposes.
Chap, iv: Six conventional Taritric rites.
Chap, v: Different kinds of Sadhana for fulfilment of
different desires, including munda-sadhana on
Pancamunda asana (consisting of the skulls of a
jackal, a serpent, a dog, a bull and a man; as an
alternative are prescribed five human skulls).
This sadhana is stated to bring about all kinds of
success.
Hindu Tantras 225
Chap, vi: Yoga, both divya and vira, the performance of
the former being called divya-kaula and the latter
vira-kaula. Pancamakaras are meant for the
devotees of pasubhdva (animality). Kaula rites
extolled.
For devotees of the three upper castes, the
substitutes for wine are respectively mixture of
molasses and ginger-juice, coconut water and
bee-honey. Fried rice is called Mudra (one of the
five Makaras, referred to above). For Maithuna, a
woman of the same caste, in her absence, one of
a lower caste is recommended. For an ascetic,
Maithuna means the union of Kundalini with the
apex on the thousand-petalled lotus with the
head. For an Avadhuta, there is no restriction as
to the kinds of wine, fish, meat. He is allowed to
have Maithuna with any woman excepting his
mother, a maiden and a spinster. A Yogin is
advised to drink the juice exuded from the place
of contact of Kundalini with the highest point
within the head.
Chap, vii: Deals with various Vidyas, called Svapnavati (by
which one can see every thing in dream), Mrta-
sampvani, Madhumati and Padmavati.
Chap, viii: On the origin and description of Yoginls.
Chap, ix: Legend of how Mahadeva came to fall near the
feet of Kali.
Chap, x: Kali stated to have given will force to Visnu,
power of action to Brahma and power of
knowledge to Siva. Discussion on Brahmanda.
Chap, xi: Deals with holy spots and places conducive to
success and salvation. Mahapuja at the following
nine Pithas, called Yonis, is stated to produce
great result:
Upavithi, Vithi, Upapitha, Pitha, Siddhapitha,
Mahapitha, Brahmapitha, Visnu-pitha, and
Rudrapitha.
Glorification of Kamakhya.
226 A Companion to Tantra
Varying degrees of merit stated to result from
japa at the following places:
Jalandhara, Uddiyana, near Nilakantha in
Nepal, Ekamrakanana, Radha, Vikataksa,
Puskara, Prayaga, Drauna mountain,
Jvalamukhi, Viraja, Himalaya, Kedara, Kailasa,
Jayanti, Ujjayini, Mandara hill.
Chap, xii: Reasons why, in Kali Age, there is neither Siva-
jnana nor Mantra-siddhi.
Chap, xiii: Among other places, stated to have been visited
by Siva, mention is made of Koca, near Yonigarta.
Chap, xiv: Describes how and where the Mlecchas, born to
Plavas, Yavanas and Saumaras, came to be the
protectors of Kamarupa. Bahlikas are also
mentioned. The Mlecchas are stated to have
become rulers of Kamarupa after Saka 981 (=
1059 A.D.). There is a prophecy that they will
bring more lands under their control. We are
further informed that the Saumaras ruled in the
east, Kuvacas in the west, Yavanas in the south
and Plavas in the north.
Chap, xv: Glorification of Kamakhya, identified with Kali.
Chap, xvi: Legend narrating how Goddess assumed the
form of Kali, glorification of Varanasi and
description of good result accruing; from
residence and death there.
Chap, xvii: Glorification of Brahmanas and praise of
Kumari-puja irrespective of the caste of the Kumari
worshipped.
Chap, xviii: Glorification of the river Ganges, salvation stated
to be the result of dying in it.
Chap, xix: Eulogy of Kulacara.
PARTII
Chap, i: Effect of worship in the different Pithas which are:
In the southern part of Madhyadesa Bhadrapitha,
in the west Jalandhara, in the east Purnapitha, in
the north-east Kamarupa, in the north-west
Hindu Tantras 227
YONI-TANTRA
An anonymous work in eight chapters (Patalas). The Brhad-yoni-
tantra, still in MS, is a different work.
It should be noted that many of the verses of the Yoni-tantra are
found in other Tantras, viz. Brhad-yoni-tantra, Rudrayamala, Yogini-
tantra, Kularnava, Syama-rahasya. It is not yet certain whether the
Yoni borrowed them from the other Tantras or the latter from the
former. The possibility of all these texts borrowing from a common
source cannot be ruled out.
We briefly note below the main contents chapter by chapter.
Chap, i: It states that the Tantras number 64, but does not
mention their names. Yoni-pitha declared as the best
of all Pithas. Worship, according to Kaula rites, of
one's own wife or that of another is recommended.
Chap, ii: Women, fit for being worshipped, are: actress,
Kapalika woman, prostitute, washerwoman, barber
woman, cowherd woman, woman of the garland-
maker class, Brahmana woman, Sudra woman.
They are called Nava-kanya. An accomplished
(vidagdha) woman of any caste is suitable. Sexual
union is forbidden with matr-yoni which means
mother, according to others, a woman who has given
birth to a child. Daily worship of a woman aged
above twelve years up to sixty years, with Panca-
tattvas, is recommended. Among the things, to be
offered in worship, are mentioned burnt fish and
hen's egg. The devotee should be naked, and have
dishevelled hairs.
Chap, iii: Among animals, to be sacrificed in worship, are
deer, camel, elephant, cow, jackal, lion, horse, etc.
For ritual enjoyment, a virgin is prohibited.
The Yoni is divided into the following ten parts (14 ff)
each of which is related with a manifestation of Devi:
Yonimula - Devi,
Yoni - Naganandini,
Yoni-cakra - Kali,
Yoni-cakra - Tara,
230 A Companion to Tantra
Yoni-Kuntala - Chinnamastaka,
Yonisamipato - Vagala,
Yonisamipato - Matangi,
Yoni-garta - Sodasi,
Yoni-garta - Bhuvanesvari.
Candali mentioned as the most important among
the Yonis and as a Gananayika (verse 20). It may be
noted that, in the Kularnava (vii.42), Candali is one
of the Kula-saktis. She figures prominently in the
Buddhist and Sahajiya cults.
Chap, iv: Japa etc. should be done in accordance with the
rules laid down in Mahacina-tantra or with
Mahacina-cakra. The Tantra mentions a Yoni-pitha,
called Madhavi, in Koca-desa to the west of the
Ganges. Kumari-piija and Kaula-bhojana are
recommended.
Avadhutasrama stated to be the best for Samnyasa.
It recommends the reprehensible practice of sexual
intercourse with one's daughter, vadhu (daughter-
in-law?), sister, female disciple in the absence of
other women (?).
Chap, v: Sexual union with preceptor's wife and one's
mother is prohibited. Among the disabilities of a
Sudra are: intercourse with a Brahmana woman,
worship of Salagrama, performance of homa and the
recital of Omkara.
Chap, vi: Women of the three upper classes are forbidden for
ritual enjoyment. (Is the prohibition for Sudras
alone?)
Chap, vii: Practices for devotees of the Vira type. Mental
worship is emphasised. According to verse 17, for
ritual sexual union, another man's wife is preferable
to one's own.
Chap, viii: Maithuna stressed as indispensable in a Tannic rite.
Cinacara regarded as important. Yoni-puja is the best
of all pujas.
The work appears, on some grounds, to have originated in
Bengal.
Hindu Tantras 231
BUDDHIST TANTRAS
ADIKARMA-PRADIPA
By Anupamavajra, it is a Buddhist Tantra of Kriya-tantra class.
Written in the form of Sutras with a running commentary. Deals with
ceremonies and pious acts to be performed by the Adikarmika-
Bodhisattva, i.e. the follower of Mahayana and aspiring for
enlightenment. The topics discussed are:
initiation ceremonies for the disciple (who may be a layman or
a monk), daily duties including Pitr-tarpana, giving alms, meals,
worship of the Buddhas and other sacred beings, study of the
Prajnaparamita, meditation, etc. Meant for the beginner, and not
for the accomplished Yogin. Corresponding to the Brahmarucal
manual on Nityakarma.
Ed. La Vallee Poussin, Bouddhisme Etudes et Materiaun, Mem.
Ac. Belgique, 1897. See same scholar in JRAS, 1895.
ADVAYA-SIDDHI
A Buddhist Sahajayana Tantra (c. 729 A.D.) by laksmimkara. It teaches
a novel monistic doctrine, called Sahajayana; it is still in vogue among
the Bauls of Bengal (West Bengal and Bangladesh taken together).
The work rejects asceticism, rites and worship of images. It
recommends only meditation on the body, the abode of all gods.
Ed. in Jour, of Oriental Institute, MS Uni., Baroda, XIII, i,
Appendix. Text in Devanagari, with Tibetan trs., Eng. trs. and Intro.
See B. Bhattacharya, Sadhanamala, II, pp. liv-lvi.
ARYA-MANJUSRI-MULAKALPA
A Buddhist Tantra containing parts of different dates ranging from
the 4th century A.D. to the 9th. B. Bhattacharya assigns it to the 2nd
century A.D. The early origin of the work is indicated by the absolute
absence of the term Vajrayana, and the occurrence of Mantrayana,
Vajrayana represents a later phase of Buddhism.
234 A Companion to Tantra
family. One should not look down upon even a woman who is
uncouth in every part of her body. A woman of any family should be
worshipped, provided she is a holder of Vajra. This is especially
applicable to a Dombika, born in a Candala family.
A person, to be Guru, must be highly qualified; one is warned
against a hypocritical Guru who initiated disciples out of greed.
A procedure of Abhiseka is laid down.
Ptd. in GOS, 44,1929. For various Tantric works, attributed to
Indrabhuti, see B. Bhattacharya in Sadhanamala, II, pp. xi ff, xii ff,
xcviii f; NCC, II, p. 254; VII, p. 342.
KALACAKRA-TANTRA
This metrical Buddhist work belonging to Kalacakrayana, an offshoot
of Vajrayana, and variously called Sri-kalacakra-tantra-raja, Sri
Mahakala-cakra and Laghu-kalacakra-tantra, contains, according to
Banerjee's critical ed. (1985), 1047 verses, divided into five chapters
(Patalas) which are named Lokadhatu-patala, Adhyatma-patala,
Abhiseka-patala, Sadhana-patala and Jndna-patala.
In the colophon to chapter V, in the above edition, the total
number of verses is stated as 12,000. The words tantramsnkalacakram
laghutaramakhilam, in verse V.261, clearly indicate that it is an
abridged version.
According to a traditional account, we gather that Sucandra,
king of Sambhala, was present when the Buddha revealed the Mula-
tantra of the Kalacakra. Sucandra explained the text in its abridged
form to one Suryaratha. King Yasas (Yasoraja) is credited with
introducing the shorter version, and converting the Brahmamcal
sages of Sambhala to the principles of Kalacakra.
There is a commentary, called Vimalaprabha, by Pundarika who
is said to have written it at the instance of his father, Yasoraja.
The contents, chapterwise, are briefly as follows:
I Sucandra approaches the Buddha for a discourse on
Kalacakra; the Lord's preachings, description of the universe
(Lokadhatu); various activities of the Lord including the
eradication of the religion of Mlecchas and establishment of
Buddhism.
II Existence of Lord Kalacakra in rites of impregnation
(garbhadhana), semen, menstrualflow, in the growing womb,
240 A Companion to Tantra
MAHAKALA-TANTRA
Appears to be influenced by Saivism. Written in the form of
conversation between Sakyamuni and a goddess. Stated to be
proclaimed by the Buddha. Among contents are explanations of the
mystical significance of the letters forming the name Mahakala (Siva).
Among other things are mentioned the means of discovering hidden
treasure, acquiring a kingdom, getting a desirable wife, learning
Mantras and magic rites by which a man can be made insane, enslave
and kill him.
See R.L. Mitra, Nep. Buddh. Lit., p. 172 ff; E.B. Cowell and J.
Eggeling, Cat. of Buddh. Skt. MSS, p. 37 f.
MANJUSRI-MULAKALPA
Describes itself as a Mahayanasutra and as a part of the Avatamsaka
(Buddhavatamsaka-maha-vaipulya-sutra).
Sakyamuni represented as giving instructions to ManjuSri about
magic rites with Mantras, Mudras, Mandalas, etc.
Chap. IX teaches the Mantra of ManjuSri, which includes all
science in itself and is the means to the attainment of all things; it
renders ineffectual all Mantras of enemies, washes off all sins, etc.
This Great Mantra is called Killhum.
Chap. XIV attributes the same powers to the Bhrum Mantra.
The work reveals little of Buddhism excepting the fact that the
worship of the "Three Jewels" is mentioned in chap. 47.
Ed. T.G. Sastri in TSS, Nos. LXX and LXXVI, 1920,1922.
See J. Przyluski in BEFEO, t. XXIII, 1923, p. 301 ff, and B.
Bhattacharya, Sadhanamala, II, p. xxxiv f.
242 A Companion to Tantra
PRAJNOPAYA-VINISCAYA-SIDDHI
Attributed to Anahgavajra, it is a Buddhist Vajrayana text, believed,
by B. Bhattacharya, to have been composed about 705 A.D. The
highlights of its contents are as follows.
It is declared (v.16) that a devotee, by adhering to the instructions,
can acquire the highest enlightenment in this very life. The condition,
attainable by following the Vajrayana method, is stated (i.20) to be
neither duality nor non-duality. It is full of peace, capable of being
Buddhist Tantras 243
TARA-TANTRA
A Buddhist Tantric digest in 6 chapters (Patalas). In it, the Buddha
and sage Vasistha are referred to as great Bhairavas. The Buddha,
an incarnation of Visnu, is stated to have got the position of Creator,
after being initiated to the Mantras of Ugra Tara. The Buddha's Sakti,
Tara, is of the form of wisdom (Prajna). Vasistha is said to have
obtained the knowledge of Tara, in China, from the Buddha. In this
connexion, the following verse from the Rudrayamala is worth
quoting:
Vasistho brahmaputro'pi cirakalam susadhanam/
jagama cina-bhumau ca yatra buddhah pratisthitah/ /
See Woodroffe, Shakti and Shakta, p. 104 ff.
Ptd. Varendra Research Soc, Rajshahi (now in Bangladesh),
1913.
APPENDIX I
PITHA-STHANAS
Holy place of Sakti. Such places are generally held to be fifty-one in
number. Each of these places is believed to contain a limb of Sakti.1
Pithas are usually divided into two classes, viz. Maha (major)
and Upa (minor). A great Tantric devotee is said to have attained the
goal of Sadhana at each of the Pithasthanas (Pitha means seat); so,
these came to be very holy to their respective followers.
There is no consensus among the different Tantras about the
names and number of these places.
In some Puranas and Tantras of the early medieval age, only
four Pithasthanas are mentioned. These are Jalandhara, Uddiyana,
Purnagiri and Kamarupa; some works read Srihatta for Jalandhara.
The Rudrayamala Tantra mentions two lists of Pithasthanas, one
containing 10 main Pithas and the other 18 Pithas. 42 and 50 Pithas
are mentioned in the Kubjika Tantra and Jnanarnava Tantra respectively.
Krsnananda's Tantrasara follows the list in the latter. But, instead of
Merugiri Pitha, Krsnananda reads Merupitha and Giripitha; thus,
the number of Pithas in this work is 51. Some works mention 108
Pithasthanas. A late work, called Pitha-nirnaya or Mahapitha-nirnaya,
however, mentions 51.
Of the 51 places, now recognised as Devi-pithas, many are minor
holy places in Bengal (West Bengal and Bangladesh taken together);
for instance, Cattala, Tripura, Kalighat, Yasohar, etc. Curiously
enough, these places are conspicuous by absence in the works of the
early medieval age.
1. In this connexion, see the legend, relating to Daksa-yajna set forth under the
caption Siva-Sakti.
APPENDIX II
Bindu Brahmagranthi
(1) One dot represents undi- One of the three knots in the
vided manifestation of Muladhara-cakra. Nilatantra,
Siva. XI. 22.
(2) Double dot (Visarga) rep- Brahmanadi
resents Sakti. Same as Susumna (q.v.).
(3) According to Saivas, an Brahmapura: Human body.
evoluteof Nada.
(4) In Kashmir Saivism, one Brahmarandhra
of the ten Vidya-tattvas. An aperture in the crown of
(5) Prana. According to some, the head, through which the
it has three forms, Prakasa soul or vital b r e a t h is
(static), Vimarsa (kinetic) supposed to escape on its
and Prakasa-Vimarsa leaving the body.
(combination of both). Brahmavartman
Saradatilaka, 1. 7 ff, II. 6, Same as Susumna (q.v).
VII. 9. Cakra
Tantraloka, I. 216. (a) The six mystical circles or
Prapancasara, 1.41, III. 20- nerve- plexuses ,
21. supposed to exist within
Kamakalavildsa, V-VII the body from the lower
(Cidvalli). extremity of the spinal
Bodhicitta cord up to the head. The
Mind destined to attain circles in the ascending
enlightenment. It means the order are: Muladhara,
mind of the Buddha in his Svadhisthana, Manipura,
p r e v i o u s existences as Anahata, Visuddha, Ajna.
Bodhisattva (q.v.). The Sahasrara-padma
(1000-petalled lotus) is
Bodhisattva
supposed to be located
A being destined to attain
within the crown of the
Buddhahood. Used to denote
head.
the various states of existence
of Gautama or Siddhartha (b) Designation of an
prior to the attainment of assembly of Tantric
Buddhahood. devotees for certain rites,
e.g., Bhairavi Cakra.
Brahmadvara (c) Endless rotation of Sakti.
The passage through which (d) Yantra or mystic diagram,
Kundalini(q.v.) moves. e.g., Trikonacakra,
Astakonacakra.
258 A Companion to Tantra
Dharani Dipana
Protective spell used by Processing of mantra.
Tantric Buddhists. K r s n a n a n d a ' s Tantrasara,
Dhatusakti p. 54.
Designation of Dakini, Divya-bhava
Rakini, etc., the presiding The highest spiritual
deities of Cakras. a t t a i n m e n t of a Tantric
Dhyana devotee.
Meditation on a deity. Divyacakra
Basic element in Tantric Name of a Cakra ritual, in
Sadhana and an accessory of which the Pailcatattvas are
Yoga. used, meant for those who
Digambara have m a d e considerable
(1) A naked order of Amdhutas spiritual progress.
(q.v.) having the quality of Mahanirvana, VIII. 204-19.
Siva. Divyamudra
(2) A Vamacari sect. Same as Khecarimudra (q.v.).
Pranatosini, VII. 7, p. 532. Divya-pana
Saundaryalahari, 32 (Laksmi
One of the three modes of
comm.).
drinking of wine before the
Diksa goddess, the other two being
Initiation. According to Pasu and Vira.
Visvasara Tantra, it is of four Kularnava,VII; Saktisamgama,
kinds, viz., Kriyavati, Kalavati, Tara, XXXIII. 6-8.
Varnamayi and Vedhamayi.
Divyatattva
Pranatosini, II. 4.
A category of Pancatattva
According to Kulamava (XIV),
(q.v.).
it is sevenfold, viz., Kriya,
Varna, Kala, Sparsa, Vak, Drk Divyaugha
and Manasa. Each of these is A line of succession of
subdivided. Tantric gurus.
According to Rudrayamala, it Syamarahasya, III (quotation
is of three forms, viz., Anavi, from Bhavacudamani).
Sakti and Sambhavi Drk-diksa
Pranatosini, II. 4. Same as Caksusi diksa (q.v.).
Other types are Krama, Duti
Pancayatana and Ekamantra, Same as Lata (q.v).
etc.
Glossary (General) 261
Gupti Hakini
Keeping the mantra secret. Presiding deity of the
Krsnananda's Tantrasara, Ajnacakra (q.v.), conceived as
p.54. six-faced and white in
Guru complexion.
(For female Guru, see Stri-guru) Satcakranirupana.
A Tantric preceptor. Hamsa
Qualifications of such a guru, (1) Supreme Soul, Brahman.
female guru, characteristics of (2) A symbolic mantra
a hypocritical guru etc. have involving inhalation (ham)
been dealt with in several and exhalation (sa) of breath.
Tantric texts, e.g. Kularnava, Same as Ajapa (q.v.).
XIII, XVI; Rudrayamala, Uttara, Regarded as Paramamantra.
II; Pranatosini, II. 2, VI. 4; It is of two kinds, Vyakta
Krsnananda's Tantrasara, 2; (manifest) and Gupta
Tantraraja, I; Sarada-tilaka, II, etc. (hidden).
The Gurutantra deals Ham is the symbol of Bindu
exclusively with Guru - his (Purusa, Male Principle of
glorification, propitiation, Creation, and Sah of Visarga
Kulagurus whose names end (Prakrti, Female Principle).
in Natha etc. Satcakranirupana, XI. 1ll
The Nirvana-tantra (III) (Observations of Kalicarana).
mentions four kinds of gurus, Hamsa-mantra
viz. Guru, Paramaguru, Also called Ajapa-mantra.
Paraparaguru and Pararnesthi- Name of the mantra,
guru (believed to be identical consisting of ham and sah
with Siva). symbolism, for the
Gurubija awakening of Kundalini
Letters H, S, Kh, M, L, V, R, Y, (q.v).
Urn. Hamsapitha
Hadividya, Hadimata Region of Harnsa, supposed
Vidya, denoting knowledge, to exist within Sahasrara
mantra or deity, emanating (q.v.). Indicated by A-KA-
from Kamaraja bija. THA triangle, and marked by
A school named after Ha, the letters HA-LA-KSA. In it, the
symbol of Siva, and devotee should meditate on
influential in Kerala and guru as identical with Siva.
Kashmir. Padukapancaka, I (Kalicarana's
Saktisamgama, Tara, LVIII. 81. Comm.).
Glossary (General) 263
Hardhakala Havisya
(1) Sex-organ drawn on Food prepared with rice that
mystic diagrams. Also has been dried in the sun.
known as Hamsapada or Yoni. Nilatantra, XI. 5.
(2) Wave of bliss resulting Homa
from Siva-Sakti union. A rite in which oblation is
Hadi-mata (or -vidya) poured into fire. It is of
A Tannic school which was various kinds, e.g., Sthula
very popular in Kerala and (gross), Suksma (subtle), Para
Kashmir. Those who (transcendental), Bahya
belonged to this school (external), Antara (internal),
claimed that their vidya Nigraha (harmful act),
(knowledge, mantra and deity) Sautnya (beneficial), etc.
was derived from a source Matrkabheda, XI. 8.
known as Kamaraja-bija. Ha Tantraraja, XXIX-XXXII.
stands for Siva; the school Krsnananda's Tantrasara, IV.
was named after Ha. Saradatilaka, XVH-XVIII.
Cf. Hakarat Siva-rupatvam Tarabhakti-sudharnava, p. 247
tad-hadi-matamiritam/ ff.
Sakti-samgama, Tara, LVIII. 81. Nilatantra,XVI .4.
Hakini , Horn diksa
The Presiding Deity (Sakti) of A type of initiation in which
Ajna-cakra (q.v.). the guru performs homa for
Hamsa purifying the six quarters.
See Ajapa. Saradatilaka, V. 127-40.
Hathayoga Hsien (Chinese)
A kind of forced yoga or Immortality.
abstract meditation
Hrllekha
performed with great self-
The Bija Hrim.
mortification, such as
Nilatantra,V.87.
standing on one leg. In it, the
mind is forced to withdraw Ida
from external objects. One of the fourteen main
In the Yogastkhopanisad nerves. Symbol of the moon,
(1.133), it is described as the it is on the left of the spinal
unity of the sun (Ha) and the cord. Supposed to be of white
moon (Tha). colour. Satcakranirupana, I.
In the Hathayoga-pradipika (I. Iddhi (from Rddhi)
10), it is regarded as the source Miraculous power stated in
of all kinds of Yoga.
264 A Companion to Tantra
Kosa Kriyayoga
Sheath. The human body is A kind of yogic exercise.
supposed to consist of the five Saktisamgama, Sundari, I.
sheaths as follows: 197-200.
Annamaya, Pranamaya, Krodhani Mudra
Manomaya, Vijnanamaya, According to those, who
Anandamaya. have achieved success in
Kramadiksa mantra, it means that which
A type of initiation to the is contained in the 24 tattvas.
mantras of Kali, Tarn and Krtya
Tripurasundari, meant for An evil goddess supposed to
certain special k i n d s of cause harm.
devotees. Pranatosini, II. 5. Nilatantra,V. 92.
Kramamata Kula
A Tantric system of Kashmir, (1) Family and the mode of
dealt with in worship handed down by
Abhinavagupta's Kramakeli the tradition of the family.
and Krama-stotra. It is twofold (2) Tantric rite obtaining in a
according as it relates to particular region w i t h
Saivism and Saktism. reference to a particular
Tantraloka, IV. 157 ff. deity.
KriyaSakti (3) The Sastra w h i c h
Three kinds of mystic power, e x p o u n d s the g r o u p of
viz., Manojavitva (having objects including the knower,
speed like mind), Kamarupitva the known and the
(assuming forms at will), knowledge or the
Vikaranadharmitva (infinite worshipper and the object of
mental power to consume worship.
and transmit). (4) Body.
Kriyavati diksa (5) Adharacakra. Constituents
A form of initiation in which of the word are Ku (earth)
many rituals are performed, and liyate (merges).
and the guru sanctifies the (6) Spiritual lineage from
disciple's body; inculcates his Paramasiva to one's own
own consciousness into the guru. Lalitasahasranama, I
disciple. (Saubhagyabhaskara comm.).
Pranatosini, II.
270 A Companion to Tantra
Kulabhakta Kulamrta
One who is devoted to a Nectar flowing down from
Kaulika Sadhaka. the Candramandala within
Nilatantra, XI. 142. the head when Kundalini
Kulacakra (q.v.) penetrates the six
A kind of Tantric rite in which Cakras.
several devotees assemble. Kulanayaka
Nilatantra,XW. 13. Best among the Kaulika
Sadhakas. Here Siva.
Kulacara
NTlatantra, XVI. 11.
Same as Kaulamarga (q.v.).
Nilatantra, XL 128. Kulapadma
Six-petalled lotus within
Kuladravya
Sahasrara (q.v.).
Same as Pancatattva (q.v.).
Kaulavalinirnaya, VIII. Kulapatha
NTlatantra,V.7. The passage through which
Kundalini (q.v.) ascends.
Kuladrsti
Saundaryalanari, X.
Sight of Kuladevi; Kaulika's.
Sight of the desired deity. Kulapujana
Nilatantra, XL 100. Worship of the desired deity
of a Kaula (q.v.).
Kulajana
Nilatantra, XI 77.
A devotee of the Kaulika class.
Nilatantra, XI. 114. Kulapuspa
Rowers like Rakta-java (red
Kulajna
China rose); here it means the
One who knows Kulacara.
menstrual blood of a woman.
Nilatantra, XX. 56.
Nilatantra, II. 3.
Kulajnana
Kularasa
Knowledge of Kulamarga.
Svayambhu-kusuma or
Parasurama-kalpasutra, III. 31
menstrual blood of a woman.
(Ramesvara's comm.). Nilatantra, IV. 2.
Kulakaulayogini Kulasamketa
Presiding goddesses of Technical mysteries of
Cakras of the Bahir-dasara (q.v.) Kaulamarga (q.v.), e.g.,
class. Kramasanketa, Puja-sanketa,
Gandharvatantra, V. 102. Mantrasanketa, etc.
Kulakundalini Niruttara, XII.
Same as Kundalini (q.v.). Kularnava, II.
Kulamarga Parasurama-kalpasutra,VII. 1
Same as Kaulamarga (q.v.). (Ramesvara's comm.).
Glossary (General) 271
Kulasastra Kumbhaka
Kularnava, Kaulavali-nirnaya, A kind of Pranayama in
etc. which the breath is held up.
Nilatantra, XI 128. Nilatantra, XVIII. 1.
Kulasundara Kundagolodbhava
Great Kaulika (q.v.). 'Menstrual blood, regarded
Nilatantra, XI. 90. as sacred for the Goddess.
Kulasundari Kundodbhava is the blood of
Feminine gender of a married woman, and
Kulasundara (q.v.). Golodbhava is of a widow.'
N.N. Bhattacharya,
Kulatattva
Hist, of Tantric Religion, p.
Same as Kuladravya. 443. The word Kunda,
Kulavadhuta occurring in the Manusmrti,
See Avadhuta. iii. 156, 158, 178, and
Kulavidya Yajnavalkya-smrti, I. 10, 222,
The mantra used by a Kaulika. 224, has been interpreted as
Nilatantra, XV. 13. an illegitimate issue of a
Kula-vrksa Brahmin woman, whose
The following trees regarded husband is alive, by another
as sacred by Kaulas: Brahmin male.
Slesmataka, Karanjaka, Nimba, The word Gola, occuring in
Asvattha, Kadamba, Plaksa, Manusmrti, III. 156,174 and
Vata, Udumbara, Cinca. Yajnavalkya-smrti, 1.10, 222,
Nilatantra, XI 116. has been taken to denote an
offspring of the clandestine
Kulayosit union of a Brahmin widow
Also called Kaulini, it is the and a Brahmin male.
name of Kundalini(q.v.).
Saundaryalahari, VIII, XLI Kundalini
(Laksmidhara's comm.). The serpent, symbol of vital
energy, supposed to coil
Kulluka
around the Muladhara (q.v.).
Designation of a mantra
Tantraraja, XXX. 65.
recited before japa after the
Gheranda, III. 44.
worship of Mahavidya.
Satcakranirupana, XI
Nilatantra,V. 105.
Saradatilaka, XXV. 27.
Kulodaka Nilatantra, IV. 9.
Semen. Pranatosini, 1.6.
Nilatantra, II. 3. Matrkabheda,XIV.
272 A Companion to Tantra
Svapuspa Tarinimata
The first menstrual blood of a Same as Kahadimata (q.v.).
married woman, sacred to Tariqat
Goddess. According to Sufis, the way
Svayambhu Kusuma of u n d e r s t a n d i n g the
Menstrual blood of a maiden. relation between God and
Nilatantra,XVIII.7. the individual and with the
Tadana material world.
Processing of a mantra. Each Tarpana
letter of it is recited 10 or 100 (1) Libation of w a t e r to
times. deities, sages and
Tadana is d o n e also by forefathers.
writing the letters and Krsnananda's Tantrasara, pp.
sprinkling water of sandal 81-82.
wood over them. Mahanirvana, V 65.
Krsnananda's Tantrasara, p. (2) A method of processing
54. mantras.
Taijasa Varna Tantrasara, op. cit., p. 54.
Agneya Varna, i.e., I,I, Ai, Kha, Ntlatantra, VI. 5.
Cha, Tha, Tha, Pha, Ra, Ksa; Tattvacakra
stated to have originated from Same as Divyacakra (q.v.).
tejas (heat).
Tattvamudra
Tamas The top of the ring-finger
Atmabhimana. joined with the tip of the right
Tanmatra thumb.
Subtle elements, viz., sabda, Nilatantra, V. 56.
sparsa, rupa, rasa, gandha. Tejodhyana
Taoism Same as jyotirdhyana (q.v.).
A school of Chinese thought Tha
according to which Mother An imitative sound, as if a
Goddess represents Yin, i.e., metallic jar rolling down-
the Female Principle steps.
underlying creation.
Trailokyamohana-cakra
Tarabija A form of Sricakra or Sriyantra
The mystic syllable Kram. (q.v.).
Tarasodha Trikona
A kind of Nyasa used in the (1) The mystic syllable em.
worship of Tara. (2) Triangle, also called yoni,
Nilatantra,VA7.
292 A Companion to Tantra
Yoni Yonipuspa
(1) Diagram resembling the Black Aparajita flower
female organ. symbolising sexual
Nilatantra, XII. 78. intercourse.
(2) Fourfold Sakti, viz., Amba, Parasurama-kalpasutra, X. 63.
Jyestha, Raudri, Varna. Yoniyugma
(3) Female organ. See A triangle with its apex
Gauripitha. upward intersecting a
Yonimudra triangle with its apex
(1) A finger-pose looking like downward.
the female organ. Nilatantra,XIII.79.
(2) A posture of the body, in Yuganaddha
which the devotee fixes his Male Principle united with
anus on his left heel, tongue Female Principle, a motif
on the palate, and eyes on the often represented in Tantric
tip of the nose. It is supposed Buddhist art.
to rouse Kundalini. The non-dual state of unity
Pranatosini, 1.10. of Sunyata and Karuna.
Saradatilaka, IX (Quotation Sadhanamala, II, p. 505.
from Bhutasuddhi-tantra).
NTlatantra,Vlll. 25.
GLOSSARY OF SCIENTIFIC TERMS1
ADRIJA BADDHA
Same as Silajatu (q.v.). (Mercury) bound or fixed.
ANDHAMUSA BALUKAYANTRA
A kind of closed crucible. An apparatus.
AMALA-MAKSIKA BHASMAMUSA
Iron pyrites of silvery, radiated A kind of crucible made of
crystals. sesamum (2 parts) and brick-
AYASKANTA dust (1 part).
Loadstone. BHASMASUTA
ARANALAMLA One of the seven stages of
Sour gruel. mercury.
AROTA BHANU
Well-purified, once killed Copper.
mercury. BHAVANA
ASURI-LAVANA Maceration of powders in
Kola nimak (lit. black salt). fluids such as expressed
juice of herbs, etc. The
AVAPA
mixture is dried in the sun.
Throwing other things to the
molten metals.
1. For the meaning of the terms, we have taken the Bibliotheca Indica ed. of
Rasarnava as our authority.
Glossary of Scientific Terms 299
BHASKARA DARADA
Copper. Hingula (q.v.). It is of three
BHRAMARAYANTRA or kinds, viz. Carmara,
BHRAMARIYANTRA Sukatundaka and Hamsapada.
A kind of apparatus. Each succeeding is of a better
quality than the preceding
BHUJAGA
one.
Lead.
DALA
BHUCARA
A preparation of several
Name of mercury properly
metals or minerals by
calcined.
purifying or refining them by
BHUDHARA-YANTRA other metals and minerals
An a p p a r a t u s which is a before they u n d e r g o the
crucible with mercury, placed process of calcination.
in a pit, and is covered with
DIPAYANTRA
diptopala (gems?).
An apparatus, called Dipika,
CAKRAYANTRA which occupies the place of
An apparatus looking like a Tiryakpatana-yantra.
wheel.
DURMELI
CANAKANTAKA Mercury not properly mixed.
Acid of Cicer arictinum, Linn.
DOLAYANTRA
Hindi Canakloni.
A suspension apparatus,
Bengali Gach-chola.
vide P.C. Ray, History of
CAPALA Hindu Chemistry, I, p. 121.
Mercury.
DRAVANA
CARANA Liquefaction, a w a y of
A process of adding strength refining mercury.
or efficacy to mercury, a part
DVANDVANA
of jarana (q.v.).
Compound of two metals or
CUMBAKA minerals.
A sort of Kantapasana (q.v.).
DVANDVA-MELAPANA (or,
CULIKALAVANA -MELAPAKA)
A sort of salt, sometimes An amalgam or compound
called navasara (q.v.). of metals or minerals.
CHATRI DHATU
Disfigured mercury of the Red ochre (Giri-mrttika,
shape of an umbrella. Bengali Giri-mati).
300 A Companion to Tantra
DHUMAVALOKIN GOROCANA
Mercury at a certain stage or Concretions occasionally
at the best refined stage. found in the gall-bladder of
DHUMOTTHA the ox or, according to some,
Probably carbonate of potash. in the brain of a cow.
DHULI GOSTANAMUSA
A stage of mercury. A crucible of the shape of the
cow's udder.
GAGANADRUTI
Liquefaction of mica. HAMSAPAKA
An apparatus for
GAJAPUTA
calcination of mercury.
An apparatus for roasting
metals or minerals in a pit in HARAGAURI
the ground. Probably mercury and mica.
GANDHAKA HARABIJA
Sulphur. Mercury.
GANDHA-PASANA HARTTALA
Sulphur. Orpiment.
GARBHA-DRUTI HEMADALA
Liquefaction of metals or A preparation of gold with
minerals within mercury. other minerals.
GARBHA-YANTRA HEMABIJA
An apparatus for calcination A p r e p a r a t i o n of gold,
of paste. purified by yellow and red
dyeing plants or objects.
GARA,GARA
Earth steeped in water. HEMGU
Ferula asafoetida, Linn.
GIRI
Bengali hing.
Bitumen.
HTNGULA
GIRIJATU
Cinnabar.
Same as Silajatu (q.v.).
JATU
GIRI-MASTAKA
Same as Silajatu (q.v.).
(Soraka, according to
Rasakamadhenu. Nitre or JANTUGHNA
Nitrate of potash. Bengali Same as Hingu (q.v.).
sora). JALUKA (or, JALAUKA)
GIRISAMYA BANDHA
Same as Silajatu (q.v.). One of the seven stages of
mercury.
Glossary of Scientific Terms 301
JARANA(orNA) KAPALI
Calcination or oxydising One of the impurities of
metals or minerals. mercury.
KACA KAPOTAKHYAPUTA
Kind of salt, popularly called An apparatus (called
Vit-lavana. Kapota) for roasting,
KACCHPA-YANTRA digesting or sublimating
Name of an apparatus. metals, minerals or drugs.
KAKAMACI KARlSAGNI
Solarium nigrum, Linn. Fire fuelled by dry cowdung.
KALALA KASISA
Ferrous sulphate, sulphate of
Uterus, embryo.
iron, two varieties, viz.
KALLKA
dhatukasisa (green vitriol)
An impurity of mercury or
and puspakasisa (yellow
metals or minerals.
vitriol). Bengali Hirakas.
KALKA
KATUTRAYA
Paste of vegetables ground
Three spices taken together,
and mixed with water.
viz., ginger, long pepper and
KANCUKA black pepper.
Impurity of mercury.
KHAGA
KANJIKA Same as Kasisa (q.v.).
A sour gruel prepared from
KHECARA
the acetous fermentation of
Do.
pulverised paddy and other
substances. KHECARATA
A certain state of mercury;
KANKSI
the sky-going efficacy of
Same as Saurastri (q.v.).
mercury.
KANKUSTHA
KHECARl
One of the eight Uparasas; a
Amode of jarana (q.v.).
coral-coloured medicinal
earth. KHOTA
One of the seven stages of
KANKOLA
mercury. Bengali jamak, phut.
A fragrant spice, known as
Sital cini. KOSTHIKA
Kosthi apparatus, vide P.C.
KANTALOHA
Ray, History of Hindu
Cast iron.
Chemistry, I, p. 89. Bengali
Hapar.
302 A Companion to Tantra
KSARATRAYA MAYURATUTTHA
Three kinds of alkali, viz. Blue vitriol having the play
sarjiksara (natron), yavaksara of colours like the peacock's
(saltpetre) and tankanaksara throat.
(borax). MAHARASA
KSARAMLA Superior minerals, eight in
Alkali and acid. number, viz., maksika (q.v),
KSARASTAKA sila (rock), capala (probably
Eight kinds of Ksara (alkali), some sulphurous minerals),
viz. Vajra (alkali of Manasa rasaka (Calamine), sasyaka
or Siju), Arka (Calatropis (q.v.), darada (q.v), sroto'njana
gigantea), Citraka (Plumbago (q.v.) and vimala (q.v).
zeylanica), Tumbi (long MAHAVISA
gourd), Arjuna (Terminalia Virulent poison. Five kinds,
arjuna), Sarja (see above), Yava viz. saktuka (Bengali Chatari
(see above), Tankana (see vis), kalakuta (Bengali
above). Kathvis), sitamusta (white
KSETRAJA gunja or seed of Abrus
A variety of gold. precatorius, Linn.), srngi
(Bengali spigivis), krsnavis (?).
KSETRA-DOSA
Impurity of mercury or other MAKSIKA
minerals obtained from the Iron pyrites. See P.C. Ray,
field or mine. History of Hindu Chemistry, p.
138.
KVATHA
Decoction, generally MEDrNIYANTRA
prepared by boiling a certain An a p p a r a t u s , p r o b a b l y
quantity of vegetables in resembling Patala yantra.
sixteen times of water till it is MSRAKA
reduced to one-fourth. Mercury.
LOHA MRTASUTA
Any metal, especially iron. One of the seven stages of
LOHAKITTA mercury.
Rust of iron or mandura. MRTASUTAKA
LOHAVARTA Killed mercury.
A state of melted metals. MUSA
MANAHSILA Crucible.
Realgar. Bengali Manchal. MUSAYANTRA
Crucible apparatus.
Glossary of Scientific Terms 303
NAVASARA PARIBALA
Nausadar, sal ammoniac. A kind of iron.
NAGA PATANAYANTRA
Lead. An apparatus, called Patana,
NISEKA vide PC. Ray, History of Hindu
Dipping any hot metal into Chemistry, I, p. 122.
water. PATALAYANTRA
NILAKACA An apparatus called Patala.
Black salt, popularly called PITAVARGA
kaclavan. Aggregate of five yellow
PANCA-LAVANA objects producing yellow
Five kinds of salt, viz. Kaca, dye.
Saindhava, Samudra, Vida and PUTAPAKA
Sauvarcala. A particular method of
PANCAMLA preparing drugs, in which
Aggregate of five acids, viz. the various ingredients are
Kula, Dadimba, Tintidi, wrapped up in leaves and,
Cukaka and Amlavetasa; or being covered with clay, are
Jambira, Naranga, Amlavetasa, roasted in the fire.
Tintidi, Bijapuraka. PUITKA
PANCAVASTHA Tin and lead, so called on
Five stages of mercury, viz. account of their foetid odour.
Dhuma, Citiciti, Manduka- PRAKASAMUSA
pluti, Sakampa and Vikampa. A kind of open crucible as
PATU distinguished from
Salt. Andhamusa (covered
crucible).
PATTABANDHA
One of the seven stages of PRATIVAPA
mercury; bound or fixed by a The act of covering a melted
piece of cloth as it were. metal.
PATANGI RAVI
A state of mercury. Copper.
PADMAYANTRA RAVIJIRNA
An apparatus resembling a (Mercury) Calcined with
lotus. copper.
RAVTNAGA-KAPALI
PANNAGA
A process of dyeing pure
Lead.
silver by the aid of copper
304 A Companion to Tantra
VAIKRANTA-NAGAKAPALI VAJRAMUSA
A process of dyeing pure A hard crucible.
silver with the aid of Vaikranta VARAMUSA
and Naga, according to the A kind of crucible.
practice of the Kapalikas.
WOMAN
VANGA-TlKSNA-KAPALI Mica.
A process of dyeing copper
YAVAKSARA
and silver with the aid of
Factitious carbonate of
Vanga and Tiksna, according
potash. See RC. Ray, History
to the practice of the Kapalikas.
of Hindu Chemistry, p. 45.
VANGABHRAKA-KAPALI
A process of dyeing metals or YAVAGU
minerals with the aid of tin Gruel prepared by water (6
and mica, according to the parts) and powdered rice (4
method of the Kapalikas. parts) boiled together. Used
as manda (porridge), peya
VIMALA
(drink) or vilepi (coating).
One of the eight Maharasas. A
Bengali jau.
variety of pyrites. May be
white, yellow or red. YOGAVAHIN
Generally used to denote A menstruum or medium of
copper pyrites. mixing metals or medicines.
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62; G. Kaviraj in Tantra-samgraha, II, pp. 63-94.
320 A Companion to Tantra
Tripura-rahasya, ed. G. Kaviraj (Jnanakhanda), with Tatparyadipika
comm. of Srinivasa, Varanasi, 1965.
(Jnanakhanda), with Hindi comm., by S.D. Maharaj.
, Eng. trs. and comparative study of the process of individuation
by A.U. Vasavada, Varanasi, 1965.
(Mahatmya Khanda), Varanasi, 1932.
Tripurasundari-dasaka, ptd. in Stotrarnava, p. 654, Madras.
Tripurasara-samuccaya of Nagabhatta, with Skt. commentary of
Govindacarya, Varanasi, 2nd ed., Calcutta, 1897.
Tripuropanisad, with comm. of Bhaskaracarya, Varanasi.
Ucchista-ganesa-sahasra-nama-stava, Ed. V. Raghavan, Madras, 1959.
Ptd. in a collection of Ucchista-Ganapati Texts, Vehkatesvara
Press, Bombay, 1931.
Uddamara-tantra, Varanasi, 1897.
Uddharakosa (A dictionary of the Secret Code of Tannic Syllabic Code),
Raghuvir and Shodo Taki, 1978.
Uddisa Tantra, In 20 chaps, ptd. in Indrajaladi-samgraha, Cal., 1879.
Sulabha-tantra-prakasa, Calcutta, 1887, Lucknow 1822, with
Hindi trs., Moradabad, 1898; with Hindi comm. of S. Mishra,
Varanasi.
Ugratara-sahasra-nama, Pub. by Varendra Res. Society, Rajshahi,
Bangladesh.
Urdhvamnaya-samhita, ed. A.C. Tarkanidhi, Calcutta, 1285 B.S.=1878
A.D.
Vamakesvara-tantra, Ed. (1) K.S. Agase, Poona, 1908, with Bhaskara's
comm., rev. ed., 1970; (2) V.V. Dvivedi, with a learned intro. and
comms. of Sivananda and Vidyananda, Varanasi, 1968; (3) M.K.
Sastri, Srinagar (under the title Vamakesvara-mata) with
Jayaratha's comm.
Vamakesvari-mata, with Vivarana by Jayaratha; ed. M.K. Sastri, 1945.
Varivasya-rahasya of B. Makhin, ed. S.C. Sastri, with author's own
comm., Eng. trs. and notes, Adyar, Madras, 1948.
Vasana-tattva-bodhika, Same as Tara-rahasya-vrttika (q.v.).
Vatulanatha-sutra, with comm. by Ananta Saktipada, ed. and trs. into
French by L. Silburn, Paris, 1959.
Vidyakalpasutra, Same as Parasurama-kalpasutra (q.v.).
Select Bibliography 321
(Sri) Vidyarnava-Tantra, ed. B. Sarma, Prayag (Allahabad), V.S.
2023=1966/67 A.D., in 2 pts.
Vijnanabhairava, with Beng. trs. and exposition, by R.C. Adhikari,
Burdwan, West Bengal, 1980; with Eng. trs. by J. Singh; with
comm. by Ksemaraja upto verse 23 and by Sivopadhyaya
onwards, ed. with notes, by M.R. Shastri, 1918; with comm. of
Ananda Bhatta, ed. with notes, by M.R. Shastri, KSS, No. IX,
1918; text and comm., trs. with notes into French by L. Silburn,
Paris, 1961, with subtitle Samagra Bharatiya Yogasastra and with
Skt. and Hindi comm., ed. V.V. Dvivedi, Delhi, 1978.
Vinasikha-tantra (Saiva Tantra of left current), ed. T. Goudriaan, Delhi,
1988, with Intro., Romanised text, Eng. trs., notes, index of half-
Slokas (odd padas) and index of Sanskrit words.
Visnusamhita, Trivandrum Sanskrit Series, 1925.
Visnutilaka (Telugu), Bangalore, 1896.
Yantra-cintamani, with Hindi comm., Varanasi.
Yogaratnamala of Nagarjuna, P. Kumar.
Yogatantra-granthamala, ed. Shukla, Varanasi, 1970.
Yogini-hrdaya (being chaps. VI-VIII of Nityasodasikarnava), with Dipika
of Amrtananda and Setubandha of Bhaskara Raya, ed. G. Kaviraj,
Varanasi (1963); ed. K. Chattopadhyay, 2nd ed., Varanasi, 1963.
Yogini-tantra, ed., with Hindi trs., K. Misra, Bombay, 1983; B.N. Sastri,
1982; ed. B. Sastri (with intro. in Eng.), ed. R.M. Chatterji.
Yonitantra, ed. J. A. Schoterman, New Delhi, 1980.
B. BOOKS IN WESTERN LANGUAGES
Aiyer, K.N.: Thirty-two Vidyas.
Allen, M.R.: The Cult of Kumari
Alpar, H.R.: Understanding Mantras, Delhi.
Anand, M.R.: Kamakala, New York, 1958; Tantric Magic (with A.
Mookherjee), New Delhi, 1977.
Angiras, R.S.: Trilogy of Tantra, Haryana, 1989.
Arguelles & Arguelles: Mandala, etc.
Arundale, G.S.: Kundalini.
Avalon, A. (John Woodroffe) ed. Tantrik Texts Series: Principles of Tantra,
Madras, 1960 (2 vols.); (Eng. trs. of Tantra-tattva of Siva Candra
322 A Companion to Tantra
Vidyarnava); Intro, to Kaulajhananirnaya, Calcutta, 1934; Shakti
and Shakta, Madras; The Great Liberation, Madras, 1956;
Mahamaya; Intro, to Tantrasastra, The World as Power, Madras,
1957; Serpent Power, Madras, 1957; Wave of Bliss (Eng. trs. of
Anandalahan, and comm.), Madras, 1957; Chakras.
Ayyar, C.V.H.: Origin and Early History of Saivism in South India,
Madras, 1974.
Bagchi, P.C.: Studies in the Tantras, Pt. I, Calcutta, 1939, Rep. 1975.
Bagchi, S.: Eminent Indian Sakta Pithas, etc., in the background of the
Pithas of Kalighat, Vakreswar and Kamakhya, Calcutta, 1980.
Bajpai, Ira: The Philosophy of Tantraloka (Ahnikas 1-3 with Eng. trs.),
Ph.D. thesis, 1971, Lucknow University.
Bandyopadhyay, P.: The Goddess of Tantra, 2nd ed.
Banerji, J.N.: Puranic and Tantric Religion, Early Phase, Calcutta.
: Development of Hindu Iconography, Calcutta, 1956.
Banerji, S.C.: Tantra in Bengal, Calcutta, 1978.
: Fundamentals of Ancient Indian Music and Dance, Ahmedabad,
1976.
: A Brief History of Tantra Literature, Calcutta.
: Kalidasa Apocrypha, Varanasi.
: Cultural Heritage of Kashmir, Calcutta.
Barnard, T.: Hathayoga, London, 1950.
Barth, A.: The Religions of India, London, 1989.
Basu, M.: Tantras, A General Study, Calcutta, 1976.
: Fundamentals of the Philosophy of Tantra, Calcutta, 1986.
Beane, W.C.: Cult and Symbols in Sakta Hinduism, A Study of the Indian
Mother Goddess, Leiden, 1977.
Bedekar,V.M.: SeeHinze.
Benard, E.A.: Chinnamasta, the Awful Buddhist and Hindu Tantric
Goddess, 1994.
Beyer, G.: The Cult of Tara, London, 1973 (Magic and Ritual in Tibet).
Bhandarkar, R.G.: Vaisnavism, Saivism and Minor Religious Systems,
Strasburg, 1913, Varanasi, 1965.
Bharah, A.: The Tantric Tradition, London, 1965.
: The Ochre Robe, London, 1961.
Select Bibliography 323
Dimock, E.C.: The Place of the Hidden Moon: Erotic Mysticism in the
Vaisnava Sahajiya Cult of Bengal, Chicago and London, 1966.
Douglas, N.: Tantrayoga, New Delhi, 1971.
Dutt, S.: Buddhist Monks and Monasteries of India, London, 1962.
Dutta, M.N. (Trs.): Mahanirvana Tantra.
Dvivedi, V.V.: Tantra-yatri (Essays on Tantra), Varanasi, 1982.
Dvivedi and Shahni: Bauddha Tantrakosa, Pt. I, Varanasi, 1990.
Dyczkowski, M.S.G.: The Doctrine of Vibration, State University of
New York Press.
: The Canon of Saivagama and the Kubjika Tantras of the Western
Kaula Tradition.
Ehrenfels, O.R.: Mother-right in India, Hyderabad, 1941.
Eliade,M.: Yoga - Immortality and Freedom, 2nd ed., New York, 1958.
Eliot: Hinduism and Buddhism.
Encyclopaedia Britannica, Vols, dealing with Tantra and its different
aspects.
Evanscoentz, W.Y.: Tibetan Yoga and Secret Doctrines.
Farquhar, J.N.: An Outline of the Religious Literature of India, London,
1920.
Farrow and Menon: The Concealed Essence of the Hevajratantra, Delhi.
Foucher, A.: Etude sur l'Iconographic Boudhique de I'Inde, 2 pts.
Frawley, D.: Tantric Visions of the Divine Feminine, Delhi.
Freud, S.: Kundalimenergie, etc.
Garrison, O.V.: Tantra, the Yoga of Sex.
Gavin and Frost: Tantric Yoga, the royal path to raising Kundalini
Power, Delhi, 1994.
Geden, A.S.: Tantras (Entry in Ency. of Rel. and Ethics, T. Hastings, Vol.
XII, 1951).
Getty, A.: Gods of Northern Buddhism, New York, 1964.
Gode, P.K.: Studies in Indian Literary History, 3 vols., Bombay, 1953-56.
Goel, B.S.: Third Eye and Kundalini, Kuruksetra, 1985.
Gonda, J. (ed.): A History of Indian Literature, Vol. I, Fasc. 1, Wiesbaden,
1977, Vol. II, Fasc. 2, Wiesbaden, 1981.
326 A Companion to Tantra
Bengali
Baba Taraknath (Monthly journal published from Tarakesvar Math,
Hughly, West Bengal), V. II, 1392 B.S.; K.K. Sen Gupta's paper
on Saktivad O Durgapuja.
Desh, Calcutta Weekly, dated 17-10-87, p. 15; B.N. Mukherji's paper
on Kalidevir Murti-tattva.
Vahgiya Sahitya Parisat Patrika, Calcutta, 58, iii-iv; 59, pp. 68-72.
INDEX