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The Tantrasara of Abhinava Gupta
The Tantrasara of Abhinava Gupta
fit"ate mid
jtvntfi
NO. xvn.
THE
TANTRASARA
OF
GUPTA.
ABHINAVA
Edited
with
by
notes
MAHAMAHOPADHYAYA
SHASTR1,
RAM
MUKUND
PANDIT
EeseaxcliDepartment,
Offlcer-in-Cliarge
AND
JAMMU
STATE,
KASHMIR
SRINAGAR,
Published
the
under
His
Authority
of the
Government
HighnessLieut.-General Maharaja
Sir PRATAP
SAHIB
SINGH
BAHADUR,
Q. C. S. I.,Q. C. I. E.,
MAHARAJA
OF
JAMMU
AND
KASHMIR
STATE,
BOMBAY:
PRINTED
AT
THE
'NIRNAYA-SAQAR'
1918.
PRESS,
of
PK
313/
ft 51
-..-"
%
808994
.
Printed
by
Ramchandra
Yesu
23,
Published
Mukund
Ram
Jammu
at
the
'Nirnaya-sagar'
Bombay.
Lane,
Pandit
Mahamahopadhyaya
for
Shastri
and
Shedge,
Kolbhat
by
reserved).
rights
(All
Kashmir
the
Department,
Research
State,
SR1NAQAR.
Press,
"
II ^
II
PREFATORY.
and technical
this
owners
reader to the
introducingthe
Before
work
philosophical
of this
contents
made
been
the
Tantrasara,appearing
the
XVII
volume
as
the
to
Series
of the Kashmir
Studies.
and
of Texts
of
of this edition
bases
I take
thanks
main
abstruse
most
In all there
three
were
manuscript copies
used
in
of 72 leaves
characters,and
It is
of
transcript
manuscript
and
bears
as
and
mistakes
with
manuscript copy
it
which
the collection
belongs to
collated
was
on
second
in this office.
ever,
is,how-
blemishes.
free from
The
older
another
made
was
copy
regardsomissions
As
not
(1846 A.D.)
Vikrami
anno
1903
of this
in Sharada
written
paper
the
of books
above
bearing
Rivat!
one
philosophy in general which
India got copied during his visit to
of Southern
of rare
for acquisition
manuscripts. On his
the Shaiva
Raman
Kashmir
in Kashmir
these
death
here
of his
servants,and from
manuscript
It is in
Devanagiri
the
A. D.
1912
be out
of
Three
more
and
brief
place.
to the Laukika
the
bought
this
personal use.
consists of
leaves
contained
hands
are
48
leaves
which
this
lost.
It is
full of omissions.
the most
was
for my
and
have
them
characters
to
third and
Tantrasara
of
one
paper.
manuscript seems
generallyincorrect
The
fell into
of the Tantrasara
copy
of old Kashmiri
books
useful
manuscript copy of
the one
presentedto me at Agra in
would
not
historyof its acquisition
It is
era
as
old
as
4603, and
1527
A.
D., corresponding
consists
of
79
leaves
PREFATORY,
II
of
It
paper.
Manmohan
one
Kashmiri
old
very
collection of books
which
belongs to
the
Chandra
of
Manmohan
when
in
in
1895
on
fifth were
one
visit to
my
preservationwith
of
state
D.
A.
only about
available
Agra
widowed
the
them
saw
wife
of
Kidar
When
her
this
Nath
who
Kidar
of
wife
I revisited
and
the
himself
to
me
way
written
Tantrasara
books.1
the
on
in the
or
is bound
characters
the
very
in
1912,
male
no
at
Of
other.
old
one
of
Mahanaya
in two
books of this collection,
these
Kashmiri
by
the
ten
more
copiedby
as
Prakash,
Shlokas which
in
paper
with
cover
the end
issue
further
All of them
same
the widowed
preservation
burden
and willingly
a
sanguinehope of their
remaining books
few
presentedthem
utilityin some
Sharada
had
husband, found
deceased
of the
city in
stated
one
run
one
by
of the
thus:"
: II
I
:
Marana
II*
"
(a) Janma
Ill
PREFATORY.
It
is
It
notes.
of
has
Last
pleasure
great
this
assisted
though
to
say
Rajanaka
the
through
going
in
to
me
Department
me
and
least
not
Nirnaya-Sagar
efficacy
gratefully
with
which
Bombay,
Press,
carried
the
acknowledge
Proprietor,
the
this
work
through
to
whose
liberal
Press.
But
policy
it
in
is
Kashmir
the
of
matters
Literature
books
of
this
SEINAGAR,
Wth
Nov.
Durbar
research
credit
every
literary
Dated
thanks.
my
promptitude
the
is
of
Pandits
who
has
it
time
the
Maheshvara
proofs,
ration
prepa-
edition.
same
among
in
basis
principle
the
made
marginal
in
abounds
and
correct
been
this
the
At
that
generally
is
due
in
ancient
bringing
Sanskrit
the
out
Department.
-MAHAMAHOPADHYAYA,
1918.
into
PANDIT
Officer
MUKUND
I/O
Jammu
BAM
Research
SHASTRI.
Department,
and
Kashmir
State.
ABSTRACT.
The
individual
but with
with
the
veil of
the
self is the
only
Supreme
difference
Self
self,
Him-
God
or
of
being enwrapped
purity
from Mala or imignoranceresulting
That
as
the
Shiva ),
Supreme Self,the All-powerfulLord ( Parama
and space, dwelling in all beings
who
is beyond time
but unaffected
various
withal, like a crystalreflecting
hues,
forth
sets
divine
are
Shastras
Agama
authorshipwhat
is called
the
Self.
of oneself
of
in
as
Supreme
cut
by dawning
Jnana
With
Mala
of
revelations
or
knowledge
or
the
obtainment
alluded
as
of the divine
of
to
above
lighton
the
individual self.
Shaivagama coming
Shastras forms
Advaita
Jnana
( Parama
Shiva
short
or
) as
under
cut
the
category of Agama
towards
of
knowledge
identical with
the
the
approach of
Supreme Self
self.
Just as
the renaissance
of the
Vedanta
system
of
Philosophywas
Advaita
Shaivagama
owes
great pre
ceptor, Abhinava
detail
the
Tantra, a
voluminous
is a
work
of Tantraloka
which, as
the
name
plies,
im-
of Shaivagama. Consideringthe
cyclopaedia
ABSTRACT.
volume
of
people
of
the Tantraloka
the
Gupta epitomised
the
Tantrasfira,the
is called
thereof in what
contents
subjectof
thus:
runs
the
points out
which
verse
In
discourse.
our
author
the
Abhinava
aforesaid
generationsthe
later
less assiduous
to
onerous
as
"
u'
In
the
stating
aims
of the book
3^f^r:
"Tc[fisRJ
It will be
reader to know
for the
interesting
present work
laysdown two
the
individual self
Self.
Supreme
by which the
ways
he is identical with the
realise how
can
One
way
that
irrespective
will
on
small
scale
be
as
useful
the
to
reader
the
as
latter work."
2
"Ignorance is said to
It has been
worldlytrammels.
in
the
Shastras.
Supreme
Self such
stage thus
arrived
miseries caused
such Moksha
brief
by
With
the
Mala
at
Mala.
is
verily the
termed
is called
to
Moksha
the
I expose
in this Shastra.
as
knowledge
is reduced
whereof
be
Herein
or
of
cause
Mala
or
all
impurity
of oneself
as
the
nothing, and
the
or
means
freedom
for
the reader
from
obtaining
will
find
the knowledge
principles,
for Self-realisation."
indispensable
VI
ABSTRACT.
of the
Lord.
In this connection
This
the author
is divided
book
into
22
adds
:
"
ahnikas
(ahnika,
discourse.
of the
summary
The
the
the
very
brief
"
Vijnana or
highestknowledge.
second
shows
individual
The
self
of meditation
by stability
word, Aham,
all-important
how
of
significance
the
Supreme
the
realise his
can
with
oneness
third
fourth dwells
The
leadingto
way
"The
Himself,
power
self and
the
Self.
emphasisesthe Shambhavupaya
for attainment of the highestBliss.
means
the
givenbelow
The
on
ahnikas is
22
the
and
All-knowingLord, Who
appear
to enable
Supreme
three ways
the
Self
named
in
Shakhtupaya as
the
the
goal.
same
it were,
as
upon
as
to
be
the
this Jiva
suffers
is All-complete,
form
to
of the Jiva
individual
with
recognisehis identity
or
of Jiiana in the
VII
ABSTRACT.
givinga
detailed account
and the
Apana,
the two
the
of the functions
of
spirits
vital
the
posturesof
of recitation of prayers,
of mind.
contemplation
form
Anavupaya
of the Prana
body, in
the body
the
and
from
the
of the
description
of Kala or time, beginning
or the significance
second, the minute, the hour, the night,the
day,
the
tithi
The
sixth contains
Kaladhva
), the
moon-rise
elaborate
an
(time from
month, the
moon-rise
one
Maha
Pralaya
year,
(dissolution of the
based
on
the
of the
of
the way
The
on
the
Tattva
working
in
to another
short
up to
universe
whole
Prana,and
shows
the
as
thereby
recognition.
of meditation
by stability
Prithvl
of the Tattvas, ( viz. from
significance
Tattva ), enwrapped as they are with
to Shakti
shows
seventh
how
"
Kalagni-Rudraand
other
as also on
supremacy
the individual self
the extent
can
of
representatives
as
Bhuvanas,
the
as
Lord's
Supreme
kaladhva.
with
eighthdeals
the above-mentioned
realise oneself
the
the way
and
Tattvas
of
contemplationon
shows
how
by
attain-
one
In
the
by
one,
ninth
are
the
The
as
Parama
tenth
self.
Tattvas,taken
stated that
described and it is distinctly
of meditation
stability
of oneself
of all the
forms
the
is the way
thereon
to
recognition
Shiva.
describes
the
three
Padadhva,
Mantradhva and Varanadhva
dhva
as
penetrablein Kalareferred to above, and
laying specialstress on
their relation with the Lord's five-fold power
and glory,
for Self-knowledge.
pointsout the means
"
ways
"
VIII
ABSTRACT.
that
of Parama
worthy
of Moksha
attainment
decidedlyshown
by
of
means
knowledge of
to
for
the
HighestReality.
to
so
the ordinances
The
speak,in
divine waters, as
of
bathing,
preliminary
requisites
of initiation.
The
of
thirteenth ascertains
a
certain
also of
as
means
as
ency
to test of effici-
termed "Samayi",
for initiation
disciple,
"Dlksha
Yajna" or rites connected
therewith.
The
another
disciple
by
various
as
likewise
fourteenth
name
to
subjects
"Putrak"
and
the
prescribes
courses
fifteenthcontains the"Samut
Kramana
for one
initiation,
by his descendants,
but desirous of beinginitiatedby grace of
or
The
Diksha",
about
to
die
the Lord.
sixteenth shows
is dead
can
guru
through
go
measure.
preliminary
The
who
examination
or
alone be made
by
the
specialgrace
of his
preceptor.
or
The
seventeenth
how
enjoins
man
of another
ligious
re-
denomination
Shaivaism
be initiatedin
can, if he so desire,
after beingfreed from his former belief.
The
formulates the
eighteenth
of a
initiatecan obtain the position
The
nineteenth
way
in which
an
guru.
ordains re-initiationfor
one
already
initiated but
under circumstances
having apostatised
his death, for
as also initiation,
on
beyond his control,
this end but
the other who may be desirous of obtaining
may
die before
of
accomplishment
his heartfeltdesire.
IX
ABSTRACT.
The
twentieth
ordinances
for
Mantras,
study
regulation
The
the
of
his
conduct,
is to
The
forms
of
worship
towards
Tshvara
from
himself
of the
that
Kali
the
A. D.
Now
which
be
is
As
to
history
the
date
of
lineage
as
by himself
reader's
of
The
20th
to
in
of
A.
of
as
of
is invited
KASHMIR,
Nov.
it
follows
the
year
the
Tantrasara
1014
necessarily
D.
Gupta
his
to
and
brief
literaryactivity, as
and
other
books,
introduction
my
XVIII
volume
he
4115
year
D.,
must
Abhinava
well
quotes
which,
the
after
of
composition.
often
A.
1014
Tantraloka
1014
on
of this Series.
Mahamahopadhyaya,
^
1918.
him
by
the
Para-Trimshika, forming
its
he
in his Tantraloka
attention
SRINAGAR,
of
composition
than
of his age
of
author
the
Vimarshin!,
composed
was
later
the
date
corresponding
epitome
an
time
some
recorded
the
and
specialmodes
the
Tantraloka,
written
former
internal
the
Gupta,
Pratyabhijna
age,
Shastras
authority.
an
as
upon
the
to
work
was
says,
for
Highest Reality.
as
in his great
as,
the
etc., etc.
the
among
Abhinava
is silent
work,
But
how
Yajfia" or
Mahamaheshvara
this
of
of his guru
enunciates
"Kula
the
recitation
as
adoration
looked
be
twenty-second
external
religious
Scriptures, redemptions
the
twenty-first proves
Shaivagama
various
the
initiate, such
an
of
down
lays
PANDIT
Officer
MUKUND
I/O
RAM
Research
Jammu
and
SHASTR!.
Department,
Kashmir
State.
^rar
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PLEASE
CARDS
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The
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REMOVE
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Rajanaka
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