c

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

for the first time

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

opportunity to express my heartfelt

have
of the manuscripts which

main

abstruse

most

In all there

three

were

manuscript copies

used

in

for the Press.

The first of
preparation of this work
these belongingto RajanakaSodarshana of Srinagar consisted
of Kashmiri

of 72 leaves

characters,and
It is

of
transcript

manuscript

and

bears

the date of its transcription.

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

Srinagar received as a heritagefrom his ancestors.

During the tenor of the Emperor Shah Jahan the great
Chandra left
Moghul's reign the aforesaid Manmohan
favour at the Emperor's
Kashmir
for Dehli and, rinding
Of the precious
there.
books of
Court, settled down
Chandra's

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

of all this information,being

Nath, the source
of the relatives of
through her husband's side, one
dra.
ChanNarayan Chandra, a descendent of Manmohan

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

appear to have been

scribe,Krishna Swami,

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*

Vichara; (b)Amaraugha Shasan;

(c)Mahanaya Prakasha; (d) Kama-kala-Vilas;(e) Vatula
Munimata
Natha Sutra Vritti ; (f)
Vartikam, (g)Bhavopaharastotram
Savivaranam, (h) Spanda Vivriti by Ram
Kantha,
(i)A jadaPramatri Siddhi, (j)Spanda Vritti by Kallata.
1.

"

(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

under three heads,viz. Anava

ness
littleor
(classified
or limitation as regardsself-knowledge;
Maylya or
that caused by illusion;
and Karma
being the outcome
of our deeds,good or ill).
the individual self should realise himself

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

Jfiana the trammels

asunder

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

that of the individual

self.

Just as

the renaissance

of the

Vedanta

system

of

Philosophywas

brought about by the great expounder

of the system, Shankara, generally
known
as Shankara
of the
the exposition
manner
charya,in exactlythe same
-

Advaita

Shaivagama

owes

all its credit to the

great pre

Gupta, who followingin every minute

in the Malinivijaya
as laid down
principles
leadingwork of Shaivagama, composed the

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

preludeto the Tantrasara

of the work in a
necessity

Abhinava

aforesaid

generationsthe

later

less assiduous

to

onerous

as

"

u'

In

the
stating

aims

the author adds:"

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

leads to this end

irrespective

"My Tantraloka is much voluminous and as such its

thorough study will be trying to people of less assiduous
habits. The Tantrasara which is an epitome of the Tantraloka
1

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

explanationof the Tattvas

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

rites and ceremonies,

performance of religious
while the other constitutes the three Upayas or means
on
( Shambhava, Shakta and Anava ) based respectively
Ichchha, Jnana and Kriya Shaktis of the Supreme

Lord.

In this connection

This

the author

is divided

book

into

22

adds

:
"

ahnikas

(ahnika,

done in a day ) and for the

the work
signifying
literally
finishes each
ahnika
reader's facility
the author
or
ed
chapterby one shloka,givingtherein a gistof his detailFor the reader's information

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

firsttreats of the various kinds of

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,

enveloped by Maya (illusory

form
to

of the Jiva

individual

with
recognisehis identity

brings to lightthe path

above."

or

of Jiiana in the

VII

ABSTRACT.

In the fifth the author deals with

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

aspectsof Parama Shiva's power and glory

Nivritti,
Pratishtha,Vidya, Shanta and Shantyatlta"
and
them
the
and
the relation existingbetween
on
the five-fold

"

Kalagni-Rudraand

other

as also on
supremacy
the individual self

etc.,of all the

the extent
can

Self. This is known

The

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-

of knowledge therein,the vision of

ingperfection
HighestRealitydawns on the mind of the individual

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.

In the eleventh it has been

the benevolence
become

that

Shiva is necessary for one

of initiation which is another way

of Parama

worthy

of Moksha

attainment

decidedlyshown

by

of

means

knowledge of

to

for
the

HighestReality.

to

so

the ordinances

twelfth deals with

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

of initiation which he must

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.

the way of initiation for him

tiation
missingin another country. Such ini-

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

(^ )

?nir^wt:
( ^ ) cRftr^

(O

;\
"

ftat

(^

It

(v)
^'fRrr^
("j)

(s)

srer

[?

t^ts11311

i u

*lfif

ST^TR

iR

\5

^o

"IH ^"

50

To
'^m^lelilSfi'

3"

sr^r^r

3T"JfIFI*

I 3T5T

4o

q-o

"^ ^TO

4o

"j"j^o

^o

50
50

go

STTI?faftT

f%

^TTT

II R II

II'

"ftT"[f*M"lpNl4R"Pld:
I

WS:

*T

ffcf,
3T3T

are

f f^T,

f|

f FT

f?[R

f f^f

f farI ^TT f *f

II

H-l

JT"l?fV

^T?{fr:
JT^tmcTT:
(I

^*

cfjo

30

M*

TFT

r:

u'

I "JT

TT3: I 5^o

go

STRTR

II

"jo ^o

:t

ifo

If

*^r

f fn I

II
:

30

I*

ft

ffa
^TTT

rTOT

f ^R^

?T3T
ff^T,

50

cBRTR:

f ^r

^rr

sire

: I

SRI

II'

3"

ff^ri
:

^TT

\
:

I rTT

ift

ITt

V9 rffiT

ll'

gsrancu

[s

[V

f fn

'^

ftW

'I^RU^UTfn'S

an

II^ II

5WT

II 1 II

tl ^ H

II V?

II

3?T?I

u3

tlM^td

T: i

ll

11

50

go

STT^TH

I rTT

U*

II*

II

cJT

'

tjo \

5F"

4"" IS

^"

go

5"

ff^f

u'

saftftfirt!

50
30

II

n'

5TM
:

ST3T

3SRJR:

u'

^ ^TO
V5

^o

50
30

f f^f

f|

srf^r
u

% u'

^PTT

5^0

go

U5

q;sr

u'

fft

fftm^f

^m
^TJ

^^

"*"

fft

f ft

'

ft^f

TT

f^TT,^

" 6

iffaftfa*'
i
ff^r

lI

JTM!"

: \

30

^^T

5f

ff^T

f frf

f "3

f^ri^N,
I
f f^f

I
i

3forf"T

f T%

fit

JTT

srerfaff

ri^%?r:

^TRT^W^:

^TT^ i

3Tn

srorr ^^

T^

3Tcf

^cT,

f f^ri

[^

?ff

II

II ^ II

STRHT

T^^^^nT?:

[vs

I
I

rfrf

cT^t

va

sir*]

V*

TT*TT"Tt^T3[

cPTORU

?% rfafrf^T ^

Tffi1 rT

tffofttfft

" it
t ll

?rw

Ararat^:

II

II

u'

I rf3T

"RW^f

^fcf,
^
^fcf
fir?TH:,

^arfr

J,

TT

u'

^rr

:,

5ff|r

u'

+11*1 laT

vs

u'

ff

^r
3Tf ffir^ftr^r,

f^R3^

|'

'

II

R^O

go

"t""
V

Jfo

go

4"" ^

^o

30

q0

sffo

3)0

3T3T

f ^T

swhr:

I rT^TT

TOTTHTT,

nTTats^nTIcITT'
i

*IT

ff^r

*TRT

II'

u'

%:

f^FTT

3*T:

[ "i
:

I 3*3T

so

^": SI"?T:,

i ^:

qi

u'

ft

f^ff^T
I

^Tg:

3*9% fW

it 3^',

f"g:I*

I SRf

ffa

rf^T

[ "2

'

fl^TT

II

ii

II t ii

*Tc"pf:
I

u5

r*i

I
TI TtJi*Jl

I^MIW^H

rT^T

u'

II'

f^J

II'

fir^f

3TTo

1?1 ^T

T^

R^lRid

ifrnri ^:

i5

fir^ru

ftr^r

ftr^V

^4 fir^

11'

JTH^ft^frU:

^TT

II*

tf g
i

rf5T STHTT

f f^T9

'

II

f 9T55
SHJFt

rf^T

"1lTft[fill

JRTTcfT,

|Vr

fsfa:
ff^f

f frl1

ft;

II ^

II

f FT

HJ

^J?;OT^f^^rr"^

ITW
'

ii

ftff^ft

30

11

J il^ u

q^rfr,
: I

VI

II

vs

^jo

^o

^Tcf

:, ^"St^

^"^t'Tw^d

^V'i

l^rt

f f^r

ft

^TT

1 ofjo

"}o ^

?TO

go
50

ffrf
^"
,

STT-

I ^TcT

^ 5Tfrf

rf^TT

sfffi'?

srr-

II'

rfi""i

"j ^o
R^O

30
30

spr

n'

: STTT:

ilfcilM(TiMKMi"^'n*

^5RfR:

"

[U

U M l"-!a

rT^TTH

f^

f f^1

5[ftf

ft l

Tsq1

"T

'

II

II

^T ^
ff^f

n
i
t

ii

'

II

11

5TR
:

f|

J, ^TT

^M

ig

"f
o

^o

n'

STST^J

ff^r

t
*TTf

II

cPSRTR:

[U

II

ll

SJff^T

"J^

cfjo

50

Tlf^ftf|

qr^ft:
U'
:

30

go

^rr

'

II

u'

:,sr

^fir

"a "ett|t|

f f^rsTR^^gHg?;^:

u'

^ 1

II'

vj

^jo

fTrf

50
50
"?o

30

*Tlf"5*ff

rR

srr^

I 3RT

3?f?r

cjjo

5
5

"To

vs

^0

u'

TOT
"T

30

go

II

a'

f^^^TT^:(

rTtT

SRTOStt

fasrt% H^nf

u'

i
JTPT

fj; (I

^r^ift'JiT^
u
'

u'

vrfit^r^ri

I'

+i

s[% ftf

f1

n'

n'
Ia

cT

H'

^T? ft

ii

f f^TI

u'

f f^r

f frf

**

cTrftft*
i

ft

n ?^ n

tfo

^jo

^rgri
^n^;

'sr

'

II*

1TT": I

551:

u'

II5

3T5

ii

r i

I sr

^rr

ST^T

I 3T5T

II

3T,

u'

rT^falf

3T-

4o

\"

Je

go

7T5:

115!

fit

"^

it

1%

II

-f f^T%f^

u'

If

50
o

30

ffrf

ffSTIM^T*

f f^T

30
o

50

surer?: I

3TT^Krl*TT I

'

II

'

II

50
30

^rr

S"f: I
=rt u

TIT

i'

g
"?" 11

^"

go

TO

u'

shift

"'

^T^TTTn

sn^i^^^r,i^hfe

Qflo

?FfT-

':

await:

fosr^rsR

'

f ft

ftrasfir

ftrflr

TO

II

rfW

n*

53^*

sn?ra

Tts:

flrer

ff^1

II

30
o

30

II

t^Tfittf

: II

30
o

"

go

II

II

II

f^rft

II

t *HTJ II

50
30

II

f RI

n ^ n

PLEASE

CARDS

DO

OR

SLIPS

UNIVERSITY

PK

FROM

OF

The

Abhinava

REMOVE

THIS

TORONTO

POCKET

LIBRARY

Rajanaka

Abhinavagupta,

3931

A52T4.

NOT

Tantrasara

Gupta

of