THE VINA§IKHAT ANTRA THE VINA SIKH AT ANTRA A Saiva Tantra of the Left Current EDITED WITH AN INTRODUCTION AND A TRANSLATION BY TEUN GOUDRIAAN N MOTILAL BANARSIDASS Delhi Varanasi Patna Madras © MOTILAL BANARSIDASS Head Office : Bungalow Road, Delhi 110 007 Branches : Chowk, Varanasi 221 001 Ashok Rajpath, Patna 800 004 6, Appar Swamy Koil Street, Mylapore, Madras 600004 First Edition : Delhi, 1985 ISBN : 0-89581-766-7 Printed in India by Shantilal Jain at Shri Jainendra Press, A-45 Naraina, Phase I, New Delhi 110028 and published by Narendra Prakash Jain forMotilal Banarsidass, Delhi 110007. TABLE OF CONTENTS Preface page vii Introduction 1 Text of the VIi^asikhatantra 63 Translation 97 Index of Half-$lokas ( Odd Padas) 145 Index of Important Sanskrit Words 157 PREFACE The present edition of a hitherto almost completely un- known early Tantra has been prepared for the press after a period of hesitation. Editing a text for which only one primary manuscript source is extant (and often incorrect at that) implies that many uncertainties and many readings which are almost certainly faulty remain, so that the reader who is accustomed to smooth and grammatically correct Sanskrit poetry will be frequently annoyed and irritated. The discovery of a second manuscript which turned out to be only a recent copy of the first did not alter this situation. But the need for a better knowl- edge of the literature of the Tantras from critical editions in our view overrides such scruples. Even if later workers in the field will be able (perhaps, we hope, with the backing of more manuscript material) to greatly improve upon the present edition, translation and interpretation of the text, a modest step towards the accessibility of the early Saiva Tantras of the “Northern” variety should now be made on the base of the data known to us. The reader should not expect in this book exalted utter- ances from mystical heights nor deep insights into spiritual truths. Although the Vinasikha Tantra sometimes comes to speak on yoga, its main concern is with the practical application of mantras and its results in daily life, in accordance with the traditions of the “Left Current” to which it belongs. This situ- ation may be less interesting to some people, but the mantra technique was of importance for many practitioners and their clients who cherished ordinary human values and desires. I am very much indebted to the two colleagues who kindly procured for me the microfilms of the manuscripts of the Tantra: Dr. Karel van Kooy (MS A) and Dr. Alexis Sanderson (MS B). Without their cooperation the preparation of this book would have been impossible. With gratitude I mention the financial assistance given by the Netherlands Organization for the Advancement of Pure Research (ZWO). viii Preface Also the services of the Staatsbibliothek Preussischer Kul- turbesitz in Berlin (BRD) in searching for new manuscripts deserve to be mentioned, as well as the friendly advice given by Dr. Jan Schoterman on the subject of the Prastara in vss. 5 If. of the Tantra. T. Goudriaan PART I INTRODUCTION 1 No scholar who has tried to penetrate into the Agamic and Tantric literature of Saivism and Saktism wilt deny that this literature (or, if one prefers, these literatures) has (have) been insufficiently studied. Good editions exist as yet only for a small minority of the texts; good translations are almost non- existent. Although for Sakta Tantrism the situation is far from satisfying, one can say that many texts are at least accessible in edited form, however poor the editions may be from the philological standpoint. For Saivism, the situation is partly better, partly worse. Of the Saiva Agama literature of South India, a few texts have been critically edited from the Institut Fran?ais d’Indologie at Pondicherri ; of a few others, the contents have been summarized. 1 Also the texts revered as AgamaSastra by the Saivas of Kashmir : the Svacchanda, Malinivijaya and Netra Tantras are available in editions from Kashmir. 2 This does of course not mean that the doctrines and rituals imparted in these sources have been interpreted and analyzed to satisfaction. The other Saiva Tantras ot the North, however, if not lost forever, have only been preserved in rare or unique Napalese manuscripts; they have as yet been scarcely studied at all. They do not constitute a coherent body of texts but they differ in outlook and contents from the Saiva Agama of Kashmir and the South. A preliminary study of some of these manuscripts was undertaken by Prabodh Chandra Bagchi who published some : Analyse du Kirand- 309-328; Analyse du 1 . See the articles by Helene Brutiner-Lachaux gama , in Journal Asiatique (JA), vol. 253, 1965, p. Suprabhedagama , in : JA, vol. 255, 1967, p. 31-60. . The 2. The Kashmir Series of Texts and Studies, Srinagar-Bombay. The Netra Tantra has been summarized and analyzed by Madame Brunner : Un Tantra du Nord : le Netra Tantra, in : Bulletin de TEcole Franfatse de TExtrime-Orient (BEFEO), vol. 61, 1974, p. 125-197. 4 The Vinasikhat antra of his findings in 1939. 3 After that book, nothing more was done on these interesting but difficult texts partly because the material was difficult to find. This situation has changed since the Nepalese manuscripts have been microfilmed for the German- Nepal Manuscripts Preservation Project. 4 The text edited for the first time in the following pages, the VlnaSikha Tantra (V ST), likewise belongs to this group of early Saivatantras from the North of the Indian subcontinent. Its title is known to the Agamic tradition : the VInasikhottara is mentioned as an Upagama to the Yogaja Agama 5 , while the Vinakhya together with other texts occurs in the same function in a list of the Ajitagama (Kriyapada 1,62). Besides, Vinakhya occupies a place (as No. 45) in the lists of sixty-four Tantras found in the Nityasoda^ikarnava (l,13f.) and in the Kulacutfa- mani Tantra (l,4f.), and occurs also (as No. 58) in Jayaratha’s list of Tantras given by him in his commentary on Abhinavagupta’s Tantraloka, 1, 18 (he quotes from the Srlkanthl). In the latter case the title is Vina; a Vinamani features there as No. 59. These mutually differing titles seem to be all that can be gathered from the preserved Indian tradition itself. The preser- ved text of the V$T has not been studied byP.C. Bagchi, at least he makes no mention of it in his book. Its existence seems to have remained unnoticed until a manuscript (our MS A) was found and microfilmed on my behalf in 1974 by Dr. K.R. van Kooy in the National Archives of Nepal. 6 Only one recent copy of this very MS has since come to light (MS B) and after some 3. P. Ch. Bagchi, Studies in the Tantras, Vol. I, Calcutta 1939 (Vol. II never appeared), especially on pp. 1-26 and 93-114. — A preliminary survey of the sources known to exist at present can be found in T. Goudriaan/S. Gupta, Hindu Tantric Literature , Wiesbaden 1981. 4. The microfilmed copies are stored up in the Staatsbibliothek Preussischer Kulturbesitz in West Berlin. The author is indebted to the friendly cooperation of the Staatsbibliothek in looking for manuscripts of the VInaSikhatantra. 5. See the “Table des Agama et des Upagama” in N. R. Bhatt’s edition of the Rauravagama, Vol. I, Pondichery 1961, facing p. XIX. The source of this information has not been clearly indicated. 6. MS 1-1076/ Saivatantra 171 of the National Archives of Nepal at Kathmandu. The microfilming was financed by the Instituut voor Oosterse Talen at Utrecht. Introduction 5 hesitation I decided to prepare an edition of this very interesting text from this scanty material. The V^T is the first and will perhaps remain the only text known to us which specializes on the worship of Siva's manifestation as Tumburu (see section 8, below, on p. 30). , t . 2. The manuscripts . MS A is written on palm leat. lne letters are small in size and written with thin ink. For the string which kept the leaves together, a hole has been spared out at about one third of the total length, reckoned from the left. This seems to be in accordance with the usage in the oldest palm leaf manuscripts. 7 The leaves measure about 41 cm. in length by about 7 \ cm. in width. The measurements of the written surface are about 36| by 4Jcm. Each side of the leaves (except the recto of fol. 1) is occupied by seven lines of text; a line contains an average of about 75 akfaras. The MS is undated. There is only a short colophon at the end \ Vimsikha sardha- satatrayam Ydmalatantrarp satnaptam. This colophon cannot be original. The real number of slokas in the MS is 396 (there is one Sragdhara, vs. 110; incomplete); a few formulas in prose are found at the end as Appendices. These also must have been added afterwards by a thoughtful scribe who was an adept of the school. Each sloka is usually marked by a double danda at the end in the MS; each half-sloka by a single danda. Stanza 138 contains six quarters ( padas ), but 375 is only a half- Sloka closed by a double danda. The system of the MS was followed in the edition for these cases. This was not done in 199ab, where the MS also puts a double danda at the end of a half- sloka. The MS thereafter continues marking slokas beginning with 199cd up to 236cd which is again a half-sloka closed by a double dantfa. Although there is some system in the danda division of the MS (199cd introduces a new subject), it was not followed in the edited text where the numbering was simply continued by slokas for the sake of convenience. It is possible that the last part of the text beginning with vs. 323 is a later addition. Devi there poses another question after her husband brought his exposition to a clear 7 See L Sander, Paldographisches zu den Sanskrit handschr if ten der Berliner Turfcmsammlung, Wiesbaden 1968 (Verzeichms der Orientalischen Handschriften in Deutschland, Supplementband 8), p. 26. 6 The Vinasikhatantra end in the preceding stanzas. It should be remarked that the characterization as a Yamalatantra claimed for the VST in the colophon is not warranted by the contents : the Siva-£akti symbolism which seems to be characteristic for the Yamala group of early Tantras is not prominent here. MS A has been written in a North-eastern kind of script which D.C. Sircar, an expert authority, characterizes as Gaudi or Gaudiya. I am inclined to date it in the second half of the twelfth or in the thirteenth century. There is a rather close affinity to the script of the plates issued by the Ganga ruler Anangabhlma III in Saka 1151 and 1152 (1230 A.D.) found near Cuttack (edited by D.C. Sircar in Epigraphia Indica vol. 28, 1950, pp. 235f.) and to some Pala inscriptions, especially a “Gaya inscription mentioning Govindapala, Vikrama 1232” (1175-76 A.D.; also edited by D.C. Sircar in Epigraphia Indica, vol. 35, 1963, pp. 225f.). A striking feature of our MS is that the clusters rnna and rtha are symbolized by lowering the signs for ma and tha along the vertical stroke without any sign for r being added. The same feature recurs intermittently in the two inscriptions mentioned above. In our MS, the dha is already provided with a stroke towards the upper left, while the sa alternately possesses or lacks the stroke at the lower left which serves to distinguish it from the ma . Our second source, provided with the siglum B in our critical notes, is a recent copy in Devanagari prepared in the year Vikrama 1982 (1925-26 A.D.) at Kathmandu by a scribe called Bhojaraja, on the instruction of Pandit Hemaraja, the rajaguru of Nepal (for the elaborate colophon, see the critical note at the end of the text). The colophon also intimates that the copy was made from an old palm leaf manuscript ( pracinata - dapatrapustakam avalambya). As was already observed by Dr. Alexis Sanderson, due to whose kind services I obtained a photocopy of this MS, it is so very similar in all respects to our MS A that we can say with almost absolute certainty that it was copied from that very MS ; the more so because no other manuscript sources of the text are known at present. Several differences of reading between A and B can be explained from the peculiarities of the handwriting in A. In general, the copy is a good one which faithfully represents the version found in A. Introduction 7 It should even be admitted that several times (in about ten cases) the study of this copy led me to correct my origina transcription of the MS A, although in many * nore ca ^ evidence of B had to be rejected. The acquisition of B was therefore well worth the trouble. Its scribe was an intelligent man, who a few times seems to have intentionally corrected a faulty reading of A. Thus, in 33b, he seems to have corrected (on second thought) the incomprehensible yathakalantavai .1 o A into yathakalodbhavaih ; in 129f. he replaced the word ko } a, sometimes used by A instead of koftha, by the latter term. 241b, hasto (A) was corrected into hastau; in 244b, dhayamte (A) into dhyayate, and so on. In our view, the pandit some times hit the mark with his corrections, so that these suggestions were taken over in the edited text. But on other places he missed the point, as in 227c kalatantram instead of kalam tatra , 41d ahgahgena instead of ankuiena. At other times he left an evidently faulty reading untouched, so that I saw myse compelled to introduce emendations of my own. 3. Aspects of the scribal tradition {MS A). In general, the MS does not seem to be very accurate. Of course, it also s lares some idiosyncrasies with other contemporary manuscripts. In internal sandhi, it usually writes the homorgamc nasal before medial stops ( sampravaksyami , 10a; sahgrame, 1 a. tumvuru-, passim), but there are many exceptions (uto^va 33d and 36b; parpkti-, 57a and 59a; sampravak}yami, blc). m the edited text, I used the anusvara, except before labials, lie situation is quite different in external sandhi. Here the Mb shows a marked predilection for the anusvara before initial stops and v-. An investigation made over the first hall o t re text (vss. 1-198) gave the following result : Before gutturals : 25 cases, always anusvara (19x -m k-). Before palatals : 36 cases, 16x anusvara, 20x the homorgamc nasal. - . But the evidence is distorted by the frequency of the enclitic ca (and caiva ) which almost always is preceded by the homorganic nasal (no doubt because the sequence hi a was treated as a case of internal sandhi). The detailed figures are: -rp c- : 8x (2x caiva, in 84a, 153a; lx ca, in 187b); 8 The Vinasikhatantra -h c- : 20x (15x ca, 2x caiva ) ; -mj- : 8x; -n j- : O x. If the cases of cafiva) are left out of the picture, the figures become : -rp c- 5x; -it c- 3x; -rp j- 8x. Before dentals : 70 cases; 35x anusvara, 35 homorganic nasal (n). But here also, we have to reckon with a disturbance of the pattern caused by the extreme frequency of the enclitic tu. The specified figures are : -rp t- : 14x (lx before tu); -nt- : 31x (28x before tu); -rp d- : 1 4x; -«’a) Ajita : mam (25 = ma-]- 1 1 = a), or ksmam Aparajita :k^marp ? (25=/?20+Sambhu = A:j0+ll = a). The numbering is in each horizontal line from right to left. A weak point in this interpretation is that the ‘‘twenty-fifth” is here assumed to be the ma, while it could as well be the k$a or k$ma\ but the number might refer to the place of the ma as twenty-fifth consonant in the Sanskrit alphabet. It is also not certain if Sambhu really refers here to the k$a. After these follow (in 129- 136b) the BIjas of the attendants : Astra : k$mah or mah Maya : ih AnkuSa : krom Gayatrl : ksaim Savitrl : ksum (25 = k$a or k$ma or ma + \6 = ah) (20=T+16 = (n)A) (1 =A:fl+18 = ra+38=0) (the paramdk^ara in 25+39 = aitp) (25 + 34 = w). I repeat that these interpretations are hypothetical and not entirely satisfactory. A strong point is that the syllable krom is known also elsewhere as a symbol for the Ankusa. 136c- 150. The practice; doctrine of nadis and cakras. 136c-139. By way of transition to the next passage, Isvara announces a description of the practice ( prayoga ) of the bijas just communicated; this comes in 1 51 f- Without knowledge of the prayoga and the “course” (gati), the mantras are useless. Devi now asks for an explanation of these terms. 140-150. Short exposition of the gati, i.e. the yogic doctrine of nadis and cakras. Between the genitals and the navel, “he (the deity ?) has the form of the kandamula the latter corres- ponds with what is usually called the mulddhara cakra, the lowest in the yogic series of internal power centres. According to the VST, this kandamula is the base for the 72.000 nadis, arteries or ducts. The power centre (granthi “knot”) which lies in the region of the navel contains a lotus in the midst of which the person who is the object of the meditation (in a magical 38 The Vinasikhatantra rite) should be imagined as present. The deity is again located within a subtle particle (kala) striving upwards within a hollow tube in the pericarp of the lotus. He is shaped like the sikha (upper part of the flame) as a lamp, equal to pure crystal yet fiery and pervaded by the elements water and wind, as minute as a hundredth part of the tip of a strand of hair; he rides on the wind and cannot be expressed by words; he moves within the body (143f.). He rises through the yogic ducts ida. pingala or susumna. The ida is present in the left part of the body, the pingala in the right, and the susumna which creates and destroys, as the text says, is in the middle. Raising the god through the ida is applicable for acts of protection, acquisition and attraction (147a, 149c), through the pingala, for acts of evil consequence; the susumna affords final release. Within the pingala, the god is red, within the ida (amrta, 149a) he is white as snow. The results are obtainable by a mere recitation of the bijas. 151-224. Applications ofthe Five Bijas and the yogic medit- ation. This long passage consists of a series of magical practices and the announcement of their results. It is clear that this subject evoked the author’s special interest. All these rites can be executed by the sadhaka (also called mantrin “possessor of mantras”). 1. Attraction : take the pamsulikd (? some of the ashes ?) of a grown-up woman who died childless and write (a victim’s) name (or the first syllable of his/her name) within the bijas of the Four Goddesses; draw a female figure by means of gorocana and trample upon it with the left foot (for a man, with the right foot); one will be able to attract a woman or a man from as far as twelve miles (151-154). 2. A sorcery rite during which one performs, naked and with dishevelled hair, a nocturnal sacrifice with bones on a smasana. One is able to destory any victim, even if he were Indra, within a week, if meditated upon as being pierced by the trident and struck by the danda. The sadhaka should be in a mental state of intense anger (155-158). 3. A rite of subjugation with a sacrifice of kusumbha Rowers, meditation on the victim as being of a red colour and struck Introduction 39 on the head by the ankusa and bound by the noose of maya (159-161). 4. A rite of utkar$ana (?) with a sacrifice of human flesh (162). 5. Subjugation by a mental procedure of entering another s body by the yogic arteries (163f.). 6. Eradication or expulsion of inimical armies or rulers by a sacrifice of suitable objects such as dry nimba leaves, tips of banners (suggestive of irresistible wind), crows’ feathers etc. The sacrificial fire is taken from a candalas (household or pyre) (165-167). 7. Subjugation by a meditation of the moon in one’s left hand, together with the Five Bijas (drawn in the palm of the hand or silently muttered ?) (168f.). 8. The same, with the sun in one’s right hand, leads to mutual dissension of friends (170). 9. Another rite of dissension effectuated by a sacrifice of all kinds of ominous objects and a touching of the victim (s) with the ashes. The Five Bijas are recited backwards (171-173). 10. Subjugation, even of conceited kings, by a meditation on both the performer and the victim within a lotus, bound by the thread of maya, etc. (174-177). 11. Burial within a victim’s house of a patch of cloth from the belongings of an expired brahmana woman, with the Five Bijas written (on it) with ashes taken from a cremation ground on the fourteenth night of the dark half of the month. The victim soon dies, even if he might be proficient in the vidydvrata (178-180). 12. Pacification by means of the same Bijas surrounding the name of a client {sadhya) written with gorocana (18 If.). 13. A variant of the preceding by which a patient is resto- red to health (183f.). Other applications are : a supply becomes inexhaustible; one becomes popular, healthy and immune from danger (185f). 14. A sacrifice of the sriphala or the lotus for welfare; differ- ential results for high numbers of offerings (187-190b). 15. Obtainment of supernatural powers with the help of a 40 The Vlnasikhatantra ghost ( preta ) evoked by a certain sacrifice offered into the mouth of a corpse (190c-193). 16. Attraction of a woman by means of a finger-ring of a deceased woman of haughty manners (?, 194-197b; one would expect : “taming” by attraction of a haughty woman; in 197ab we find the addition: “this is also possible for a haughty man”). 17. Dissension created by sacrifice of objects of evil omen (197c-199b). Now follows (199c-20lb) a short digression on the impor- tance of choosing the right time for one’s rituals. 18. Worship of the Five Deities mentally located in the sadhya’s heart-lotus; by the lotus-stalk of maya, the victim is drawn towards the performer who recites the Five BIjas together with the first syllable of the sadhya’s name. The victim is magically attracted and made the performer’s servant(201c-206). 19. A rite of release in case of bondage or banishment (?, ruddhe , cf. the meaning of aparuddha-) (207-216). The victim is completely brought to submission by the Five Deities and their BIjas; the rite may result in his death. 20. Meditation of the red god within the Susumna is suit- able for realising vidve?ana and uccdtana (216c-217). 21. Worship of the Five Deities on a lotus drawn within the vargatita (? the syllable ma 9 or k$a ?) with certain substances. The result is that they grant all the performer’s wishes <218-224b). 224c-232. Japavidhi (method of recitation). This subject occupies, strictly speaking, the remainder of the text (224-396). The present passage contains some general rules. The performer should concentrate himself, bear the rosary in his left hand etc. For subjugation, the sadhya’s name should be enclosed ( vidar - bhitcij 225d) by the Five BIjas; for liquidation, the Five BIjas should be recited backwards, while the victim’s name should come first. During liquidation the formula is rounded off by hufhphat , during a rite of dissension by phaf only; during sub- jugation and attraction by om (?), svdha or namas; the latter word is applied during recitation, the former (svdha) during a fire sacrifice. The different acts are furthered by the sacrifice of certain suitable objects such as garlic smeared with one’s own blood for liquidation (231f ). Introduction 41 233-263. Kalatattva. , the esoteric teaching of time. This subject is presented as a necessary concomitant to recitation. 233-236. Introductory discourse on the importance of the subject. One who knows of Time knows of the Eternal Siva, and knowledge of this Sadasiva leads to siddhi. No success is possible without knowledge of the Kalatattva, besides of the kriyd (practice). 237-239. A question of Devi after the nature of this Time urges the Lord to an explanation. In the microcosmic sphere. Time is divisible into 21.600 particles (the traditional number of respirations during one day) which regulate the course of the deity upward to and downward from the dvddasangula (mystic centre above the head), in a 24-fold rhythm (sarnkranti). 240-250b. Explanation of the Hamsa, the internal Siva who resides in the respiratory function. The deity is the Purusa or Adheya (“Superstructure”) founded upon the Adhara (“Sub- strate”) or Pura (“Fortress”) which consists of the well-known twenty -five categories (enumerated in the text). This is the body of six “Sheaths” kausika , read as kau$ika ), ten breaths and three strands ( gima ), pervaded by mystic ducts (i nadi ), inhabited by all deities. It revolves like a wheel under the God’s supervision (248ab), like the heavenly vault with the stars under supervision of the Immovable Star (Dhruva, the Pole Star). The same is true for the mantric body of the deity which consists of the Bljas. 250c-259b. Description of the Sakti in the body and the course ( gati ) of the God who is characterized by a fiery sikha (winding top-knot) called “Flashing” ( jyotirupa ), equal to a lotus stalk, at the upper end of which Siva resides; he is the source and final abode of the whole of material and phonic creation. He is twofold : fiery during the “period of progres- sion” (ay ana) when he resides in the Pingala; like amrta during the “period of retrogression” (visuva) when his abode is the Ida; the way through the Susumna leads to final release. This information almost doubles that given in vs. 145f. above. System of the gati : Amrta — ayana — ida — sucikarmani (pure acts) Agneya — vifuva — pingala — raudrakanndni (evil acts) susumna — mok$amarga (way to release) 42 The Vinaskhatantra 259c-263. A digression on the nadis which almost amounts to a summary of the preceding informaton. 264-300. Practical application of the secret knowledge : magic rites. 264-266b. Enumeration of the acts which are realizable : santl, pu$ti , vidve^a , uccafa , vasya, akarsana ; they should be executed on a time which is suitable for them. 266c-292. Rites of subjugation, partly amounting to love magic and recipes (yoga, 291c) for aphrodisiacs etc. 1. Sacrifice of one’s own blood mixed with yellow orpiment and other substances (266c- 268b). 2. Construction of a small image of salt and sacrifice of the same in 800 small portions from head to feet (268c-269). 3 Piercing another image (of saiktha) with thorns of a madana in the feet, the secret part and the forehead, then burying it with its face downwards; sacrifice of (an image’s) genitals into a fire kindled above it (270-274b). 4. Another rite of piercing for subjugation (274c-276). 5. “Pegging” ( kilanam ) with a peg made of a human bone; the victim becomes impotent (277f.). 6. Preparation of an anjana; the performer becomes equal to the god of love (279-281). 7. Preparation of an unguent for increase of sexual potency (282-283b). 8. Another recipe for subjugation; preparations on a cremation ground (283c-286b). 9. An earthen bull is made and worshipped with red flowers; subjugation is realized by writing the victim’s name with one’s own blood within the bull’s body (?, 286c-289b). 10. A rite with an earthen ram leads to the fulfilment of all the sadhaka’s desires (289c- 291). 292-300. Rites of evil consequence by sacrifice (yaga; of the victim’s name ?) within letters (varnanam udare , 292a). Perhaps both name and letters are written on a patch of cloth, bark or leaf and afterwards sacrificed into the fire, but no details are given in the text. a. For liquidation : within a ma. (The name and the syllable are) written with yellow orpiment. Introduction 43 b. For silencing opponents : within a sa (293). c. For attraction : within an d (294f.). d. For wealth : within an e (296ab). e. For subjugation : within a va (296cd). f. For various respectable objectives including final release : within the hatfisa (297). g. For destruction of enemies: within a bha (298). h. For liquidation :within (text: “at the end of”) the word phaf. i. For dissension: within the ja. j. For eradication of the enemy’s family: at the end of hum phat . k. For “small” objectives (teasing or harming the enemy): within a ya. 301-322. More particulars on Nyasa and the Bijas. 301-306. Nyasa on the body of the Tattvas, etc. Resume and advice to perform Nyasa and ritual acts in the method as out- lined before in the text and as revealed in the Nayottara and other Tantras. This will lead to fulfilment of the performer's desires by the Four Goddesses and their Brother. 307-317. On the Five Bijas, especially the “Hearts” (see vs. 123f.). They should be kept secret; this is the way to obtain siddhi even for the greatest of sinners. Higher than the varganta nirguna (the /c^?) is the “Heart” of the Five Deities, and still more supreme is the blja of one syllable (?, 310, unclear) in which the Five are present in their supreme form. This latter mantra is extolled as a secret wishing-gem which leads to all kinds of siddhi; it has been revealed before by Sukra who churned it from the Sarvatobhadra and the Mahasammohana like ghee from curds (317). 318-322. A passage which in a first redaction of the text probably served as an epilogue. The tantra should only be com- municated to a worthy pupil who has been initiated. Unorthodox people and revilers of the Veda who obtained their mantras without a guru, people who did not keep true to their vows (samaya) and spoilers of the Tantra etc. are excluded. This is the essence of the Tantra which is based upon the Mahanaya; the command of the Supreme Siva. 44 The Vinasikhatantra 323-363b: The doctrine of the Ekaksara. The remaining part of the text may have been added afterwards. Of the Ekaksara (mantra of one syllable; what is the difference with the one- syllable bijas communicated before?), no mention has been made above. It is presented as an additional method destined for people who are unable to understand the Tantric secrect doctrine. 323-331. Devi questions the Lord about the Ekaksara, the bija of one syllable. She has heard the secret nature of the Vina the Vinasikha Tantra, but the Ekaksara which is its essence was not disclosed to her. The Lord is requested to communicate it now. It might be of use especially for those who are unable to understand the Tantra. Isvara at first shows himself annoyed by this new request after his clear expositions in the preceding part, but he is unable to withstand Devi’s pleading: “I shall ask nothing else, but this is im- portant...”. 332-339b. Exposition of the Ekaksara in code by Isvara. The mantra is first praised as a unique and easy method for siddhi, realisable without auxiliary rites. The code is unclear to me: the “body” is the Tattvaraja (explained as the twenty- fourth of the Prastara, i. e. the ha), combined with j atavedas, i.e. the ra; the god is standing upon the sikha (part of the nasal resonance?) and the goddess of the Bindu is Jaya (presumably = her Uttarahrdaya which is yam). This would amount to hrydfft. Above it, there is said to be a saukara (?, 336b). Unclear is also 336cd tantudevafp vijdniyan makdram bindu devat dm, as well as the first half of 337 which seems to point to a fivefold appli- cation (by means of the five long vowels?). The problem is aggravated by a new description in 338f. of the Tattvaraja as combined with the nineteenth (?, this would be the la, which is impossible; does unaviifisati refer here to the “eighteenth”, the ra ?) and the “twentieth vowel”, which would be the i according to the Prastara. This would result into hrifh. 339c-341b. An application of the Ekaksara. If combined with Visnu (the u ?) and recited for 300.000 times, it will result in supernatural attraction even of trees, let alone of human beings. 341c-344. The “six limbs” (sadanga, 344d) of the Ekaksara. a. The “heart” is formed by a combination of the “eleventh” Introduction 45 (the a) with the Tattvaraja and closed with the bindu. b. The “head” is (constituted with) the “twenty-seventh” (the u ). c. The “top-knot” with “the “thirtieth” (the an). d. The “harness” with the “thirty-ninth” (the ai). e. The “missile” with the “sixteenth vowel” (the ah). f. The “eye” with the “twentieth” (the t). 345-349b. A completely unclear and corrupt passage, pre- sumably on another variety of the Ekaksara. 349c-351. Results of meditation (presumably on the Ekaksara and/or its deity) upon different colours: the red of vermillion for attraction and subjugation; black for liquidation; vamarupa (?the Balinese version does better with syamarupa , “dark green”) for dissension; grey for eradication; white for acquisition; the colour of a peacock’s throat for immobilization; all colours together for the realization of all desires. This passage, except 351cd, has been preserved in a Balinese version. 352-357c. Meditation on a flame of unequalled brilliance within the hollow space above the heart-lotus, crowned by a §ikha, pure like crystal; it is supreme, indivisible, and wor- shipped by yogins; shaped like a woollen thread (355a), it strives upwards; within it is the goddess (or god? the gender is hope- lessly confused in these lines) in supremely subtle form. 357d-363b. The result of obtaining this essence of the Vina- Sikha and its bija will consist in mastery over others in speech and the ability to act according to one’s wishes. It should be meditated on, applied in ritual and carefully guarded. Its possessor may reach communion with §iva. 363c-396. Additional directions for handling mantras and for homa. 363c-375. Mantrasarpskdra “consecration of mantras”. T’he consecrations include amalikaranam “rendering spotless”, apyayanam “feeding”, paramikaranam “rendering supreme”, bodhanam “awakening”, dahanam “burning”, dipanam “illumi- nation”. These performances are realized by certain varieties of meditation concerning the mantra in question. 376-392. Japavidhi “directions for recitation” of mantras and combinations of bijas; description of results. The performer should concentrate on the internal deity and its mantra without 46 The Vincis ikhat antra allowing his mind to be distracted or obscured. There are varieties ofjapa(381f.): that “of wind”, “offire”, “oflndra”, “of Varuna”; their nature is not explained. The mantra should be preceded and closed by standardized syllables or words for different results in the following manner (differently in Appendix A): Preceded by ofh hufh ofh oth rabil om ram? hufh habt hufh rabt pha\ ofh Closed by Result namas wealth, enjoyment namas eradication of evildoers svaha wealth; applicable in sacrifice ofh? awakening of sleeping mantra phat (in the middle) realization of objectives hafh hufh awakening of mantra (in beginning and middfe) coercion of mantra ofh namas complete siddhi 393-395b. Materials fit for fire sacrifice (homo): fruits seeds, ghee, sesamum etc. The sound W/ should L be recited. Use of biia and mudra is indispensable for all mantras. J 395c-396. Final proclamation of effectiveness of meditation on and worship of the (subject of) the Tantra. 9 After the preceding analysis of the contents of the VST, it has become possible to assess the position of the text as a source on Tumburu worship among the other sources discussed above in Section 6; and further, to discuss the question as to how its Saiva ideology is related to that of other Saiva Agamas or Tantras. In this study, we shall confine ourselves mainly to the first subject. The VST contains a fair amount of information which partly confirms and completes, partly con- tradicts the statements found in other texts. Unfortunately the new data are still incomplete because of the secondary and often casual character of the V$T pointed out above. The data which we now possess on Tumburu and the surrounding deities can best be presented in the form of tables, divided into three main subjects: A. Tumburu, B The attendant deities C. Bijas or mantras. In the tables, some items are repre- sented’ which were not included above in the short survey of Section Six. 37 37. The following abbreviations were used : AgPur — Agni Purana M M K — Manj usrimulakal pa NT — Netra Tantra Satk— Satkarmadipika SarTil — Saradatilaka For the editions, see notes 15-22 above; for the ISP, n. 39. uua vruc uovu . TSS — T a ntrasa rasarngraha XSSC— Commentary to the same VDhPur — Visnudharmottara Purana VST— Vinasikha Tantra ISP — iSanasivagurudevapaddhati Introduction 47 o X) S G 3 O s a a < °- 3 r? • 3 '<73 ^ > •3 O 3 X> 3 X) 3 •3*; 3 r^ O ^ 8 f . JC C SSa G ~3 0 . 23 .S 3 3 Q O 5 'Kg 'i-s 3 X 3 •3 •3 3 £ S 3 3 rv v. » ,S S I- 6 3 ,V P. o 3 O o U 3 X) s C/3 3 . QJ 1 X> s g£ J o 3 * E is 3 bfl 0*3 h n '3 £ 3 % 6 a -a w JS 00 & Sj '3 ^ * ^3 *"—* *co 3 3 3 '3 •« -2 ^ u. 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* I & p P & a a «o .P gH I § •I «5 o & ca a & & & 13 f & a a- P Uh & t 1'? & +‘5 3 a- i S-® & a § I 1 ea- a is' .a a u 'w' 43 .& 5 * O GJ s. • 4 • ,—h f . . f t t r . c3 45 £ ^ ^ 00 t-i . CO (Nfn r, K co£ ^2 d 5 .53 cC W(oV? C ^ VO ^ T-t w l WH H(SN P C/> •P 41 ■P s p ;> 0> TD & O P J-. P P a tx CJ 43 +■> 0 T3 1 p s-s 38. For these, see my Tumburu article (title above, n. 13), p. 79f. Introduction 51 Some additional remarks to the tables are necessary. Sub A: 1. The V^T does not mention the abhaya or “Security” hand- pose, but the varada and abhaya usually go together in iconography. 2. Padmasana in the VST refers to Tumburu’s posture. 3. The VDhPur and the AgPur intimate that Tumburu is seated upon a bull. 4. The references to “apparel” are summaries for various kinds of adornment. 5. The SarTil refers not to ahkusa, but to srni which = ahkusa. 6. The NT (11, 3) adds that Tumburu’s (five) faces are made “in the form of Sadasiva” ( sadasivena vapusa). 7. The NT is the only source which (in ll,25f.) refers to Tum- buru’s pitha (pedestal for image or linga). Its first element (from below) is, as usual, the Supporting Power ( adharasakti ), above which come the earth, milky ocean and ship as in the table. The commentator Ksemaraja adds that the ksirarnava (milky ocean; how to be imagined ?) stands for the element Water (apas), and the Ship for Fire (tejas) as well as for Wind ( vayu ). Above these, the kanda is located (Ksemaraja :=suddhavidya\ the same explanation is offered by him for the lotus seat, as appears from the table). 8. The figure described casually in NT 13, 29f. is styled there a sadasivarupa, but its attributes resemble those of Tumburu. 9. TSS 23, 50 gives paSa instead of sula as an attribute of Tumburu in a variant reading. 10. TSSC on TSS 23, 2 If. mentions an alternative form of “Maharudra” characterized by the attributes sara, sula, agni, naga, tanka, karavala, kapdla and karmuka (the same passage is found in ISP II, 31,94f). This bears little resem- blance to the form of Tumburu found in other sources. 11. Some sources add a note on the mandala of Tumburu. The V§T : in the form of a lotus with four petals. NT, ch. 11 : a lotus with eight petals. Satk. : Tumburu should be medi- tated upon with the moon’s orb. MMK: Tumburu resides in a mandala of five colours. 52 The Vinasikhatantra Sub B : The four Goddesses. 1. The symbolism of the four goddesses (Jaya = the Earth etc.) is in the VST found only in Appendix C. 2. The VST gives for Jayanti also the name Ajita. The latter name is absent only in the VDhPur. 3. The preta “ghost” on whom Jaya rides according to the VST and the NT can be equated to the puma “man” men- tioned in the VDhPur. 4. The functioning as “lovers” is suggested by SarTil IV, madamanmathapiditah. In this function they have of course the position of “goddesses” as in the NT. Only the NT is silent on a special function of the goddesses. _ _ 5 The position of Vijaya etc. in the compass are not explicitly ' mentioned in the SarTil (19, 102) : I'sadikonesv abhyarcet. 6. The NT 11,32 gives an alternative ordering for the god- desses in the cadre of a santi rite : in a row to the right and the left sides of Tumburu, a system followed also m the VDhPur. 7. The number of the goddesses’ hands is sometimes given in the sources; this can be deduced from the number of attri- butes in the table. 8. The MMK adds mudras (symbolic forms) for Tumburu and the goddesses: round for Tumburu, the form of a crescent for Jaya, a triangle for Vijaya, a bandha (?) for Ajita and a vajra for Aparajita. 9. The TSSC on TSS 23, 23 refers to the Limbs ( ahgani ) to the Cinfamanimantra, to be put on the petals of the lotus- mandala. Its author quotes (without mentioning a source) a Sloka which mentions Jaya, Vijaya, Ajita and Aparajita and the Dutis (see the next table). The sloka in question also occurs in ISP II, 31,98. 10. The SarTil and the TSSC add a few characteristics of the goddesses: they are clothed and adorned in red, they chew tambula and are overwhelmed by love (TSSC : madam- madalirtdh). Sub B: The other attendants. 1. The term “fearsome” applied in the table to Astra for the Introduction 53 V6t, is a summary of the description contained in the Sragdhara stanza V£T 110. 2. For the Dutis, the NT 11, 19 adds attributes ( [munda and kartari) for all of them. Their form is the same as that of the goddesses, but they have only one face and two hands. 3. The NT (11, 20) also gives seats or mounts for the Dutis : a fish for Jambhani, a tortoise for Mohani, a makara for Subhaga and a bheka for Durbhaga. 4. The names of the Kimkaras (Servants) mentioned in the NT resemble those enumerated in the same text (10, 37) for Bhairava : Krodhana, Vrntaka, Karsana and Gajanana. 5. The position of the attendants Gayatrl etc. in the NT can only refer to a mandala. 6. The NT adds for the Ankusa that it bears the attributes pasa , ankusa , kapdla and khatvahga. For the Maya it adds (11, 23f.) an unclear characterization of the hand-poses which suggests her covering or enveloping activity : maya kr$na caturbhuja // mahdpatdvaguhinyd samputakdrayugmatah. See Ksemaraja’s commentary. 7. The TSSC on TSS 23, 23 also gives a stanza enumerating the Dutis; it contains the corruption from Durbhaga to Durga. The sequence of “Durga” and Subhaga is as in the SarTil. 8. The form Mohani (NT, ISP) should be preferred to Mohini (SarTil, TSS). Sub C : Bijas and Mantras. 1. For Tumburu, the TSSC on TSS 23, 21f. adds the Six Limbs : they are constituted by variations of k^mryamp by means of the long vowels (the Heart : k$mrydm, etc.) . 2. The TSSC to TSS 23, 38-42 contains corrupt versions of the Bijas of the goddesses. Some conclusions to be drawn from the preceding information . 1. Almost all sources consider Tumburu to have four faces (table A) . Only the NT mentions a form with five faces and gives a deviating series of attributes. This may point to a contamination with the five-headed Sadasiva who may be considered one of Tumburu’s chief rivals within the Tantric 54 The Vinasikliatantra pantheon. Curiously enough, the same text in ch. 13 pre- sents a figure which resembles Tumburu as a “form of Sadasiva”. 2. The number of arms varies; only the V§T describes an eight-armed form. 3. As to the attributes, the sula is most frequent (six times) * The pasa and ahkusa, two magic devices (the “noose” for binding or subjugating, the “elephant hook” for attracting a person) which often complement each other, are also popu- lar (4x; pasa once as a variant of §ula). The series of attri- butes given in the V$T finds its closest parallel in the SarTil and the TSS ( khajvdhga might be equivalent to gada). The Kapala also occurs four times, but its presence in the SarTil (as an isolated fifth attribute) and in the TSS (the passage is absent from the ISP) is suspect. In the TSS, the parallelism with the SarTil requires the admission of both sula and pasa , and this should lead to the deletion of kapala as fifth in the series. The Kapala, which does not occur among the attriutes of Tumburu in the VST, was perhaps introduced by the VDhPur or its source. 4. The vina, often associated with Tumburu, is almost every- where absent from the list of attributes. It is only found in the AgPur, but the “Tumburu” described there is probably, as we saw, a contamination with Vlrabhadra. Although the V!§T presupposes a Vina symbolism as testified by its title and the explanation thereof, there is scarcely a reference to this musical instrument in the text; only the “string of the vind (?, vinadhara , vs. 1 1) plays a role as an object of com- parison. The VST also in this respect provides no link between the two traditions which were current about Tum- buru : the “right” one of Tumburu as a Gandharva musician who attends to the orthodox gods, and the “left” one (to which the VST definitely belongs) of Tumburu as a form of &iva worshipped in his own right. 5. The descriptions of the SarTil and the TSS(C) are closely related. The TSS (C), a fifteenth-century source, is paral- lelled by the Mantrapada (ch. 31, 9 If.) of the Isanasiva- gurudevapaddhati which is probably older (if it forms a genuine part of the original compilation by Isanasiva, Introduction 55 it may belong to the eleventh century A.D.). 39 But we must conclude that the presentation in the TSS(C) cannot go back to the ISP for two main reasons: a. The TSS (C) con- tains important additional matter not found in the ISP ( bijas , nyasa and worship of the Tumburu group in 23, 38f.), b. in a few cases of common text-material, the TSS and its “commentary” seem to offer a better reading (TSS 23, 2 1 brahmamajjavisagnitvak- versus ISP 31,91 survatah savi,sagnit- vak which makes no sense in the context of bija extraction , TSSC on TSS 23, 21-29 sivah saddrunambhoje against ISP 31, 94 sivasane ’ runambhoje ). 6. There are serious lacunae in the VST’s description of Tum- buru (no colour; no mount). This strengthens our impres- sion of the secondary and somewhat superficial character of the VST. 7. In the descriptions of Tumburu, there are reminiscences of a folk deity of the little tradition : a fiat nose (!§arTil, TSS), a protruding belly (MMK). But these may be conventional Yaksa-like features, and there seem to be no traces of this in the VgT, although this text’s predilection for magic may be significant. 8. Symbolic or esoteric interpretation of the figures of Tumburu and his four female companions is not prominent in the texts. The pattern very clearly symbolizes sovereignty (names of the four goddesses; kingly character of Tumburu) but this is not insisted upon in the V§T. The obvious specula- tive equation of the five deities with the five elements earth etc. is not found in the VST itself but only stated as a memo- rizing remark in one of its appendices. The doctrine was probably supposed to be already familiar to the adept hearer of the text (esoteric oral tradition, or described in a lost source ?). The occurrence of the symbolism of the elements in the MMK nevertheless forms a remarkable parallel between that Buddhist text and the VST. 39. Isanaiivagurudevapaddhali, vol. II, Mantrapada, ed. T- Ganapati Sastri, Trivandrum 1921 (Triv. Skt. Series , Vol. 72). The relation between the ISP and the TSS was discussed in my article Khadga-Rdvana and His Worship in Balinese and Indian Tantric Sources, in : WZKSA, 21, 1977, pp. 143-169, on p. 149 ;158f. 56 The Vinasikhatantra 9. The names Jayanti and Ajita for the third of the four god- desses are both found in the VST and may therefore have existed side by side in the tradition from an early date. 10. The position of the four goddesses in the four main points of the compass which seems so self-evident is found only in the VST and in the ISP (31, 97 devyo dikpcittramadhyagah ; not represented on the table). These four deities, protective for the worshipper, but fear-inspiring to enemies, are also frequent outside the Tumburu tradition. 40 1 1 . The attributes of the goddesses are in hopeless disagreement, this stands in sharp contradistinction to the far-reaching identity of their mounts; only Aparajita comes to ride or stand on different objects. The tradition of the mounts must therefore be an old one. 12. The silence of the V$T (and the MMK) on the Dutis and Kimkaras suggests that these personages were added to the Tumburu group in a later stage 41 . On the other hand, a group of attendants peculiar to Tumburu in the v£T (Gayatrl etc.) is outside this text only found in the NT (minus the Astra). For all attendants, the V$T offers bijas which are applied in the ritual. It may be remarked that the characteristic function of the Maya is to “cover” ( acchd - dayati ), of the Ankusa to “keep back” {nirodhayati ; in a magical context : to attract), and of the Astra to “awaken” ( prabodhayati ); see VST 41f.‘ 13. Bijas : a basic agreement as to the first consonant can be observed between the VST and the SarTil/TSS (fo- for Tumburu; j-, bh -, s- and //- for the four goddesses). No parallel can be found for the Uttarahrdayas of the V$T, nor (presumably) for the Ekaksara. For the term Cintaman- imantra which is current in the TSS and the ISP, cf. the characterization of the Vinasikha as a cintaratna in VST 10 and 358. Although the code language applied in the VST is still far from clear in some cases, it may be surmised that 40. See my Tumburu article, p. 90f. 41 . For a comparable situation for Khadga-Ravana, see my article mentioned above in n. 39, pp. 163f. (different meaning of the term DQti). Introduction 57 the simple form of the bijas taught by this text reflects an older stage. We may conclude with some general remarks on Tumburu and the Vinasikhatantra. We have seen that Tumburu generally appears with royal apparel (even when he wears ascetic’s hair, as in the Satkarmadipika). He is typically a royal manifestation of Siva who specializes in wielding protective supernatural powers directly applicable in real life, with an emphasis on healing (in this function he may be compared to the “Rois thaumaturges” of medieval France; the function is most pro- minent in the MMK, less so in the VST; besides, the healing is effected by means of potent herbs). His worship may lead to yogic siddhis such as flying through the air, but this is not insisted upon. At the same time, he is definitely a Tantric deity as appears from his intimate connection with one or more magically potent syllables (bijas). The ability of a human performer to apply the divine power inherent in these formulas for his own (or his client’s) objectives can only be obtained by an exercise in yogic meditation described in V^T 140f. Tumburu resides in (and strives upward along) the hollow duct of Susumna above the heart-lotus in the form of a Sikha of a lamp (cf. also vs. 250f.); permeated by the elements (earth,) water, fire and wind, he is himself equal to the spotless Akasa, the eternal Space or Void. The god can be raised through the ida and the pingala , the yogic ducts to the left and right of the Susumna, for special purposes. The procedure must have been based on yogic ex- perience; it resembles a primitive form of Kundaliniyoga al- though there are important differences (we may compare the Suksmadhyana "subtle meditation” in the seventh chapter of the Netratantra). In vs. 140f., the VST makes no mention of a Sakti who rises to meet her male partner in the DvadaSaiiga, the mystic centre above the head. The god himself is active and moves along the internal path. This interpretation of the Tantric yoga process looks archaic and seems not to have been continued afterwards, or relegated to the sphere of magic pra- ctition. The Dvadasanga is, however, mentioned in another relevant passage (237f.)as the goal of the deity’s upward course; he seems to be equated with the ancient concept of the Hamsa 58 The Vinasikhatantra in 240f. and imagined as a microcosmic concretization of Sarpkhya evolutionary theory. In 250f.,we obtain the impression that the internal deity in the microcosm of the body strives toward the universal Siva at the tip of the §ikha above the head. Even a Sakti is mentioned there, but her relation to the male deity remains unclear. The same obscurity prevails in 352f. (perhaps added at a later stage), where the manuscript makes a mess of masculine and feminine endings. The Vinasikhatantra itself has already repeatedly been characterized in the preceding pages as a secondary source. Several subjects which might have been treated in our view are absent from it. There is no allusion to a mythology of the divine family, nor to any symbolic interpretation of the name Tumburu as suggested by the important Balinese hymn Orfikaratmanam mantram (Stuti & Stava No. 588 42 ) ; we do not find a discussion of the Vamasrotas to which the Tumburu tradition belongs according to the Netratantra, ch. 9. But there are at least references (by title only) to older sources of the tradition . The Sammohana, Nayottara and Sirascheda (known also from the Cambodian inscription of Sdok kak Thom) in vs. 4; the Sam- mohana again in 316 and 317; the Nayottara again in 305; the Mahanaya (probably - Nayottara) in 322; and a hitherto un- known source, the Sarvatobhadra, in 317. The V!sT announces only domestic ritual (vs. 13; emendation) and is silent on temple worship. Despite setbacks like these, the text should be valued as an important and probably old source. I cannot commit myself to a statement on the date of its composition. Much depends on the question as to whether the text as we have it now is identical with the Vinasikha referred to in the inscription of Sdok kak Thom of 802 A.D. If such is the case, the text must be at least some decades earlier than that date; on the other hand, I suppose it to be younger than the MMIC (Manjusrimulakalpa). Of the important new information found in the V!§T special mention may be made of : a. Description of the mandala of Tumburu, of initiation therein and creation of bijas from a prastara (geometric ordering of the alphabet signifying the source of phonic creation); 42. The so-called Suryastava; see above, n. 35. Introduction 59 b. The details of application of these bijas in magical practice; c. Remarks on the meditation on Tumburu s mystical presence in the microcosm of the body. A comparison of the V&T with the relevant passages in other texts mentioned above shows that the VST often goes its own way but sometimes agrees with one or more of these sources in turn. It agrees with the Netratantra in the mentioning of the secondary group of attendants (Gayatri etc.); with the §ara- datilaka and the Tantrasarasaipgraha in the form of the bijas (partly), in the mentioning of a system of Nyasa (compare, for instance, SarTil 19,90 with VST 80), and in a few details of terminology (cf. devesa in TSS 23, 41; devadeva in VST 124; Tumburu as devardja in Cambodia; the point should not be overstressed). On the other hand, the ordering of the letters on Tumburu’s pedestal in SarTil 19, 96f. radically differs from the Prastara described in VST 52f. (There is a vague resemblance to the Yantra in SarTil 19,113.) I think that the VST is in any case prior to the SarTil and its source, probably also to the other Hindu sources except perhaps the Netratantra. The relation of the V ST to the NT is difficult to assess. The NT of course presupposes the existence of sources belonging to the Vamasrotas, but precedence of the VST itself cannot be proven. The absence of bijas may point to an older stage of borrowing by the NT as compared to the SarTil. The relations between the VST and the MMK are interest- ing. The identification of Tumburu and the four goddesses with the five elements which occurs in the MMK as well as in an appendix to the VST has already been noted above. Another important point in which both sources go together is the charac- terization of Tumburu and the Four as “Brother” and “Sisters”. Unfortunately no mythological background to this family relation ( kula , VST 114 !) is given. In any case, no matter in what way the relation between the god and his female companions is characterized (they are his Saktis or sisters or just goddesses around a god), the system is clearly male-oriented. The male is the central figure, identical with Ultimate Reality, beneficial, controlling the ruthless activity of the females who may protect the devotee. 60 The Vlnasikhatantra it is true, but who inspire terror in the enemy (or, we may add, the wrongly guided). No mention is made of a personal &akti of Tumburu or of male partners (Bhairavas) of the four god- desses (one 3akti is only described in the yogic passages, as we saw). The Saktic influence is therefore limited and of a very special kind. A third feature common to both the VST and the MMK is a marked predilection for magical application of the mantras or bijas of these deities. The rites described in both texts resemble each other. Standard terms of magic such as vast- karana or uccafana are found in the VST (especially in 264f.) but the systematization of these rites as “Six Acts” (taf karmani) known from younger Tantric sources is absent. The position of the VST and related texts with regard to this subject should be reconsidered in the cadre of a historical study of magical terminology in Sanskrit literature which is still unwritten. It seems to me that the agreements between the VST and the MMK are old. But there are also important differences : a. The series of colours of the goddesses in the MMK differs from all other sources; in the MMK Vijaya (water) is yellow and Ajita (fire) red; elsewhere, the reversal is the case. b. The mantras in the MMK deviate completely from those given in the VJ§T and the other sources (but the distinction between “basic” and “heart” mantras in the MMK might be considered as a link with the VST 43 ). c. No reference is found in the VST to the deities as “roam- ing over the ocean” and the mountains or standing in a ship as is said in the MMK. A reference to a ship as part of the god’s pedestal is found only in the NT. The MMK may have based itself upon a symbolism of the elements explained by Ksemaraja in his commentary on the NT passage (11,25). He equates the ship to Fire and Wind. The MMK may have reinterpreted the ship in a Buddhist way (the Deities roam about everywhere to do good to creatures). This presupposes con- siderable antiquity for the symbolism of the Mahabhutas(elements) and the position of the ship in the tradition about Tumburu; the absence of these features in the text of the V&T remains curious. The explanation of the figure of Tumburu with cit by 43. Cf. my Tumburu article, p. 79. Introduction 61 Ksemaraja points to an equation of AkaSa and the principle of consciousness which must have been current in the school. The VST as a whole can perhaps best be characterized as a guide for Sadhakas, individual adepts; the initiation taught by it in its earlier part is then a Sadhakadiksa which includes an abhifeka (the latter term does not occur in the VST) 44 . This hypothesis fits in very well with the remarkable frequency of related terms such as sadhaka, sadhcma, siddhi 45 and mantrin « The devotion to one mantra, at least to one deity symbolized by a small group of mantras taught in the VST is also chara- cteristic for a Sadhaka’s career 47 . One of the main functions of the VST is therefore to proclaim these bijas and their crea- tion (of course in esoteric language) and to guide the adept towards their use in administering to the needs of clients in the private as well as the public sphere. Some of the aims and desires recorded in the texts would suit aristocrats, kings engaged in feuds or banished princes who had recourse to guerilla warfare, cf. the cases of vas(y)a, uccatana (eradication or expulsion of enemies) and vidvesana (sowing dissension between friends or allies). As has been remarked by Madame Brunner, the performer is transformed (or Sanskritized) magician 48 , as can also be deduced from the attention paid by the VST to the rules of Mantravada at the end (vs. 363f.). But the main function of the Sadhaka is protective; he sees to the safety and welfare of the ruler and the community. For himself, the text claims mundane welfare, but also access to final release (for instance, in 45 and 324). Just like his deity, the Sadhaka is ambivalent’: he can protect and destroy. It can be imagined that such claims, if supported by a powerful and resourceful personality (his mental power enhanced by concentration on the internal deity), could be of interest to the South East Asian rulers who would be unable to find a similar competence among native 44. See Helene Brunner, Le Sadhaka, personnage oublie du Sivaisme du Sud, in : Journal Asialique, 263, 1975, pp. 411-443, on p. 416; 421 VabhUic is found once in the VST (47c). 45. See the same article by Mme. Brunner, p. 431 ; 432. 46. Same article, p. 431. 47. Same article, p. 420. 48. Same article, p. 43 5f. 62 The Vinasikhatantra practitioners. The details of the history of Tumburu worship in South and South East Asia (was, for instance, Hiranyadama, who taught the sacred books to Sivakaivalya, Jayavarman’s court priest, of Indian, Khmer or Javanese provenance ?) will, however, continue to escape us. It is in any case a remarkable fact that a tradition considered as inferior in India was able to strengthen its position in South East Asia by royal support. PART II TEXT OF THE VINASlKHA TANTRA Note : The readings found in the critical notes without siglum are always the original readings of both manuscripts. For scribal features which have silently been adapted, see the Introduction, sub 3. Letters between square brackets have been added by the editor. Om namo mahabhairavaya / 1 KailasaSikhare ramye nanaratnopaSobhite / nanadrumalatakirne siddhacaranasevite // 2 tatra devah surasre$thah krldate umaya saha / stuyamano mahasiddhair mahakaladibhir ganaih // 3 rsibhis ca mahabhagair bhrgvadyaih surasattamaih / tesam madhye samutthaya devi vacanam abravit // 4 Srutam sammohanam tantratn tatha nayottaram mahat / siraschedam ca devesa tvatprasadat sudurlabham // 5 vratasadhyani caitani yagasadhyani vai punah / anyasara yato loke prayo dravinavarjitah // 6 ebhyo ’pi cottaraip yasmat kevalaip jnanasiddhidam / sarvakamapradam deva yathavad bijapancakam // 7 uttaram hrdayam hy esam bhaktaya datum arhasi // srl isvara uvaca / 8 yan na kasyacid akhyatam sukradinaip ca yoginam / subhaktasya vinrtasya gopitam vai guhasya ca // 9 catuhsastih samakhyatah sisyas tantresu ye maya / tesam api na cakhyatam brahmavisnupurahsaraih // 10 tad aham sampravaksyami cintaratnam ivaparam / tantram vinasikham nama nirvyajena^usiddhidam // 1 1 dev Itumburusamy uktam vinadharasusamsthitam / sikhayogena isyante tena vinasikha smrta // 12 yagam adau pravaksyami tantrasaraip sudurlabham / tenaiva varada devyo nityam devi bhavanti hi // 13 gihayagam idam devi yo janatiha sadhakah / vratahomad rte casmin susiddhim labhate param // 14 Sisyanam aditah kuryad yagam krtva parigraham / nanyatha darsayet tantram na casau siddhim apnuyat // 15 caturthyam atha pancamyam navamyam ekadasisu ca / grahane vapi kartavya sarvada carkasomayoh // 16 caturthyam yajanaqi ^restham saubhagyakaranani mahat/ ^rlkamo yajanam kuryat pancamyam susamahitah // 1 7 sarpgrame vijayarthi va pararastravimardanam / navamyam parthivam yagarti kurvita bhaginipriyam // 66 The Vinasikhat antra 18 ekadasyam yajed yas tu Sivaloke mahlyate / sugupte nirjane dese saridvapitate ’pi va // 19 krtvadau bhumisamsuddhim savitrya desikottamah / krtva pujam prakurvita sisyanam adhivasanam // 20 carukam sadhane pascat savitrya dapayed budhah / sisyanam dantakastham ca saksiram dvadasangulam // 21 acamya sisyam ahuya pancatattvapariskrtam / savitrya proksayed bhuyas tattvajaptam yathoditam // 22 pramarjayet kusagrena tasyangani samaiabhet / alabhyaiva tu savitrya ksalayet sakalam kramat // 23 yagabhumau svasisyams tu svapec ca kusasamstare / raksam sada satair bijaih krtva dhyatva ca tah kramat // 24 tatah prabhate vimale mukham praksalya sadhakah / istanistam gurau cestam pranipatya nivedayet // 25 istanistan viditva tu deSikah sadhakasya tu / adau dese same bhumau vivikte salyavarjite // 26 mandalam samlikhet prajno yathavad vidhipurvakam / caturhastam caturdvaram athava caikahastakam // 27 mandalam samlikhed divyam salicurnena sujjvalam / tatra madhye likhet padmam catuhpattram sakarnikam // 28 ^vetasi kpltaki snani kamalasya dalani tu / prag arabhya yathanyayaip saumye^antani lekhayet // 29 karnikam ca tatha madhye Sabalam desikottamah / caturmurtim caturvarnaip svena bljena tumburum // 30 caturvarnam fsvaram dhyayen nivistam karnikodare / tatah sitam svabijena jayam pragdale vinyaset // 31 bandhukakusumaprakhyam vijayam daksine dale / svacchacamikaraprakhyam ajitaip pascime dale // 32 bhinnanjanacayaprakhyam uttare caparajitam / vinyasya pujam kurvita svaih svair bijair yathakramam// 33 puspadhupai^ ca balibhir yathakalantaraih ^ubhaih/ sadvitanapatakadhyam sragmalalamki tarn puram // 34 pradiptadipakair diksu samantad avabhasitam / nanabhaksyannapanai^ ca svadubhir vyanjanais tatha // 35 phalair nanavidhais caiva paritah paryavasthitaih / kalaSair varipurnais ca dasadiksu vyavastliitaih // 36 cutapallavasamvltaih sragmalalamkrtaih subhaih / evam yastva yathanyayam ^isyan aproksya varina // Text 67 37 savitrya mukham asadya vasasa sakallkrtan / svaih svair bijair nyaset puspan sisyanam karayor dva- yoh // 38 jayat pravesayen mayam mandalam deSikottamah / pravesya tatra sisyam tu dvitricatuhpanca eva va // 39 tato ’gnikaryam kurvita mandalat pascime bahih / ullikhyoddhrtya savitrya kusan samstlrya sarvatah // 40 astrabijena cabhyuksya gandhatoyena de^ikah / vahnim adaya tenaiva savitrya pujayet tatah // 41 tatas tattvatrayam nyasya vahner eva yathakramam / niruddhamayatasmattam ankusena nirodhayet // 42 mayayacchadayet pascad astrenaiva prabodhayet / homadravyasya sarvasya kuryat tenaiva Sodhanam // 43 tatas ca sarpiso homam vidhivat karayed budhah / svabijair eva tad dhutva diksam ^isyasya karayet // 44 samyojya vidhivad bijair mahabhutesu pancasu / sakale tattvam sarnyojya paristhapya pare ’dhvani // 45 niyoktavyam tatas tatra yatrasavamsvaraparam? / esa diksa yathanyayam bhuktimuktiphalaprada // 46 tair eva pancabhis tattvam sakale sakalatmika / niskale niskala prokta sadhikaradhvanah pura // 47 diksayitva tatah ^isyan sadhikarapare sthitan / abhisicya svabijais tu bijan tebhyah pradapayet // 48 nivedya samayan tasya hrnmudrangulidar^anat / anujnam sadhakendrasya tasya dadyan mahatmana // 49 tatah svavidyanaivedyam bhaksayet sadhakottamah / devyah prita bhavanty eva avasistam jale ksipet // 50 acaryam pujayed bhaktya sarvasvenapare vidha? / pranamaih ^aktidanais ca yena va tusyate guruh // 51 sragvi sitosnisl caiva sarvalamkarabhusitah / uccasanasthah pragvaktrah kalpayet kosamandale // 52 go^akrdbhasmaliptas tu sucau janavivarjite / susame bhumidese tu prastaram prastarec chucih // 53 caturasram atah krtva prastararekham ujjvalam / kuryad ekonapancasat kosthakan tu saman subhan // 54 satardhardhasanasinam pancavargantabindukam / sikhasambhinnamurdhantam kasakhyam madhyakost- hake // 68 The Vinasikhatantra 55 vidigdiksaipsthakosthesu tatparsve bahir astasu / yaSavargan nyased devi aiSanyadisu tatkramat // 56 agneyadisu kosthesu napumsakacatustayam / aisanyadikramad devi bijadvadasakaip nyaset .// 57 trtiyapanktikosthesu caturthe pancavirpsakam / ai£anyadisu kosthesu bijani kramaso nyaset // 58 prastaram evarp prastarya svaravarnara ca sobhane / bijasodasakam caiva proddharet tu yathakramam// 59 kadipanktim purakrtya kramad vyastasamastakam / kosthaikadasabijena samyuktam pancavinisakam // 60 atmatattvam iti khyatam vidyakhyam catustrimsakam / sivatattvani tu devesi trimsakosthesu samyutam // 61 tattvatritayam etad dhi nyasam ca samudahrtam / binduyuktany asesani nyastavyani yathakramam // 62 atra siddhih sthita devi vijneya sadhakottamaih / pancavimsatikosthastham prathamam bljam ucyate // 63 dvisaptakosthakam bijam dvitiyam samudahrtam / tftiyam astakosthastham binduyonih caturthakam // 64 caturvirpsatikosthastham pancamam bijam ucyate / bijani devadevinani nirnitani yathakramam // 65 kalabaddhanilair bijaih kalayathesthaya yutam / ardhendu bindusikhaya sarpnibhani kramena tu // 66 bijapancakam uddhr tya kathitam devi te kramat / kutasthas tu smrta bijah paiica caiva varanane // 67 bijapancakam abhyasya sarvakamaphalapradam / yajanam sampravaksyami sarvasiddhipradayakam // 68 karasamskaram adau tu krtvanena kramena tu / vaksyamanena canena digbandha^odhyam eva hi // 69 samharastrena digbandhah pranayamapurahsarah / pranayamais tribhir devi atmanaip tu visodhayet // 70 niskramya recayed vayum navam cakrsya purayet / nirodhe kumbhakah proktah pranayamam prakirtitam;// 71 dhyatva kalagnibijam tu yugantanalasaprabham / nyaset padatale mantri jvalamalakulaip mahat // 72 nirdahec catmadeharp tu varinaplavayet tatah / dagdhva tu prakrtam deham bhasmakutam iva sthitam // 73 tatas camrtadharabhir vidyadeharp vicintayet / sravantarn murdhni paramarp pranavam ca adhomu- kham // 69 Text 74 varunamrtasamyuktam suddhasphatikanirmalam / kasakhyam yat smrtaip bijam rephadvayasamayutam // 75 adha oipkarasamyuktam urdhvam bindukabhusitam / anenaiva tu bijena sikhaya bhinnamastakam // 76 dharanayogamargena nirdahet sadhakottamah / deham samsodhayen mantri ghorapapam tu kalmasam // 77 nyasam alabhanam kuryad bhaven mantratmavigrahah / digbandhabhumiip saipsodhya cakrasuddhyartham eva ca // 78 saqiharastrena kurvita vighnoccatanam eva ca / hastau samsodhayet pascad vidhir esa prakirtitah // 79 krtva tu vidhivan mantri tatah karma samarabhet / amanibandhanat purvaip bharamakhas ? ca vinyaset / 80 angusthadikanisthantaip nyased vai bijapancakam / ahgusthad ye tu ye parva karayor ubhayor api // 81 atmatattvam nyasen murdhni vidyatattvam dvitiyake / sivaip dadyat trtiyesu sarvasiddhisu bhamini // 82 adhastad atmatattvam tu vidyatattvarp tu madhyatah / sivatattvani nyasen murdhni haste dehe punah kramat // 83 evani tattvatrayaqi nyasya tatha kutaksarani tu / bhuyas cottarabijani vinyaset tu varanane // 84 astraqi caiva tu vinyasya visphulingasamaprabham / mayayacchadayitva tu ankusena nirodhayet // 85 yonimudraip tato baddhva kuryat [tu] sakalam tanum / etad alabhanam caiva tava devi prakirtitam // 86 ahgusthau grathitau krtva karayor ubhayor api / tarjaniip vamahaste tu prasaryakuncayed budhah // 87 esa nirodhani prokta mudreyam ankusasya tu / vasyakarsanakaryesu prayojya sadhakottamaih // 88 tarjani madhyama caiva anama daksinasya tu / vame trini samakramya ahgusthau ca susaipsthitau // 89 adhastat sarvatah prokta daksina tu kanisthika / tarjanyangusthayor madhye yonimudra prakirtita // 90 adyam murdhni tato bijam dvitiyam mukhamandale / katyurdhve ca tatas canyani caturtharp janutah katim // 91 apadajanuni canyam prasrtais ca karaih kramat / evam bijena dehas tu mucyate natra samsayah // 92 vajropalamahavarsaip coradamstribhayavaham / mucyate ca sada rogair mrtyurupair durasadaih // 70 The Vinasikhat antra 93 ahigaravisaSastrajvarakusthaksayadibhih / mucyate natra samdeho yo ’pi syat pataki narah // 94 upalipya subhe dese pracchanne janavarjite / purvavad dhastamatram tu likhitva mandalarp subham // 95 catuhpattraip tu tatrabjam sarvavarnitakarnikam / sitaraktapitakrsnam purvadidalasaipsthitam // 96 jayadyam vinyasen mantri tumburum karnikopari / padmasanopavistaip tu varadanodyatakaram // 97 caturvaktram astabhujaip catuskayaqi trilocanam / nagayajhopavltaip tu sulapanim gadadharam // 98 mukutena vicitrena sasahkadhrtasekharam / saktinaip tu priyam devam pasanku^akaraprabham // 99 divyambaratapatrena divyasragbandhalepanam / devadevam sada dhyayet suryakotisamaprabham // 100 ksirodaphalasamkasam vyaghrayajnopavltinim / pretarudhaip caturvaktram gadakhetakadharinlm // 101 divyambaratapatrena harakeyurabhusitam / devadevim jay am dhyayed dipyamanam svatejasa // 102 devasyabhimukho mantri sasmitotphullalocanam / dadimikusumaprakhyarp suragopakasaprabham // 103 capodyatakarani ghoraqi matsyamamsasurapriyam / uluke samsthitarp devim harakeyurabhusitam // 104 raktambaratapatrena vijayam siddhidarp smaret / dhatucamlkaraprakhyaip pltamalyambarapriyam // 105 ghantakhatvangadharim devim asvarudham mahabalam/ suryayutapratikasim sarvabharanabhusitam // 106 jayantlrp dhyayati ksipram siddhim apnoti puskalam / bhinnanjanasamaprakhyarp sarvaritimiraprabham // 107 kr§nakauseyasamvitaip muktikamanibhQsitam / divyam vimanam arudharp gadakhetakadharinlm // 108 maharavadinirghosais cintayed aparajitam / gayatrim va japantlrp ca sphatikamanibhusitam // 109 rgyajussamatharvakhyaip gayantim va tathaiva ca / savitrim divyarupaip tupanisadgayane ratam // 110 devlnam agrasamstharp krtabhrkutimukham cintayed , ankusakhyaip samprsthe castrarajaqi prakatitasumahasrkvanllelihanam/ samkruddhaip bhl§ayantaip nararudhiravasadigdhadan- takalalam Text 71 II 111 evam dhyatva visalak$i tatah puja pravartate / bhaksyabhojyavidhanais ca gandhapuspadibhih kramat 1 12 pujayet kutamadhyasthaip tatra madhye vidhanatah / bhur evayarp padapadmair hrdi vamakare ’thava // 113 manasa pujayen nityaip siddhikamah samahitah / mahasankhamayaip kuryad athava kacchapasya tu // 114 sauvarrjam rajatatp taniraip kularp bhavati siddhidam / gandhamandalake vapi athava bhasmamaridale // 115 siddharthamandale vapi athava hrdi mandale / kusumbhamandale vapi puspamandalake ’pi va // 116 nagakesarajobhir va likhitva mandalarn subham / muktida siddhida hy evarp bhavantity avicaranat // 117 sampujya ca yathanyayaip gandhapuspadi yojayet / darsayed yonimudram tu kale karmani karayet // 118 samutpannesu karyesu pranadravinaharisu / pujitah sadhakaip devyah pariraksanti putravat // sridcvy uvaca // 119 atrapi yagam evoktarp visesah ko ’parah prabho / yatha tu abhyasamatrena siddhir bhavati kamada // 120 kevalam smaranad eva tatha tvarp vaktum arhasi / pranayasva prasadas ca yadi casti mahesvara // sri fsvara uvaca // 121 srnusvaikamana bhadre prakrtaip tapasah phalam / pranayad atulaip vapi rahasyam paramaqi padam // 122 uttarottarayogena tantraip te kathitaip maya / atrantaram idam jnanaip srutva bhavati nirvrtih // 123 prastarya purvavad varnaip proddhared bijapancakam [ purvavat kramayogena sarvakamaprasiddhaye // 124 adau dvatrimsakaqi bijarp yuktam ekonaviipsati / catustrimsaip tato ’dhastad devadevatp prakalpayet // 125 jaya saptadasaip bijaip yuktam ekadasena tu / tad eva vijayakhyata kiip tu yuktam na kena cit // 126 pancaviipsac chikhabhaji yuktam ekadasena tu / ajitayah samuddistaip caturthyah srnu sampratam // 127 varnaikadasasaipyuktaip sambhusthaip paiicaviipsakam/ guhyam etat samuddi§tatp prastavyarp nanyatah param If 72 The Vinasikhatantra 128 sarvakamapradam devi etad vai bijapancakam / uttaraip hrdayam hy etat sarvatantresu cottaram // 129 yani kani ca karmani sarvany etais tu karayet / pancaviipsatikosasthaip yuktarp vai sodasena tu // 130 astram etat samuddistam asmims tantre ca suvrate f punar etadbijayuktam vimsakena samanvitam // 131 maya hy esa samuddista sivasyanantarupini / adikosthakabljam tu adhastastadasasaipyutam // 132 astatrimsatikosastham tasyopari niyojayet / ankusoddharanaip hy etad devlnaip samnirodhane // 133 bindupunjasameta hi nyastavya tu yathakramam / pancavimsatikosastharp tad eva paramaksarara / 134 navatrimsasamayuktarp bijam gayatrisarpjnakam / etad bijavaram divyaip yojyam alabhanadike // 135 catustrimsatikosastharp pahcavimsatiyojitam / sarvakarmasamuddistaip bijam savitrisamjnitam // 136 ardhendusikhaya devi lanchitani tu purvavat / prayogarp casya vaksyami siddhir yenasu jayate // 137 prayogarp karanam devi granthasastram akaranam / sarvatra sulabham sastram prayogam tu sudurlabham // 138 prayogarahita mantra naiva siddhipradah smrtah / hrtpadme yogavinyasam dhyatva vai bijapancakam / gatim devam tu vijnaya tatah karma samarabhet // sridevy uvaca // 139 kidrsah sa bhaved devo gatis tasya tu kidrsi / dehastharp tu katham vidyad vaktum arhasi sankara // sri isvara uvaca // 140 medhranabhyantare devi kandamulakrtir bhavet / dvasaptatisahasrani nadir adharasaqisthitah / 141 nabhidese sthito granthis tatra padmam vyavasthitam / karnika padmamadhyasya tatra sadhyam vyavasthitam // 142 karnikasusirante tu ya kala cordhvagamini / tasya madhye sthito devah sa tu dipasikhopamah // 143 suddhasphatikasamkasaip visphulingarkasamnibham / varimarutasamkirnam valagrasatabhagakam // 144 vayuvahanam arudham sabdatitam anamayam / sampratyayaip tu gamyo ’sau vahate dehamadhyatah // 145 idamadhyagato vapi pingalantargato ’pi va / susumnantargatas caiva visuvaip samudahrtam // Text 73 146 ida tu vamaja prokta dak$ine pingala smrta / anayor madhye susumna tu srstisaipharakarika // 147 ida santikapustyarthe mrtyuccatana pingala / susumna moksada caiva jivamarganusarini // 148 pingalantargataip dhyatva raktavarnarp vicintayet / maranoccatanadlni tatah karmani karayet // 149 amrtantargataip jnatva dhyayet tuhinasamnibham / santipustivasakarsaip tada karmani karayet // 150 vratayogadisamsiddhim mulamantresu karayet / tad atra japamatrena mantri sadhayate ksanat // 151 aprasuta mrta yo§it praptayauvanam eva ca / tasyah pamsulikam grhya vamabhage vicaksanah // 152 likhen namaksaram tatra devinam kutasamsthitam / vamangojjvalaraktena sadhakah samyatavratah // 153 striyarp caiva likhet tatra gavaip rocanaya punah / anulomair vihanyas tu vamapadena cakramet // 154 tatksanad anayec clilghraip ya strl dvadasayojanat / purusasya tatha proktam daksinange tu karayet // 155 athabhicarakaip kuryat samidhanarp tathasthibhih / rajikavisaraktaktam smasane homam arabhet // 156 nagno muktasikho bhutva kapalatrayasaqisthitah / samidhastasatam homarp ratrau kuryad vicaksanah // 157 homante tu tatah sakram krsnavarnam vicintayet / trisulena vinirbhinnaip dandena taditarp sirah // 158 sadhako ghorarupena kruddhah sarpraktalocanah / saptahan nasayed indram kim punar manusadikam // 159 tyaktena tu kusumbhena satenastottarena tu trisandhyam dharayed ratrau agnikaryam tu karayet // 160 sadhyam tu sadhakas caiva raktavarnam vicintayet / homante tu dhyayet sadhyaip vihvalam ca sammurchi- tam// 161 ankusena hato murdhni mayapasena vestitam / rajanarp rajapatnim va saptahad vasam anayet // 162 grhitva tu mahamaipsam dadhimadhvajyasaipyutam / ahutyastasahasrena sadyotkarsanam uttamam // 163 atmanah sadhyabljam ca pancadevya catustayam / nadimadhyagataip dhyatva ekikrtya vicaksanah // 1 64 nadimarganusarena pravesya sadhyavigraham / anenaiva prayogena trailokyaip vasam anayet // 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 The Vinasikhatantra ata uccatanam kuryac chatrunam baladarpitam / £uskani nimbapattrani dhvajagrani tathaiva ca// nrvalaip citibhasmaip ca kakapaksagrapicchakam / katutailavisam raktam tenalodya tu homayet // candalagnim samahrtya citikastham samindhayet / uccatayet triratrena tyaktabandhusuhrjjanan // vamahastatale candram dhyatva sampurnamandalam / bijapancakasamyuktarp yasya tarp darsayet karam // darsanad vasam ayanti ye ’pi hantum samudyatah / yam yam sprsati hastena dasatvam upagacchati // daksine ’py eva vai haste vinyased ravimandalam / yaip sprsed darsayed yaip tu vidvistah suhrdany api // nimbasthavayasarp grhya svapakenavataritam / bljair etair viparyastais tailabhyaktam citahutam // tad bhasma visaraktaktaip krsnante raktavasasah / parijapya sahasrapi tu vilomair bijapancakaih // yam sprsed bhasmana tena kakavad bhramate mahim f vidvistah sarvalokanaip yadi sakrasamo bhavet // yathatmani tatha sadhye bijasodasakaip nyaset / javapuspasamaprakhyau dvav etau paricintayet // jatihingulakapaksau laksarasasamaprabhau / padmasamputamadhyasthau ubhau tau sadhyasadhakau// ankusapi sadhyaguhye tu dandain catmani guhyatah / kusumbharaktasamkasau mayatantvabhivestitau // pancaratram triratram va nihsabdo dhyanaparagah / vasam anayate ksiprarp nrpatipi managarvitam // dvijayo$in mrta ya tu tasya grhyarp tu karpatam / krsnacaturdasyapi grhltva cityangarais tadudbhavaih // bljair vidarbhitam nama yasya yasya ca vesmani / nikhanyate sa vai ksipram prayati yamasadanam // tato vidyavrataslaghi kirtyadibhir alaipkrtah / sadhyate ’nena prayogena mriyate cavikalpatah // gavam rocanaya caiva yasya nama vidarbhitam / bljair etaih samayuktair alikhya praksiped budhah // patram madhvajyasampurnarp satam avartayed drutam \ mumuksor api tasyastram santipu§tis ca jayate 1 1 satajapto jalenapi tato va mucyate sada / vyadhighatasamidbhis tu vyadhinatyantaplditah // Text 75 184 astottarasatenaiva ahutinaqi na saipsayah / ksiraktena tu deveSi rogi rogad vimucyate 1 1 185 juhoti yas tu satataip dravyam tasya grhe tu yat / kurvanto ’pi vyayarp nityam aksayatvaqi ca gacchati / 186 nityaip kalajapenapi sarvesam jayate priyah / tejasvi balasampanno napy asau pidyate bhayaih // 187 Srikamah sriphalarp juhyat padmam cajyamadhuplutam / laksaikena mahavitto mantrl laksadvayena tu // 188 laksatrayena prthviso nirjitarir bhaved dhruvam / sarvakamas tilam juhyat prapnuyat tu na saipsayah // 189 laksenaikena deve^i sadhakah sa jitendriyah / tyaktena naramamsena chagasya pisitena va / 190 laksaraatrahutenasu yad istaip tad avapnuyat / krsnagopayasa sardham nrmamsaiii tandulanvitam // 191 payasam savavaktre tu juhuyat tavatandritah / yavad uttisthate pretah kim karomiti so bravit // 192 margitavyam yad istaqi tu labhaniyam yasasvini / gudikancanapadum ? ca khanyam va rajyam eva ca // 193 vidhanaip sakranasaqi ca padaleparasayanam / etesaip prarthitaqi caikam dattvagacchati nanyatha // 194 uddhata ya mrta yosit tasya grhyangullyakam / abhimantrya imair bljair anulomaih satena tu // 195 a§tadhikena mantrajnah sadhyanama vidarbhayet / yasya dadati tadvad aste striyayah sadhakottamah // 196 akarsyati tam ksipram yadi syad urvasisama / yojananani satasyapi durenapi samarpitam // 197 purusasya bhaved devi uddhatasya yasasvini / kakamamsam grhitva tu nimbataiiasamayutam // 198 smasanagniip samadhaya sigruka§thena sadhayet / juhuyat saptaratram tu yasya namna tu sadhakah // 199 vidvisto drsyate loke esa vidvesa^aqi param / ato ’nyat sampravaksyami rahasyam idam adbhutam // 200 yad viditva mahesani siddhim apnoti puskalam / svakale samprayogena siddhis tantresu kirtita // 201 tatah svakalarp kurvlta svani karmani sadhakah / sadhyahrtpadmasamstham tu dhyatvadau bijapancakam // 202 kurvita manasa pujam itayapravato ? pada / mayayacchadayet pascat sadhyam antobahirj^utam // 76 The Vlnasikhat antra 203 mayakamalanalena sadhyam avestam anayet / tatah svatmlkam aniya mayatattvaslathikrtam // 204 punas tat sthapayitva tu sammukhah sadhakottamah / nyastavyam tu yad adau tu ? sadhye vai bijapancakam // 205 mayavestitam tan mantrl japed astasataip tatah / sadhyanamaksaropetam tatprabuddhasane sthitam // 206 evara devi tatah slghram dhvastajanusiroruhah / akrsto vidhinanena sadhyah kimkarito mahan // 207 atah param pravaksyami baddhe ruddhe ’pi moksanam / yatha samharate sakram tatprayogam idam srnu // 208 sadhyahrtkamalantahstham dhyatvaivam bijapancakam / kurvlta purvavat pujaip susumnayaganirgada ? // 209 sarpharastrani tato mantrl tumburuiri murdhni vinyaset/ devlnam ca tatas tena sadhyam avrtya yogavit // 210 tatra yo murdhni tenaiva jvalitanalavarcasa / drstva tarn raanasa bhuyo murcchitam bhuvi vihvalam // 211 hrdi baddhvankusenaiva anayed atmano ’ntikam / tatas tvadhomukham sthapya piditam chardayed asrk // 212 pascat tu hrdaye tasya nyastavyarp bijapancakam / proddhrtya sadhyanamaivam samharastravidarbhitam // 213 evam vigataraksaip tu syapyudgataqi tu ? tatah / japed astasahasraip tu jvalamalabhir avrtam // 214 tatas tu karmananena tenaiva tu vidhanatah / sadhyah prayati nidhanam mrtyur antima ? kampayet // 215 ity etat kathitam devi samasadyam tu purvasah / yatha sarpharate sakrani baddhe ruddhe ’tha moksanat // 216 krodhena mahata diptah prayogam idam arabhet / susumnayam yada devah svayamcarena vartate // 217 susumnantargatam dhyatva raktavarpam vicintayet / vidvesoccatanadini tatah karmani karayet // 218 bijapancakadevasya vargantarayutasya ca / varnantayagam ekante sada gopitam tan maya // 219 tada tu sarvakaryanam siddhaye srnu suvrate / kusumbharajasalodyam sallnam pistakena ca // 220 bhasmana candanenapi nagakesarajen^ va / sugandhais ca vicitrais ca likhec ca susamahitah // 221 vargatitasya garbhe tu nyaset padmam caturdalam / tatra sabhratrka devyah pujayed bijapancake // Text 77 222 evam pujitamatras tu sarvada sarvakamadah / bhavanti niyataip [nityam] dharmakamarthamoksadah If 223 yagam evaip ca krtvante tato laksatrayaip japet / tatah siddhim avapnoti brahmaghno ’pi hi nanyatha // 224 manasa cintitarp kamarp tada prabhrtim apnuyat / atah param pravak§yami japasya vidhim uttamam // 225 ekasanasthito mantri yagam krtva vidhanavit / ekacittah prasannatma vamahastaksasutradhrk // 226 japakarma sada kuryad visesam aparaip srnu / vasyakamo japaip kuryad anulomair vidarbhitam // 227 bijair etair yathanyayam sadhyanamaksaranvitaih / kalarp tatra vijanlyat kalasiddhih pravartate // 228 marane pratilomais tu sadhyanama tu purvatah / vidve§e ’pi vilomais tu phatkarantam prayojayet // 229 marane pratilomais tu humphatkaranta dyan ? takaih f om svaha namo ’ntais tu vasyakarsanakarmasu // 230 homayed evam evam tu sarvam kuryad vicaksanah / namaskaro japasyante svaha home praklrtitam // 231 svasonitaktaip lasunarp marane pratihomayet / uccatane kakapaksaip vasye jatim tu homayet // 232 vidvese slesa sigruip ca homayed avicaranat / akarsane bakulapuspam homayec ca vicaksanah // 233 sarve yagasamuddistah kalajnasya yasasvini / yena kalam ca vai jnatam tena jnatah sadasivah // 234 sadasive parijnate siddhiin ^amyanti sadhakah / kalatattvaip ca vijneyaip tattvat siddhih pravartate // 235 tattvahlna na sidhyanti prayatnenapi sadhakah / tasmat sarvaprayatnena kalatattvaqi vidur budhah // 236 kriyakalam ca vai sunyam na sidhyantiha sadhakah / tasmat kriyaip ca kalarp ca asamjneyam prayatnatah // sridevy uvaca // 237 sa kalas ca kathaip jneyo yo ’sav uktas tvaya prabho / kalahinanrtaip manye sarvam eva ca sankara // sri isvara uvaca // 238 srnu devi param guhyaqi kalatattvatmavigraham / yaj jnatva tu sukhenaiva siddhir bhavati mantrinam // 239 ayutaip dve ca vijneyah sodasaiva satani ca / caturviipsatisamkrantya dvadasahgulagatagate // 78 The VinaSikhatantra 240 sarire tu yatha devi sthitam sakalaniskalam / tatha hamsam pravaksyami sadhakanam hitaya vai 1 1 241 padau payur upastham ca hastau vagindriyas tatha / srotratvakcaksusa jihva nasika ca tathapara // 242 prthvy apas tatha tejo vayur akasam eva ca / sabdah sparsa^ ca rupam ca raso gandhas tathaiva ca // 243 mano buddhir ahamkaro avyaktam purusas tatha / pancavimsatitattvani sarire tu vidur budhah // 244 ebhir adharabhutais tu adheyo dhyayate sada / adharam puram ity uktam purusas cadheya ucyate // 245 hrtpadme karnikavastha Ordhvagami sadatmakah / niskalasya tu devasya punar adharasamsthitih // 246 tatpurusam adharadheyam niskalam paramam sivam / satkausikasariram tu tattvanarp pancavimsatih // 247 dasavayusamayuktaip nadlbhir vyapitaip puram / sariram trigunam caiva sarvadaivatasamyutam // 248 anenadhisthitam devi cakravat parivartate / yatha taraganarp sarvam grahanaksatramandalam // 249 dhruvadhisthitaip tat sarvam acalaip parivartate / tadvac charlraip devasya sarvabijaganam hi yat // 250 sivenadhisthitam jnatva tantre siddhim avapnuyat / trikubjikutilakara sasthasvarasamanvita // 251 saktir binduvinirbhinna dehastha sakalatmaka / asyas tejahsikha suksma mrnalatantusamnibha // 252 jyotirupa ca sa jneya tasyante tu punah sivah / akaradiksakarantam abrahmabhuvanam jagat // 253 asmims codpadyate sarvaip tatraiva pralayam bhavet / esa devah parah suksma adharadheyasaipsthitah // 254 ayane visuve caiva agneyamitakaranam / yada varunamargastha idamadhyagato bhavet // 255 himakundendusamkaso vijneyah sucikarmapi / dvadasadityasamkasah pingalantargato yada // 256 arunanalasamkasarp raudrakarmani yojayet / susumnayarp yada deva upasanto vahaty asau // 257 moksamargam idam devi jyotirupam paraparam / esa devo gatis caiva kalatattvatmavigrahah // 258 sadhakasya hitarthaya paramartham udahrtam / etat sarvam samakhyatam kalatattvatmavigraham // Text 79 259 trisamsthe tu samasena sarvatantresu siddhidam / nadlsamsthaip yatha karma kurute mantrinah sada // 260 tad aham sampravaksyami srnu tvaip ca varanane / ida ca pingala caiva nadyau dve samudahrte // 261 yato nityam cared devah kramasas ca nivartate / tany atmavatakarmani prayuktam kurute prabhuh // 262 sa eva kurute karma bijanadlprayogatah / ayam kalah samakhyatastrtvedaya ? samanvitah // 263 dehastham kathitam devi rtuyuktas tu sadhakah / jnatva kalam ca tattvarp tu tatah karma samarabhet // 264 santikam paustikam capi vidvesoccatanaip tatha / vasyakarsanakam kuryad yadi kalam vijanate // 265 saumyani saumyakale tu raudre raudrani karayet / anyakalakrtaip karma vrtha bhavati sadhake // 266 tasmat sarvaprayatnena kale karmani karayet / svaraktam gocanam caiva tatha sinduram eva ca // 267 kusumbharajahsammisram dadhimadhvajyasamyutam / khadirai raktasamidhair athava raktacandanaih // 268 atra digdhva hunen mantrl saptahad vasam anayet / pratimam lavanamayim krtva satabhimantritaip budhah // 269 padau prabhrti hotavyarp yavad astasatam bhavet / trisandhyam ekacittas tu amoghavasyatam nayet // 270 saikthim tu pratimam krtva tryusanena tu lepayet / pratimasu susampurnaip kantakair madanodbhavaih // 271 vidarbhya padau guhyam ca lalataip ca vicaksanah / kucayugme ca devlnam agrato nikhaneta tu // 272 adhomukharp viliptangam rajikalavanena tu / vamanasikaraktena namamantrair vidarbhitam // 273 likhitva hrdaye kuryad vahnim prajvalya copari / rajikalavanam caiva hotavyastasatam budhah // 274 trisandhyam eva saptahat trailokyam vasam anayet / kulalakaranirmuktamrda pratimaylkrta // 275 tenaiva kantakair viddhva svasthanasthais tu mantripah / bhage va athava linge sanmantrany astasatani tu // 276 sutrayed guhyadese tu grnan mantrani tu sarvada / saptahad anayed vasyarp striyaip va purusam api va // 277 manusasthimayam kllarp krtva tu caturangulam / ksiravrksaip bhage likhya lingam va kilayet tatah // 80 The Vinasikhat antra 278 sandilas tu bhavet sadhya ardrayogo na samsayah / uddhrtena bhaven moksam natra karya vicarana // 279 madhuka svetapadmaip ca rocana nagakesaram / tagaram caiva suksmelam anjanam samabhagikam // 280 kanyaya pisitam krtva yagam krtva yathoditam / sahasrastadhikam japtva japena yajane tatah // 281 sarvalokesu drsyante kamadevasamo ’pi tat / vicareta mahim krtsnaiyi natra karya vicarana // 282 manjistha kundurus caiva haridre dve tu plsayet / pistva purvavidhanena tato guhyam pralepayet // 283 pravrtte maithune kale patir dasam karisyati / mesalocanamularri tu karabalya ksirasadhitam // 284 smasane sadhayen mantrl ratrau ka§thais tadudbhavaih / kapalair gundayed angam raktavasoparicchadam // 285 udvartano ’bhayo hy esa vajravat syankusopamah / bhaksayed desayet kaipcit kamaiikusavinirgatah // 286 puruso vasam ayati stri va madanagarvita / valmikamrttikani grhya ballvardarp tu karayet // 287 kanyakartitasutrena tasya nasaqi pravedhayet / athava padmasutrena raktacandanalepitam // 288 raktapuspaih samabhyarcya sarvarnavaip samanayet / sadhyasya vilikhen nama svaraktena vrsodare // 289 srivrksakotare sthapya sadhyam evam vasikuru / anenaiva mrda mesaip karayen mantravit sada // 290 mesasutrena vai nasam vedhayet purvavac chucih / devinam agratah sthapya tasya nasaip pracalayet // 291 yaqi yaip vijnapayet kamam taqi tarp prapnoti sadhakah/ ete yogavara devi maya tava udahrtah // 292 varnanam udare yagam sarvakamaprasiddhidam / evam eva magarbhastham marane samprayojayet // 293 gavarp rocanaya likhya evam eva prayojayet / sodare mukatam kuryad vagi^am api mukayet // 294 nityam akarsayet proktam akarodare pujita / mahapurusavarastrlnam japamana tu kirtanat // 295 jnanahkusagata puja ksipram prayesu vastu§u / unmanesv atha ghoresu sakarena tu sadhayet // 296 ekarodarayagena bhavaty arthapradayika / vakaramadhyaga caiva vasikarapakarmani // Text 81 297 dharmarthamoksada caiva pustitejovivardhani / bhavati niyata devi hamsamadhyesu pujitam // 298 bhanjane yadi sainyanam bhakarajathare sthitam / bhavati niyata ksipram ksemanabhigariyasi // 299 marane tu prayoktavyaip phatkarante vyavasthita / vidvesam tu prayacchanti jakarajathare sthita // 300 satrukulocchadapi kuryat hurp phatkarante vyavasthita / svalpaprayesu karyesu yakarajatharodare // 301 dehanyasaip punar vaksye abhedyam paramesvari / vinyasya kararian saksan mahabhutesu paiicasu // 302 dehe tattvatrayarp nyasya pranayamapurahsarah / sarire vinyased devi purvam uktakramena tu // 303 mayayacchadayitva tu ankusena nirodhayet / yoniip baddhva tatah pascat sadhakah susamahitah // 304 svadehe namasa mantri kalpoktena tu karmana / kuryat sarvarii karyani tatah siddhir na samsayah // 305 nayottaraditantresu kalpoktam karma karayet / athava dasalak§api japed yas tu vidhanatah // 306 tatah sabhratrka devyah sadhakasyagratah sthitah / varam istam prayacchanti trayatitam padam hi yat // 307 bijapancakam etad dhi na deyarn yasya kasyacit / vargantanirgunakrantam samyag vai bijapancakam // 308 evam eva pura krtva jnatvaivaip hi vidhanatah / bijani bijayet prajnah tatah karma samarabhet // 309 evaiti vidhanavid yas tu hino va sarvalaksanaih / api patakasamyuktah sa siddhiphalabhag bhavet // 310 vargantanirgunakhyasya asyapi paramani smrtam / hrdayam devadevinam ekaksaram atah param // 31 1 yatra sabhratrka devyah kutadeha vyavasthitah / natah parataro mantras trisu lokesu vidyate // 312 gopitavyam prayatnena tantrasaram sudurlabham / mamapi gopitam devi sarvajnenapi sarvada // 313 niscayam mama baddhvanta ? yac ca devena bhasitam / tvayapi caivam evam hi raksaniyain prayatnatali // 314 cintaratnam idam guhyaip vratasadhanavarjitam / anusmaranamatrena samyag jnaya kramena tu // 315 varnayagakramenaiva purvoktena yathakramam / sidhyate natra samdehah sarvakamas tu mantrinam // 82 The Vlnasikhatantra 316 santikam paustikaip caiva vidvesoccatanam tatha / vasyakarsas tatha nasaip sarvarn sidhyati sadhake // 317 sukrena sarvatobhadre mahasammohane tatha / nirmathya kathito devi dadhno ghrtam ivoddhrtam // 318 pariksya guruna sisyarp gurudevagnipujakam / tasya deyam idam tantraip na ca nastikanindake // 319 na diksita na sidhyanti sthitah kalpasatair api / svayaipgrhitamantras ca nastika vedanindakah // 320 samayebhyah paribhrastas tatha tantravidusakah / gurunarp vihethanaparas tantrasaravilopakah // 321 yoginibhih sada bhrastah kathyante dharmalopakah / iti tathyam mahadevi surasuranamaskrtam // 322 saram etad dhi tantrasya tasya tatsthaip mahanaye / ajna bhagavatas caiva sivasya paramatmanah // sridevy uvaca // 323 srutaip maya mahadeva vipasadbhavam uttamam / tantram vinasikhaip nama durlabham tridasesv api // 324 vargantanirgunakhyasya asyapi paramaip ca yat / ekaksaram pararp guhyaip bhuktimuktipradayakam // 325 gopitaip tu tvaya deva sarabhutani mahesvara / tapasa durdharal iabdharp yac ca jnanaip sivodbhavam // 326 prasadaip kuru devesa yatra siddhir dhruvam sthita // prapte kaliyuge ghore saipkate bahupatake // 327 sarvasrotahprapannanam asu siddhir yatha nrnam / prasadarp kuru devesa kah paramparate mama // 328 alpaprajnah kumatayo bahuvyakulacetasa / tantrarp naivadhigacchanti na caiva bahudha srutam // 329 iti deva tvaya purvarp kathitam gurunatmana / asmakam api samksepat kathayasva mahesvara // sri Isvara uvaca // 330 aho svabhavaprakrte kimprasnasi punah punah / yan maya kathitaip purvaqi tad grhana subhasitam // Sridevy uvaca // 331 na bhuyah pariprcchami prasnam eka gariyasl / varam ekaip kuru vyaktaip prasadam suksmagocaram // sri isvara uvaca // 332 srnu devi prayatnena suksmat suksmataram mahat / prayogam sarvatantranam uttaraip sarvasiddhaye // Text 83 333 yena samsmrtamatrena siddhir hastatale sthita / nayaso na vratas caiva na tapas ca mahesvari // 334 nagnikarma na caivarca smaranat siddhidah smrtah / srnusvaikaksaram devi sadbhavaparasamhitam // 335 sariraip tattvarajanam jatavedasi samsthitam / sikhayam samsthito devo bindudevi jaya smrta // 336 yascatrordhvam bhaved devi saukarah parikirtitah / tantudevam vijaniyan makaram bindudevatam // 337 evam tu pancadha devi tattvarajam tu kirtitam / caturvimsatikosthe tu yo mantranayakah smrtah // 338 tattvaraja iti khyata unavimsaty adhah smrtah / vimsakena svarenaiva bindumurdhna tu plditam // 339 esa ekaksarah proktas tvatpriyartham varanane / susiram tattvarajanam jatavedasi sarpsthitam // 340 visnor upari diptena japel laksatrayam budhah / akarsayed drumany esa mrgapaksisarisrpan // 341 manusanam tu ka cinta akarsanavidhim prati / ekadasamah samyuktas tattvarajena sobhane // 342 sirasa bindubhinnena hrdi caisa nigadyate / saptavimsa £irah proktarp triipsamas tu sikha bhavet // 343 unacatvarimsatir devi tattvo ’y ai n kavacah smrtah / sodasasvarasamyuktam etad astram prakirtitam // 344 netraip tu kathitam devi viipsatyaksarayojitam / e§a ekak§aro devi sadangah samudahrtah // 345 haipso mayayukto devi naracastravidarbhitah / savisarganayapadam bijantastham u i siddhikari nrnam // 346 ha ra tra vrddhim karoti mayankusanirodhas te sarvamantraganadayah // 347 kramaSo yojayen mantri yadicched dirgham atmani / sarvam etat parityajya kuryan mantraparigraham // 348 atmatindriyadharanam krtva kartavyarp muhur muhuh / padarthavidhisaipyuktam yan maya gaditam pura // 349 tad anena prayogena kartavyam siddhim icchata / dhyayet sindurasadrsaip vasyakarsanakarmani // 350 marane krsnavarnam tu vidvese vamarupakam / uccate dhumravarnam tu svetam caiva pustyarthina // 351 mayuragrivasadrsam stambhane cintayet sada / sarvavarnadharam caiva sarvakamikam eva ca // 84 The Vtnasikhatantra 352 sarvendriyanam kurvlta upahare mahadhipe / hrtpadmakarnikordhvam tu susiram tatra cintayet // 353 sphulirigam karnikarupaip nirdhumatejarupinam / dhumajvalavinirmuktam suryakotisamaprabham // 354 tasyordhve tu sikha suksma nirmala sphatikopama / nityam sa sevyate yuktair yogibhir niskala para // 355 urnatantusamakara urdhvasrota nirupama / tatra madhye gatam pasyed devya guhyottarambhava // 356 valagrasatabhagakhya vlnadharasusamsthita / dhyayeta nityam yogmdrah suksmaguhyasamudbhavam // 357 krtva purvam tu vinyasam sakalabahyasaipsthitam / evam varnavibhagam tu jnatva siddhim avapnuyat // 358 vasyakarsanakarmani vacaya sa karisyati / vlnasikhayah sarvasvam cintaratnam ivaparam // 359 etad bljavaram prapya yathepsasi tatha kuru / ajna bhagavatas caisa sarvadavyabhicarini // 360 dhyatavya sa prayatnena yadicchet siddhim atmanah / yajanam yajanam caiva samyogam ca layami tatha // 361 samayaksarabijam ca aksarak§arayojitam / raksanlyam tvaya bhadre prayatnena suniscalam // 362 etad guhyam samakhyatam tava snehad vicaksani / etaj jnatva tu mantrajnah sivasayojyatam vrajet // 363 evam vilayatam yati vidhinanena yojitam / amalikrtadehas tu vidhinanena sadhakah // 364 amalikrtam tanmantram hrccakre viniyojayet / somamandalamadhyasthaip dhyayet kundendusapra- bham // 365 amrtena tu sincanti lantisagatilitena ? tu / evam apyayito mantrah sarvasiddhiprado bhavet // 366 evam apyayanaip krtva bindumadhye vicaksanah / astottarasahasram tu mantranaip mantravij japet // 367 paramikaranam hy etan mantrasyapyayanam smrtam / sivlbhutas tu mantro vai sadhayed akhilam jagat // 368 suryacakraniruddhaip tu sirasi samavasthitam / japet humkarasahitaip bodhanam pariklrtitam // 369 adityacakramadhyasthaqi vahnina samnirodhitam / nirdahate mantram devi yada karma na kurvati // 370 sikhamadhyagatam dhyatva sahasrarp parivartayet / mantram evaip samuddistarp guhyasaktipradipanam // Text 85 371 dahanaip cagnina karyam huipkarena prabodhayet / dipanam tu sikhamadhye mantranam mantravadinam // 372 amalikurute suryas candrenapyayanaip smrtam / sivikurvita bindusthaip mantri mantrarp tu yogavit // 373 evam mantravisuddhas tu candrasuryasamanvitam / dipanaip saktina nityarp japen mantri samahitah // 374 amrtodbhavakale tu mantri yatnena niscayat / vasam anayate ksipraip visvarp manata ? sarpsayah // 375 yavati maya mantranaip sarvesaip kathita maya // 376 vidhir atra krame cayam pascad vaksye jape vidhim / yajanakale samprapte ekacittah samahitah // 377 hrtpadme karpikasinadevatarpitamanasah / sikhabindum vinirdharya tanmantrarp hrdi samsthitam // 378 putavarnavidhanam syad akrtoccaranisvanam / svasthacitto hy asammudha alakurdhvasthitatmanah// 379 avicchinnam drutaip caiva avilambitam eva ca / tavan mantri japen mantram yavac cittam na khidyate // 380 alabhya mama mantrarp syad drutaip kalasya sidhyati / japarp krtva tu medhavi nanyam etat samarpayet // 381 mantri kurvita yatnena yatharthatvaip nibodhata / prathame vayavi prokta dvitiya tv anala smrta // 382 trtiya caiva mahendri varuni tu tathapare / orpkarapurvato mantrarp namaskarantayojitam // 383 bijapindam tu madhyasthaip mudrayuktam sada yajet / k?ipram arthas tatha karma bhuktibhogarpsudurlabham// 384 sadhayen manasa sarvaip bijamudraprayogatah / huipkaram adito nyastam namaskarantavyavasthitam // 385 uccatayet sarvadustan daityabhutagrahams tatha / omkarayojitasyadau svahakaravasanatah // 386 agnikaryaprayogo ’yarp ksipram artham prasadhayet / omkarasamputarp pin dam rakarena tu dipakam // 387 sadhayen manasa dhyatva kamarthas ca yathepsitam / suptam bodhayate mantri sfghraip siddhim avapnuyat // _ 388 oipkaras ca rakaras ca phatkaras caiva madhyatah / madhye vargantapindas tu karma kuryad yathepsitam // 389 huipkaram adau ante ca hakaras cadimadhyatah / japan tu bodhayen mantri api suptam acetanam // 390 huipkaras ca rakaras ca phatkaram adimadhyatah / kruddhas tu japayen mantri yada karma na kurvati // S6 The Vinasikhatantra 391 omkarasamputam krtva namaskarantayojitam / japet pindaksaram mantri sarvasiddhikaraip param // 392 santikapaustikam karma subhe§u asubhesu ca / ksipram avahane siddhir homabijaprayogatah // 393 homayet phalabijani dhanyabijatrnani ca / payasa vapi suddhena homakarma hy udahrtam // 394 madhuna ghrtasamyuktam tilarp juhyad vicaksani / sadhayet sarvakarmani vasatkrtam japisyati // 395 sarvesam guhyamantranaip bijamudram prayojayet / aprakasyam idam guhyaip sivavaktrad vinihsrtam // 396 yas tv idam dhyayate nityam pujayen manasa japet / sa bhunkte vipulan bhogan isanantapadam labhet // Vlnasikha sardhasatatrayam yamalatantrarp samaptam iti // Appendices : A. humkaradau svahante akarsane / omkaradau vausat ante santike / oipkaradau su vasad ante paustike / omkaradau vasadante ’mrtlkarane / phat phat marane / oip ksram samharastra / * \ B. ksa purusa/prakrti buddhi/ahankara manah / ja sabdasparsarasarupagandha tanmatraqi / bha prthivi apa teja vayu akasa pancamahabhuta / /ma/srotratvaccaksurjihvaghrapa buddhlndriya / ha/vakpanipadapayupastha karmendriya / C. jaya brahmani bhumi / vijaya k§atrani / apa ajita / vaisani / teja aparajita sudrani / vayu tumburu akasa sunya nirgu^ia Text 87 D. ksakarah puru?ah sak$at makarah prakrtih smrta mahan hakaram ity ahur ahaipkaras tu ya smrtah / oqikaras tu manah proktaip kathitam devi te kramat / / Colophon : vinasikhaip vamatantraqi sampurnam // subham astu // CRITICAL NOTES to the Text of the Vinasikha Tantra (Numbers refer to stanzas) 2. a eta deva B 3. c esaip B 4. b mahan d -prasada A, -prasadat B 5. c ya trailokye B d -varjitah A 8. b yoginl 9. a -sasti d -saraih A (ai perhaps deleted ), -sarah B 11. a devya c ijyante B 12. a yogam c devya 13. a grha- A, guha- B 16. c Srikama 20. d sakslram A, samskaram B 21. c bhuya A, rupa B 23. b krsa B 29. a karnnikan cetatanmudra savala 30. d pragdala B 31. c dhvanta; cf. 104c 33. b -antavaih A, -odbhavaih B 34. c nanabhuktanna- B 35. b -sthitah 36. d ^isyanam proksya 37. d sesyanaip A 38. a japat B 41. d angangena B 42. a mayayacchadapancad A, mayayacchadayet pa^cad B (yet added above the line) b astenaiva A, asreriaiva B c sarsyasya A, saipjnasya B 43. c taddhudha A, tadvudhvaB 44. c tatva A d parerapya 45. b yatrasarva B 46. b svakale {for sakale) A, svakala B 47. c abhi Sisyaih d vijastrebhyah B 48. a samaya Text 89 49. c prityo 50. b sarva- 51. c -vaktraiji 52. a gosakrd 53. b prastararp d kosthakam tu samain Subhani 55. d taip kramat 56. a astreyadiksu; in B, gne written above stre d bija A 59. cd kosthaka da^abijena samyukta 63. d -yoni- 64. d nirnnitani 65. c vendusikhaya A 66. d pancanaiva 67. a asyasya 69. a samgharastrena digbandham b puras- 72. b varunal pla- A, varunat pla- B 73. c sravantam A 75. b murddham B d ^ikhaya 76. b -ottamaih 77. b -vigrahaip 79. c araani- 84. d angamsena B 90. c katauddhe 91. b kajaih 92. a vajrotpala- A, varjyotpala- B b codaramstri- 94. b pracchanna- 96. a japadyaip 97. d -pani- A 99. c devidevam 100. Nominatives in B 101. a vidyavara- c devaipdeviyajaqi 102. b -locana- 103. b -sura- 104. c -prakhya d -priya 105. a -dharl devi b asvarudha mahabala A, asvarudha mahacala B c -ka§i d -bhusita 106. d sarvari- 107. a -kauseyasavltaip A, -sarnvitaip B c aruddaip A 90 The V inasikhatantra 108. a -ravada- c japantl 109. a -yajusama- b gayatriva cd tu panipan, corrected in B to tu panisan 110. a devmam a- b samprsta A, saqasprsta B c va§a- d small signs in the Mss. denote the loss of this pada 111. b pujaip 115. d mandate for majidalake 118. c pujita sadhakam devyah d -raksantu 119. b visesa A, -am B c yatha laksyase matrena 120. c prasadasva 121. a Smusveka- A c atulam 123. c dandam B, varjjam A 124. d devo devam 129. b bharayet c kostha B 132. a -kostha-, but the tha seems to have been rubbed out in A 133. a punjasametau A, yuktasametau B b nyastavya 135. a kostha- B 137. a -karanam 138. c deva A 139. a deva c vindyad 140. d nadlm 142, a Susira- c tasya 145. a Ida B ( also elsewhere) c su$umpa B (also elsewhere ) 146. a vamajaip proktaip 148. c pingalocca- 149. c -karsa A, -karsas B 151. d vicaksane 152. c vamahgojvara-; a second] added afterwards in B 154. b va da§a B 160. d samurcchitam 162. a -mansaip c ahutya- A, ahutya- B 166. a nrvala- d alodyan Text 91 167. b samidhayet 170. a dak§inapy eva vai hastam b -mandale c darsayed yas tu d vidvista 171. b sva- 172. b -vasasaih 173. d sakrasamam 175. a jatya- 176. a ankusasadhyaguhyan tu 178. d citya- 179. d prayanti 182. b avartaye c mumusor A, mumursor B 183. d piditah A, corrected in B 186. b priyam 187. a juhuyat b -plutaip c -citto d mantra- 188. c sarvvakamain tilaip (tilan B) juhuyat 191. a savavaktran Ab tavatandratah A, tavattadrutah B, this pada might be a corruption of juhyat tavad atandritah 193. c Sakra B, satru A 194. b tasya 195. c yasya 196. a akarsayanti taip 197. b uddhasya A 199. a vidvistaqi 200. a yaip 202. d sadhyamantrabahir- 203. d maya- 204. a tacchapayitva B 205. a -vestita- 206. d sadhyakinkarato 207. b baddho ruddho 208. a antasthaip 210. a ye d murcchita bhuvi vihvalarn 212. a pascad dhrdayaipi tasya 92 The Vinasikhat antra 214. d antimakam paSyet A, but the & seems to have been rubbed off ; artimakam pasyet B 215. d baddho ruddho 216. a mahati dlptam 218. c varnnamta A, varnanta B " 219. c -rajata- A, corrected in B d vistakena A, corrected in B 221. b padmacaturdale 222. a -matras b -kamada 227. c kalatantram B 228. b -naman tu 229. b humphatkarantadyatakaih A, humphatk arantadyam- takaih B 230. b vicaksani d jatin tu B 232. a ^iipgrum A 233. d yena jnatam sadasivarp 234. a sada^ivaparijnatam 237. a sakulan ca katham jneyam 238. c yarp jnatva 241. b hasto A; indriyas, in B corrected to -arp c caksusarp 244. b dhayamte A, dhyayate B d puru?am 245. b -garni d -sthitah 249. a -sthita-A 250. d -samanvitaip 251. a sakti-; -bhinnam b -stharn; -atmakam 254. c -margasthe 255. a -kasam b vijneyarp bhuvi- c -ka^aipd -antargatam A, -anugatam B 256. d upa^anta 259. c yada 262. Corruption of tattvatraya-? 263. b rtiyuktas A, sanniyuktas B 264. d yadi 265. d sadhakah Text 93 267. a -raja- 268. a digdha c pratima A d -mantritam 270. a saitthin tu 271. c kumca- A d nikhanena A 274. c nirmuktam rarda 276. a mutrayed b grna- A, gnpam B d stiyo (striyo B) va puruso ’pi va 278. a sandhilas A, santilas B b -yoga A, -yogam B 280. b yogam 281. c vicaren A {for vicareta; corrected in B) 283. c mesa eta (eta B) kaksivilocanamulan tu 284. b kasthe 285. b syankusopamam c kascit d -gata 287. b nama pravesayet; cf. 290. 290. d namam A, namna B 291. a vijnapaya A, corrected in B d -tam 292. a yogam B 293. b putojapet, changed into pratojapet {or the reversal) 294. b -odara- B 296. a yogena B 297. c bhavanti 298. b bhakaraiti c bhavanti 299. b -karanta 300. a sakra- B b hum B {also elswhere) 304. a namasan 305. a nayottarani 306. a devyah 308. a evaipevam A 309. c -yuktam 311. a samatrka B 318. d nastikyavindake A, -nindake B 320. a samayenya A, samayatya B 324. c ekaksaraparam A 326. d sahkare vahupanake A, -patake B 327. a -srotah- 328. a kalpaprajna 330. b prasnosi 331. c caram 332. b Suksmacchu- A 94 The Vinasikhatanra 334 . 335 . 336 . 338 . 340 . 341 . 343 . 345 . 346 . 350 . 355 . 356 . 358 . 363 . 366 . 367 . 368 . 370 . 371 . 372 . 375 . 376 . 377 . 378 . V 379 . 380 . 381 . 383 . 385 . 387 . 389 . 394 . 396 . c -sveka- c devi a yancatro- b saukarah parikirttitaip A; saukaraip -aip B b una- c drumany c dasamasaipyuktaip a una- a yukto, corrected into yuto in b. b -darbhitam d thus A, icchasiddhikarl B prose ; thus A; i ha ra tra B c uccatane for uccate a urnna- A, urna- B b -srota- c nitya- a -karmmani A c -dehan tu d mantravarjjayet b mrtaip A, smrtam B a -ruddhas b sirasa c mantram eva A, m. etat B b hum- a suryam a yavantimaya b kathito b vidhih a -asinaip b -manasara c dharyaqi c svasthavito A; -mudham d alakurddhasvasthita- tmanah A, alakruddhasva- B a druta^ A, drutan B a alabhyam B ; syat A, syad B b -tvanivodhatah A, -nirodhatah B b japet B b dautya- c oqikare B b kamandhas ca B c japata A, japamtaip (or: japamta) B d saptam A b j uhuyad d vasahkatan d isanan tu B Appendix A huip A (for huqi) Text 95 Appendix C In some cases B introduces sandhi, jaya A, japa B; vijaya ksetrani, corrected in A in the margin into vijaya ksatrani ; ajita A, ajita B Appendix D ahankaram ( for mahan hakaram) ; yat smrtah ( for ya smrtah) Colophon : The colophon of A has been printed in the text. Instead B contains the following: Nepalarajakiyapustakalayasthitam praclnatadapatra- pustakam avalamvya sripancakalankrtamaharajadh- irajatribhuvanaviravikrama^ahadevavijayarajye Sri-srl §ri- maharajacandrasamseravarmapradhanasacivya- paripalite Nepaladese Kasthamandaparajadhanyam 1982 vaikramavarse §rimadrajaguruhemaraja- panditanam ajnaya Bhojarajasarmana likhitam idam pustakam. PART III TRANSLATION Note: Additions which are necessary for the understanding of the context are in square brackets; explanatory additions of other kind are in round brackets. Translation 99 (General Introduction) 1 . On the beautiful summit of Mount Kailasa, adorned with a variety of jewels, overgrown with various kinds of trees and creepers, frequented by the Perfect (Siddhas) and heavenly bards, 2. there the God (Siva), the greatest of the divine beings, amuses Himself with (his spouse) Uma, praised by the great Siddhas and the attendant deities led by Mahakala; 3. and by the exalted sages, Bhrgu and the others, the best among the divine beings. From within their midst, the Goddess rose and spoke these words : 4. By Thy grace we have heard the Sammohana Tantra and the great Nayottara, and the Sirascheda difficult to obtain, O Lord of gods. 5. But these [teach results which are] to be realized by observances or ritual ceremonies. Because mankind is occupied by other problems, especially because they are in lack of earthly goods, 6. and because that which exclusively leads to the realiza- tion of higher wisdom is above their grasp, [ I request Thee,] O God, [to communicate] the series of Five potent syllables (Bijas) which duly realizes all desires, 7. [and] the Esoteric Heart of these — be so kind to impart them to the devoted worshipper. The Lord said : 8. What has been disclosed to nobody, not to the Yogins, 3ukra and the others; what has been kept back from Guha (Skanda), however devoted and modest; 9. and what has not even been told to those who are called by Me the Sixty-four Initiates in the Tantras, . led by Brahma and Visriu 1 ; 10. that I shall proclaim like a second fabulous gem : the Tantra called VInaSikha which without mystification 100 The Vinasikhatantra imparts [ the method which leads to] quick success (. siddhi ). 11. It is connected with the (four) Goddesses and with Tumburu; it is firmly based in the lute-string 2 ; it is taught to be connected with the Tuft (sikha) 3 ; therefore it is known as VInaSikha. (The initiatory ceremony) 12. I shall first proclaim the sacrificial ceremony 4 , the essence of the Tantra Tradition, difficult to obtain; thereby the Goddesses are constantly induced to liberality. 13. The practiser (sadhaka) who here on earth knows the domestic sacrifice, obtains in this world the highest de- gree of success without observances or oblations. 14. At first, [the guru] should execute the acceptance (initia- tion) of pupils in the cadre of a sacrificial ceremony; in no other method should he make the Tantra known to them, nor will he obtain success [by another method]. 15. On the fourth, fifth, ninth or eleventh day [of the month ] the rite may be performed, or on any given day during an eclipse of sun and moon. 16. A sacrifice held on the fourth is preferable and condu- cive to a high degree of happiness 5 ; if one aims at welfare, one should in due concentration perform the sacrifice on the fifth. 17. Or, one who desires victory in battle, the annihilation of inimical kingdoms, should perform the sacrificial ceremony for rulers, agreeable to the Sisters 6 , on the ninth. 18. He who worships on the eleventh day reaches a high status in Siva’s heaven. On a well-protected, solitary place, or at the bank of a river or a pond, 19. the excellent preceptor should first complete the clean- sing of the site, saying the Savitri 7 . After having com- pleted the [ordinary course of] worship, he should concern himself with the purificatory passing of the night by the candidates. Translation 101 20. The wise man should present, saying the Savitri, a rice- dish [to them], conducive to the spiritual course 8 ; and [he presents] a tooth-brush of twelve angulas’ length made of sappy wood to the candidates. 21. Having rinsed his mouth and invited the candidate who is purified by the five pure ingredients, he should sprinkle him further, muttering the Savitri, accompanied by reci- tation of the Tattvas as explained 9 . 22. He should rub him with a blade of kuSa grass and bedaub his body, after which he should immediately wash him completely, in due order, muttering the Savitri. ... 23. On the sacrificial site, the candidates to be initiated by him 10 and [the guru] himself should pass the night on a layer of kusa grass; he should constantly secure pro- tection by a hundredfold recitation [of bijas] and medi- tate on them (the Sisters) 11 in due order. 24. Then, in the pure time of daybreak, the aspirant should wash his face and, bowing humbly, he should annou- nce desirable or undesirable phenomena [seen by him in dream] to his guru. 25/26. The preceptor, having ascertained what is desirable or not desirable for the aspirant, should design a mandala on the site [mentioned] first, on even ground, solitary and free from harmful objects, with wise reflection and in exact accord with the rules ; the map combined with the nine- teenth {la), then, below these, the thirty-fourth (w). 125. Jaya {yaw) is the seventeenth bija {ya) combined with the eleventh (a); the same {ya ) in isolated form is Vijaya {yaw). 126. The twenty-fifth {k$ma, or ma), provided with the tuft, and combined with the eleventh, is taught to be the [bija] of Ajita {k?maw or maw)- Hear now the [bija] of the Fourth : 127. The twenty-fifth, resting on Sambhu (?), and combined with the eleventh letter {k^maw ?) 46 . This is taught as a great secret, and should not be learnt from another person (outside the tradition). 128. This series of five Bijas, O Goddess, realizes all desires; it is the series of Esoteric Heart Formulas, superior in all Tantra traditions. 129. All kinds of acts one can realize by means of these. The [bija] located in the twenty-fifth square, combined with the sixteenth, 130. this is taught in this Tantra to be the Missile {ksmah ?), O Pious One; this same secondary bija, combined with the twentieth (f), 131. this one is taught to be the maya Qh) of Siva, of im- measurable form. The bija of the first square {ka) 9 combined with the eighteenth below (ra)> 112 The Vinasikhatantra 132. — above this one should add the one which resides in the thirty-eighth (the o ) — this is the method of extrac- tion of the Elephant-Goad (krotp), [applicable] in the stabilization of the Goddesses [at the place of worship], 133. to be assigned in due order, combined with the bindu... 46 That same supreme letter which stands in the twenty- fifth square (k?a ?), 134. combined with the twenty-ninth (ai), is the blja called Gayatrl ( k and then bury it in front of the Goddesses, 272. with its face downwards, its body smeared with rajika and salt; [the victim’s] name, surrounded by mantras 66 [written] with blood from one’s left nostril, 273. he should write on the heart. Having kindled a fire above it, the clever man should sacrifice rajika and salt into it for eight hundred times, 274 ab on the three crucial points of the day; after a week he will bring the threefold world under his power. 274 cd Clay which was kneaded by a potter’s hands, and sha- ped into an image 67 , 275. with this, the possessor of mantras should [act]; he should pierce it with thorns which are kept at his place (?) on its female or male secret parts, muttering eight hundred effective mantras (?), 276. he should wrap it up on a secret place (or: on its sec- ret part), constantly pronouncing the mantra; after a week he will reduce a woman or a man to subjuga- tion. 277. Having shaped a peg made of a human bone, of four fingers’ length, he should draw a tree of soft wood on The Vinasikhatantra [the image’s] female parts and afterwards pierce [it] or the male member with the peg. 68 The victim will be impotent; his semen will dry up without any doubt. When the peg is taken out, there will be release; no doubt about that. A madhuka and a white lotus, yellow orpiment and a nagakesa flower; tagara powder and crushed cardamom, in equal portions, [constitute] an ointment; having caused it to be ground by a virgin and having performed a sacrificial ceremony as described, one should during the oblations apply recitation for 1008 times. In the eyes of all people he will appear as equal to the God of love on that account. [As such] he will be able to wander freely over the whole earth, no doubt about that. Madder, and the kunduru , and the two kinds of turme- ric one should grind together; after grinding as before one should smear one’s secret part [with the mixture]; 283 ab when the time for sexual intercourse has come, a hus- band will succeed in the subjection [of his wife] 69 . 283 cd The root of a “ram’s eye” plant 70 prepared with milk of (and ?) a kamhall , — 284. the possessor of mantras should sacrifice these on a cremation ground during the night, using fuel sticks from a sappy tree 71 ; with skulls one should cover one’s body which one also clothes with a red garment; 285. this is a secure unguent; one will become like a thun- derbolt, equal to an elephant hook 72 . One may consume or teach (?) anybody, having emerged from the elephant goad of Kama (?). 286 ab A man comes under his power, or a woman even if she is proud of her loveliness. 286 cd With clay taken from an anthill one should have a bull made; 287. with a thread woven by a virgin one should perforate its nose; or with the stalk of a lotus; [the bull] is daubed with red sandal. 126 278. 279. 280. 281. 282. Translation 127 288. Having worshipped it with red flowers one may attract even the whole ocean; one might write a victim’s name with one’s own blood within (or: on) the bull’s belly; 289 ab by putting it into a hole of a srivrksa tree you will subjugate a victim. 289 cd With the same kind of clay, a possessor of mantras can always have a ram made, 290. and with a woollen (lit. “ram’s”) thread perforate its nose as before, being of pure intention. Having placed it in front of the Goddesses, one should cause its nose to move (?); 291. any desire which the practiser communicates [to the Goddesses], he will obtain. These, O Goddess, are some excellent practices intima- ted by me to you. 292. Sacrifice [of a victim’s name ?] within letters leads to the fulfilment of all desires. In this method, one can apply the location [of a name] in the interior of a ma for liquidation. 293. One might proceed in the same way, writing with yellow orpiment; [writing it] within a sa one will create dumbness; even a lord of speech will be dumbfounded by it. 294. One will always be able to attract— thus it is proclai- med in case of worship within a letter a 73 ; [attraction] of important men and beautiful women... 295. Worship contained within the elephant goad of wis- dom (?) soon [has results] for worthy objects; for these which exceed imagination (?) or are fear-inspiring one should practise with the letter sa. 296. By sacrifice in the interior of the lettter e, the [practice] is conducive to wealth; within a letter va, it is appli- cable during a rite of subjugation. 297. It is certainly conducive to merit, wealth and release, and apt to increase health and energy, if the worship is done in the interior of the hamsa. 298. If applied during a rite of destroying military forces, standing in the interior of the letter bha , it is certainly soon conducive to... 128 The Vlnasikhatantra 299. During liquidation it may be applied with a position at the end of the syllable pha( 7i -, dissension is produced by a position within a syllable ja. 300. One will cause eradication of the enemy’s family by a position at the end of hunt phat ; for objectives of small importance [one applies the position] within the syllable ya- (Further particulars on Nyasa and Bijas ; the Ekaksara) 301. I shall again speak on the assignment of syllables on the body which [causes it to be] unassailable, O Su- preme Lady. Having assigned [the bijas of] the organs of sense on the five primary elements, 302. one should assign the three Tattvas on the body, prac- tising breath control in the process. Nyasa on the body should be done in the order described before (79f.). 303. Having covered with the Maya, one should stabilize with the Elephant Goad 75 ; the practiser, having repre- sented the Womb Gesture afterwards, in due concentra- tion 304. can pay honour [to the Deities] in his own body, mastering his mantras, applying the rites proclaimed in the ritual prescriptions. Then he can perform all the practical ritual acts from which success will come without doubt. 305. He should execute the ritual in accordance with the prescriptions given in the Nayottara and other Tan- tras. Or [something else] : if one in the correct method performs recitation for a million times, 306. then the Goddesses with their Brother appear in front of the practiser and grant him a boon desired by him, [even] the abode which lies above the threefold world. 307. But this series of Five Bijas should be communicated to nobody; the Five Bijas are totally permeated by the unspecified Absolute which is at the end of the cate- gories [of sound] 76 . 308. Having acted thus beforehand and knowing thus in accordance with the right method, the intelligent man should create (?) the bijas before starting a ritual act. Translation 129 309. He who thus knows the method, even though he might be devoid of all good characteristics, even when he is soiled with mortal sins, will take part of the result of siddhi. 310. Even more supreme than that which is called “the unspecified at the end of the categories” is taught to be the Heart of the God and the Goddesses; the [Bija] of one syllable is even above that; 311. where the Goddesses with their Brother are located in their most abstract form. No mantra in the three worlds is more supreme than this. 312. It should be carefully kept secret, this essence of the Tantras which is difficult to obtain. It has also ever been kept secret by Me, the Omniscient. 313. Having taken My resolve to Thyself (?), and what has been proclaimed by the God, in the same way this has to be carefully kept secret also by Thee. 314. This is the secret wishing-gem, free from observances and preliminary rituals. By merely meditating on it and in due order correctly realizing it, 315. in the order of the sacrifice within the letters (?) des- cribed before (292f.), in the correct order — thus all desires are realized without doubt for the possessor of mantras. 316. Rites of pacification and acquisition, of dissension and of eradication, subjugation and attraction, as well as destruction, everything is realized for the practiser. 317. It has been communicated by Sukra, extracted like ghee from curds, after he had churned it up from the Sarvatobhadra and the Mahasammohana (Tantras). 318. A guru after having tested a pupil who worships the guru, the gods and the Fire, should give this Tantra only to such a one, not to a heretic or a sceptic. 319. Those who have not undergone the ordination do not reach success even when they exist during hundreds of world periods; nor those who obtained their mantras by themselves, heretics, revilers of the Veda, 320. those who have fallen from their vows and who spoil. 130 The Viriafikhatantra the Tantras; those who are intent upon harming their gurus or who disturb the essence of the Tantras. 321. These are told to befallen from [the protection of] the Yoginis and to be destroyers of dharma. This is the truth, O Great Goddess, honoured by gods and caunter-gods. 322. For this is the essence of this Tantra, it is established in the Mahanaya (Tantra; or: in the Great Doctrine), it is the command of the Lord, Siva, the Supreme Self. (The doctrine of the Ekaksara) The Goddess said : 323. O Great God, the excellent mystical nature of the Lute has been heard by me, the Tantra called Vinasikha, difficult to obtain even among the gods. 324. But that which is even more supreme than that which is called “the unspecified at the end of the categories”, the BIja of one syllable (Ekaksara), the highest secret which grants enjoyment and release, 325. this has been kept secret by Thee, O God, although it is of great importance, O Great Lord. And this wis- dom which originates in Siva, obtained through unbear- able asceticism, 326. be gracious [and communicate it], O Lord of the Gods, because siddhi is certainly present in it. Now that the terrible fourth world period has been reached, dan- gerous and full of sins, 327. be gracious, O Lord of Gods, [and communicate the method] how success can be obtained by men who are devoted to all kinds of Saiva traditions,... 77 328. Those people of weak mind whose intelligence is small, their minds baffled in many ways, do not reach the Tantra’s meaning, even if it has been often heard. 329. Thus, O God, it has been told by Thee in former time, in Thy Guru manifestation; O Great Lord, communi- cate it also to Us in condensed form. The Lord said : 330. Oh please, Thou of primordial nature, what questions Translation 131 dost Thou ask again and again; what has been told by Me before, accept that; it has been well said. The Goddess said : 331. I do not ask more; this one question is important; please disclose this single boon, a sign of grace concern- ing the Subtle Essence. The Lord said : 332. Listen carefully, O Goddess, this is great and more subtle than the subtle; the practice excellent above all the Tantras, destined for the realization of every objective. 333. By mere meditation on this, siddhi is resting in one’s hand; no exertion nor observances, nor asceticism, O Great Lady, 334. nor fire rituals nor worship [are needed]; by meditation it is told to procure success. Listen to the Ekaksara, O Goddess, which is connected with the supreme essence. 335. (? 78 ) Its body is the King of Tattvas {ha), standing upon the god of Fire ( ra ); the God is located within the Tuft, and the goddess of the Bindu is told to be Jaya. 336. The one who exists above that, O Goddess, is pro- claimed to be the syllable sau; the god of the Tantu one should know to be the syllable ma , the deity of the Bindu. 337. Thus the God of the Tattvas is proclaimed to be five- fold. The leader of mantras which is known to exist in the twenty-fourth square {ha) 338. is called the King of Tattvas; the eighteenth (ra) 79 is below it; compressed by the vowel twentieth (/) crow- ned by the Bindu. 339 ab Thus the Ekaksara is told as a favour to Thee, O Fair- faced One. 339 cd / The clever man should recite for 300,000 times the 340. King of the Tattvas, concave and standing upon the god of Fire, and again upon Visnu... 80 He will be able to attract even trees, and wild animals, birds and reptiles; 132 The Vinasikhatantra 341 ab needless to speak of human beings with respect to [this] method of attraction. 341 cd The eleventh (a) combined with the King of Tattvas„ 342. O Fair One, with its head divided by the Bindu — this one is said to constitute the Heart. The twenty-seventh (u) is told to be the Head; the thirtieth (« au ) is the Tuft. 343. The thirty-ninth, (« ai ), this element is known to be the Harness. Combined with the vowel sixteenth (ah), this (ha) is proclaimed to be the Missile. 344. As the Eye, it is communicated in combination with the twentieth syllable (/). Thus the Ekaksara with its six limbs is disclosed, O Goddess. 345. The Haipsa 81 combined with the maya, O Goddess,, enclosed by the missile Naraca, together with the^ Visarga (ah) and the word nay a within the bija; the u and i (?) create success for man. 346. i ha ra tra create increase (?). These are the Maya and the stabilization by the Ele- phant Goad; the foremost (?) of the whole series of mantras. 347. In due order the possessor of mantras should apply these if he desires long [evity] for himself. Leaving all this aside, he can strive after the possession of mantras. 348. It should be done again and again, rendering... combined with the method of the groups of subjects (?) which has been explained by Me before. 349. This should be done in the following method by one who desires siddhi. one should meditate [on the Ekak- sara ?] as being like vermillion in colour in the case of an act of subjugation or attraction; 350. during an act of liquidation, its colour should be black; in the case of an act of dissension, its appearance is lovely 82 . During eradication, its colour should be [grey, and white for someone who strives after welfare ;J 351. and one should always imagine it with a colour equal to a peacock’s throat during immobilization; and bear- ing all colours is conducive to the realization of all desires. Translation 133 352. [The following meditation] one should perform in the cadre of the sacrifice of all organs of sense, O Great Lady; one should in that case meditate on a hollow space above the corolla of the lotus of the heart; 353. a spark in the shape of the corolla, of the lustre of a fire without smoke; having no flame, in brilliance equal to ten million suns. 354. Above that is a subtle wavy string ( sikha ), spotless and pure like crystal; it is regularly attended to by self-con- trolled yogins, it is indivisible and supreme. 355. Equal in form to a woollen thread, streaming upwards, unequalled; one should visualize the Goddess as resid- ing within it, originating from the excellent secret place (above the heart-lotus?), 356. called as subtle as the hundredth part of the tip of a hair; residing comfortable in a lute-string. Thus a lord of yogins should constantly meditate on her as originat- ing from the subtle secret place, 357. having beforehand performed the nyasa on the outside of the body made complete 83 . Thus being aware of the division of colours, one can obtain success. 358 ab With one’s words one will effectuate the acts of sub- jugation and attraction. 358 cd / Having obtained this excellent bija which is the whole 359 ab essence of the VinaSikha as a second wishing-gem, you may act according to your wish. 359 cd/ This is the never-failing command of the Lord. 360. One should exert oneself in meditation upon her if one desires siddhi for oneself; [and also] sacrifice for oneself and for one’s clients, yoga and the yoga of dissolution 84 . 361. And the vows, the syllables and the bljas, connected with syllable after syllable, should be carefully kept secret by Thee, O Lady, without lapse. 362. This secret is disclosed to Thee out of love, O Intelli- gent One. The specialist of mantras, being aware of this, will reach communion with &iva. 363 ab Thus he reaches the state of dissolution which is associ- ated with this method. 134 The Vinasikhatantra (Additional prescriptions for mantras and fire sacrifice) 363 cd A practiser, his body rendered stainless by the said method, 364. should also render his mantra stainless and apply it to the mandala of his heart. He should meditate on it as residing in the middle of the lunar orbit, being equal in lustre to jasmine or the moon. 365. With Water-of-life trickling...; the mantra, thus strengthened, will create success in every respect. 366. The intelligent man, having thus performed the stren- gthening of the mantra, within the Bindu (?), should, being a specialist of mantras, recite the mantras for 1008 times. 367. This is “rendering the mantra supreme”, what is called the “strengthening”. A mantra, having become identical with Siva, may bring the whole world under its power. 368. One should recite [a mantra], with the syllable hum added to it, enclosed by a solar orbit, and residing in the head; this is proclaimed to be “awakening”. 369. One “burns” a mantra, O Goddess, when it does not fulfil its task, by placing it within a solar orbit, enclo- sed by fire. 370. Meditating upon it as being in the middle of a wavy string, one should repeat it a thousand times. A mantra, being treated thus, is apt to illuminate hidden powers. 371. [Resuming:] “burning” is to be done by fire; by the syllable hum one performs awakening; illumination of mantras is [brought about] by specialists of the mantra tradition within the wavy string. 372. The sun brings about purification; strengthening is effectuated by the moon. A possessor of mantras, a knower of yoga, is able to identify his mantra with Siva by placing it within the Bindu. 373. Being thus cleaned by mantra, a concentrated possessor of mantras should perform recitation [in the method of] illumination by the Sakti, combined with the moon and sun (which effectuate purification and strengthening). Translation 135 374. When the Watcr-of-life is produced, the possessor of mantra, working with zeal and determination, is able to bring everything soon under his power, without any doubt. 375. The extent of the wondrous power of all mantras has been communicated by me. 376. This is its method, in due order; hereafter, I shall explain the method for recitation. When the time for a sacrifice has come, one should, with undistracted mind and concentratedly, 377. one’s mind offered to the deity who resides in the corolla of one’s heart-lotus, maintaining (?; the mysti- cal dot of its wavy string (tuft, sikha ), [and] its mantra located in one’s heart, 378. — this should be the method of the interior spaces of the syllables, without audible sounds being produced — ; of unwavering mind, unperplexed, one’s self residing above one’s crown; 379. the possessor of mantras should parctise recitation without interruption, swiftly and quickly, as long as his mind does not show signs of exhaustion. 380. Without having obtained My mantra... success is soon obtained 85 . A wise man, having performed medi- tation, should offer it to nobody else (?). 381. The possessor of mantras may act with zeal [in another way]; hear it from Me in accordance with the facts. In the first [variety] it is called “the Wind-method”, the second is called Fire; 382. the third is the [method] of Indra, and another one is that of Varuna. A mantra preceded by the syllable Om and provided at its end with the word namas “honour”, 383. the kernel part, its bija, being in the middle; one should sacrifice [with] it, in combination with ritual gestures. After a short period, welfare and [the result of] the rite, as well as the enjoyment of goods difficult to obtain, 384. all will be realized by [concentration of] the mind, [and ] by the practices of bijas and gestures. ^ The Vinasikhatantra [A mantra] with the syllable hum placed at its beginning and the word namas at its end, 385. will eradicate all evildoers, as well as counter-gods, demons and “seizers”. For [a mantra] provided with the syllable Om at the beginning and with the word svaha at the end 386. the application during fire sacrifice will soon accomp- lish the effect desired. A central part enclosed by the syllable Om and illumi- ned by the (fiery) syllable ra 387. will cause success according to his wish, if someone who needs love meditates on it in his mind. The possessor of mantras awakens [in this way] a sleeping [mantra] and will attain success quickly. 388. [A mantra with] the syllables Om and ra , and the syllable phat between them (?), and in the middle the central part, the [syllable k$a which is] at the end of the groups, will accomplish any act as desired. 389. The syllable hum at the beginning and the end, and the syllable ha at the beginning and in the middle — reciting [a mantra] thus, a possessor of mantras will awaken it, even when it lies asleep and unconscious. 390. The syllables hum, raand phaf at the beginning and in the middle — a possessor of mantras should recite [a mantra] thus in rage when it does not accomplish its task. 391. A possessor of mantras may recite a kernel syllable while enclosing it by the syllable Om and adding the word namas to it; it will be supreme and a cause of success in every respect. 392. Acts of pacification and acquisition, applications in good and evil acts, and a quick result during the invo- cation of a deity will result from the practice of fire sacrifice accompanied by bijas. 393. One may sacrifice the seeds of fruits or grains or grasses, the sacrificial act is also traditionally done with pure milk. 394. Or one may sacrifice with honey mixed with ghee, or sesamum, O Intelligent One; if one utters the word vasaf [during a libation ] it will accomplish all tasks. Translation 137 395. One should apply the blja and the accompanying gesture for all secret mantras. This is a secret not to be disclosed, emitted from diva’s mouth. 396. He who constantly meditates on it, pays worship and recites it in his mind, will obtain ample enjoyments and at the end reach the Lord’s abode. The end of the VInasikha, a Tantra of the Yamala group, of [more than] three hundred and fifty glokas. NOTES TO THE T RANSLATION 1 . This seems to be the meaning, although the instrumental ending — saraih is incompatible with it. We expect a nomi- native in -ah. The scribe of B indeed changed -aih into -ah. 2. A hint to the meaning of this esoteric expression is given in 355f. 3. Sikhd : a wavy string or line or a tuft that winds itself upwards, for instance a tuft of hair or the upper part of a flame in stylized form; it is possible that here a little- known and almost entirely lost group of Tantras known as Sikhas is also meant. Cf. T. Goudriaan and S. Gupta, Hindu Tantric and Sakta Literature , Wiesbaden 1981 (History oflndian Literature, II-2), p. 37. 4. The term yaga covers a succinct description of the dik$d y initiation, in the following stanzas. 5. Saubhagyakaranam mahat has been translated as if the reading were maliasaubhagyakaranam. 6. The Sisters are the female attendants of Tumburu; or, rather, the goddesses associated with the directions of the sky which surround him. See below, vs. 94f., and the Introduction, p. 35. 7. That is, the Savitri in the variety of this particular school, not the famous Rgvedic stanza. The present Savitri seems to consist of only one syllable, see vs. 135. 8. The word sadhane is difficult. An emendation to sadhake lies near at hand, but results in an odd contradiction to the plural sisyanam; but cf. si$yam in 21. — Dapayet has been translated as if the reading were dadyat. 9. Viz.: “in another text”, or: “as will be explained further on in the work”. See vs. 59f. 10. Svasi$yarps seems corrupt. The translation is based upon a nominative svafisyas , which would however require a verb in the plural, svapeyuh , which is unexpressed. 1 1 . Tah requires a female object. Notes to the Translation 139 12. The text of A is unintelligible here. The translation is based upon an emendation which looks rather obvious, but which has a serious disadvantage: why should this easy combination of words, ca tatha madhye , have been corrupted? 13. It is not entirely clear if the god (and the goddesses, in the following lines) are symbolized only by their bijas or merely meditated upon, or if some sort of concrete rep- resentation is attempted. The translation is based upon the hypothesis that the deities are represented only by their bijas (besides being meditated upon in image form by the worshipper), but another explanation is not entirely out of the question. 14. The translation is based upon an emendation. Keeping the text in pada 37b as it is involves unintelligible syntax. 15. The syntax is out of order. The translation reflects my own idea of what the author probably meant. 16. The purport of this probably corrupt half-sloka is not clear. Jayat t a masculine ablative, must denote the direction of the goddess Jaya, i.e. the East. Here the candidates are made to enter into the mandala, where they are expected to throw a flower on the figure; the spot where the flower falls would then establish the candidate’s chosen deity. This aspect seems to have been left unexpressed in the text. 17. See below, vs. 129. 18. Viz. atma -, i/'va- and vidyatattva (see vs. 59f.). 19. The Elephant Goad is a manifestation of the god's powers of attraction and subjugation. See below, vs. 132, for this blja. 20. See vs. 130. 21. The translation presupposes an emendation: sarva for sar^ya. Here again, the emendation runs counter to the principle of the lectio difficilior. Another possibility would be sarpyasya ( = sarpi$o), but this incorrect form is implausible immediately before the correct sarpiso in 43a. 22. Cf. Kularnava Tantra 14,6; and the beginning of Part III of H. Brunner’s edition and translation of the Soma- 140 The Vinasikhatantra Sambhupaddhati for an exhaustive treatment of the varie- ties of the diksa. 23. See vs. 123f. 24. For the mudras, see vs. 86f. 25. This translation implies a contamination of active and passive constructions in this sentence. 26 mandale , translated as - mandalam; in the next line, - liptas is translated as -lipte. 27. The central blja is therefore probably kprta. For a repre- sentation of the arrangement of the letters in this prastara see the Introduction, p. 32. 28. This interpretation of vyastasamastakam is little more than a guess and based upon the following remarks about the ordinal numbers of bijas. 29. Perhaps the bija saw is meant, as has been pointed out in the Introduction, p. 34. The sa is located in the thirty-first square of the prastara. The number 31 can be deduced from the codal term binduyoni {bindu = 1, because it is unique; yoni— 3, if we interpret yoni “womb” as sakti) (Siva’s three Saktis are Iccha “Will”, Kriya “Activity” and Jhana “Wisdom”). 30. The stanza tries to give a short definition of the traditio- nal stages of prandyama. 31. On this, see the Introduction, p. 34. 32. Perhaps the syllables harp, saw , bhaw and jaw of the four goddesses. 33. For these, see below, vs. 123f. 34. These are symbolized by their bijas, for which see 129f. For the Ankusa, a Mudra is given in 86f. 35. Ah i gar a = ajagara ? 36. Or: trident {sula for trisula). 37. This might refer to the form of a mukhalihga with faces on the four sides. See J. N. Banerjea, The Development of Hindu Iconography, Calculta 1956, p. 456, 461. 38. I am afraid the original text in 102a was devasyabhimukham “he should meditate on Jaya as facing the God...” 39. Or: “the God Who resides in the central Supreme Bija (the k^marf)”- Notes to the Translation 14! 40. Perhaps we should emend to bhurekhayam “on a line on. the ground”? But what is the meaning then ? Is the god to be mentally worshipped on these places? — padapadmair has been translated as if the text read pddapadme. 41. Or perhaps: “of human bones”. 42. Perhaps = Nagakesara, the Mesua Roxburghii according, to the dictionary. 43. Prakrtam “on the ordinary level”. The term “asceticism” perhaps refers to the type of yoga described below. 44. Pranayad is probably corrupt. 45. Compare the Introduction, p. 37. 46. This half-slokais unclear in two respects: the feminine of sameta and nyastavya (should we read -dharani instead of dharanam inl32(?)) and the term - puhja - in A (B reads this as -yukta-). 47. The following description applies to the internal god, but the text gives neuter forms. The textual situation has been left unchanged. 48. Or: “equal to the glowing sun” ( visphulihga as an adjective). 49. More particulars on these “yogic ducts” which in the yogin’s subtle body lead upwards from the lotus of the heart (or lower centres) to the Dvadasanta above the head, can be found in the books which deal with Tantric yoga, for instance Avalon’s The Serpent Power, or J. Varenne’s Yoga and the Hindu Tradition (trsl. from the French by Derek Coltman), Chicago Univ. Press 1976, p. 161; the yogic process in the Tantric tradition in general is dealt with in the latter book on pp. 153-177. 50. This translation presupposes a strange intermingling of case-endings. 51. This is indeed strange. The Rajika is given by the diction- ary as a plant (Sinapsis Ramosa). 52. Or: “the enemy” (in the handwriting of MS. A, sakra and satru are very similar). 53. The translation is a guess. The literal meaning of the peculiar Sanskrit phrase is: “the fourfold bija of the group of five deities” (feminine). 54. Or: “from her funeral pyre” ( tadudbhavaih ) 142 The Vinasikhatantra 55. The vidyavrata (“observance of wisdom”) is a practice or way of life described in some Tantras in which a yogin is constantly aware of the symbolic meaning of his attri- butes or aspects of his behaviour. It is only meant for those who have transcended the ritual level. 56. The word tato remains untranslated. Perhaps this line belongs to the preceding passage. 57. Or: “one’s enemies”, if sakro is again a wrong reading for Satru. 58. Tat sthapayitva, translated as if the text read tutthapayitva. 59. A stylized representation of the sound of breaking or cracking, often applied in mantras of evil consequence and exorcism. The addition of sounds like phat, svaha or namas (next stanza) is in accordance with the general practice of the six jatis. See, for instance, T. Goudriaan, Maya Divine and Human, Delhi 1978, pp. 72f. 60. The DvadaSahgula or DvadaSanta as a mystic residence of Siva above the head is a doctrine generally adopted in yoga. Cf. note 49. — The number 21,600 is also well-known, see for instance G. Kaviraj in his ed. of the Yoginihrdaya, Varanasi 1963, p. VIII; Tantraraja Tantra 27, 20f. ; K.V. Zvelebil, The Smile of Murugan, Leiden 1973, p. 224. 61. The syntactical position of these words, put in the accusative, is unclear. The case endings are probably corrupt. Tatpurusa is generally known as one of the “Five Faces” of Siva, a late Vedic tradition. 62. Or: “during the periods of progression and of retrogres- sion”. This is to be understood in terms of the yogic microcosm: the law of the sun’s course is parallelled with- in the body by the varieties of the god’s course through the Ida etc., as described presently. 63. The message imparted here remains in the dark. The Sanskrit is bad and perhaps corrupt. The grammatical role of prayuktam is in doubt. I have taken it to constitute a verbal phrase together with kurute in the meaning “turns into practice”.— Atmavat-, here thematized, usually means “mastering oneself”. 64. That means, probably, when the internal God moves through the Ida resp. the Susumna. Notes to the Translation 143 65. It is unclear why the word is put in the locative plural here. The pada 270c is probably corrupt. 66. This is not in accordance with the grammatical structure of Sanskrit, but the context seems to require this trans- lation. In the MSS., vidarbhitam is an adjective to “the image”, which is said to be “surrounded by name- mantras”. This looks absurd. 61. The only way out in line 274cd seems to be to take -mrdd as a nominative, although tenaiva in 275a is not in favour of this solution — or does tenaiva mean “at that time” or the like? — Pada275d is also corrupt. 68. A strange result of literal translation. Perhaps the author meant that the peg may also be made of soft wood. 69. Ddsam ■= ddsatvam ? 70. This is given as Cassia Thora in the dictionary. The term was probably glossed in the margin, in an earlier stage of textual transmission, as etfakakfi , after which the gloss was integrated in the text. 71. tad- in tadudbhavaih has been misunderstood as referring to ksira ( vrksa ). 72. Syahkuso - = syad afikuso-1 73. The feminine pujita might at first sight be corrupt for pujite; but feminines recur in the next lines. The passage may be interpreted in this way that actually the deity’s name (or the goddesses’ names) should be written within a letter of the alphabet, not the victim’s name. — I do not understand the last part of the stanza which seems to contain a corruption. 74. This means perhaps: within the hook of the sign for ta. 75. That is to say, one assigns also their respective bijas (cf. 110 and 130), which are thought to have the mentioned effect, to the body. The exact place is not specified. 76. This may be a way of denoting the k$a which is at the end of the Devanagarl alphabetical order and plays an important role in the sound symbolism of the school (cf. vs. 60f.). 77. Stanza 327d is unclear and must be corrupt. 78. The code given in 335f. remains unclear. See also the paraphrase in the Introduction. Also the whole following passage is full of problems. 144 The Vinasikhatantra 79. Literally: “the nineteenth” (the ta) which is impossible in the context. 80. Diptena is unclear. The resulting mantra might be hryum- 81. Stanzas 345-349 are very difficult. The Hamsa is probably formed by the syllables ham sah ; the Maya was explained as ih in 131, the Missile as k?mah (or mah) in 129. Pada 345c contains a gloss (presumably the word bijantastham) which has been incorporated in the text. 82. The Balinese version which is available for 349cd-351ab here has the preferable syama “dark, dark green” instead of vama “lovely”. 83. I suppose that there is a reference, although in very odd language, to the sakalikarana “effectuating a complete, (divine) body” with the help of Nyasa. 84. The meaning of the words samyoga and laya is unclear in this context. I take samyoga as a metri causa extension of yoga> and laya as equal to layayoga , a term for raising the Kundalini. 85. This line must be corrupt in some way. INDEX OF HALF-JsLOKAS (ODD PADAS) akaradiksakarantam 252c agnikaryaprayogo ’yam 386a ankusam sadhyaguhye tu 176a arikusena hato murdhni 161a ankusoddharani hy etat 132c angusthadikanisthantam 80a angusthad ye tu ye parva 80c angusthau grathitau krtva 86a ajitayah samuddistam 126c ata uccatanarp kuryat 165a atah param pravaksyami 207a, ’224c ato ’nyat sampravaksyami 199c atra digdhva hunen mantrl 268a atra siddhih sthita devi 62a atrantaram idam jnanam 122c atrapi yagam evoktam 119a athava dasalaksani 305c athava padmasutrena 287c athabhicarakam kuryat 155a adha omkarasamyuktam 75a adhastat sarvatah prokta 89a adhastad atmatattvam tu 82a adhomukham viliptangam 272a anayor madhye susumna tu 146c anujnam sadhakendrasya 48c anulomair vihanyas tu 153c anusmaranamatrena 314c anenadhisthitam devi 248a anenaiva tu bljena 75c anenaiva prayogena 164c anenaiva mrda mesam 289c anyakalakrtarp karma 265c anyasara yato loke 5c api patakasamyuktah 309c aprakasyam idarpi guhyam 395c aprasuta mrta yosit 151a abhimantrya imair bijaih 194c abhisicya svabijais tu 47c amallkurute suryah 372a amallkrtam tanmantram 364a amalikrtadehas tu 363c amrtantargatam jnatva 149a amrtena tu sincanti 365a amrtodbhavakale tu 374a ayam kalah samakhyatah 262c ayane visuve caiva 254a ayutam dve ca vijneyah 239a arunanalasamkasam 256a ardhendu vendusikhaya 65c ardhendusikhaya devi 136a alabhya mama mantram syat 380a alpaprajnah kumatayah 328a avicchinnam drutaqi caiva 379a astatrimsatikosastham 1 32a astadhikena mantrajnah 195a astottarasatenai va 1 84a astottarasahasram tu 366c astram caiva tu vinyasya 84a astrabijena cabhyuksya 40a astram etat samuddistam 130a asmakam api saipksepat 329c asmims codpadyate sarvam 253a asyas tejahsikha suksma 251c ahigaravisasastra- 93a 146 The Vinasikhatantra aho svabhavaprakrte 330a akarsane bakulapuspam 232c akarsayati tarn ksipram 196a akarsayed drumany esa 340c akrsto vidhinanena 206c agneyadisu kosthesu 56a acamya sisyam ahuya 21a acaryam pujayed bhaktya 50a ajna bhagavatas caiva 322c ajna bhagavatas caisa 359c atmatattvam nyasen murdhni 81a atmatattvam iti khyatam 60a atmanah sadhyabijam ca 163a atmatlndriyadharanam 348a adikosthakabijam tu 131c adityacakramadhyastham 369a adau dese same bhumau 25c adau dvatriipsakarji bijam 124a adyam murdhni tato bijam 90a adharam puram ity uktam 244c apadajanuni canyam 9 1 a amanibandhanat purvam 79c alabhyaiva tu savitrya 22c ahutyastasahasrena 1 62c ida ca pingala caiva 260c ida tu vamaja prokta 146a idamadhyagato vapi 145a ida santikapustyarthe 147a iti tathyam mahadevi 321c iti deva tvaya purvam 329a ity etat kathitam devi 215a istanistan gurau vestan 24c istanistan viditva tu 25a uccatane kakapaksam 231c uccatayet triratrena 167c uccatayet sarvadustan 385a uccate dhumravarnaip tu 350c uccasanasthah pragvaktrah 51c uttaram hrdayam hy etat 128c uttaram hrdayaip hy esam 7a uttarottarayogena 1 22a uddhata ya mrta yosit 194a uddhrtena bhaven moksam 278c udvartarp no bhayo hy esa285a unmanesv atha ghoresu 295c upalipya subhe dese 94a uluke samsthitam devim 103c ullikhyoddhrtya savitrya 39c unacatvarimsatir devi 343a urnatantusamakara 355a rgyajussamatharvakhyam 109a rsibhis ca mahabhagaih 3a ekacittah prasannatma 225c ekaksaram param guhyam 324c ekadasamah samyuktah 341c ekadasyam yajed yas tu 18a ekarodarayagena 296a ekasanasthito mantri 225a etaj jnatva tu mantrajnah 362c etat sarvam samakhyatam 258c etad alabhanam caiva 85c etad guhyam samakhyatam 362a etad bijavaram divyam 1 34a etad bijavararp prapya 359a ete yogavara devi 291c etesam prarthitam caikam 193c ebhir adharabhutais tu 244a ebhyo ’pi cottaram yasmat 6a evarn tattvatrayam nyasya 83a Index of Half-Slokas 147 evam tu pancadha devi 337a evam devi tatah sighram 206a evaip dhyatva visalaksi 111a evaip pujitamatras tu 222a evam bijena dehas tu 91c evam mantravisuddhas tu 373a evam yastva yathanyayam 36c evaip varnavibhagam tu 357c evarp vigataraksatp tu 213a evaip vidhanavid yas tu 309a evaip vilayataip yati 363a evam apyayanam krtva 366a evam apyayito mantrah 365c evam evaip pura krtva 308a evam eva magarbhastham 292c esa ekaksarah proktah 339a esa ekaksaro devi 344c esa devah parah sflksmah 253c esa devo gatis caiva 257c esa diksa yathanyayam 45c esa nirodhani prokta 87a aisanyadikramad devi 56c aisanyadisu kosthesu 57c omkarapurvato mantram 382c omkarayojitasyadau 385c omkaras ca rakaras ca 388a omkarasamputaip krtva 391a oipkarasamputaip pindam 386c oipkaras tu manah proktam App.De oip svaha namo ’ntais tu 229c katutailavisam raktam 166c katyurdhve ca tatas canyam90c kanyaya pisitaip krtva 280a kanyakartitasutrena 287a kapalair gundayed ahgarn 284c karasaipskaram adau tu 68a karnikam cetatanmudra 29a karnika padmamadhyasya 141c karnikasusirante tu 142a kalasair varipurpais ca 35c kasakhyaip yat smrtaip bijam 74c kakamaipsaip grhltva tu 197c kaksivilocanamularp tu 283c kadipanktim purakrtya 59a kalaip tatra vijaniyat 227c kalatattvam ca vijneyam 234c kalabaddhanilair bijaih 65a kalahinanrtam manye 237c kidrsah sa bhaved devah 1 39a kuryat sarvani karyani 304c kuryad ekonapaiicasat 53c kurvanto ’pi vyayarp nityam 185c kurvita purvavat pujam 208c kurvita manasa pujam 202a kulalakaranirmukta- 274c kusumbhamandale vapi 115c kusumbharaktasarpkasau 176c kusumbharajahsammisram267a kusumbharajasalodyam 219c kutasthas tu smrta bijah 66c kurcayugmena devanam 271c krtva tu vidhivan mantri 79a krtvadau bhum saipsuddhim 19a krtva pujaip prakurvita 19c krtva purvam tu vinyasam 357a krsnakauseyasaipvitam 107a krsnacaturdasyam grhitva 178c krsnagopayasa sardham 190c kevalaip smaranad eva 120a kailasasikhare ramye la kosthaka dasabijena 59c 148 The Vinasikhatantra kramaso yojayen mantrl 347a kriyakalarp ca vai sunyam 236a kruddhas tu japayen mantrl 390c krodhena mahata diptah 216a ksakarah purusah saksat App. Da ksipram arthas tatha karma 383c ksipram avahane siddhih 392c ksiravrksam bhage likhya 277c ksiraktena tu devesi 184c ksirodaphalasamkas^m 1 00a khadirai raktasamidhaih 267c gatim devam tu vijnaya 138e gandhamandalake vapi 1 14c gavaip rocanaya caiva 181a gavam rocanaya likhya 293a gayatrirp va japantlm ca 108c gudikancanapadum ca 192c gurupam vihethanaparah 320c guhyam etat samuddistam 127c grhayagam idam devi 1 3a grhltva tu mahamamsam 162a gopitam tu tvaya deva 325a gopitavyam prayatnena 312a gosakrdbhasmaliptas tu 52a grahane vapi kartavya 15c ghantakhatvangadharlm devlm 105a catuhpattram tu tatrabjam 95a catuhsastih samakhyatah 9a caturasram atah krtva 53a caturthyam yajanam srestham 16a caturthyam atha pancamyam 1 5a caturmurtim caturvarnam 29c caturvaktram astabhujam 97a caturvarnam isvaram dhyayet 30a caturvimsatikosthastham 64a caturviipsatikosthe tu 337c caturvimsati samkrantya 239c caturhastam caturdvaram 26c catustrimsatikosastham 1 35a catustrimsarp tato ’dhastat 124c carukam sadhane pascat 20a candalagnim samahrtya 167a capodyatakaram ghoram 103a cintaratnam idam guhyam 31'4a cutapallavasamvitaih 36a \ japam krtva tu medhavl 380c japakarma sada kuryat 226a japan tu bodhayen mantrl 389c japet pindaksaram mantrl 391c japet humkarasahitam 368c japed astasahasram tu 213c jayantim dhyayati ksipram 106a jayat pravesayen mayam 38a jayadyaqi vinyasen mantrl 96a jaya saptadasaip bijam 125a javapuspasamaprakhyau 1 74c j atlhihgulakapaksau 175 juhuyat saptaratraqi tu 198c juhoti yas tu satatam 185a jnatva kalam ca tattvam tu 263c jnanankusagata puja 295a jyotirupa ca sa jneya 252a tagaram caiva suksmelam 279c tatah prabhate vimale 24a Index of Half-Slokas 149 tatah sabhratrka devyah 206a tatah sitam svabijena 30c tatah siddhim avapnoti 223c tatah svakalam kurvlta 201a tatah svavidyanaivedyam 49a tatah svatmlkam aniya 203c tatas ca sarpiso homam 43a tatas camrtadharabhih 73a tatas tattvatrayam nyasya 41a tatas tu karmananena 214a tatas tv adhomukham sthapya 211c tato ’gnikaryaip kurvlta 39a tato vidyavrataslaghl 180a tatksanad anayec chighram 154a tattvatritayam etad dhi 61a tattvaraja iti khyatah 338a tattvahlna na sidhyanti 235a tatpurusam adharadheyam 246a tatra devah suraSresthah 2a tatra madhye gatam pa^yet 355c tatra madhye likhet padmam 27c tatra ye murdhni tenaiva 210a tatra sabhratrka devyah 221c tatha hamsaip pravaksyami 240c tad atra japamatrena 1 50c tad anena prayogena 349a tad aham sampravaksyami 10a 260a tada tu sarvakaryanam 219a tad eva vijayakhyata 125c tad bhasma visaraktaktam 172a tadvac charlrarp devasya 249c tantudevaip vijanlyat 336c tantram naivadhigacchanti 328c tantrarp vlnasikharp nama 10c 323c tapasa durdharal labdham 325c tarjanlm vamahaste tu 86c tarjanl madhyama caiva 88a tarjanyangusthayor madhye 89c tasmat kriyaip ca kalam ca 236c tasmat sarvaprayatnena 235c 266a tasya deyam idarp tantram 318c tasyah paipsulikam grhya 151c tasya madhye sthito devah 142c tasyordhve tu sikha sQksma 354a tany atmavatakarmani 261c tavan mantri japen mantram 379c trtiyapanktikosthesu 57a trtlyam astakostastham 63c trtiya caiva mahendrl 382a tejasvl balasampannah 186c tenaiva kantakair viddhva 275a tenaiva varada devyah 12c tesarp madhye samutthaya 3c tesam api na cakhyatam 9c tair eva pancabhis tattvam 46a tyaktena tu kusumbhena 1 59a tyaktena naramarpsena 189c trikubjikutilakara 250c trisulena vinirbhinnam 157c trisarpsthe tu samasena 259a trisandhyam dharayed ratrau 159c 150 The Vinakikhatantra trisandhyam ekacittas’tu 269c trisandhyam eva saptahat 274a tvayapi caivam evarp hi 313c daksipe ’py eva vai haste 170a dagdhva tu prakrtam deham 72c darsanad vasam ayanti 169a darsayed yonimudram tu 117c dasavayusamayuktam 247a dahanam cagnina karyam 371a dadimikusumaprakhyam 102c digbandhabhumiip sarpsodhya 77c divyarp vimanam arudham 107c divyambaratapatrena 99a 101a dlksayitva tatah sisyan 47a dipanaip tu sikhamadhye 371c dipanam saktina nityam 373c drstva tarn manasa bhuyah 210c devadevam sada dhyayet 99c devadevim jay am dhyayet 101c devasyabhimukho mantri 102a devitumburusamyuktam 1 1 a devinaip ca tatas tena 209c devlnam agratah sthapya 290c devyah prita bhavanty eva 49c deham saipsodhayen mantri 76c dehanyasarp punar vaksye 301a dehastharp kathitam devi 263a dehastham tu katham vidyat 139c dehe tattvatrayaip nyasya 302a dvadasadityasamkasah 255c dvasaptatisahasrani 1 40 dvijayo§in mrta ya tu 178a dvisaptako§thakam bijam 63a dharmarthamoksadacaiva 297a dhatucamikaraprakhyam 1 04c dharanayogamargena 76a dhumajvalavinirmuktam 353c dhyatavya sa prayatnena 360a dhyatva kalagnibijam tu 71a dhyayeta nityam yogindrah 356c dhyayet sindtirasadrsam 349c dhruvadhisthitarp tat sarvam 249a nagno muktasikho bhutva 156a na dlksita na sidhyanti 319a na bhuyah pariprcchami 331a namaskaro japasyante 230c nayottaraditantre$u 305a navatritpsasamayuktam 1 34a navamyam parthivarp yagam 17c nagakesarajobhir va 116a nagayajnopavitam tu 97c nagnikarma na caivarca 334a natflmadhyagatam dhyatva 163c nadlmarganusarena 1 64a nadlsamstham yatha karma 259c natah parataro mantrah 311c nanadrumalatakirne 1 c nanabhujyannapanais ca 34c nanyatha darsayet tantram 14c nabhidese sthito granthih 141a nayaso na vratas caiva 333c nikhanyate sa vai ksipram 179c nityam kalajapenapi 186a Index of Half-Slokas nityam sa sevyate yuktaih 354c nityam akarsayet proktam 294a nimbasthavayasam grhya 171a niyoktavyam tatas tatra 45a niruddhamayatanmatram 41c nirodhe kumbhakah proktah 70c nirdahate mantram devi 369c nirdahec catmadeharp tu 72a nirmathya kathito devi 317c nivedya samayan tasya 48a niskalasy^ tu devasya 245c niskale niskala prokta 46c niskramya recayed vayum 70a niscayam mama baddhvanta 313a nrvalam citibhasmam ca 166a netram tu kathitam devi 344a nyaset padatale mantri 71c nyastavyam tu yad adau tu 204c nyasam alabhanam kuryat 77a pancaratram triratram va 177a pancavimsac chikhabhaji 126a pancavimsatikosastham 1 29c 133c pancavimsatikosthastham 62c pancavirpsatitattvani 243c padarthavidhisamyuktam 348c padmasamputamadhyasthau 175c padmasanopavistam tu 96c payasa vapi suddhena 393c paramikaranam hy etat 367a parijapya sahasram tu 172c parlksya guruna sisyam 318a pascat tu hrdaye tasya 212a patraip madhvajyasampurnam 182a padau payur upastham ca 241a 151 padau prabhrti hotavyam 269a payasam savavaktre tu 191a pingalantargatam dhyatva 148a pistva purvavidhanena 282c putavarnavidhanam syat 378a punar etadbijayuktam 130c punas tutthapayitva tu 204a purusasya tatha proktam 154c purusasya bhaved devi 197a puruso vasam ayati 286a puspadhupais ca balibhih 33 pujayet kutamadhyastham 112a pujitah sadhakam devyah 118c purvavat kramayogena 123c purvavad dhastamatrarp tu 94c prthivy apas tatha tejah 242a pranayasva prasadas ca 120c pranayad atulaip vapi 121c pranamaih saktidanais ca 50c pratimam lavanamayim krtva 268c pratimasu susampurnam 270c prathame vayaviyokta 81c pradiptadlpakair diksu 34a pramarjayet kusagrena 22a pray ogam karanam devi 137a prayogam casya vaksyami 136c prayogam sarvatantranam 332c prayogarahita mantrah 138a pravrtte maithune kale 283a pravesya tatra sisyam tu 38c prasadam kuru devesa 326a 326c prastaram evam prastarya 58a prastarya purvavad varnam 123a prag arabhya yathanyayam 28c pranayamais tribhir devi 69c prapte kaliyuge ghore 326c pretarudham caturvaktram 100c 152 proddhrtya sadhyanamaivam 212c phalair nanavidhais caiva 35a bandhukakusumaprakhyam 31a bindupunjasameta hi 133a binduyuktany asesani 71c bijapancakadevasya 2 1 8a bijapancakam abhyasya 67a bijapancakam uddhjtya 66a bljapancakam etad dhi 307a bijapancakasamy uktam 1 68c bijapindatp tu madhyastham 383a bijasodasakaip caiva 58c bijani devadevinam . 64c bijani bijayet prajnah 308c bijair etaih samayuktaih 181c bijair etair yathanyayam 227a bijair etair viparyastaih 171c bijair vidarbhitaip nama 179a bhaksayed desayet kamcit 285c bhaksyabhojyavidhanaisca 111c bhage va athava linge 275c bhanjane yadi sainyanam 298a bhavati niyata ksipram 298c bhavati niyata devi 297c bhavanti niyatam nityam 222c bhasmana candanenapi 220a bhinnanjanacayaprakhyam 32a bhinnanjanasamaprakhyam 106c bhuyas cottarabijani 83c bhur evayarp padapadmaih . 112c The Vinatikhatantra manjistha kundurus caiva 282a mandalam sarplikhet prajnah 26a mandalam samlikhed divyam 27a madhuna ghrtasamyuktam 394a madhuka svetapadmarp ca 279a madhye vargantapindas ca 388a manasa cintitarp kamam 224a manasa pujayen nityam 1 1 3a mano buddhir ahaipkarah 243a mantram evarp samuddistam ’ 370c mantri kurvita yatnena 381a mamapi gopitam devi 312c mayuragrivasadrsam 351a mahan hakaram ity ahuh App Dc mahapurusavarastrinam 294c maharavadinirghosaih 108a mahasankhamayarp kuryat 113c manusanam tu ka cinta 341a manusasthimayapi kilam 277a mayayacchadayitva tu 84c 303a mayayacchadayetpascat 42a 202c mayakamalanalena 203a mayankusanirodhaste 346c mayavestitam tan mantri 205a maya hy esa samuddi^ta 131a marane krsnavarnam tu 350a marane tu prayoktavyam 299a marane pratilomais tu 228a 229a Index of Half-Slokas 153 maranoccatanadini 1 48c margitavyam yad istam tu 192a mukutena vicitrena 98a muktida siddhida hyevam 116c mucyate ca sada rogaih 92c mucyate natra samdehah 93c mumuksor api tasyastram 182c mutrayed guhyadese tu 276a medhranabhyantare devi 140a mesasutrena vai nasam 290a moksamargam idam devi 257a yam yam vijnapayet kamam 291a yam yam sprsati hastena 169c yam sprsed darsayed yam tu 170c yam sprged bhasmananenal73a yajanam yajanam caiva 360c yajanarp sampravaksyami 67c yajanakale samprapte 376c yaj jnatva tu sukhenaiva 238c yato nityam cared devah 261a yatra sabhratrka devyah 311a yatha taraganam sarvam 248 yathatmani tatha sadhye 1 74a yatha laksyase matrena 119c yatha samharate sakram 207c 215c yada varunamargasthah 254c yad viditva mahesani 200a yan na kasyacid akhyatdm 8a yan maya kathitaip purvam 330c yasavargan nyased devi 55c yas catrordhvam bhaved devi 336a yas tv idam dhyayate nityam 396a yasya dadati tadvad aste 195c yagabhumau svasisyams tu 23a yagarn adau pravaksyami 12a yagam evam ca krtvante 223a yani kani ca karmani 129a yavati maya mantranarp 375a yavad uttisthate pretah 191c yena kalaip ca vai jnatam 233c yena saipsmrtamatrena 333a yoginibhih sada bhrastah 321a yojananam satasyapi 196c yonimudraqa tato baddhva 85a yonim baddhva tatah pascat 303c raktapuspaih samabhyarcya 288a raktambaratapatrena 1 04a raksaniyam tvaya bhadre 361c raksam sada satair bijaih 23c rajanam rajapatnlm va 161c rajikalavanam caiva 273c rajikavisaraktaktam 1 55c laksatrayena prthvisah 188a laksamatrahutenasu 1 90a laksenaikena devesi 189a laksaikena mahavittah 187c likhitva hrdaye kuryat 273a likhen namaksaraip tatra 1 52a vakaramadhyaga caiva 296c vaksyamanena canena 68c vajropalamahavarsam 92a varam istam prayacchanti 306c vargatitasya garbhe tu 221a vargantanirgunakrantam 307c vargantanirgunakhyasya 310a 324a varnayagakramenaiva 3 1 5a varnanam udare yagam 292a 154 The Vinasikhat antra varnantayagam ekante 218c varnaikadasasamyuktam 1 27a vasam anayate ksipram 177c 374c vasyakamo japam kuryat 226c vasyakarsanakam kuryat 246c vasyakarsanakarmani 358a vasyakarsanakaryesu 87c vasyakarsas tatha nasam 316c vahnim adaya tenaiva 40c vamanasikaraktena 272c vamahastatale candram 168a vamangojj valaraktena 1 52c vame trlni samakramya 88c vayuvahanam arudham 144a varam ekarn kuru vyaktam 331c varimarutasamklrnam 1 43c varunamrtasarpyuktam 74a valagrasatabhagakhya 356a valmikamrttikam grhya 286c virpsakena svarenaiva 338c vicareta mahlm krtsnam 281c vidarbhya padau guhyam ca 271a vidigdiksamsthakosthesu 55a vidvistah sarvalokanam 173c vidvisto drsyate loke 199a vidvesam tu prayacchanti 299c vidvese ’pi vilomais tu 228c vidvese slesa simgrurn ca 232a vidvesoccatanadlni 217c vidhanam sakranasam ca 193a vidhir atra krame cayam 376a vinyasya karanan saksan 301c vinyasya pujam kurvita 32c visnor upari diptena 340a vlnasikhayah sarvasvam 358c vyadhighatasamidbhis tu 183c vratayogadisaipsiddhim 1 50a vratasadhyani caitani 5a vratahomad rte casmin 13c saktir binduvinirbhinna 251a saktinaip tu priyam devam 98c satajapte jalenapi 1 83a satardhardhasanasinam 54a satrukulocchadara kuryat 300a sabdah sparsam ca rupam ca 242c sarlram tattvarajanam 335a sariram trigunam caiva 247c sarire tu yatha devi 240c sarire vinyased devi 302a santikam paustikam capi 264a santikam paustikam caiva 316a santikapaustikam karma 392a santipu^tivasakarsam 1 49c sikhabindum vinirdharya 377c sikhamadhyagatam dhyatva 370a sikhayam samsthito devah 335c sikhayogena isyante 1 lc sikhasambhinnamurdhantam 54c siraschedam ca devesa 4c sirasa bindubhinnena 342a sivatattvam tu devesi 60c sivatattvam nyasen murdhni 82c sivam dadyat trtiyesu 81c sivikurvita bindustham 372c sivibhutas tu mantro vai 367c sivenadhisthitam jnatva 250a sisyanam dantakastham ca 20c sisyanam aditah kuryat 14a sukrena sarvatobhadre 3 1 7a suddhasphatikasamkasam 143a suskani nimbapattrani 165c Index of Half- Slokas 155 srnu devi param guhyam 238a £rnu devi prayatnena 332a srnusvaikamana bhadre 121a ^rnusvaikaksaraip devi 334c sma§anagnim samadhaya 198a smasane sadhayen mantrl 284a srlkamah sriphalam juhyat 187a srikamo yajanam kuryat 1 6c srivrksakotare sthapya 289a srutam maya mahadeva 323a srutam sammohanam tantram 4a srotratvakcak$usa jihva 241c svetasrkpltakrsnani 28a satkausikasariram tu 246c sandilas tu bhavet sadhyah 278a sodasasvarasaniyuktam 343c sa eva kurute karma 262a samyojya vidhivad bljaih 44a samharastram tato mantri 209a saipharastrena kurvlta 78a samharastrena digbandhah 69a sakale tattvam samyojya 44c sa kalas ca katham jneyah 237a samgrame vijayarthl va 17a sadasive parijnate 234a sadvitanapatakadhyam 33c saptavimsa sirah proktam 342c saptahad anayed vasyam 276c saptahan nasayed indram 158c sa bhunkte vipulan bhogan 396c samayaksarabijarii ca 361a samayebhyah paribhrastah 320a samidhastasatam homam 156c samutpannesu karyesu 118a sampujya ca yathanyayam 117a sampratyayam tu gamyo ’sau 144c sarvakarmasamuddistam 135c sarvakamapradam deva 6c sarvakamapradam devi 128a sarvakamastilam juhyat 1 88c sarvatra sulabham sastram 137c sarvam etat parityajya 347c sarvalokesu drsyante 218a sarvavarnadharam cai va 351c sarvasrotahprapannanam 327a sarvendriyanam kurvita 352a sarve yagasamuddistah 233a sarve§am guhyamantranam 395a savisarganayapadam 345c sahasrastadhikam japtva 280c sadhakasya hitarthaya 258a sadhako ghorarupena 158a sadhayet sarvakarmani 394c sadhayen manasa dhyatva 387a sadhayen manasa sarvam 384a sadhyam tu sadhakas caiva 160a sadhyah prayati nidhanam 214c sadhyate ’nena prayogena 1 80c sadhyanamaksaropetam 205c sadhyasya vilikhen nama 288c sadhyahrtkamalantahstham 208a sadhyahrtpadmasamstham 201c saram etad dhi tantrasya 322a savitrlm divyarupam tu 109c savitrya proksayed bhuyah 21c 156 The Vi nasikhat antra savitrya mukham asadya 37a sitaraktapltakrsnam 95c siddharthaman^ale vapi 1 1 5a sidhyate natra samdehah 315c sugandhais ca vicitrais ca 220c sugupte nirjane dese 18c suptaip bodhayate mantri 387c subhaktasya vinltasya 8c susiraip tattvarajanam 339c su§umnantargataip dhyatva 217a susumnantargatas caiva 145c susumna mok$ada caiva 147c susumnayaip yada devah 216c 256c susame bhumidese tu 52c suryacakraniruddharp tu 368a suryayutapratikasim 105c saikthim tu pratimarp krtva 270a sodare mukataip kuryat 293c somamanqialamadhyastham 364c saumyani saumyakale tu 265a sauvarpaip rajatarp tamram 114a stuyamano mahasiddhaih 2c striyaip caiva likhet tatra 153a sphulingarp karpikarQpam 353a sragvi sitosnlsi caiva 51a sravantaip murdhni paramam 73c svakale samprayogena 200c svacchacamikaraprakhyam 31c svadehe namasa mantri 304a svabijair eva tad dhutva 43c svayamgrhitamantras ca 319c svaraktarp gocanam caiva 266c svalpaprayesu karyesu 300c svasonitaktaqi lasunam 231a svasthanvito hy asammudhah 378c svaih svair bijair nyaset pus- pan 37c haipso mayayukto devi 345a hastau saipsodhayet pascat 78c himakundendusaipkasah 255a hurpkaram adito nyastam 384c huipkarara adau ante ca 389a huipkaras ca rakaras ca 390a hrtpadmakarnikordhvarp tu 352c hrtpadme karnika vast hah 245a hrtpadme karpikasina 377a hrtpadme yogavinyasam 138c hrdayam devadevlnam 310c hrdi baddhvahkusenai va 211a homadravyasya sarvasya 42c homayet phalabijani 393a homayed evam evam tu 230a homante tu tatah sakram 1 57a homante tu dhyayet sadhyam 160c INDEX OF IMPORTANT SANSKRIT WORDS This list is not complete. It contains a number of words from the Vi§T which in our view may be of importance for the history of religion and magic. The numbers refer to stanzas. aksasutra 225 agni (cf. vahni) 167, 198, 371 agnikarma 334 agnikarya 39, 159, 386 ankusa 41, 84, 87, 98, 110, 132, 161, 176, 211, 285, 295, 303, 346 Ajita 31, 126 anjana 279 atharvan 109 adhikara 46, 47 adhivasana 19 adhistha- 248, 250 adhvan 44, 46 anujfia 48 Aparajita 32, 108 abja 95 abhicara(ka) 155 abhisic- 47 amalikr- 363, 364, 372 amrta 73, 74, 149, 254, 365, 374 amrtlkr- App. A ayana 254 ardhendu 65 alamkara 51 astra 42, 84, 110, 130, 182, 343, 345 astrabija 40 asthi 155, 277 akasa App. C akarsa 149, 316 akarsana(ka) 87, 229, 232, 264, 341, 349, 358, App. A akarsay- 294, 340 akrsta 206 acarya 50 ajna 322, 359 atmatattva 60, 81, 82 adhara 140, 244, 245, 348 x adharadheya 246, 253 adheya 244 apyay- 365 apyayana 366, 367, 372 alabh- 22 alabhana 77, 85, 134 avahana 392 ahuti 162, 184 ida 145, 146, 147,254,260 * Indra (cf. Sakra) 158 Isana 396 Isvara 30 uccata 350 uccatana 147, 148, 165, 217, 231 264, 316 uccatay- 167, 385 uccasana 51 -utkarsana 162 uttara(m)hrdaya 7, 128 uluka 103 usnl§in 51 rsi 3 ekaksara 310, 324, 334, 339, 344 158 The Vinasikhatantra oipkara 75, 382, 385, 386, 388, 391 karitaka 270, 275 kandamula 140 kapala 156, 284 karasamskara 68 kalasa 35 kala 65, 142 kaliyuga 326 kavaca 343 kaka (cf. vayasa) 166, 173, 197, 231 kala 65, 117, 186,200,201,227, 233, 236, 262, 263, 264, 265, 266, 376, 380 kalatattva 234, 235, 238, 257, 258 kalagni 71 kila 277 kilay- 277 kubji 250 kula 1 14 kulocchada 300 kusa 22, 23, 39 kusumbha 159, 176, 219, 267 kuta 152 kutadeha 3 1 1 kutaksara 83 krsna 28, 95, 107, 157, 172, 178, 190, 350 kosa 51, 129, 132, 133, 135 kostha(ka) 53, 54, 55, 56, 57, 59, 60, 62, 63, 64, 131, 337 ksira 20, 184, 283 gati 138, 139, 257 gada 100, 107 gayatrl 108, 134 guru 24, 50, 318, 320 Guha 8 guhya(m) 238, 271, 276, 282, 314, 324, 356, 362, 370, 395 go 52, 190 gorocana (gavam rocana) 153, 181, 266, 293 granthi 141 graha 385 ghanta 105 cakra 77, 248, 249, 368, 369 candana 220, 267, 287 candra 168, 372, 373 caruka 20 caridala 167 japa 150, 186, 224, 226, 230, 280, 376, 380 Jayanti 106 Jaya 30, 96, 101, 125, 335 jiva 147 jnana 6, 122, 295, 325 jvalamala 71, 213 tattva 44, 46, 235, 263, 343 tattvas (twenty-five) 243, 246 tattvatraya 41,83,302 tattvarajan 335, 337, 338, 339, 341 tantra 14, 122, 128, 130, 200, 250, 259, 305, 312, 318, 320, 322, 323, 328, 332 tapas 121, 325, 332 tatf- 157 tila 188 Tumburu 11, 29, 96, 209, App. C trisula 157 dapda 157, 176 dahana 371 dana 50 digbandha 68, 69, 77 dik$ay- 47, 318 159 Index of Important Sanskrit Words diksa 43, 452 dipa(ka) 34, 14 dipana 371, 373 devadeva 99, 124 devyah 12, 49, 118, 132, 152, 209, 221, 290, 306, 310, 311 desika (-ottama) 19, 25, 29, 38, 40 deha 72, 76, 82, 91, 139, 144, , 251, 263, 302 dharapa 76 dhupa 33 dhya- (dhyai) 23, 30, 7 1 , 99, and passim dhyana 177 dhvaja 165 nagna 156 napuipsaka 56 Nayottara (tantra) 4, 305 naramamsa 189, 190 nadi 140, 163, 164, 247, 259, 260, 262 nasa 316 nastika 318, 319 nikhan- 179, 271 nimba 165, 171, 197 nirodhanl (mudra) 87 nirvrti 122 niskala 46, 245, 246, 354 nrpati 177 naivedya 49 nyasa 61, 77 pancatattva 21 padma (cf. abja) 27, 141, 175, 187, 221, 279, 287 padmasana 96 paramikarana 367 paipsulika 151 padalepa 193 pasa 98 pingala 145, 146, 147, 148, 255, 260 pinda 383, 386, 388, 39J pita 28, 95, 104 purusa 154, 197, 244, 276, 286, 294 pusti (cf. paustika) 147, 149, 182 297, 350 puspa 33, 37, 111, 115, 117, 174, 288 pujay- 40, 50, 112, 113, 221, 222, 297, 396 puja 19, 32, 111,201,208, 295 prthvisa 188 pau?tika 264, 316, 392, App.A pranava 73 pranama 50 pratimayikr- 274 pratima 268, 270 pratiloma (cf. viloma) 228, 229 pradipana 370 prayoga 136, 137, 138, 180, 332 pralaya 253 prastr- 123 prastara 52, 53, 58 pragvaktra 51 pranayama 69, 70, 302 preta 100, 191 phat 228, 229, 299, 300, 388, 390 phala 45, 121, 309, 393 bali 33 bindu(ka) 61, 75, 133, 251, 335, 336, 338, 342, 366, 372, 377 binduyoni 63 bodhana 368 bodhay- 387, 389 bija (cf. svabija) 23, 29, 32, 44, 47, 56 and passim (43x) V 160 bijapancaka 6, 66, 67, 80, 123, 128, 138, 168, 172, 201, 204, 208, 212, 218, 221, 307 bhakta, cf. subhakta bhakti 50 bhaginl 17 bhanjana 298 bhasma 52, 72, 114, 166, 172, 173, 220 bhinnanjana 32, 106 bhuktibhoga 383 bhuktimukti 45, 324 bhuta 385 bhumisarnsuddhi 19 bhratar 221, 306, 311 mandala 26, 27, 38, 39, 94, 114, 115, 116, 364 manas 113, 201, 210, 224, 384, 387, 396 mantra 77, 138, 150, 202, 272, 275, 276, 311, 319, 337, 346, 347, and 15x after 363 (total 27) mantrajna 195, 362 mantravid 289, 366 mantrin 71, 76, 79 and passim (total 26) Mahakala 2 Mahanaya 322 mahabhuta 44, 301 mahamamsa 162 Mahasammohana 317 mahiyate 18 maya 38, 41, 42, 84, 131, 202, 203, 205, 303, 345, 346, 375 mayakamala 203 mayatantu 176 mayapasa 161 marana 148, 228, 229, 231, 292, The Vinasikhatantra 299, 350, App. A mala 33, 36 mahendra 382 mukti 116 mucyate 91, 92, 183 mudra 48, 87, 89, 383, 384, 395 mukay- 293 murch- (sam-) 160, 210 mulamantra 150 mrtyu 147, 214 maithuna 283 moksa 147, 222, 257, 278 moksana 207, 215 yaj- 36, 383 yajana 16, 67, 280, 360, 376 yaga 5, 12, 24, 17, 119, 223, 225,. 233, 280, 292, 296, 315 yagabhumi 23 yoga 150, 291 yogavid 209, 372 yogini 321 yoni 303; cf. binduyoni yonimudra 85, 89, 117 yosit (cf. strl) 150, 178, 194 rakta 95, 104, 148, 160, 172, 217, 267, 287, 288 raktam (blood) 166, 172, 266 and 288 (sva-) raksa 23, 213 ravi 70 rasayana 193 rahasya 199 rajan (cf. nrpati, prthvisa) 161 rajya 192 ratri 156, 159 roga (cf. vyadhi) 92, 184 lavana 268, 272, 273 vargatita 221 vargantanirguna 307, 310, 324 Index of Important Sanskrit Words 161 vargantara 218 sarira 240, 243, 247, 302, 335 vasa 149, 161, 164, 169, 177, sava 191 268, 274, 374 santi(ka)147,149, 182, 264, 316, vasikarana 296 392, App. A vasikr- 289 sali 27, 219 vasya 87, 226, 229, 231, 264, sikha 11, 54, 65, 75, 136, 142, 276, 316, 349, 358 251, 325, 335, 342, 354, 370, vasyata 269 371, 377 vahni 40, 41 Sirascheda (tantra) 4 vayaviya 381 Siva 131, 246, 250, 252, 322, vayasa 171 362, 395 vayu 70, 144, 247 sivatattva 60, 81, 82 varuQa 382 sivikr- 372 valmlka 286 si§ya 14, 19, 21, 23, 36, 37, 38, . 1 vighnoccatana 78 v 43, 47, 318 vijaya 17 sisyah (catuh$asti) 9 Vijaya 31, 104, 125 Sukra 8, 317 vidarbh- 179, 181, 195, 212, suci 52, 255 226, 271, 272, 345 sunya App. C vidya (tattva) 60, 81, 82 sodhana 42 vidyadeha 73 smasana 155, 198, 284 vidyavrata 180 sri 16, 187 vidvista 170, 173, 199 svapaka 171 vidvesa 2h7, 228, 232, 264, 299, sveta 28, 279, 350 316, 350 sadanga 344 vidvesana 199 samhara 146 viloma 172, 228 samharastra 69, 78, 209, 212, visa 155, 166, 172 App. A visuva 145, 254 sakala 44, 46, 251, 357 Vi§nu 340 sakalaniskala Z40 vinadhara 11, 356 Sadasiva 233, 234 Vinasikha (tantra) 10, 323 sadbhava 323, 339 vinasikha 11, 358 samaya 48, 320, 361 vinasadbhava 323 samalabh- 22 vedanindaka 319 Sammohana (tantra; cf. Maha-) vyadhi (cf. roga) 4, 316 vrata 5, 13, 150, 180, 314, 333 Sarvatobhadra 317 sakti 98, 251, 370, 373 sarvasva 50 Sakra 157, 165, 173, 193, 207, sadhaka 13, 24, 25, 118 and 215 passim (23x) 162 The Vinasikhat antra sadhakendra 48 sadhakottama 49, 62, 76, 87, 195, 204 sadhana 20, 314 sadhya 141, 227, 228, 278, 288, v- 289, and 17x between 160 and 224 (total 23) sayojyata 362 savitri 19, 20, 21, 22, 37, 39, 40, 109, 135 siddhartha 1 1 5 siddhi 13, 14, 62, 81, 106 and passim (33x) subhakta 8 sura 103 susumna 145, 146, 147, 208, 216, 217, 256 suk§ma 254, 256, 332 surya (cf. ravi) 368, 372, 373 suryacakra 368 soma 364 saubhagya 16 stambhana 351 stri(cf. yosit) 153, 154, 195, 276, 286, 294 sraj 33, 36, 51 (sragvin), 99 s rotas 327 svabija 30, 43, 47 svayarpciira 216 hamsa 240, 297, 345 hu- 43, 171, 185, 190, 191, 198, 268, 269, 273, 394 hrtkamala 208 hrtpadma 138, 201, 245, 352, 377 hrd(aya) 115,211,212, 273,310 342, 364 homa 13, 43,155,156, 230, 392, 393 homay- 166, 230, 231, 232, 393 SAradA tilaka tantra Ed. Arthur Avalon Sarada Tilaka of Laksmana Degikendra is one of the important texts on Tantric subjects. It is divided into 25 chapters. Significantly the number 25 refers to the 25 tattvas of the Sankhya system. Chapter I is Prakrti and deals with the origin of creation; the 23 chapters which follow demonstrate Prakj-ti- Vikrti; the last chapter 25 which is devoted to Yoga represents Puru$a which is beyond Prakrti and Vikrti. But Sarada-Tilaka is a Tantric treatise which deals primarily with the Tantric worship of gods and goddesses, such as Bhuvanegvarf, Tvarita, Durga, Bhairavi, Gayatri, Ganapati, Surya, Visnu, Nrsiniha, Puru?ottama, Siva, Daksinamurti, Aghora. The book is edited by Arthur Avalon. The text is collated from five manuscripts. The editor has prefixed a detailed summary of the work in 62 pages. A short essay of 8 pages on the Philosophy of the Tantra has been contributed by J. L. Majumdar. (Paper) Rs. 120; (Cloth) Rs. 175 tantrarAjA TANTRA Ed. Lakshmana Shastri A class of literature in Sanskrit deals with the Tantras, the aim of which is to meet man’s material and spiritual needs. The Tantraraja is an important work of this class. On the material plane, Tantraraja provides the aspirant with the knowledge of sixfold activities viz. marana etc. On the spiritual plane it guides him on the Path of Self-Realization. The ultimate aim of this treatise as of all Tantric lore is to suggest means for the emancipation of the personal soul from the bondage of senses. The book is divided into thirty six Patalas each of which is named after one of the 36 tattvas. Pat alas 1 — 5 are related to five gross elements: Earth, Water, Fire, Air, Ether. Patalas 6 — 10 are named after five subde elements viz. gandha, rasa, rupa, sparga and gabda. Patalas 1 1 — 25 are en tided after Yoni, Payu, Pada, Pani, Prana, Jihva, Netra, Ghrana, Srotra, Ahamkara, Buddhi, Manas, Dhyana, and Atman. Patalas 26—34 treat the tattvas: niyama, kala, raga, vidya, kala, maya, guddha vidy&, Igvara and Sadagiva. Patalas 35 — 36 deal with Siva and Sakd tattvas. (Paper) Rs. 100; (Cloth) Rs. 120 MOTILAL BANARSIDASS Delhi Varanasi Patna Madras