THE KASHMIR SERIES OF TEXTS AND STUDIES. .

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Q. I.c jtvntfi fit ate mid NO. Q. 1918. THE TANTRASARA OF ABHINAVA GUPTA. S. E. xvn. SRINAGAR. MAHARAJA OF JAMMU AND KASHMIR STATE. Offlcer-in-Cliarge Eeseaxcli Department. I.-General Maharaja Sir PRATAP SINGH SAHIB BAHADUR. JAMMU AND KASHMIR STATE. C. BOMBAY: PRINTED AT THE 'NIRNAYA-SAQAR' PRESS. . C.. Edited with notes by MAHAMAHOPADHYAYA PANDIT MUKUND RAM SHASTR1. Published under the Authority of the Government of His Highness Lieut..

Mukund Ram Published by Mahamahopadhyaya Pandit Shastri for the Research Department.PK 313/ ft 51 -. Kolbhat Lane. SR1NAQAR. Bombay. f . Printed by Ramchandra Yesu Shedge. 808994 (All rights reserved).- % 23. .. at the 'Nirnaya-sagar' Press. Jammu and Kashmir State.

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As regards omissions and mistakes it is. Three more leaves which this in lost. The first of In all these belonging to RajanakaSodarshana of Srinagar consisted of 72 leaves of Kashmiri paper written in Sharada characters. how- ever. be out of place. It is a transcript of another older manuscript and bears 1903 anno Vikrami (1846 A. and leaves . appearing for the first time as volume XVII of the Kashmir Series of Texts and Studies. and the most useful manuscript copy of was the one presented to me at Agra in A brief history of its acquisition would not It is as old as 1527 A. and from one of them I bought this manuscript copy of the Tantrasara for It is my personal use. there were three manuscript copies used in preparation of this work for the Press. Before introducing the reader to the most abstruse and technical contents of this philosophical work I take this opportunity to express my heartfelt thanks to the owners of the manuscripts which have been made the main bases of this edition of the Tantrasara. characters and consists of 48 leaves Devanagiri of old Kashmiri paper.) as the date of its trans- and of this cription. death here in Kashmir these books fell into the hands of his servants. correspondconsists of 79 ing to the Laukika era 4603. manuscript seems to have contained are generally incorrect It is and full of omissions. D. D. a copy was made in this office. The third the Tantrasara 1912 A..PREFATORY.D. The second manuscript copy with which the above was collated belongs to the collection of books bearing on the Shaiva philosophy in general which one Rivat! Raman Kashmir of Southern India got copied during his visit to On his for acquisition of rare manuscripts. not free from blemishes.

hope of their Of these books. in a down Of the of preservation with the widowed wife of Kidar Nath. During the tenor of the Emperor Shah Jahan the great Moghul's reign the aforesaid Manmohan Chandra left Kashmir Court. the widow- ed wife of Kidar Nath who had no male issue by her deceased husband.II PREFATORY. (b) Amaraugha Shasan. found the further preservation of the few remaining books a burden and willingly presented them to utility the Tantrasara written on very old Kashmiri paper in Sharada characters is bound in one cover with ten more in some me way in the sanguine or the other. one of the relatives of Narayan Chandra. very old of collection of It Kashmiri paper. as stated by himself at the end of Mahanaya Prakash. When I revisited this city in 1912. A jada Pramatri Siddhi. 1 to have been copied by one Krishna Swami. (d) Kama-kala-Vilas. on my visit to Agra I saw them settled there. belongs to the books which one Manmohan Chandra of Srinagar received as a heritage from his ancestors. the source of all this information. stotram Savivaranam. one of the books of this collection. in two Shlokas which run thus: All of them appear scribe. D. (a) . (i) . (j) Spanda Vritti by Kallata. a descendent of Manmohan Chandra. rinding favour at the Emperor's precious books of Manmohan Chandra's only about one fifth were available when in 1895 A. (e) Vatula (c) Mahanaya Prakasha. (h) Spanda Vivriti by Ram Kantha. (g) Bhavopahara1. for Dehli and. Natha Sutra Vritti (f) Munimata Vartikam. being state through her husband's side. and the same : II I : II* Janma Marana Vichara.

Research Department. I gratefully my Last though not least promptitude and efficacy Nirnaya-Sagar Press.PREFATORY. acknowledge the with which the Proprietor. Wth Nov. PANDIT MUKUND BAM SHASTRI. Officer I/O Jammu and Kashmir . 1918. } policy Literature matters of research into ancient bringing out the Dated -MAHAMAHOPADHYAYA. It has been made the principle basis in prepa- ration of this edition. State. At the same time that it is a great pleasure to me to say among Maheshvara who proofs. It is generally Ill correct and abounds in marginal notes. But in it is the Kashmir Durbar to whose liberal Sanskrit every credit is due in books of this Department. has the Pandits of this Department Rajanaka assisted me in going through the thanks. literary i SEINAGAR. carried this work through the Press. Bombay.

viz. good or ill ). but with the only difference of being enwrapped with the veil of ignorance resulting from Mala or imindividual self is The purity (classified under three heads. dwelling in all beings but unaffected withal. is down in the Malinivijaya of Shaivagama. Just as the renaissance of the Vedanta system of Philosophy was brought about by the great expounder of the system. who is beyond time and space. and Karma being the outcome of our deeds. generally known as Shankara - charya. Abhinava Gupta. the Supreme Self or God Himself. Maylya or that caused by illusion. sets forth in Agama Shastras or revelations of divine authorship what is called Jnana or knowledge of oneself as the Supreme Self. That the individual self should realise himself as the Supreme Self. as the name imwork Considering the a cyclopaedia of Shaivagama. a leading voluminous work plies. the All-powerful Lord ( Parama Shiva ). With the obtainment of Jfiana the trammels of are cut asunder Mala as alluded to above by dawning of the divine light on the individual self. in exactly the same manner the exposition all its of the Advaita Shaivagama owes ceptor. Shaivagama coming under the category of Agama Shastras forms a short cut towards the approach of Advaita Jnana or knowledge of the Supreme Self ( Parama Shiva ) as identical with that of the individual self. . like a crystal reflecting various hues. who credit to the great pre following in every minute detail the principles as laid Tantra. composed the of Tantraloka which.ABSTRACT. Anava or littleness or limitation as regards self-knowledge. Shankara.

The Tantrasara which is an epitome of the Tantraloka will on a small scale be as useful to the reader as the latter work. v volume of the Tantraloka people of later as onerous to less assiduous generations the aforesaid Abhinava is called Gupta epitomised the contents thereof in what In a discourse. the Tantrasfira. Herein the reader will find a brief explanation of the Tattvas or principles." . I expose the means for obtaining such Moksha in this Shastra. One way is leads to this end irrespective as such its "My Tantraloka will much voluminous and be trying to people of less assiduous thorough study habits. in It has said to be verily the cause of all been termed as Mala or impurity the Shastras. the subject of our out the prelude to the Tantrasara the author points necessity of the work in a verse which runs thus: u' In stating the aims of the book the author adds: 3^f^r: <Tc[fisRJ It will be interesting for the reader to know that the present lays down two ways by which the individual self can realise how he is identical with the work Supreme 1 Self. and the stage thus arrived at is called Moksha or freedom from miseries caused by Mala.ABSTRACT. With Mala Supreme Self such the knowledge of oneself as the is reduced to nothing." 2 "Ignorance is worldly trammels. the knowledge whereof is indispensable for Self-realisation.

divided into 22 ahnikas (ahnika. 1 "The All-knowing Lord.VI ABSTRACT. The second shows how by stability of meditation on the significance of the all-important word. The third emphasises the Shambhavupaya means for attainment of the highest Bliss. suffers Himself. Aham. Shakta and Anava ) based respectively on Ichchha. to self power ) and appear in and to enable this Jiva to recognise be enveloped by Maya (illusory the form of the Jiva or individual his identity with the Supreme Self brings to light the path of Jiiana in the three ways named above. as it Who is All-complete." . the work done in a day ) and for the signifying literally reader's facility the author finishes each ahnika or is This book chapter by one shloka. Jnana and Kriya Shaktis of the Supreme In this connection the author adds : Lord. as the The fourth dwells upon the Shakhtupaya as the way leading to the same goal. giving therein a gist of his detailed discourse. the individual self can realise his oneness with the Supreme Self. were. For the reader's information a very brief summary of the 22 ahnikas first is given below : The treats of the various kinds of Vijnana or the highest knowledge. of the performance of religious rites and ceremonies. while the other constitutes the three Upayas or means ( Shambhava.

The eighth deals with the of way of contemplation on the above-mentioned Tattvas and shows ingperfection how by attainknowledge therein. the tithi ( time from one moon-rise to another moon-rise ). and shows thereby the way of recognition. in short up to the Maha Pralaya ( dissolution of the whole universe ) as based on the working of the Prana. Pratishtha. In the ninth the forms of all the Tattvas. the individual self can realise oneself as the Supreme This is known as kaladhva. the day. Mantradhva and Varanadhva as penetrable in Kaladhva referred to above. postures of the body and contemplation of mind. taken one by one. In the the author deals with the VII fifth Anavupaya giving a detailed account of the functions of the Prana and the Apana. The sixth contains an elaborate description of the Kaladhva or the significance of Kala or time.. of all the Bhuvanas. stability of meditation significance of the Tattvas. the hour. the year. the night. from Prithvl Tattva to Shakti Tattva ). points out the means for Self-knowledge. are described and it is distinctly stated that stability of meditation thereon is the way to recognition of oneself as Parama Shiva. Vidya. the vision of the Highest Reality dawns on the mind of the individual self. enwrapped as they are with The seventh shows how by on the the five-fold aspects of Parama Shiva's power and glory Shanta and Shantyatlta and on the relation existing between them and the Nivritti. beginning from the second. describes the three ways Padadhva.ABSTRACT. Kalagni-Rudra and other representatives of the Lord's supremacy as also on the extent etc. Self. in the form of recitation of prayers. the minute. ( viz. the month. and laying special stress on their relation with the Lord's five-fold power and glory. the two vital spirits of the body. The tenth .

In the eleventh it has been decidedly shown that the benevolence of Parama Shiva is necessary for one to which is another way for attainment of Moksha by means of knowledge of the become worthy of Highest Reality. for one about to die but desirous of being initiated by grace of the Lord. The fifteenth contains the"Samut Kramana Diksha". . The sixteenth shows the way of initiation for him inidead or missing in another country. be initiated in ligious Shaivaism after being freed from his former belief. means as to test of effici- ency of a certain tion as also of termed "Samayi". initiation The twelfth deals with the ordinances of bathing. as preliminary requisites of initiation. in divine waters. for the other who may be desirous of obtaining this end but may die before accomplishment of his heartfelt desire. The thirteenth ascertains disciple. for initia"Dlksha Yajna" or rites connected therewith. as also initiation. if he so desire. The seventeenth The eighteenth formulates the way initiate in which an can obtain the position of a guru. ordains re-initiation for one already having apostatised under circumstances The nineteenth initiated but beyond his control. on his death. is who Such enjoins how a man of another redenomination can. by his descendants. tiation can alone be made by the special grace of his guru or preceptor. so to speak. or initiation.VIII ABSTRACT. The another disciple by fourteenth likewise subjects to examination name "Putrak" and prescribes the various courses of initiation which he must go through as a preliminary measure.

redemptions for regulation of his conduct. it follows that the A. etc. Officer I/O Research Department.ABSTRACT. adoration of his guru etc. the author of this work. Mahamaheshvara Abhinava Gupta. The 20th Nov. ^ i ) Mahamahopadhyaya. study of the Scriptures. he himself says. which. D.. was written by him in the year 4115 of the Kali age. But as. D. PANDIT MUKUND RAM SHASTR!. is silent as to the date of its composition. corresponding to 1014 A. The twenty-second enunciates the external forms of internal "Kula Yajfia" or the special and modes of worship towards the Highest Reality. he often quotes from Tshvara Pratyabhijna Vimarshin!. in his great work Tantraloka. such as recitation of the Mantras. D. former was composed after the year 1014 Now the date of composition of the Tantrasara which is an epitome of the Tantraloka must necessarily be some time later than 1014 A. .. to the lineage of Abhinava Gupta and a brief history of his age as well as of his literary activity. The the Shaivagama twenty-first proves how among the Shastras is to be looked upon as an authority. Para-Trimshika. forming volume XVIII of SRINAGAR. as recorded by himself in his Tantraloka and other books. Jammu and Kashmir State. IX the various religious The twentieth lays down ordinances for an initiate. As the reader's attention is invited to my introduction on this Series. KASHMIR. 1918.

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Rajanaka The Tantrasara of Abhinava Gupta . Abhinavagupta.PLEASE DO NOT REMOVE FROM THIS CARDS OR SLIPS POCKET UNIVERSITY OF TORONTO LIBRARY PK 3931 A52T4.

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