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

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

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how- ever.) as the date of its trans- and of this cription. correspondconsists of 79 ing to the Laukika era 4603. 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. 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. The third the Tantrasara 1912 A. 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.D. be out of place. death here in Kashmir these books fell into the hands of his servants. The first of In all these belonging to RajanakaSodarshana of Srinagar consisted of 72 leaves of Kashmiri paper written in Sharada characters. Three more leaves which this in lost. and leaves . manuscript seems to have contained are generally incorrect It is and full of omissions. 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. appearing for the first time as volume XVII of the Kashmir Series of Texts and Studies. D.PREFATORY. a copy was made in this office. As regards omissions and mistakes it is.. characters and consists of 48 leaves Devanagiri of old Kashmiri paper. not free from blemishes. It is a transcript of another older manuscript and bears 1903 anno Vikrami (1846 A. D.

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

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

Maylya or that caused by illusion. 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. in exactly the same manner the exposition all its of the Advaita Shaivagama owes ceptor. is down in the Malinivijaya of Shaivagama. and Karma being the outcome of our deeds. dwelling in all beings but unaffected withal. the All-powerful Lord ( Parama Shiva ). a leading voluminous work plies. as the name imwork Considering the a cyclopaedia of Shaivagama. who credit to the great pre following in every minute detail the principles as laid Tantra. who is beyond time and space. sets forth in Agama Shastras or revelations of divine authorship what is called Jnana or knowledge of oneself as the Supreme Self. the Supreme Self or God Himself. like a crystal reflecting various hues. Anava or littleness or limitation as regards self-knowledge.ABSTRACT. That the individual self should realise himself as the Supreme Self. . composed the of Tantraloka which. 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. Just as the renaissance of the Vedanta system of Philosophy was brought about by the great expounder of the system. Shankara. Abhinava Gupta. 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. viz. generally known as Shankara - charya.

ABSTRACT. and the stage thus arrived at is called Moksha or freedom from miseries caused by Mala. the Tantrasfira." . The Tantrasara which is an epitome of the Tantraloka will on a small scale be as useful to the reader as the latter work. 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. With Mala Supreme Self such the knowledge of oneself as the is reduced to nothing. 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. Herein the reader will find a brief explanation of the Tattvas or principles. 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. I expose the means for obtaining such Moksha in this Shastra. the knowledge whereof is indispensable for Self-realisation." 2 "Ignorance is worldly trammels. in It has said to be verily the cause of all been termed as Mala or impurity the Shastras.

The third emphasises the Shambhavupaya means for attainment of the highest Bliss. 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. 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. while the other constitutes the three Upayas or means ( Shambhava.VI ABSTRACT. 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. 1 "The All-knowing Lord. were." . Aham. the individual self can realise his oneness with the Supreme Self. divided into 22 ahnikas (ahnika. as the The fourth dwells upon the Shakhtupaya as the way leading to the same goal. of the performance of religious rites and ceremonies. as it Who is All-complete. The second shows how by stability of meditation on the significance of the all-important word. giving therein a gist of his detailed discourse. suffers Himself. Shakta and Anava ) based respectively on Ichchha. Jnana and Kriya Shaktis of the Supreme In this connection the author adds : Lord.

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

as preliminary requisites of initiation. or initiation. The seventeenth The eighteenth formulates the way initiate in which an can obtain the position of a guru.VIII ABSTRACT. The sixteenth shows the way of initiation for him inidead or missing in another country. by his descendants. if he so desire. in divine waters. The thirteenth ascertains disciple. for initia"Dlksha Yajna" or rites connected therewith. tiation can alone be made by the special grace of his guru or preceptor. means as to test of effici- ency of a certain tion as also of termed "Samayi". 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. as also initiation. The fifteenth contains the"Samut Kramana Diksha". for one about to die but desirous of being initiated by grace of the Lord. 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. initiation The twelfth deals with the ordinances of bathing. for the other who may be desirous of obtaining this end but may die before accomplishment of his heartfelt desire. ordains re-initiation for one already having apostatised under circumstances The nineteenth initiated but beyond his control. on his death. be initiated in ligious Shaivaism after being freed from his former belief. is who Such enjoins how a man of another redenomination can. so to speak. .

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


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