Intentional Language in the Tantras

Author(s): A. Bharati
Source: Journal of the American Oriental Society, Vol. 81, No. 3 (Aug. - Sep., 1961), pp. 261-
270
Published by: American Oriental Society
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 DERRETT:
Illegttimates: A Test for Modern FIindqb
No concessionshave been made to the illegitimate
childrenof males, exceptthat their daughterscan
now claim maintenanceat Hindu law. This is
particularlyvaluablewherethe claimis againstthe
decedent'sestate, for formerlythe CriminalPro-
cedureCodewouldnot have authorisedthe magis-
trate to obtainaccessto any such property. Since
polygamyhas been abolished,and marriagesare
graduallytaking placelater in life, the proportion
of illegitimatechildrenmay be expectedto rise; so
the problemis not on its way out. Thereare bold
elementsin the ;; iHinduCode,"but they have not
appeared(so far as we can tell) by any conscious
purposein the regulationof the rights of illegiti-
mate children.
INTENTIONAL LANGXJAGEIN THE TANTRAS*
A. BTrARATI
SYRACUSE
UNIVERSITY,
THIS PAPER DEALS with sandha-bhsa (inten-
tional language) which is used in the tantras and
is divided into four sections: first, the meaning
of the term will be established;next, I shall con-
tend that sandha-bhasni terminologyfollows two
obversesemanticpatterns;third, I shall presenta
list of frequentsandha-terms,lastly, I shall single
out one particularlyimportant sandha-wordfor
textualexemplification.A bibliographyon sandha-
bhasa will be appended,which leans heavily on
ProfessorM. Eliade'slist,1addingonly somemate-
rial which has been publishedmorerecently.
It is importantto note that sandha-bhasahas
nothing to do with mantra; mantra-languageis
often virtually identifiedwith, or taken to be a
particularbranchof sandha-bhasa, by Indian pan-
dits. However,manfra (includingdharant,kavaca,
* The author is indebted to the Inner Asia Colloquium
of the Far Eastern Institute, University of Washington
for advising him on the final version.
1 Mircea Eliade, Le Yopa: Immortalztd et Ltbertd;
(Paris, 1954), p. 251 ff., pp. 394-5. "Le Langage In-
tentionnel." The book has been translated into English
by W. R. Trask; the English version has a few addi-
tional bibliographical references. Its title is Yoga: Irn-
mortality and lFreedom ( New-York, 1958).
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FtamilyLaup
261
The nest stage in the story will be the drafting
of the Indian Civil Code,which may be e2mpected
in the courseof the first half of the next century
Strangelyenough the Hindu law will be by that
time ahead of the other systems in India, unless
amendmentsare made to the Islamic and general
systemsmeanwhile. It is quite beyondconjecture
at the momentwhetherHindus will take the lead
and attempt to abolish the distinction between
legitimate and illegitimate childrenwhose pater-
nity is establishedor recognized:at the moment
they showno signs of respondingto that movement
in other parts of the world, and have, on the
contrary,electedto abideby the conventionalposi-
tional position establishedin Anglo-Indianpre-
Independencecase-law.
NEW YORE
yamala,etc.) is meantto be an excitant,prompt-
ing towardactionor inducinga particularstate
of mind. Sandha-words,on the otherhand,claim
to describesomething;mantra tries to change
something,it does not designateanythingin
nature;mantra is an injunction,sandha termi-
nology is descriptiveor appraising,or both.
Scholarsmightagreeto subsumemantra- under
sandha-languageby wateringdownthe injunctive
purportof mantra,butthis is hardlyconducive to
clarity. I believethe distinctionis both correct
andimportant.
Up to this day,thereare two viewsaboutthe
correctformof the word. Olderscholarsthought
it was sandhya-bhasa' twilight language '; the
morerecentand to my mind the moreprobable
readingis sandha-bhasa(intentionallanguage).
After Eliade's treatmentof sandha-bhasa 2 it
seemedsure that the form wouldno longerbe
disputed. However,Lama Govindahas since
writtenaboutsandhya-bhasa3again;he doesnot
mentionthe controversy and it is thinkablethat
2Ibid., pp.251.
aLama Anagarika Govinda, Glrundlaga Tsbettschet
1957)pp.45ff*
Mystzk (Zurich,
 262 BHARATI: Intentional Lang?age in the Tantras

he might not be awareof it. Evell more recently, called sandhya-bolldoesnot bear
any more resem-
Snellgroveseemsto acceptsandhya-bhasa,4 though blanceto the languageof the Dohakosas(if that
I do not understandwhy he does so althoughhis is what P. :K.Banerjeehad in mind
whenhe spoke
Tibetantext readsdgonspa'i skad. He translates of the language of the Siddhacaryas)than any
the term as 'secret language' throughout,which otherof the numerousbolls spokenin that area.
would do for both sandhaland sandhyain a some- I shall outline the sandhya-sandhal
controversy
what speciousway. Snellgrovethen avers5 that succinctly. The late Pdt. iHaraprasad Shastri,the
the list given by Shahidullahand quotedby Eliade editor of Baxddhagano Doha (Bengali) 9 speaks
"consists chiefly of terms not properlysandhya- about sandhya-bhasathroughouthis introduction.
bhasa. Terms such as lalana, rasana, padrna, He wrote (p. 8) ". . . all the works of the saha-
?ajra,etc., are by no means' hidden'." Snellgrove jayana are written in sandhya-bhasa. Sandhya-
would not encounter this difficulty if he read bhasalis a languageof light and darkness,partly
sandhninstead of sandhycl,for though 'hidden' light, partlydarkness;somepassagescan be under-
and ' secret' may be synonyms,' intentional' is not stood,otherscannot. That is to say, in this high-
a synonymof either; hence the terms quotedby order type of discourseon dharma words
have
Shahidullahand Eliade are genuinesandha-bhasa. another, a diflerent meaning (viz., from their
I also do not see whattermsdo qualifyas ' hidden' literal meaning); this is not to be openly dis-
on this count, for in anotherpassage Snellgroxre cussed."10 H. p. Shastrithen uses sandhya-bhasa
obviouslydoes accept similar diction as eligible, eighteentimes; he was certainlynot aware,at that
when he states "in this case even the literal is time, of the possiblealternativereadingsandha.
concealed beneath the jargon of their ' secret V. Bhattacharyacontested this reading. He
language.'6 showed11 that both Sanskrit and Pali Buddhist
A third view must be mentioned if only for texts use sarbd71a-b71asa throughoutand that the
completeness'sake. P. }i:. Banerjee thinks the few instanceswherehe found sand71ya werewrong
term readssandAya,and that it is the propername spellings.
of a dialect spokenin a region of this name; he P. C. Bagehi12 acceptedBhattacharya'sreading
writes and added that sandha was corroboratedby the
". . . the tract to the southeast of Bhagalpur comprising Chinese translation of the term which he tran-
the western portion of Birbhum and the Santhal Par- scribesfang pien S71?Z0.
ganas is the borderland between the old Aryavarta (the The Tibeanequivalentfor sand71a-b71asa
Indian domicile of the Aryans) and Bengal proper, and is Idem
was called the Sandhya-country. Anyonewho is familiar por dgonste bsadpa The SatapitakaTthetan-
ni.l3

with the several dialects all closely resembling one Sans7critDictionary14 gives both sandha and
another spoken in that region, cannot have any doubt as sandhyi as the Sanskritoriginals. It lists dgons
to their near relationship to the language used by the skadsandhya-bhasa with Blue Annals 2/815 as
Siddhacharyas.7 textual reference; dgons te bsvadpa-sandhaya-
V. Bhattacharyadismisses this view as ' mere vacanafor SandhinirmocanaSutra T/18, 19, 23,
imagination; 8 he is probablyright,for the dialect 29; dgons te gsuns pa sandhaya-vacana for the
sametext, T/25.
4 D. L. Snellgrove, The Hevajra Tantra (London, 1959)
Vol. II, pp. 60-64. 9 MahamahopadhyayaHaraprasad Castrl, Baiuddhapan
6 Ibid., Vol. I, p. 25 footnote. o Doha, Vanglya Sahitya Parisad (Calcutta, 2nd. ed.).
8 Ibitd., Vol. I, p. 101, footnote 2. It is not quite clear 10 ;; sets eit ye, sahajiya dharmer sakal ba'it sandhya
to me why Snellgrove regards the excellent list contained bhasay lekhd. Sandhya-bhasay mane alo andhari bhasa,
in this footnote as instances of ' secret language ' when katak alo, katak andhakar, khanik biujha jay, khanik
he refuses this epithet to Shahidullah's examples. It is bujha jae na arthat eit sakal uccu anger dharmakathar
conceivablethat Snellgrove wants sand ha to apply to bhttare ekta anya bhaber kathao ace."
phrasesand passages only, and not to individual terms; 11IHQ, IV ( 1928), 295-
but he does not say so. 12 p. C. Bagehi, " Sandhabhasa and Sandhavacana,"
7 Panchkawri Bannerji, TFi,£vabharati,Quarterly (1924), Studres in the Tatras, Part I, Calcutta University Publi-
265, quoted ixI V. Bhattacharya, " Sandhabhaea" vd. cations ( 1939) .
II.8. 13 IHQ, IV (19281, 296.

8V. Bhattacharya, ''SaxIdhabhasa,''IHQ, IV (1928), 14 Indo Asian Literatiures, ed. Lokesh Chandra,Tibetan-

288. Sanskrit Dictionary, Part 3 (New-Delhi, 1959) pp. 424-5.

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 BHARATI: IntentionalLanguagein the Tantras
263
Eliade illformsus 15 that Burnouftranslatesthe portantpassages.20The droppingof the final -ya
phraseas ' enigmaticlanguage,'Rern as " mystery,' might best be explainedon the model of Paliisms
and Mas Muellerl6 as 'hidden sayings.' Eliade which are frequentin Buddhist Sanskrit.2l Pro-
himself preferssandha-bhasaand rendersit 'lan- fessor Edgerton suggests that sandhayacould be
gage intentionnel'; sandhyci-bhasawhich he gives instrumentalof sandha,22 whichwouldcertainlybe
as the Sanskrit original is obviouslya misprint.l7 borneout by Tib. dgonspar.
In the Chos byun bstan pa'i padma rgyas pa'i V. Bhattacharyathinks23 that the word is a
nin byedces bya ba bznugsso by Padmadkarpo,l8 synonymof suchnon-specialized, non-tantricwords
there is a most revealingpassage,which says as abSiprdyika,abSipretya,qxddisya,all of which
"the secret tantric treatises were originally compiled
imply "meaning, connoting,denoting,aiming at,
secretly, and to teach and explain them to those who intending, referringto." BuddhistSanskrittexts
have not become worthy would be improper. In the of tantric and non-tantricprovenienceuse these
meantime, they were allowed to be translated and and other synonymsquite freely and interchange-
practiced; however, since it was not clarified that they ably with sandha. No charismaticvalue attaches
were couched in enigmatic words, there arose such people
who took the words accordingly (i. e., literally), and to the word sand7Ta, in contrastto mantraand its
did perverse practice." synonyms.24 The Tibetan texts translate all the
synonymsof sandha-bhisaby dgons pa, Just as
It seems that Lama AnagarikaGkovinda is the they translate synonyms for the charismatic
only scholar today who does not accept sandha- mantraby snays.25
bhasa and who insists on the other reading; I Thereare quitea few viewsaboutthe purposeof
believe Professor Suellgrove would not really sandha-or sandhya- Nothing in the
language.26

object to sandha instead of sandhya. Lama Gko- texts themselves,so far as I can see, gives as clue
vinda writes:19 about the purposeof sandha-bhasa. It is often
". . . their works (viz., of the 84 Siddhas) as well as eulogizedand extolled,27 but it is left to commenta-
their biographies are phrased in a particular type of
symbolic language which is called sandhya-bhasa. Thia
Sanskrit expression literally means ' twilight-language '
and indicates that a double sense underlies its words
according to whether it is to be understood in its com-
monplace or in its mystical connotation."
The lexicographicalmeaningof sandhyais clear,
it means 'twilight' or 'evening.' Sandha,which
I acceptas the valid lexeme,is the shortenedform
of sandhaya,a gerund of dha- prefixedby sam.
The shortenedform is by far the most frequent,
though the full form sandSciyadoes occur in im-
16 Eliade, Yoya, p. 250 (English version). He does not
list any more exact reference.
16Vajracchedika, SB]3 XLIX p. 118. Mueller writea
he is stating this on Chinese authority which he does not
quote.
17 Eliade, Yoya, pp. 251 ff. (French origixIal). This
was not corrected in the English translation which pre-
serves sandhya (p. 249).
18I am indebted for this passage to Dr. T. V. Wylie.
It is copied from folio 103-b of a Bhutanese blockprint
of the book, in Professor Tucci's collection. The passage
reads "gsax snays kyi rgyud rnams gzhun gis gsan
bar bya ba yin te/ snod dt4ma gyt4r pa rnams la bshad cin
bstan du'an mi run la1 bar du bsgyur zhin spyod dz4
gnan gis kyan/ Idern po'i nag tqxbshad pa rna khrol nas/
sgra ji bzhin du 'dzin cin log par spyod pa dag kyan
'byunX "
19 Grund la pen, pp. 45-46
20Lankdvatara, Ed. B. Nanjio (Eyoto, 1923), p. 134
pratyatmadharmatamca sandhaya ' meaning the dharma
called pratyatma '; p. 11 anxtpattzm sandhaya mahamate
sarvadharmahnthssabhavah ' with reference to their non-
origination, o Mahamati, all dharmas are (said to be)
without svabhavah' (independent nature).
2lCf. Pali annd annaya (Skt. ajndya), Dhammapada
56; abhtnna abhtnnaya ( Skt. abhtjnaya), Sumangala-
vilasinl pp. 173, 313; xpada ap2daya, Dhamms"sangam
pp. 877, 960; and Geiger, Palr Ltteratxr 1snd Sprache
(1916), para. 27.2 (aya a); also in V. Bhattacharya,
op.cit., p. 289.
22 Buddhist Bybrtd Sansknt Dictronary, p. 557. Pro-
fessor Edgerton lists a Ilumber of representative in-
stances with his own and other scholars' interpretations.
23 Op. cit., p. 294.
24 By this I mean that the word sandha or its syno-
nyms are themselves never part of the texts using
sandha-terminology, whereas mantra and its numerous
synonyms frequently do form parts of loxIgermaxItras.
26 Lokesh Chandra, Tib.-Skr. Ditotionary, Vol. 4, pp.
643-644.
26 To establish the possible purpose of sandha-language,
it is irrelevant which of the two lexemes, sandha or
sandhya is accepted, for without much stretch of imagi-
Ilation both terms can be brought to designate the same
notion-complex; whether we understand the denotatm
to be ' twilight language ' or ' intentional language,' the
tantric understands their meaning in use; for him,
sandha and sandhya would probably be the same sememe,
if he were conversant with this particular controversy.
27 Snellgrove, Slevajra Tantra, II. iii., Vol. II, pp. 60 ff.

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264
B11 ARATI: Intentional Language in the Tantras
tors and to the scholarsto speculateon its purport.
H. P Shastri, Benoytosh Bhattacharyain his The third view, jejune if not mildly malicious,
earlierwritingsSand most of the orthodoxHindu is quite frequent in India; its proponentsare
pandits known to me assume that sandha*-bhasa people who are averseto religiousexperiment,and
was usedto camouflagesuchinstructionsas maybe also solne secular scholars. It is the view that
resented by the orthodox publicSBuddhist and sandha-language was aiming to entice peopleaway
IIindu alike, and by all who are not initiated into from orthodox observance and to lure them into
the tantric lore; this would have seemedparticu- the tantric web. Scholars who sharethis view are
larly importantwhenATajrayana, often eager to e2tonerate the tantric tradition by
Sahajayana,and
other esotericsystemswere in their nascentstate. stressingthe purely metaphoricalmeaning of the
words regardlessof whether the tantric authors
The secondview about the purposeof sand7wa- and schoolmen
intended a literal (mukAya)or a
language is the one held by most of the sympa- metaphorical(galbna)
thetic Indian pandits: that it meant to be intel- N. Bose30 as a typical interpretation. I quote D.
ligible to the initiate adept only, and to prevent representativeof this view:
the non-initiate from dabblingmriththe implied ". . . the tantras indulge in (StC) wandhya-language
practices,lest he shouldcometo grief. This notion with double meaning on many occasions. These were
catch-phrasesto the commonpeople in the old days when
has its exact orthodoxBrahmanicalparallel and society was still in the making. The later tantrics have
could have collceivablybeen derived or inspired termed them as symbolic of yogic processes . . .
fromthe Brahminprecepto£ adhikara-bEedani. e., terms are reflection3 of the amorou3 raptures ofthese the
the differencein instructionalprocedureand in mystic sadhakas whose joy resembles that of a lover
the targetsof meditativetrainingaccordillgto the meeting her (sic ) beloved after long waiting. The
simple meaningsl of these terms is as follows: madya
individualaspirant'scapacitieswhich are condi- is the nectarine stream issuing from the cavity
tionedthroughpalingenesisor through a precep- brain where the soul resides; natsya means theof sup- the
tor's act of grace. V. Bhattacharyaprobably pression of vital airs; tnansa is the vow of silence;
nudra means the interweaving of fingers
sharesthis view when he writes 28
during re-
ligious worship, it is a physical process that is calcu-
'. . . now, the beauty of the instruction lated to enhance the concentration of the worshipper;
(de£ane-vrlasa) rnai,thqhnais meditation on acts of creation and
of the Buddhas, or their skill in showing the means destruc-
for tion." 82
realization of truth (z4payakaFuSalya) is that their in-
structions (degana) dif3heraccording to the degree of
fitnessof their disciples. Those instructions are mainly I wouldlike to add what I regardas two addi-
of two kinds; one, the object of which is to show tionalpossiblepurposesof sandha-bhasa;so far I
realstate of things directly (tattecirtha), and the the do not have any textual supportfor them, but I
other,
'intentional ' ( abhsprayika ), meaning thereby that thinkthey fit well enoughinto the mysticalclimate
it is
intendedto imply or to suggest something dif3herent of medievalIndia. The one possibilityI have irl
from
whatis expressed by the words (yotharuta)."
mindis that sandha-bhasamight have been used
Lama Govinda,one of our most recent authors asa mnemonicdevice;for undoubtedly,queerand
alsosharesthis view though his emphasisis on a eccentricphraseologytends to be more lastingly
different point: 29
remembered and more readily recalledtharlplair
matter-o:e-factidiom or the dry, cumbrousphilo-
sc.. . this symbolic language is not only meant to sophicalterminologyof the scholastictraditions,
pro-
tectthe holiest from profanization by intellectual especiallywhen the code language uses a capti-
curi-
osityand from the misuse of yogic methods and psychic
powersby the ignorant and the non-initiate; it was
promptedchiefly by the fact that common parlance 30D. N. Bose, Tantras-Theiq Philoso phtcal and Occul
t
cannotexpress the highest experiences of the mind ...." Secrets ( Calcutta 1956) X p. 137.
3t The s simple'
meanings are wrong. There is much
disagreementamong Indian dearoteesas to the actual
Sandha-bhasais styled mahabhasa and mahasamaya, and andmetaphorical meaning of the pancamakaras
samaya-samketa-vistaramZ, ; full of doctrinal intima- ;five M's.' Bose's enumeration is the
the
tion'; its obscurity is often stated, as in durvijneyam one I have en-
counteredamong some Bengali and Maithili tantric
Fariputrasandha-bhasyam tathagatanam, Saddharma- laymen.I could not trace it in ally tantric text I have
pundarlka, B. B., p. 29. seen.
28 gandhabhasa, p. 294-
32 The book has s
29 Grundlag p 46- mediation '; an obvious misprint
whichI corrected.

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 BXARATI: Intentional Language in the Tantras 265

vatmg and emotionally potent idiom like the 'mother'swomb' is the rn?X7udhara or base center
erotic. I would illustrate this point on a textual of the yogabody,the ' sister'sbreasts' arethe heart
model like the following. The basic test reads33 and the throat centres (anahataand ajna) respec-
" onceupon a time the Lord of all Tathagatas. . . tively, and the 'guru's head' is the brain center
was dwellingin the vulvaeof the vajra-woman "- (i. e., the thousand-petalledlotus sahasrara-cakra,
an inceptil7eclause in several Buddhist tantras. also called the slinya-cakra),and the implied in-
The commentatorexplainsthe passage34 C; . . . the structionis thus translatable:he practicesmental
intuitive knowledgeis the vajra-womandue to its penetration through the successive centers, and
natureas undividedwisdom (prajna, ses rab) and when he reachesthe uppermostcenter,he will not
'sulva' is (used on accountof its) destroyingall be reborn,as he has thereby attained nirvikaZpa
afflictions(klesa, non mons pa)." It is certaiILly samadhi.
easy to rememberthe instructionconveyedby the Now I cannot dismiss the idea that the author
text in this diction,a typical sandhv-diction. was perhapstrying to annoy the orthodos; this
The other possibility,the last of which I can sloks and others of its kind have the flavourof
think at present,is that ssmdha-bhasamight have teasing the orthodoxreligious bourgeoisie. Eve
been meant facetiously,at least sometimes. The though sandha-terminologymust have been de-
oft-quotedtantric passage,35repeated in various vised as a secretlanguagewhen it was first put to
modificationsin many tantric commentariesas use, it is very unlikely that in later days, whe
well as by orthodosHindus as a deterrentand an tantricpracticeshad becomeubiquitous,the ortho-
invectiveagainsttantricpracticeis a casein point; doxpanditsshouldnot haveknownanythingabout
it says " inserting his organ into the mother's the sandha-pattern;and it is equally improbable
womb,pressinghis sister'sbreasts,placinghis foot that the tantricsin their turn shouldhave igoored
upon his guru'shead,he will be rebornno lnore." the likelihoodof their opponents'awarenessof this
The passageexemplifieswhat I shall presentlycall pattern of esotericlanguage. The passagequoted
' afferent' sar6dha. In Hindu tantric parlance, abovehails from a periodwhen sandha-usagehad
the ' organ' is the contemplating mind, the long been well established;for even though the
MahanirvanaTantraitself is one of the oldestand
S3 Sxhyasomajatantra or Tathapatagqshyaka, ed. B. the most representativeEindu tantras,it had been
Bhattacharya, &. O. S. LIII, p. 1. " ekasmin samaye bha- precededby at least five centuries of Buddhist
gavan sarvatothapata-kaya-vak-cxtta-h.rd aya-sajrayosit-
bhapes1bvijahara." This is one of the standard openings tantric literatureand henceby a solid traditionof
of Buddhist tantras, though the Guhyasamaja passage sandha-usage. It is quite natural even in India
probably set the example. It is not contained in the where humor does not Snd a wide scope in re-
Manjufirlmulakalpa, the one text usually thought to ligious lore -that the hereticmay begin to flaunt
antedate the Guhyasamaja. It is contained in the open-
ing of the Hevajra Tantra (Snellgrove, Vol. II, p 2) his peculiarities
when constantly attacked and
The Tib. text reads bcom Idan 'das de brn gseps pa silified by an orthodoxmajority. All intensified,
thams cad kyi sk1bdan gaun dan thqxgskyi snin po Frdo and eventually a facetious use of sandhd-bhasa
rje btsun rrwo'bha ga la bupso. The Yogaratnamala wouldthen providethe heretic-the tantric in this
of Kanha, which Snellgrove published in toto in the case-an apt instrumentfor such flaunting and
second volume of his Hevajra Tantra, explains this pas-
sage 'tad eva vajrayositam Locanadtnarnbhargah'that perhaps a sort of linguistic catharsis.36 If this
is to say, the vulvae of vajra-ladies like Locana etc. was so, then the authorof this particularZokawas
(p. 103). Snellgrove's translation '..the Lord dwelt in no doubtsuccessful,as the passageis being quoted
bliss with the Vajrayoginl.. .' is modest, but misleading up to this day.
(I, p. 47).
%4 Jnanasrddhs by Indrabh1w6ts, G>.O. S., XLIV, p. 53. It is also evidentthat lay peopleknewaboutthe
'hrdayam jnanam tadeva qpajrayosit, abhedya-prajzna- tantrics'sandha-useof language,not ouly in India
ssabhavatvat, tadeva bhopam sarva-kleJa-bhafljanat.' but even in Tibet. This is well borne out by the
This may be a pun on bhaga and bhanja-. indignant words ascribedto QueenTse spon bza,
3S'natriyonaq4 lingam ksiptvaabhag*nitstanamardanam,
gurqxrmurdhnit padarndattva pqxnarjaromana vtdyate.' In
this form the verse is found in Tarkalamkara's com- 86 A contemporary American parallel might not be

mentary on the Mahanirvana Tantra quoted in TantriWcinapposite: the beatnik poet tries to annoy the square
Tesots IX, p. 10, preface to the Eulaava Tantra, ed. by somewhat analogous devices. This comparison does
A. A+7alon. not entail any sort of value judgment

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266 BHAATI: IntentzonalLangtzage
in the Tantras

who is said to have been a sworn enemy of Bud- or any of its equivalents) in Hindu and that of
dhismand an arderttvotaryof the Bon tradition:37 asampratisthitatirsdna39 in Vajrayanamysticism.
" . . . what they call ' kapala,' that is a human skull A sandha-term whichemploysobject-languageand
placed on a rack; what they call ; basi4ta,' that is 'intends' the conceptual or mystical absolute,is
entrails spread out; what they call a ' bone-trumpet,' an aferent term, as when lalana (woman) is to
that is a human bone; what they call; sanctuary of the meannirvana. Conversely,a sandh-term employ-
great field ' ( naha-ksetra-ttrthaFm?),that is a human ing the philosophicalor theologicallanguageand
skin spread out; what they call 'rakta,' that is blood
sprinkled over sacrificial altars; what they call 'man- ' intending' an objective thing or event or an
dala,' it is just gaudily sparkling colors; whom they action, is an efferent term, as when bodhicitta
call ' dancers,' they are men wearing garlands of bones ('la pensee d'Eveil' in Eliade's rendition) is to
. . . this is not religion (viz., chos, dharma), this is the mean ' semen virile.7

evil India has taught to Tibet."

In compilationsof sandh-words certain terms
As an afterthought,it seems possiblethat the are often listed whichshouldnot actuallybe called
entire sandha-traditionis due, eventually,to the sandha at all; for although they are object-lan-
love of paradoxcommonto all religiousjargon in guage lexicators, they had already acquired an
India, in Vedictimes and today. In eachreligious establishedtheologicalmeaningwell beforesandha-
and philosophicaltraditiona specificidiom is de- bhasa was systematized. Thus, vajra (rdo rje,
velopedand constantlyusedby its adherents. This 'thunderbolt') is not genuine sandh&when it
happenedto the tantric tradition, too, and the stands as a synonymfor sunya, which it almost
pressurefrom orthodoxHinduism and Buddhism always does in Vajrayanatexts; it is, however,a
might have enhanced and petrified the use of true sandh2-termif it standsfor linga (membrum
sandha-bhas. virile).
In assigninga purposeto sandha-bhas&, the last To qualifyas a sandha-term,a wordmust there-
wordso far has beensaid by Eliade. I quotea few fore be eitheraf3Serent or efferentin this definition;
salient passagesfrom his chapteron sandh-bhasa, whenevera leseme used in sandha-bEdsa is neither
s la langue intentionnel); 88 of the two, then it is not sandEd-bhasain that
particularcontest.40
". . . the tantric te2i:tsare frequently couched in inten-
tional language-a secret, obscure language with a I shall now exemplify sandh-bha$a. I shall
double meaning, wherein a particular state of conscious- add (a) or (e) to each term, for afferent and
ness is expressed in erotical terminology, the mytho- efferentnrespectively. It would not be practical
logical and cosmological vocabulary of which is charged to list afferentand efferentterms separately,for
both with hatha-yogic and with se2{ualsignificance."
the formeroverwhelminglyoutnumberthe latter;
Eliade thinks that sandha-bhasd has a doublepur- in fact there seem to be only a few genuinely
pose: to camouflagethe doctrineagainst the non- efEerentsandh&-terms.This is but natural, for
initiate, and to after all the tantrasare not collectionsof manuals
on sex; they are mo1csa-sastra (thar ba'sbstoncos),
'project the yogi into the 'paradoxical situation ' in-
dispen#able for his spiritual training."
doctrinal tests on spiritual emancipation; hence
the major part of sandhv-terminology must needs
I now proceedto establish that sandha-termi- refer to a spiritual universe of discourse. This
nologycan be classifiedinto two categories,which does not in any way make the classificationinto
I shall call 'afferent' and vef3Cerent' respectively. afEerentand eRerentredundant,for the few ef3er-
The point of referencefor these qualifiersis the ent terms are immenselyimportantand frequent?
centralconceptof tantric thought,t. e., the Abso-
lute conceivedas Parasivain Hindu and as Sunya 39The doctrine of the complete identity of samsara
in Vajrayanaphilosophy;or, on the eschatological and nsrvana; this notion stems from the Madhyamika
side, the state of katvalya(or ntrvikalpasamadhz schools and was absorbed and emphasized in tantric
Buddhism and even in the not strictly Buddhist sahaja-
yana.
3qH. HofEmann,Die Religiona Tibets, pp. 60-61; he 4° }s. g., vajra for Stbnya - two philosophical syno-
translates from the Padrna bka' than yig. nyms; avadhuts (a female ascetic) for yogrnt-two
S8 Yoga, pp. 251-252 ( French ed. ) . object-language synonyms.

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 BHARATI: Intentionat Language in the Tantras 267

especiallythe sandha-wordbodhicittawhich will rnaharnamsa ( Tib. Sa chen ) ' human meat ' ( a ) > ali ja q
be my paradign. ( Tib. text transcribes another word, vd. note 47 )
' the vowel,' viz., originating in the varnarnala or
The :HevajraTantra is so far the chief source mystical vowel series
This text uses the fol-
for sandha-terminology.4l bola(ka) (Tib. bo la) 'gum myrrh' (a) > vajra (Tib.
lowing sandha-words: rdo rje) ' the Absolute '
kakkola(ka) (Tib. kakko la) n.p. of an aromatic plant,
madana ( Tib. rna da na) ' Cupid ' (e) >42 rnadya ( Tib. and of the perfume made from that plant ( a )
chan ba) ' wine ' > padrna (Tib. padrna) ' lotus t 48
bala (Tib. ba la) 'power, mind-control' (e) > rndmsa Dornbt (Tib. g'ytbn rno) ' a lowcaste woman,' i. e., of the
( Tib. Sa) ' meat ' washermen's caste (a) > vajraktbli (Tib. rdor rje'iw
kheta (Tib. khe ta) 'village' (a) gati (Tib. 'gro ba) rigs) the ' vajra-class,' or an adept of the vajra-class
' the way, abode, method ' Nati (Tib.gar1na) 'afemaledancer' (a) > padrnaktbli
preksana 48 (Tib. pren kha na) ' the act of viewing ' (a) (Tib. padrna'i rigs) the 'padma-class,' or an adept
> agati (Tib. 'on ba) ' arrival, achievement' of the padma-class
astyabharana (Tib. rxs pa'i rggan) ' ornaments of bone,' Cazndalt ( Tib. ran 'tshed rna) ' a lowcaste woman,' i. e.,
or more probably a tatpursa ' one who wears orna- born from the union of a Brahmin mother and a
ments of bone ' (a) > niraqnsuka (Tib. ni ram s/l4) lowcaste father ( a ) > ratnakqxli (Tib. rin chen rigs)
' without upper garment,' i. e., 'unconditioned ' the ' jewel-class,' or an adept of that class
kalinjara (Tib. ka linndza raqn) 'Kalihjara,' name of a Dvija (Tib. skyes gnis) 'Brahmin lady' (a) > Tatha-
sacred mountain in Bundelkhand ( a ) > bhavya gatt (de bzin gsegs pa) ' female Tathagata '
(Tib. skal Idan) ' existence'44 lalana (Tib. brkyan rna) 'a wanton woman' (a) 49
kapala (Tib. thod pa) 'a human skull' (a) > padrn > prajna ( Tib. ses rab) ' intuitive wisdom'; the
bhajana (Tib. padqna bha dza naqn) ' lotus-vase,' female pole in the prajnopaya (yab yqxrn) complex;
i. e., the universe the left artery in the yoga body, . e., the tda of the
t.rptikara (Tib. tr pi ta) ' one who satisfies ' (e) > Hindu tantras
bhaksa (Tib. bza' ba) ' food ' rasana (Tib. ro rna) 'tongue' (a) qxpaya (Tib. thabs)
malattndhana ( Tib. 1na la tindha narn) ( obscure ety- 'the means,' the method of realization; the male
mology) probably 'moonlight'; or ' jasmine wood' pole in the yab yqxrncomplex; the right artery in
(Snellgrove's reading) (a or e) > vganjana (Tib. the yoga body, i. e., the pinyala of the Hindu tantras
tshod rna) ' consonant,' i. e., as a rnantra-con- avadhqiti (Tib. ktxn 'dar rna) ' a female ascetic ' (a)
Stituent 46
> Nairatrnya (Tib. bdag rned); her epithet being
mqitra ( Tib. goi ba) ' urine ' (a) > kastqxrika ( Tib. grahya-grahaka-vivarjita ( Tib. gzqxn ba dan 'dzin
ka stqxri) 'musk'; an ingredient for worship rned rna) ' she who is devoid of the condition of
sihlaka (Tib. si hlar) ' frankincense'; the olibanum subject and object '; the transcendence of projna
tree (a) > ssayarnbh/l4(Tib. ran byqxn)' self-origi- and tspaya, the Void; the central artery of the yoga
nated,' the Absolute; a name of Biva 46 body, i. e., the iEIindustbstsmna
;kra (Tib. bhx ba) 'semen virile' (a) > karpqiraka
(Tib. ka px ra) 'camphor,' another ingredient for q Snellgrove translates 'rice product' (loc. cit.) and
worship in tantric ritual the Tibetan transcription sa le dzam warrants this inter-
pretation. iEIowever,I prefer to follow Bagehi (Sttbdies
41Bagehi, Stxdies ir the Tantras, p. 28; D. L. Snell- in the Tantras, p. 28.) who reads alija, as Snellgrove's
grove, IIevajra Tantra, II, iii., pp. 60ff. reading would not show sandha-bhasa, ' rice-product'
42I am using ( > ) for ' implies' as the symbol com- and ' human flesh ' ( salija and rnahamamsa) being on
monly used in modern logic. the same level of discourse (vd. note 40 ante).
43 Loc. cit., has various readings prenkhanam, prekhy- 48 bola and kakkola are tantric terms for the male and
anarn,preksanam, premkhanarnin the four manuscripts female organs of generation; they are not sandha-terms,
Snellgrove used. but euphemisms; vajra and padrna would be sandha-
44Not 'unworthy' as Snellgrove translates it (I, p. ,equivalentsfor bola and kakkola. When standing alone,
99), nor ' worthy ' for abhavya and bhavga, respectively. either vajra or padma imply the Absolute. But when-
Edgerton lists 'unable' and 'able' (BHS p. 45, 407); ever there is a ju2ztapositionas in this passage, the dual
in harmony with the quasi-pragmatic notion of the aspect of the Absolute, upaya and pra jna, or kartbna
Buddhist artha-kriya-karitva ' non-existence' and 'ex- and sisnya, are implied.
istence' can certainly be implied; but the classical 49 A slight emendation seems to be called for at this
Sanskrit bhavya and abhavya as ' worthy ' and ' un- point: Buddhist tantric texts use lalana, rasana, ava-
worthy ' does not fit here. Sandha-bhasa does not seem dhqitz as their triad, but tda, pingala, and sq4stsrnnaalso
to contain any directly evaluative adjectives; and this occur in Buddhist texts though rarely. iEIindutantras,
chapter certainly contains none. on the other hand, use tda, pingala, and sqxsqxrnnaexclu-
sNot 'herbs'; Snellgrove ignores the sandha-implica- sively. Lama Govinda uses tda, pingala, and suZsqxrnna
tion (loc. cit.). throughout his Grundlagen; this is astonishing, for he
46Snellgrove (I, n. 100) translates 'blood'; I cannot takes great care to distinguish iEIindufrom Buddhist
see why. terminology.

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 268 BHARATI: Intentional Langvvagein the Tantras
The Dohakosaand the BuddhistCaryapadasof vajra ' thunderbolt' > linga, sqinya ' voidness,' ' the
Eanha and Saraha were written in Old Bengali void,' ' vacuite '
and Apabhramsa,and most of them have been ravi, sqirya ' sun ' > rajas ' the menstrual fluid ' =
pingala ' the right artery ' ( > xpaya ' the means ' )
translated and absorbedinto the bstan 'gyur.50 sasin, candra, ' moon ' > Sukra ' semen virile ' > rda
They are repletewith sandha-bhasaand it can be ' left artery' > prajna
said without exaggerationthat the dohas contain lalana ' woman ' > zda > abhava ' non-existence' >
hardly anything which is not sandha-language. candra > apa ' e2>halation'; ' the digestive
power ' (according to F. Edgerton nia
M. Shahidullah51compiledan interesting list of 'cosmic sound' = prakrts 'nature' > tamas (one
68 ) >

sandh4-wordsin his edition of the dohakosaand of the three gunas of the Sa.mkhya) > GSanpan.p.
the caryas,from which I quote: > ssara 'vowels ' > nireana, etc.
rasana ' tongue ' > pingala > prana ' life force,'
padrna 'lotus' (e) > bhaga 'vulva' ' breath ' > rajas (one of the three Samkhyan
ttsa 'diadem' (a) > karnala 'lotus,' the universe gun.as ) > purusa ( the Samkhyan polarity principle
vajra ' thunderbolt,' the absolute (e) linga ' phallus ' of prakrti, the principle of consciousness, the male
ravi, stbrya ' sun ' ( a ) > rasana, pingala ' the right principle) > vyanjana ' consonants ' (i. e., kals-
artery ' in the yoga body the series starting with ka) > Yarnuna n. p. >
ravi, sirya (the sun ) ( e ) > rajas ( the menstrual fluid) bhava ' existence' ('etre'), etc.
Sasi, candra, ' moon ' ( a ) > lalana, Zda,' the left artery ' avadhiti ' female ascetic ' sxsxrnna ' central artery ' of
in the yoga body the yoga body > prajna = Nairatmya, etc.
bodhicitta (Tib. byan chxb kyi serns) ' the bodhi mind' bodhicitta ' la pensee d'Eveil ' > Sukra ' semen virile '
(e ) Sxkra (Tib. khu ba) ' semen virile '
tarxnt ' a young damsel ' ( a ) > nwaharnFudra He also lists tarunt,grhint,and samarasa,but does
( Tib.
phyag rgga chen po) ' the consecrated female part-
not addany informationto Shahidullah'slist.
ner' (a complex, loaded term) Japanese Buddhists of the Shingon sect fre-
grhi.nt ' the housewife,' ' spouse ' (a) > mahamudrd,
divyamq4dra,jnanamudra-synonymous terms quently refer to sake as ' hanyato,' i. e., prajna
'supreme intuitive wisdom; unless this is a fa-
samarasa (Tib. ro mnam pa) ' coitus,' ' identitd de
cetious usage, it may well be a genuine case of
juissance' (a) > suppression of thought, together
with the stopping of breath and the retention of the
efferentsandh&-usage.
sperm Glasenapplists a few sandha-termswithout es-
karin 'elephant' (a) > cttta 'thought,' 'mind'
presslymentioningthe sandhacomplex;he selects
As illustratedin two of the above instances,a them from the B:evajra-seka-prakriya, but he
sandha-termmay have both afferentand efferent obviouslytakesthem to be of purelyiconographical
useaccordingto the context. import. He writes:54
". . . the text which lists these symbols, makes the
M. Eliade gives a short but very systematiclist following equations: a cup or skull the great void
of sandha-termsfrom the Dohakosatabling all (sunya ); a club the purity of body, speech, and
theirsandh4-implications.52He uses the ( = ) sign thought; a begging-monk( bhiksu) ' das Erleuchtungs-
of equationbetweenthe terms; I shall, however, denken' (bodhicitta); a pail turned upside down gha-
torrdhva 7)-concentrated thought which cannot be
continueusing the implicationsymbol>, as (=) diverted by anything; a drum (damaru) proclaiming
shouldbe reservedfor synonymityonly, as between the holy texts; a plough ( hala ) the eradication of
prajna and nairatrnya,for instance. This is the passions; a tortoise (kurma) the thirst for living,
Eliade'slist: attachment in general ( trsna, Pali tanha ); a lion
(ssmha)-pride, arrogance ( abhimdna, ahamkara) ."

5°Vd. Shahidullah, Les Chants Mystiques de Zanha et In conclusion, I shall now illustrate what I
deSaraha (Paris, 1928); E. P. Eastrl, Baxddhagatbo regardthe most importantsandha-paradigm, the
Doha(vd. note 9 ); and a recent, excellent Hindi publica- efferentbodhicitta. In non-sandhausage, bodhi-
tionby R. Sankrtyayana, Siddha Sarahapada krta Doha citta simply means the bodhi-mind,which causes
:Eosa,Bihar Rastrabhasa Parisad ( Patna, 1957); the
lastwork contains the Tibetan text in Nagari transcrip- no diEculty for translation. We find numerous
tionand the Apabhramsatexts, as well as a Hindi trans-
lationon the opposite page. 63 F. Edgerton, " Pran.
a and Apan.a," JAOS, 78 ( 1958),
61 This list has been amended and extended 51ff.
by Eliade
andSnellgrove, in their Yoga and Eevajra Tatwtra. 64 H. V. Glasenapp, Buddhistische
Mysterien ( Stutt-
62 Yoga, pp. 252-253.
gart,1940), p. 103.

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 B1TARATI: Intentional Langxge in the Tantras 269

examplesof non-sandhause of bodhicittanot only " The dharmnaware luminoua by nature, and they are
pure like the sky. The crtta in which there is neither
m non-tantrictexts, but in one of the most im-
bodhi Ilor abh«sarnaya(ffi.e., neither intuitive realization
portant and oldest Buddhist tantras. In the nor diacursive comprehension) is called bodhicitta."61
GuhyasamaJaTantra, the various Buddhas and
Bodhisattvas,one by one, give their definitionsof In all these passages, bodhinayais an exact
bodhicitta,none of which could possibly be con- synonym of bodhicitta; each of the passages is
strued as a sandha-term:55 precededby the words bodhtctftamudajaharahe
Lord Sakyamunidefinesit thus: took up bodhicitta,'z. e., he proceededto explainit.
"Neither the perception of the absence of existence in
In sandha-usage,then, bodhicittaimplies sse-
non-existence should be called perception, nor can the men virile.' Here it is easy to tracethe motivefor
perception of non-existence in existence be obtained."66 this usage: bodhicittaas the bodhi-mindresults
(ffi.e*,any longer, as bodhicttta is not discursive) from the union of prajna and upaya, from com-
mingling the supremeintuitive wisdom with the
Vairocanaexplains bodhicittasaying contemplativeor redemptiveeffort; prajna and
"My aitta is devoid of all (phenomenal) existence, and upaya are meditated upon as the male and the
it is unrelated to the skondhos, dhot?", ayotonas, (un- female deity in copulation (Tib. yab yum); then
related ) to the universe of subject and object, it is
without beginning and has the nature of Sunya like all the notion of bodhicittaas 'semen' evidentlyfol-
objects, which are actually fiunya." S7 lows. All sandha-usagerests on analoguesbetween
metaphysicalconceptionsanyphysicaleventswhich
Aksebhyasays: have been taken as palpablemodelsfor those con-
" Bodhicitta is without substance like ether, and it ceptionsin courseof the developmentof mystical
thinks perpetually of the objects as without origin, and language.
in it there are neither objects nor objectness."S8 The central rule behind the left-handedrites
Ratnaketu'sdefinitionruns thus: both Hindu and Buddhist, is the retention of
semen during the sexual act. The tantric disci-
" That which understands all objects as non-existent and plines whichinvolvecarnalcontactare not priapic
devoid of object-signs, but which originates from non-
selfhood (natrotrrwya) of the objects, is called bodhi- althoughthey look as thoughthey were. The man
cstta." 69 who dischargessemen is a pasu, an 'animal' in
the Mahanirvanaand the Yoginl Tantra,whereas
Amitabhaputs it this way: he who retains it during maithuna is divya,
"As the dharmas have no origin, there is neither ex- ' divine' according to the former, and a vtra,
istence nor perception. It is called existence ( as though {hero' accordingto the latter text. These lfindu
by courtesy) just as ether is said to exist, although in texts are considerablylater than the Buddhist
reality it doesn't."6° Vajrayanatexts which teach seminal retentionas
Finally, Amoghasiddhiexplains: the methodof realizingthe sunya,andthe teaching
thus propoundedin the Hindu tantras may well
65&.0.S., Vol. LIII, pp. llff* In the introduction, have been a take-overfrom Buddhisttests. How-
B. Bhattacharya gives his own interpretation of the ever,whereasall VaJrayanatexts seemto insist on
passages My own translation is more literal than his. seminalretentionas a sine quanon, IIindu tantras
66 Ibid., p. 11 abhave bhavanabhavo bhava naiva frequently do not include it in their notion of
bhavana / rti bhavo na bhavah syad bhavano nopala-
bhyate.
maithuna; this may be a reasonwhy there is no
67 Ibid., p. 12. sarva-bhava-vtgatam skandha-dhatv- sandha-termthat might imply 'semen' using a
ayatana - grahya - grahaka - varjttam dharma - nairatmya - Brahminequivalentof bodhicitta(as, for example,
samataya ssacittam-adi-anutpannom sunyata-bhavarr. kaulacitta,kaivalya,ssajn{ina,etc.), and I think
68 Ibid., p. 12. anutpanna ime bhava na dharma na ca
dharmata / akasam-iva nairatmyam-idam bodhinayam
it can be claimedwith fair certaintythat there is
drdham no such term in E[indutantric literature.
The most radicalsandha-useof bodhicittais, I
. . .

69 Ibid., p. 12. abhavah sarva-dharmas-te dharma-

laksana-varjitah / dharma-nairatmya sambhuta idarn
bodhinayarrwdrdham. el Ibid., p. 13. prakrti-prabhassara dharmah suvi£ud-
6°Ibid., p. 12. anutpanne.su dharmesu na bhavo na ca dha nabhahsamah / na bodhir-nabhisamayam-idambo-
bhavana / akasa-pada-yopena iti bhavah pragtyate. dhiayam drdham.

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270 BHARATI: Intentional l anguage in the Tantras

think, the passage ' inserting the linga in the
bhaga, let him not dischargebodhicittan 62 The
Sanskrit commentaryto ilianha'sDohakosasays:
" . . . in the innate state ( the natural state, i. e., in that daksinacara,'righthandeddiscipline'; the gouna
of mahasukha) bodhicrtta is originated (that is to say)
semen is produced."es
This basic instruction has to be taken into
accounteven when a text could be interpretedto
flout the injunction, as in " having established
union with the Mudra,the most blessedpreceptor
placesthe bodhicittain the lotus, the homeof the
Jinas."64 IIere, if bodhicittawere to mean the on
bodhi-mindand padmabhandathe Absolute,then and other hand, refuses exegeticalcategorizing
of coursethis passagewouldnot exemplifysandha-
bhasa; however,this is very likely on accountof
the juxtapositionof bodhicittaand padmaand the
use of the verb ni-vts, which is a frequentsandha
combination;the bodhicitta should not be dis-
chargedinto the padma, it must be kept under
controlas is the rule for all yuganaddhapractices id., Materials
and nivis- never means anything like 'to dis-
charge.'
It seemsclearfrom these examplesthat sandha-
bhasaentails a sort of systematicambiguity;it is Anath
alwayspossibleto give a second,literal interpreta-
tion of the passages. This refers us back to the C. Bendall, ed. " Subhasitasamgraha," Le Museon
ancient scholastic distinction between rnukEya
'literal' and gauna 'metaphorical'interpretation
of texts, and the decisionis left to the individual S. B.Doha,"
interpreter,true to the Indian maxim yathecchasi
tatha vrnu 'choose whateverthou desirest.'
It follows then that the orthodoxBrahmincan
impute the dichotomy between lefthanded and
62Guhyasiddhi of Padmavajra, fol. 59 of a manuscript
in the collection of the late Mm. H. P. Bastri at the
Oriental Institute, Baroda; bha pe lingam pratisthapya
bodhicittam na cots.rjet. A similar passage is found in
the section Guna-vrata-nirdeFaof the Subhasita-sam-
graha, quoted in Bendall, Museon, IV-V (Louvain, 1905)
77: ni.spi.dya kamale vajram bodhicittam nots.rjet.
63 Shahidullah, Dohakosa No. 5 sahaje bodhicittam
jayate £ukram utpadyate.
64 Prajnopayavwiscayasiddhr, 3rd Patala, G. O. S.
XLIV, mudra-yoyam tatah krtva acaryah subhagottamah
/ nivesya padmabhand e tu bodhicittam jinalaye.
righthandedpracticeseven on the basis of sandha-
bhxa alone: the mukEyareading ( e. g., bodhicitta
alwaysunderstoodas 'bodhi-mind') would imply
reading (e. g., if bodhicittais alwaystaken to im-
ply 'semen virile') would imply vamacara,'left-
handed' rites. The main distinctionbetweenthe
orthodox Brahminand the tantric Hindu or the
Vajrayana Buddhist could perhapsbe sought in
the difference of their attitudes: the orthodox
Brahmin wants to categorize,he must knowhowto
reada passage,i. e., mukEyaor gauna; the tantric,
the
choosessandha-bhasa as a meansto counterthe
orthodox attitude.
BIBLIOGRAPHICALSELECTION
P. C. Bagehi, " Sandhabhasaand Sandhavacana,"Studies
in the Tantras, Part I, pp. 27-33, Calcutta Univer-
sity Publications, 1939.
for a Critical P7dition of the Old Bengals
Caryapadas. A comparative study of the text and
the Tibetan translation, Part I. University Press
(Calcutta, 1938), and Journal of the Department of
Letters, Vol. XXX ( Calcutta ) .
Basu, ''Tattvasvabhavadrstigltika doha," I]IQ,
III, 4 (1927), 676-82.
( Louvain), n. s. IV-V ( 1903-04) .
B. Bhattacharya, " The Date of the Bauddhagan o
JBORS, XIV, 1928 341-357.
Dasgupta, Obscure Religious Cults, pp. 447 ff., Cal-
cutta University, 1946.
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