The Tantrasara of Abhinava Gupta

c

fit"ate mid jtvntfi NO. xvn. THE

TANTRASARA OF

GUPTA.

ABHINAVA Edited

with

by

notes

MAHAMAHOPADHYAYA SHASTR1,

RAM

MUKUND

PANDIT

EeseaxcliDepartment, Offlcer-in-Cliarge AND

JAMMU

STATE,

KASHMIR

SRINAGAR,

Published

the

under

His

Authority

of the

Government

HighnessLieut.-General Maharaja

Sir PRATAP

SAHIB

SINGH

BAHADUR,

Q. C. S. I.,Q. C. I. E.,

MAHARAJA

OF

JAMMU

AND

KASHMIR

STATE,

BOMBAY: PRINTED

AT

THE

'NIRNAYA-SAQAR' 1918.

PRESS,

of

PK 313/ ft 51

-..-"

f

% 808994 .

Printed

by

Ramchandra

Yesu

23,

Published

Mukund

Ram

Jammu

at

the

'Nirnaya-sagar'

Bombay.

Lane,

Pandit

Mahamahopadhyaya for

Shastri

and

Shedge,

Kolbhat

by

reserved).

rights

(All

Kashmir

the

Department,

Research

State,

SR1NAQAR.

Press,

t

i

V

"

II ^

II

PREFATORY.

and technical this owners

reader to the

introducingthe

Before

work philosophical

of this

contents

for the first time

made

been

the

Tantrasara,appearing

the

XVII

volume

as

the

to

Series

of the Kashmir

Studies.

and

of Texts

of

of this edition

bases

I take

thanks

opportunity to express my heartfelt have of the manuscripts which

main

abstruse

most

In all there

three

were

manuscript copies

used

in

for the Press. The first of preparation of this work these belongingto RajanakaSodarshana of Srinagar consisted of Kashmiri

of 72 leaves

characters,and It is

of transcript

a

manuscript

and

bears

the date of its transcription.

as

and

mistakes

with

manuscript copy

it

which

the collection

belongs to

collated

was on

second

in this office.

ever, is,how-

blemishes.

free from

The

older

another

made

was

copy

regardsomissions

As not

a

(1846 A.D.)

Vikrami

anno

1903

of this

in Sharada

written

paper

the

of books

above

bearing

Rivat! one philosophy in general which India got copied during his visit to of Southern of rare for acquisition manuscripts. On his

the Shaiva

Raman Kashmir

in Kashmir

these

death

here

of his

servants,and from

manuscript It is in

Devanagiri

the

A. D.

1912

be out

of

A

Three

more

and

brief

place.

to the Laukika

the

bought

this

personal use.

consists of leaves

contained

hands

are

48

leaves

which

this

lost.

It is

full of omissions.

the most

was

for my

and

have

I

them

characters

to

third and

Tantrasara

of

one

paper.

manuscript seems generallyincorrect The

fell into

of the Tantrasara

copy

of old Kashmiri

books

useful

manuscript copy of the one presentedto me at Agra in would not historyof its acquisition

It is era

as

old

as

4603, and

1527

A.

D., corresponding

consists

of

79

leaves

PREFATORY,

II

of

It paper. Manmohan one

Kashmiri

old

very

collection of books

which

belongs to

the

Chandra

of

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

Manmohan when in

in

1895

on

fifth were

one

visit to

my

preservationwith

of

state

a

D.

A.

only about

available

I

Agra

widowed

the

them

saw

wife

of

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

Kidar

When

her

this

Nath

who

Kidar

of

wife

I revisited

and

the

himself

to

me

way

written

Tantrasara

books.1

the

on

in the or

is bound

characters

the

very in

1912, male

no

at

Of

other. old one

of

Mahanaya

in two books of this collection,

these

Kashmiri

by

the

ten

more

copiedby as

Prakash,

Shlokas which

in

paper

with

cover

appear to have been scribe,Krishna Swami,

the end

issue

further

All of them same

the widowed

preservation burden and willingly a sanguinehope of their

remaining books

few

presentedthem utilityin some Sharada

had

husband, found

deceased

of the

city in

stated one run

one

by

of the

thus:"

: II

I :

Marana

II*

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

"

(a) Janma

Ill

PREFATORY.

It

is It

notes.

of

has

Last

pleasure

great this

assisted

though

to

say

Rajanaka the

through

going

in

to

me

Department

me

and

I

least

not

Nirnaya-Sagar

efficacy

gratefully

with

which

Bombay,

Press,

carried

the

acknowledge

Proprietor,

the this

work

through

to

whose

liberal

Press.

But

policy

it in

is

Kashmir

the

of

matters

Literature books

of

this

SEINAGAR, Wth

Nov.

Durbar

research

credit

every

literary

Dated

a

thanks.

my

promptitude

the

is of

Pandits

who has

it

time

the

Maheshvara

proofs,

ration prepa-

edition.

same

among

in

basis

principle

the

made

marginal

in

abounds

and

correct

been

this

the

At that

generally

is

due

in

ancient

bringing

Sanskrit

the

out

Department.

-MAHAMAHOPADHYAYA,

i

1918.

into

}

PANDIT

Officer

MUKUND

I/O Jammu

BAM

Research

SHASTRI.

Department, and

Kashmir

State.

ABSTRACT.

The

individual

but with with

the

veil of

the

self is the

only

Supreme

difference

Self

self, Him-

God

or

of

being enwrapped purity from Mala or imignoranceresulting

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

That

as

the

Shiva ), Supreme Self,the All-powerfulLord ( Parama and space, dwelling in all beings who is beyond time but unaffected various withal, like a crystalreflecting

hues,

forth

sets

divine

are

Shastras

Agama

authorshipwhat

is called

the

Self.

of oneself

of

in

as

Supreme

Jfiana the trammels asunder

cut

by dawning

Jnana

With

Mala

of

revelations

or

knowledge

or

the

obtainment

alluded

as

of the divine

of

to

above

lighton

the

individual self.

Shaivagama coming Shastras forms Advaita

Jnana

( Parama

Shiva

a

short or

) as

under cut

the

category of Agama

towards of

knowledge identical with

the the

approach of Supreme Self

that of the individual

self.

Just as

the renaissance

of the

Vedanta

system

of

Philosophywas

brought about by the great expounder of the system, Shankara, generally known as Shankara of the the exposition manner charya,in exactlythe same -

Advaita

Shaivagama

owes

all its credit to the

great pre

-

Gupta, who followingin every minute in the Malinivijaya as laid down principles leadingwork of Shaivagama, composed the

ceptor, Abhinava detail

the

Tantra, a voluminous is a

work

of Tantraloka

which, as

the

name

plies, im-

of Shaivagama. Consideringthe cyclopaedia

v

ABSTRACT.

volume

of

people

of

the Tantraloka

the Gupta epitomised the Tantrasfira,the

is called

thereof in what

contents

subjectof

thus:

runs

a

the

points out

which

verse

In

discourse.

our

author

the

preludeto the Tantrasara of the work in a necessity

Abhinava

aforesaid

generationsthe

later

less assiduous

to

onerous

as

"

u'

In

the stating

aims

the author adds:"

of the book

3^f^r: "Tc[fisRJ

It will be

reader to know

for the interesting present work laysdown two

the

individual self Self.

Supreme

by which the ways he is identical with the

realise how

can

One

way

that

leads to this end

irrespective

"My Tantraloka is much voluminous and as such its thorough study will be trying to people of less assiduous habits. The Tantrasara which is an epitome of the Tantraloka 1

will

on

small

a

scale

be

as

useful

the

to

reader

the

as

latter work." 2

"Ignorance is said to It has been worldlytrammels. in

the

Shastras.

Supreme

Self such

stage thus

arrived

miseries caused such Moksha brief

by

With

the

Mala at

Mala.

is

verily the

termed

is called

to

Moksha the

I expose

in this Shastra.

as

knowledge

is reduced

explanationof the Tattvas

whereof

be

Herein or

of

cause

Mala

or

all

impurity

of oneself

as

the

nothing, and

the

or means

freedom for

the reader

from

obtaining

will

find

a

the knowledge principles,

for Self-realisation." indispensable

VI

ABSTRACT.

of the

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

Lord.

In this connection

This

the author

is divided

book

into

22

adds

: "

ahnikas

(ahnika,

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

discourse.

of the

summary

The the

the

very

brief

:

"

Vijnana or

highestknowledge. second

shows

individual

The

self

of meditation by stability word, Aham, all-important

how

of significance

the

Supreme

the

realise his

can

with

oneness

third

fourth dwells

The

leadingto

way

1

"The

Himself, power

)

self and

the

Self.

emphasisesthe Shambhavupaya for attainment of the highestBliss.

means

the

givenbelow

firsttreats of the various kinds of

The on

ahnikas is

22

a

the

and

All-knowingLord, Who appear

to enable

Supreme

three ways

the

Self

named

in

Shakhtupaya as

the

the

goal.

same

it were,

as

upon

as

to

be

the

this Jiva

suffers is All-complete,

enveloped by Maya (illusory

form to

of the Jiva

individual

with recognisehis identity

brings to lightthe path above."

or

of Jiiana in the

VII

ABSTRACT.

In the fifth the author deals with

givinga

detailed account

and the

Apana,

the two

the

of the functions of spirits

vital

the

posturesof

of recitation of prayers, of mind. contemplation form

Anavupaya

of the Prana

body, in the body

the and

from

the

of the description of Kala or time, beginning or the significance second, the minute, the hour, the night,the

day,

the

tithi

The

sixth contains

Kaladhva

), the

moon-rise

elaborate

an

(time from month, the

moon-rise

one

Maha

Pralaya

year, (dissolution of the

based

on

the

of the

of

the way The on

the

Tattva

working

in

to another

short

up to universe

whole

Prana,and

shows

the

)

as

thereby

recognition.

of meditation by stability Prithvl of the Tattvas, ( viz. from significance Tattva ), enwrapped as they are with to Shakti shows

seventh

how

aspectsof Parama Shiva's power and glory Nivritti, Pratishtha,Vidya, Shanta and Shantyatlta" and them the and the relation existingbetween on the five-fold

"

Kalagni-Rudraand

other

as also on supremacy the individual self

etc.,of all the

the extent can

Self. This is known The

of representatives

as

Bhuvanas,

the

as

Lord's

Supreme

kaladhva.

with

eighthdeals

the above-mentioned

realise oneself

the

the way and

Tattvas

of

contemplationon

shows

how

by

attain-

of knowledge therein,the vision of ingperfection HighestRealitydawns on the mind of the individual

one

In

the

by

one,

ninth are

the

The

as

Parama

tenth

self.

Tattvas,taken

stated that described and it is distinctly

of meditation stability of oneself

of all the

forms

the

is the way

thereon

to

recognition

Shiva.

describes

the

three

Padadhva, Mantradhva and Varanadhva dhva as penetrablein Kalareferred to above, and laying specialstress on their relation with the Lord's five-fold power and glory, for Self-knowledge. pointsout the means "

ways

"

VIII

ABSTRACT.

In the eleventh it has been the benevolence become

that

Shiva is necessary for one of initiation which is another way

of Parama

worthy

of Moksha

attainment

decidedlyshown

by

of

means

knowledge of

to

for the

HighestReality.

to

so

the ordinances

twelfth deals with

The

speak,in

divine waters, as

of

bathing, preliminary requisites

of initiation. The of

thirteenth ascertains a

certain

also of

as

means

as

ency to test of effici-

termed "Samayi", for initiation disciple, "Dlksha Yajna" or rites connected

therewith. The another

disciple by

various as

a

likewise

fourteenth

name

to subjects

"Putrak"

and

the prescribes

of initiation which he must

courses

fifteenthcontains the"Samut

Kramana

for one initiation, by his descendants, but desirous of beinginitiatedby grace of or

The

Diksha",

about

to

die

the Lord.

the way of initiation for him tiation missingin another country. Such ini-

sixteenth shows

is dead can

guru

through

go

measure. preliminary

The

who

examination

or

alone be made

by

the

specialgrace

of his

preceptor.

or

The

seventeenth

how enjoins

a

man

of another

ligious re-

denomination Shaivaism

be initiatedin can, if he so desire, after beingfreed from his former belief.

The

formulates the eighteenth of a initiatecan obtain the position The

nineteenth

way

in which

an

guru.

ordains re-initiationfor

one

already

initiated but

under circumstances having apostatised his death, for as also initiation, on beyond his control, this end but the other who may be desirous of obtaining

may

die before

of accomplishment

his heartfeltdesire.

IX

ABSTRACT.

The

twentieth

ordinances

for

Mantras,

study

regulation The the

of

his

conduct,

is to

The

forms

of

worship

towards

Tshvara

from himself of the that

Kali the

A. D.

Now

which be

is

As

to

history the

date

of

lineage as

by himself

reader's

of

The

20th

to

in

of

A.

of

as

of

is invited

KASHMIR, Nov.

)

it

follows

the

year

the

Tantrasara

1014

necessarily

D.

Gupta his

to

and

a

brief

literaryactivity, as and

other

books,

introduction

my

XVIII

volume

he

4115

year

D.,

must

Abhinava

well

quotes

which,

the

after

of

composition. often

A.

1014

Tantraloka

1014

on

of this Series.

Mahamahopadhyaya,

^ 1918.

him

by

the

Para-Trimshika, forming

i

its he

in his Tantraloka

attention

SRINAGAR,

of

composition

than

of his age

of

author

the

Vimarshin!,

composed

was

later

the

date

corresponding

epitome

an

time

some

recorded

the

and

specialmodes

the

Tantraloka,

written

former

internal

the

Gupta,

Pratyabhijna

age,

Shastras

authority.

an

as

upon

the

to

work

was

says,

for

Highest Reality.

as

in his great

as,

the

etc., etc.

the

among

Abhinava

is silent

work,

But

how

Yajfia" or

Mahamaheshvara this

of

of his guru

enunciates

"Kula the

recitation

as

adoration

looked

be

twenty-second

external

religious

Scriptures, redemptions

the

twenty-first proves

Shaivagama

various

the

initiate, such

an

of

down

lays

PANDIT Officer

MUKUND

I/O

RAM

Research

Jammu

and

SHASTR!.

Department, Kashmir

State.

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