conception with the terms Vaikhari, Madhyam5, PaS yanti, this idea of a transcendental form of speech is a cardinal point in the philosophy of Yaiyskaranas. It is not proved that they are i t s crealors. But it is historjcakly attested mat khey have been a swrce of inspiration with regard to it in diverse schools.

Quoted texts.

PataRjali, Vydkarana Mahabhfi$ya, with PradFpa Uddyosa, ChSyrI, vol. I, Navmnika, ed, hy B ~ ~ A R G A Y A SASTRIN, Nirnaya Sagar Press, Bombay, 5th ed. 195 1.

BIARDEAU M., Bharryh;ui, VSkyapadllya BrahmakSn#a, avec Ja vplj de Hariv#abha, (Puhlicarions de 1Vnstitut de Civllisarion indienne, fasc. 241, Paris, De Boccard, 1964.

Bharwaris Vakyapadiya ed. by Wilhelm RAU, (Abhandlungen filr die Kunde des Morgenlandes, XLIl, 4), Deutsche Mnrgenlandische Gesellschafl, F. Steiner, Wiesbaden, 1973.

VAkyapadiya of Slharlyhan wilh the Vrtti and the Paddhati of Vpabhadeva, ed. ,by K. A. S~JPRAMANIA IYER, (Decuan College Monograph Series 32), Deccan College, Poona, 1966.

The Sivadfili of Snrninandaniirha wiLh the vrittl o f Ulpaladeva, ed. by MADHIISUDAN KAUL SIIASTRI, (Kasmir Series of Texts and Studies, No. LIV), Srinagar, 1934.

$rrinatpau$karasaybjtai (jnahapa~am) p&yasahifarn (in grantha script), Citamparam, 1925.

Ratnatraya-Bhogakbn k~-N3dak~'kJ-Mok$ak~k5-Pmmo~ak;Zn'k@ savy5khyi?h, S~vAgamapar~p%lanasafigha, Vani Ytl3s ficss,Srirahgam, 1925.

Matarlga-P;TrameSvarilgama (Vjdyaprida) with Bbaf [a Karnakanlha 's commentary, ed, by N. R. BHATT, (Publications de I'Institut Fran~ais d'Tndologie No 56), FondichCry, 1977.

SSrdhatriSati-K3.!oltar3gama with Bbalya RJmakanpa's commenlary, ed. by N. R+BIIATT, (Puhl~cations de I'lnstitut Franqais d'Indologie No 61), Pondichery. 1979.

NageSa B hatfa, Vaiydkaranasiddhdnta-Lagbu-MafijB~J, ICho wkham ba Sanskrit Series No. 2 133, Benares (revised ed.) 1929.

ON VAMANADATTA*

Raffaele TORELLA

Every attempt to reconsmct the history of Indian thought is bound to be accompanied by an awareness that the evidence that has come down to us is often only a fragment of far richer and more complex situations than those we are currently able to outline. This also applies to the philosophico-religious history of medieval Kashmir, though the compara- ltively extensive survival of an extraordinary tradition of works and masters may illude us into thinking lhat it is m exception. An illusion that might be justified by the rather schematic approach of the early studies devoted to 'these schools, but which, however, is rending increasingly to vacillate ROW that the phase olsystemization and synthesis -premature, but that has undoubtedly had great merits, among which that of creating an indispensable provisional frame of reference for fulure studies - is giving way to a different kind of research. It IS an apparent step backwards, taken by those who are more attracred to the areas that these syntheses have left in shadow than to the brilliance and polish of their construction. In order to do this one must, on the one hand, re-examine the evidence thal is already available and, on ~e other, attempt to extend it hy seeking out new material In the vast rnanuscripl tradilion of India.

The Kashmir Sdva texts abound in references to works and aulhors that are completely unknown today. One of the latter who most aroused my curiosity some years ago, an reading the Spandapradfpika (SpPr), was a certain Vamana; Utpalavai~nava had scattered his commentary with often striking quotations from one of his works, the SaqwilprmSa ISP). I was given the opportunity to examine this work, which I though! to have been totally IosE. in a MS stored in the Research Department of Srinagar, thanks to the courtesy of Raniero Gnoli, who had discovered it and possessed a copy l , Subsequently, during various visits to India, I have

Extended vetsioh of a paper read M the VllIth World Sanskrit Conference, Wicn (261%-2/9/1990).

In 1986 1 came across the original MS in the Sanskrit MSS Library, Research and hrbl~cations Department, Hazratbal (Srinagar). It is composed of 12 folios, Am.No.

never neglected to collect MSS of other shorl works attributed2 to this author, the Svabodhodayan~anjm-(S BIM) and Ihe Dvayasampatliv;IrtLika (DSV): i n pa~ticular, in Srinagar (at the Research and t3ub!ications. Deparkrnent, University of Kashmir, and in the personal collection of Pandit Dinanath Shastri), in Poona (at the BORI Library) and i n Benares (at the BHU Library). In this library I also found and photographed another MS, in $&ads characters, of the main work (the SP)3 and dec idd

X LO pre are a critical edilion and translation& collaboration with Prof. Gnol~ . During [his work, which w still in progress, I have sought to 3 gather data on Varnana horh from his own works and from the later a literature. Pan of the data I present in this paper has already been made

$ , known thanks to the studies of PANIIEY (1 963: 209- 101, RAS-I'OGI ( 1 979: 182-83; 1987: 37-38), DVIVFBI ( 1 983: UpodphBra, 15- 16,65-66, 72-73, 78, $3) and, espiall y, Raniero GN0I.I (1 974: 45 1; 1985: XVIII n.; 1989: 125-27).

The name of this author appears i n var~ous Corms. The most common is Vamanadatta, which occurs i n the colophons of lhc SBIJM and SP4 (VamanadatticBrya in the TanlrBloA-avfveka ('I'A V), vol. 111

p. 467); then, Sriv3rnana in the Parh!nmSik;?vivarana (PTV) (p. 253), BhaflaSAvarnana in the Spandanir~aya (SN) (p. 48). Vamananalba in Sivop%dhyaya7s V~jdBnahhairavavivyrI (YBhVi) (p. 78). The name is accompanied by 'son of IIar~adatta' i n the colophons of the SBUMS and DSV6. In the VBhYi (p. 90) we also find SsihrasvaaiRhena har~adat la- sliouna (hrasva is synonymous with vsrnana); the Vatmananatha-Hrasva- natha mentioned by Sivopadhyaya i s not 20 be identified with the Hrasvanatha of the Krama school7, though. as we shall see, the Vimana in question also had some connection with the Krarna wadition.

He most probably lived around the first half or the middle of the 10th century. The earliest authors to quote him are UtpaIavai$?ava, repeatedty, in the SpPr and NArAya?aka?[ha in the Mrgendrawri (MrY). Utpalavai$nava, who quotes Urpaladeva (the fSvarapralyabh(jflrikMkIS) but not Abhinavagupta, probably belongs to the second half of the 10th centuryg; NatByanakan[ha9 belongs approximarcly to thc same period, given that he also quotes Utpaladeva (the ISvarasiddhi) and Lhat his son Rilrnakanlha is quoted by K~emarsja, if - as seems likely - the kairanavyakhyatr referred to in the Svacchandoddyota (vol. I, p. 322) is indeed Ramakanma. The conception that K~ernaraja aEludes to i n lhis passage (atha saty api karmasamye paripakvam eva maIam iiecchg runaddhiri kairanavyahyAqmatam $Myare, farhi . . .) may be found in

1371. 2 See n. 4. MS No. C4003. When this paper was being sent to Lbe press, 1 learnt from Mark Uyczkowsky - not

without a cerlain surprise - thai he'hts rz~ently published an ed111on of the SP. based on the aforementioned malerial oh which he had obtained a copy for his personal reference during a visit to Rome some years ago, This, however, will not rnorliv our prnjea in any way.

A verse of the SP raises some doubt as to the identificalicln of Vwmanadatra, author of the SP, with VArnanadatra, author of Ihe DSV and SBUM. In fact, v. I. 138 reds: drradatt~r rlevadatto ntnidzvyiip yam Brmajam / iebhe vhlmanadatlikhyam tatstutyS priyate ha* R From this it would appcar lhat the author of the SP IS

VBmanadatta son of /Ratradat!a's son) Devadarta (and Katnideui) and not of I Haqadatta, as i n the aolophons of the DSV and S'BUM (cf. nn. 5 and 6). Ihe

assumption [hat there is a single VBrnanadatra and that the verse of the SP is

1 cormpll seems to me the most likcly and I have kept to it in the course af this paper. The-grounds for this assumption are: the uncomnionness of rhe name YHmanadatta; the fact that both the SP and the DSV and SDlJM show the influence

[ 4 bk- i ) of [C W; the close similarily of a passage of the SF (1.30-31 ; see MOW to a

l verse of !he SBUM (v.32; see below p)X); see also SP IV.82 yens yena

1 > h 5 3 Saghlrbhotarp man* G31ycd ayatnau / sahendriyaih saha pripaib tat tad evicatrt sad* and SBUM v.12 dt . below n.25; the fact lhai the high esteem i n ~ b i c h the

l author of a stuu 10 V i ~ n u is held in the Saiva tradition may k better explained if he r is also the aulhor o l purely Saiva works. E a n well awam, howcvcr, that none of l I

lbesc arguments is really cogent Actually, none of the three works cenrain an

implicit or explicit rekrence to the other two and none of the authorr @h31 quote them establish a conneaion between them; moreover, there IS no doubt that the style of the SP is much mote refined than that of the DSV nnd SBlJM. Even should we indeed be dealing with two different aulhurs, the &la presented in this paper would remain valid: only, insread of a single, mmplcx, pzrsonaliiy bztwccn Yishnuism and Shaivism, we would have two distinct figures,' bzlong~ng approximately to the same period (at leas!, the terminus ante qucm i s the sanw, since Utpalavaigoava, who quoles W many verses of the SP, also quotes - p. 176 - v.tS of the SBIIM), the one of vaippava faith, the other Saiva, joined by the same name and the high esteem in which they were held for centuries by the Salva tradition.

mimlqwivanasiyhasya hargadallasya sirnuni E I q I B virnanadattena svabodho- dayarnafijari L

jakadelaramudbh~lo mimiq1sPvande6ari I haqadatletinhi yas lasya sirtor ya rp kpib L

See below n. 23. On Utpalavai$pava sti.e Cbatte jee 1914: 13. The SpPr has been rranslaed in10 Italian

[ILARI 1976). On NSdyiqiakaqlha see PANDEY 1963: 174-75, BIIATT 1977: VII I-IX; DRUNKER-

LACHAUX 1985: X X I I .

Riknakanma's vori on the Klrap&ama, available in MSn lie colophons at the end of each chapter of the SP indicate tha t

Vgmana is From Kashmir and a brahniin, and they introduce us to his particular doctrinal position:

dmeb-1 @khmm [ ... ] II The mentlon of the Eklyanall refcrs to VBn~ana's arfiiiation to thc

PMcarBtra~. The presence of Vaishnavisnl i n Kashmir from early Limes is extensively documented by archeological and literary evidencel3, just as it seems probable that some of the Paficaratra sayhrllis (cited apparently for the first tlme i n the Sp&) were elaborated i n Kashmir. Actually, the SP is a stori dedicard to Vibnu and contaics some doctrinal references that are peculiar to the Pitlcaritra, such as, for Instance, the dxtrine of L ~ c vyifhas in Chapter IV, the $Adgu?ya i n Chapter I, etc. IIowever, tbis is a

Government Oriental MSS I.ihrary, Madras, No. L1 17160. The close mutiny nf the various positions as regards Ihz relation between kquaaliralion of karmns' ( karmasAmya), 'descent of Bakti' (9aktiyara) and /lpeness of ~naculatin~i' /' (mdapanpika) i s to be found, in parl~cular, Cf.l8h-?Ob. T h e karrnarlmya ir something like a 'ho1o"chidra; cc. KirapAgams, vidyipida, Y. ISa ) in the conlinuous flux of the karma, determined by the: baiancing of two opposed karmic

/X impulses and causing a paralytis of fnliliun (cf. ibid. f l l8b-19. t a d l n h hi yugapatnrlyabalarimddh~dvay &#$1ary puvs& kam!llcadray~yarnaqasy2$i kminya iva bhoghnupapattib).

1 1 At first 1 bad some perplexity about the phrase ekiyae prasGtasya as expressing Vimana's belonging to a particular school. I would have rather expected the p m d n g word to k a place name, namtly Vk.r.ana's birthplace (in ths corlnmton, one mighl recall the jikadelfa menrionzd in the colophons of the IISV as the birthplace of Vhana's father Harpadaita, taking into accoun! I$at e and ji are rather similar in f h d i script). But Dr. Sanjukra G~zpla (personal commurucation) po~nlcxi out to me that i t is common pracrict ro say L!& some male hmt~min is born into a Vcrtic $aWl&: it i s like a Lineage hnsmitted by father to his male children. v

The follawers of the AficarHira refer to one Wyanaveda which they consider the essence and ptimordial source of tile four Vuras and also call 'secret Tradition' (JSvarasaphitH XX1.531 Adyam cksyanag vzdarp mhasy8mniyasagjditam; cf. KRISHWAMACkMYA E959 4). The losl X&f?nirSgan3apr&n@ya, acconl~ng to whar the author himself says in annrher of his works (AY p.79) dealt with the non-human naturt of the Ekyana-branch. In another passage of the AP (p.40) Y h u n a points out that the EkByanaSWins upheld -- against he - the b~nh, i.e. the l imited nature, of Rudra. On the Ekiyana see DASGUPTA 1932: 21, KRISIINAMACHARYA 1959: 4-7, BHAlTACHARYYk 1%7: 6-7, GONDA 1977: 50 and n.841.

l3 The relevant passages fmm the HSjataraigini have been coltccted and studied i r ~ RAY 1955: 188-194

Pillcxfitra interpreted in a strictly monistic sense which makes it Tully consonant with the contemporary schools of rnonistic Shaivism. Many Sarva masters, as we shall see, do not hesitate to quote Vgrnana as an authority alongside other authoritative purely Saiva texts and to support Saiva doctrines. This gives the impression that the adhesion to a certaln spiritual climate in the Kashmir of the time represented such a slrong element of affinity, at the most elevated and rarefied levels, that i t succeeded in overcoming sectarian and doctrinal differences. This may appear all the mote surprising when one thinks ha t the relations bctween Saivas and Vaignavas had often been - and were to become even more so In the future - such as to cast a shadow over the alleged tolerance of Hinduism (cf. DASGLJPTA 1332: 18; CiNDA 1970: 93-94). Evcn when c&xisrenue is. after all, peaceful, as In the Kashmir of the time, Saivas and Vaisqavas do not go beyond a generlc acknowledgcment of the l imitd and provisional tnlrh of the other, which is only admitled if subardinatcd to the absolute n t h represented by one's own creed. T h i s is particularly evident i n the Yai~navas, who are much more oriented than the Saivas towards the ekanlavdda (cf. M N D A 1970: 93). Anyhow, we scc that In

India even when one religious community accepts the partial lrurh of another, the delimitation between the respmuve aothori tanive texts tends tcl

remain rigid. Saivas and Plilicar3uas are no exception to this. In criticizing the validity of the scriptures belonging to the FRSupatas, Kglarnukhas,

I Kgpalikas and Saivas (AP p. 44)* Y h u n a says: "As Ule authoritativeness of these Tantras is already vitiated by their mutual conuadictions, it is not really necessary for them to be rejected with the st~ck of the Veda. [...l Let it not he said, How could Rudra, who is very trustworthy, promulgate such a vast collection of lexw which are 1\01 authoritatkve ? [...l Or else one may reason that since Rudra may have composed such a system for the purpose of deceiving the world because he is known as a promulgator of deceilful doctrines. il is not even necessary to assume error on his part" (transl. BUITENEN 1971: 71). It is known, on the other hand, that Ksernaraja in the P r a t y ; l b h i j i l 3 relegates Ihc Phllcaratra to a very humble position on the scale of p ~ n c ~ p l e s ' ~ .

l 4 See p. 17 p a d prakflir bhagavin vasudevsh, tadvisphulitigapdya eva jivib ili pk3cadtrAh parasy* prakyteh parinimibhyupagamid aryakte evihhirivip[ih. Ihis dnes not prcvent Maheivarananda from quotrag as an authori~y a PHacaralra scriplure like the Lak$mitantm (we n. $61, most pmbably due to the emphasis this text places on the Uevi.

' h e figure of Ysrnana does not have any place in the later Vishnuite tradition, i n which sectarian etements tend to prevail. He s l ~ r v i v ~ s only indirectly since several slan7as ofthe SP are found to be incorporated15 or paraphrased in the Lak$m!'raflrra (LT) (particularly In Chapter XIV), a relatively late and eclectic text, which only begins to be considered an

I authority from Lhe lime of VedAntadeSika onwards (GUPTA 1972: XX)16. Utpalavaisnava, an author who is in many respcts very close to Vimana, and quotes him so frequently, a m s at illuminaring and supporting the dot- uine of the Spanda with an q u a l share of v;u$nava and Saiva authontles. He ciles (p. 92) two passages, from a Saiva and a pAircariiua wnrk, now boUl losl, Ulat irldjcate Ihc existence of a loterarlt and all-comprchensive stratum of the two opposing schools that recognised each other as being united in nonduallly. The PSAcaratra text, the MJy;lv;Imanasqhir& reads: I

"In the form of V i v ~ u , Siva. Sfirya. Buddha etc. and accompanictl by the teunue of thc various powers of wh~ch he is the sole prir~c~ple, m e is the Blessed One, variously namM dcpct td ing on lllc dirfercnt kinds of rnedlration and thc diverse n ~ s . "

And the Saiva text, the Kulayukii:

3&MM#t4k=d&ar

"In Vedsnta, i n ~ ishnuism, ' in Shaivism, in the Saz~ra sect, i n Buddhism and so on, one is the Supreme, our Self, the knower and the knowable, 0 MaheSvari."

l 5 A verse of Ihe SP (11.58 vastuslhityi na bandho'sii tadabhivsn na nwktati I vikalpaghqitav elev ubhsv api na ldmcana I) is quoted by LIipalavaignava (p.88) as belonging to one Armasaptari. Anorkt verse (yad i d z q dlf;ya!e kiqcii d x i a n i t tan na bhrdyate 1 darSanam draskflo ninyad dnglaiva hi talo jagat II), artributed by Utpalavai~gava (p. 114) 10 th is work, is, however, quoted In MMP p, 20 as coming from the SP. It i s not fwnd in the MSS of the SP, but i t i s to be noted that the s-nd pmkarapa, whose context this verse would l i l very well. had, accorrl~ng 10 the number rekrded by the Srinagar MS, nlncteen verws more lhan ihc M) thai have come down to us. Thus i t %ems very probable that Armasaptari rs either a rnistalre for A t m a s a p s t ~ r ~ (which i s the litle of the second prakarapa) or an approxirnalc reference to the number of the verses (79) that composed i t .

l 6 However. VedHntadeSika is no1 be firs! to mention i t ( G ~ A 1972: XX), slnw some lines of ihe LT are already cited in the MMP fllIV.5h-fi cit. p.65; XX11.7a tit. p. 175).

No mention of VSrnana and h ~ s works (or of IJtpalavaisnava ) is lo

he found in the extant works of Yamuna, the first great systemizer and derender or the Paficarava tradition, who nlusl have lived a ltttle later than Viirnana (we must however take inlo accol~nt that his KBSrnirB- gm?aprfimfi!i+ya has not come down !o us); nor is it in VedsntadeSika or in Rgmgnuja. 'lhe later PMcaratra tradition, once rr firmly turned towards the bhdibheda, erases the mcmory not only of Wmana, but also of a whole scrles of v a i ~ n a v a texts apparently grounded on non-dualiky, whose existence is teslified by Utpalava~snava's quotations, for ittstance thc J83nasambndha, the J3balTsfilra, Ule $fi#gunyavivek;l and others.

Vgrnana's reaching, on the contrary, was held in great r e s p l by me S a ~ v a authors: primarily by those who belonged 20 thc great and variegated rnonistjc tradition, hut not hy them alone; in fact, the first to qnote h~rn i s perhaps the 'dualist' NLgyavakanltha, who in the above- n~entioned passage (MrY, vidysp$da, p. 153) quotes with approval, w~thout citing Ithe author or the titlc, two verses belonging to Chapter I1 n l the SP. It is worth quoting Ihesc in full since they give us an i m m e d i a t e idea of the conlcnts and tcnor of lhis paradoxical and rigorous work, writlen in ail incisive style that - to remain wilhin the Saiva contexl - calls to mind IRpaladeva's.

r n * * r n * I w . r n M m f i q r n l l "IS the self were knowable, his knower would be 'other'; but the11

the self would be 'other'. 'Other', in fact, i s what is the object of knowledge." (SP 11.6)

& r n ~ d l F m ; r r i ~ ~ m d h ~ l l "Consciousness alone shines; that which is other from it I S

illuminated. What i s illuminated is the object, and how can the object subsist without a subject ?" (SP 11.54)

The first of these two verses i s also quoted in the chapter o f the Sarvadarianasaygraba on the Saivadariana, hut in order to forestall drawing the mistaken conclusion that the SP was known to Midhava, it must be said, as I have shown elsewhere (TORE1.LA 1979), that the chapter on the SaivadarSana is not much more than a clever collage of

passages that Madhava has taken horn Nfirayal!akaqha1s MrV and Aghoraiiva's TaltvaprakriSa y[O.

The author who quotes the SP most exzens~vely 1s tltpalavais~!dva. The total number of verses quoted is 36"- and [hey are all, with the exccption of two, to he fok~nd i n Chapter 1 . I thlnk it useful in this first,

l brief inrrDduction to VZlmana lo quote some of me most significant. IIere and subsequenrly I shall refer almost exclusively ro verses by Varnana quoted by otbcr authors; this will allow 11s to single out which aspects of his teachlng the later wrilers considered partictllarly authoritative and

i worthy of representing hks legacy. l Far example:

I/ "'Chc word is rhe cause o f all human activrtlcs, both un the gruunds r' of reasoning and scripture. In fact, Ihcrc i s no opcratiun wharsocvcr l wlthour the work o i discursive lhwghl, nor I S there discurs~ve thought

wilholtt the word" (V.26; c ~ t . Spl* p. X9), which shows'thal Yamana and post-Somgnanda non-dualist

1 Sha~vism havc comrtlon routs ~n thc ~cachrng of Bharyhari.

"There is no hlrrnan trarisacllon rn which you, 0 Lord, are nut

l prcl ~ously rnanlrest and esrahlishcd "l8 (I.95h: cit. SpI9 p. W).

* r n R i * R s F s q ~ T & ~ ~ w ~ ~ I E

I

l ' I ?rdrkmmMm-l

l 7 P 35 (Sl' 1 107-a), p. 87 (SF 171-80), p R9 ISP 1.24, V.26, 11.18b-l%), p. 90 I! ,' 1 0 5 ) , p. 93 (SP 1.1 12-13), pp. 95-96 (SP 1 54-56), p 96 (SP 1.49-50, I 42-43, 451, p. 97 (SP 1.53, 53 , 591.- p. 99 ISP 1.106), p. 100 (SP 1.103-4). p. 103 (SP I.Id), p. 104 (SP 1711, p. 106 (SP 1.271, p. l11 ISP 1.30-31, 63, 12). p. 248 (SF 1.63, 12, 36), p. 149 (SP L9). There are also two {p. 96, see brlrlw n 21; p 103) which are not included i n the two extant ~ncoinplete MSS; see also n. 15. ' h e verw tiled p 103 slates that !here i s no difference between the qualities of Slva and V~$au {bheriah s a w a ~ h a t ~ n a p jlf5nMinm sty ami I lhanasyaiva dharmntayi

I c~driipdsya sth~ri r y d a h I)

Cf. IE'K 1 7 14 l t thn~n a~yanhnbhinnrirthivabhBsakhaci~e vibhau 1 ~urdu virzidr> vipi vyavaham'nubh!iynic I Sse llhr concept of adrsidrlha in IPK I I ? and purvar~ddha in

I 1 the rv1 ~hcmnn.

"Wl~eo the all is cognized, at Iha: mnmcni r t i s made of consclrnlT- ness, slnce, 0 I.ord, there is no cognizahle part zhal 1s exzernal to lhc cognlzcr. Ihe cognizahle becomes the cogni~cr, the cugni~er comes to havc consciuusncss as his essence and you are the essence of consciousness: rf mis is true, then all t h ~ s z~nivurse is made of you." (St' 1.30-31; clt. SpIf p. 11 1)

And again:

s p n @ * ~ ~ l ~ i w r a ~ l l

w-*bmmml iwr-rn@mll

"Just as gold assumes dilferenr iornls i n coins wilhor~l i t s narurc declining, so yoil asnirnc the Form u l all things. Just as gold, whc~i lts form vanishes, appears as a s~ogle undi~icrcntlaled mass, thus, when lhc knowable vanihhes, you appear i n the form of purc consc~ous~ ie~~ . ' ' (SP 1.1 12-13; C I ~ . Sp1% p. 93).

~ ~ ~ ~ I I . - m yr14tr1144 I m yHw+~ 1119

"Just as due to its absols~tc tratlsparency, the very nalure of cryst;il. that is continually coloured by oshcr things, is no1 ~ r c e l v e d , so indeed, 0 Blessed One, your body, that I S un~led with 1l1c varlaus h ~ ' ' ~ n F., r d11c 10 us absolute limpidity is not perceived without thc~n." ( S P 1.54-5.5: c ~ t . Splf pp. 95-96)

wmk&Tif:TT?lnl*q1

j9 Cf. LT XIV.36-37 aryantQcchasvahhAvatbAl spti:~Itl5rlir yalhi luanlb I upar&l;rtl

japidyus lu svena fiptna nzksyac R matsatlikdya\arnotInLl,ui ctiyalh svd~~hah3111 apy atha 1 pvhaganmr na laksyismi n a ~ v i h a l ~ n i s ln l t i \ . ~ l j I

"Jnst ;is ;I naturally whitc p ~ c c of cloih tltdt i b Illcl1 dyed, in atdcr to become o i another colnur must Lirst rclurtl to being white, SO

consciousness, bcir~g pure hy naturc d11d ashurnlng variotls tnrn~s, rcturns to k i n g purt: agaltl 111 the interval hctwc.cn lcav~ng onc fr~rnl arid assuming

anothcr." (SI' 1.43, 45; a t . Spl'r p. 96) 'nicse w c ~ r r l ~ call tn nilnd onc o1 thc central thc~nes of t l ~ c

Vqfi;inahharriiv;d (YBh) and, aclually, dlcrc is a spcci;ll relation hclwccrl Vari~ana and the trad~ur~n of rloctn 11cs and cx~r icnces Ulal :KC ucntrcd 011

this lext. I'urlhermorc, I[ is in the DSV, tln~llhes short work hy Vfi~ilalla, that the VBh is qnotcd, as iar as I know, Lor the first ume.

A wcll-known passage from Lhe TanlriTioka ('TA) pcrmils Ila to

touch on anothcr questlon to which, howevcr, 11 dtws not seem posslhle I r l

obtain a rlcfinilc answer, naniuly wtlcdlcr hhhln;~vag~~pta W : I ~ :I ~ i ~ s c ~ p l c 01' Vamana. ?'A V. 154-55 rcads:

"It1 yclltjw, hluc, plc;ifure and pall\ thc vury n;lti!rc of conhclo~ic~~cs~ remains und~vldcd: thls has hcen said hy thc Icachcr. 'Il~crcforc, thcrc i 6

divcrslf y as rcgard~ ~ h c i11c;uis [ol~Py 1". "By ~ h c Lcachcr", Jayaralha W C I I C ~ 111 h15 ctmlnicnt;lry, "n;lmcly h)'

Vimauadatt3cSrya rll rhc Sl'". ' lhis pahaagc I > not found I I I lllc MSS of' tllc

SF, hut wecatl still crcdil Jdyarathii'c atlrthluon, s~ncc Ihe Slokn, Lllls I I I I I C

In full, is quotcrl In the Spl'r as hclonging to lhe S]', ancl morcovcr ~t recurs unchatlpcd In tht: l.Ty. Ahhinav;igupla refcrs lo thc name 111

Yamana with cer~ainty o~ l ly once, i n PTV 1). 253: c$a c v a irivamanavirac~~e dvayasarppatliv2nltke upadcSanayo"'. Ahhinavagupta then rnenzions the name af Vgmanaka at the end of the TA (XXXVII. 62) among the teachers who have imparted knowledge to hlrn in specific lie?ds. The addition of the suffix 'ka' does no1 oreatc any problem and ..

may, morcover. have been dictated by Ihe requirements oT thc mctrc. II calls to mind the name quoted by Yogargja i n his commentary on lhc f3xmrirulasrZra (p. 146): B ha!~aSri~irarirnanaka~~. me verse atlnh~rted 10

him by Y ~ g a r & j a ~ ~ , however, does not recur i n any of Ihe works by VAmana lhal have come down to us; the same verse also recurs, ano~~ymously, i n the Mahrircl~ama~jas~pa~~mi~Ia (MMP) (p. 109). 'Ihe fact thal khbit~avagup~a calls him ji~~nrhhlh in the above-mentioned pnssagc ot ~ h c 'I'A is not ia ilsclf particularly s~gnificanL, since ~ h c lerm nlny havc heen us& i n a gencrlc scnsc. Ncvcr!hclcss, i f thc following passage from Uic MjlinivijaSav&~ika 11. I E 1 - 12 Ipo~ntcd oul hy c iN0 l . l 1989: 127): c

m@gRI&?Gye l 2-MlC+R* r ~ i : II ... "In his treatise Ihe leachcr has taltghl i n scveral, ways hnw thc

f ~ t ~ i c l ~ o n s of the sensory organs dissolve lhariks prwisely to a dctachl'd iot3if'crcncc and, on the contrary, the nloru they arc kcpt uoclcr cuntrul thu more they act distoncclly",

refcrs, as seems possible, to Vgrnana and his SDllM25, thc mcntlun. also tllc sccond time, of Virnana as gun] makes thc possibllily that hc waa one of Ahh~navagupta's teachers still morc Iikcly. At present, h ~ ~ w c v c t . nothing innre defiaitc can hc cla~rned. Other quolations from the SP ;ITC

found i n MaheSvarliaanda's MM1'26, Sivopadhy~ya ' s V B h Y i 2 1 ,

KscrnarAja's Stavacin l ; i~nani ! ik~?~ aod Bhasknrakar,q tla's cunlnic~lI;tr-y l111

Cf. 1.T XIV.25, 28 yalhH p t y a s i l n ~ vaslray raklay rigzna kcnaclt I pun'ih svavmam apdpya naiva riganfarw Srqet R c v q Suddhi svalanlfipi yatiskam- par%gi$ I tartyigiparasaqidd n~adhye Suddhaiva h h i r ~ ~ y ahan~ I.

21 nile pite sukhc duh);hc Eitsvanipam akharnl~tal~l I viSina$(I vihlpas 1:ic ultraynpitlhi- s m p a d j I Ici~. SpPr p,%; cf. 1,T XW.8 1. 1

22 T h e leaching thal hhhinavlvagupla alludzs tu hzrc wgurls the prrscncz uf lhr: ' I ' rn d l th~ngs.

23 Ihia i s prohahihly to he idcntilicd wiih #he maalzr of the Krar~~a schc~>l also hr>u 11 hx

Ilrasvani~ha, VBmanahhanu. Viranatha (TAV vol. 111 p. 1915). ('I. thc fo l l l~w 1n.g vcrse Irnrn Anandasl~tha's hf.~&aytt (N~tirInal Archiws o l K:uhr~~andu, MS No. I - 152, 1 1%. 1 7 - f. 19h, I l ) : mahdvircl yo'bau ~ti1ilar3vin1an.is:11!1jn~1L~I.) I--] I n~ahivratxiharn yas i q l vande'kiq p.wd(lhin~a~dn L

2 5 SW i n panicular v. l ? F r v a i r nirlxlhab kathiw v;~ichgydbhy.isayr,ga~~h I d) at I~CII ' I

nirodho'yan~ asnlhhir upadigyac n, which in litm rrltnrs to Llh.ts:~~dd$?~.i W I . 35 a s ~ ~ i a y a t l l nlahahao mano rlurnigriaf~ caivr~ I ahhybena iu kauntrya v:uripytnrt ca gmya~c (ctV5hV1 p 11 3). For ihr lrxl of Ihc SDIJM I rcitr to a ralrly ct.rrrtcl S i n d B MS in the prrsonal cnllccuon of R E n m a t h Shaqln to n hrml 1 express my gmtrful rhanks for allowing me to photograph 11. See p. 20 (not found I n Ihe MSS; cf. n. 151; p. ? l (SP 11 581: p. ?? (no, found kn the MSS); p 25 (SI' 111 ?7 and 111.2)

27 See p. 103 (SP 1.13). 2 8 ~ r e p 8 3 i S P I 13).

the IS~arapra t~abh iJ j i~ vimarSing9. -lhe second chapter of Abh~nava- gupta's Tantrasrira also seems to echo some verses frum the first chapter -F*%(: V L U work is divided :n!c przk&r~!.?s. S? is !he ri!!e cif thc fin! one and must have been later extended to thc whole work. Of the 160 SEokas that V m a n a himself mentions In one of the closing verses o l ttlc first prakarana3hnly 140 have survived. 'Ihe htle and !lumber of verscs of Ihe other prakaragas are as follows: ; i l ~ n a s a ~ l s r l r r r ( v v . 611, v lka lpav~plava (vv. 601, vidyJvivekn (vv. 981, varnitvic3ra (vv. 52) , param8rtheprakriSa (vv. 27)32. Thc Srinagar MS has sevcn and half rnorc verses, belonging 10 a sovco~h prakarana. afler which thc MS ends abruptly. The devanfigari MS in thc DOKl Library hcari~lg the tille uf S]' has nothing to do with Vamanadatta's work.

We shall now turn brlcfly to the othtr two works hy VAmatla. 'l'hc DSV, composed of 23 Slokas, has the form or a comrnenlary on two verses of the VBh and i t quotes a further three verscs frorn 011s work. Thc contexk here is wholly Ssrva and VBrnana mzlst have hccn considered ;in important exponent or the tradition linked lo the VDh, thc oral rradktion of the Sbddhas, as may he secn from Ihc respcct wittr which Slvopbrltlyaya rcpcatcdiy cites him, cvcn gbitlg sn f;ir as tr, quole the whr~ lc 0 1 the sborl work, except for lhe firs! and last lour vcrses, in a passage of his cornrncnlary un thc VI3h (pp.76-78). 'l'tlc IISV has becn e d ~ t c d and translated into Italian by H. GNOI.I ( l 974: 45 1-55) on the baabs of Iwn Sirad2 MSS found by him tn Sripagar. l h e hypothesis h a s been put forward (Rhs~ocl 1979: 183; Dvlvrr~l~ 1983: Upodgha'ta p.15) that rhe real name or this work was Advayasanlpaltiv&tt~ka, as sonzclimes recurs in Ihe quntations33, and that Ihe form Dvayasat!l~~atU'vktlika is thc result

29 Y o l I p. 13, 302 (SPI.36), p. 48 (SP I.13), vol I p. 54, 248, 412, vol. II p. 203 (SI' 1.18h-19a); vol. l p. 64 (SP 1.31), vol. 1 p. 71 ISP 13%); wl 1 p 72, 168. vol. l! p. 137 (SP If h); p. 93 (SI' 1.10)- p. 21 8 (SP l t.30-31).

30 See, ror iinstmce, v. 3 y a l vikalpair anfikrd-dntar,) yac chatyrlair aL1daflhila111 I yarl upidhibhic ahl&naq naumi lad vai$?ava~~t padam 1.

31 1.139 $a$,yutlaray BlokaSarrn idart1 bodhwr vtnipl yah I palhen rl~arlhurif?ur agre bhalitys mobam sa g~icchal~ k

32 'The Srinagar MS, afler the colophon of wch prakarma (except I ant1 IV) , rcconls Lhr (supposedly) original number of verses, Ihcy are as fnllows: I! (vv. 701, I11 (vv. 61). V {vv. 52), V1 (vv. 27). The text and the nunlerat~on of Ihc SI' verses Ir. t h i s papa refers lo our unpuhlishrd ediricln. VBhVi p. 79: M'V p. 153.

of a scslhal error34. On Ihe contrary exactly the opposite is the casc, as may he east Ey realised from a reading of thc text. Rle Bodha viliisn by Vimana of which T have Fn?l!ld n!any MFS i r : IC~~hn!lr, Be::a:cs, 1-ucknow, Poorla is in fact thc same work as [be IISY. There are also MSS of a differenl short work cnlt~tled Bodhav~lBsa and attrtbuted i l l thc colophon to Kscmarhja, hut i n actual ract it is only a [ale epitome of the Pr;i!yabh,hl:jfi~b@nya~~.

'Ihe SBIJM3h is also situated in a bivir uontcxl and i.s heavily ~ t l f lu~r lccd by b e YBh. In 45 SIokas Vimana descnbcs alnlnsl ns many mclhods t ha t lead to thc dissolving of the Inanas wilh prt,cudiires somelimes dueclly derived from the VBh, sornctrmes with i~~tescs l ing variations and snrnctimes 111 entirety nrtgirlal ways that howevcr prescrvc Ihc Intimate, unmislakablc flavour of that tradition. Vgmana distitlguishcs 3 dissolving O F the manas lhat occurs when thc sensory raculties arc a1

work and one that occurs a l a tlnle prcced111g this ( v . 17 evam gr3hy;i- samAvd511 ~llrndbah kathito may% I grahanIrl cvn purvo'yanl i d f ~ ~ l n ~ s;impradarSyale 11). ?he philnsoph~c~il backgroutld is the sanle as that of the S I' and I3SV. Verse 72 reatfs:

"S~rrce thu knuwable, rcstrng nu ktlowlecigc, is 1101 such by rlaturc, tor this reason every th~ng 1s thc ohjccl of cot~sciousnesh. IIe w h o rncdilates on this becomcs pervadcd hy consciousness."

T h l s verse is quoted by K?ernar$ja in the SN (p. 48) to siipllurt thc staterncnt that there is no real di ffereacc be~ween S ~ v a atid thc individual suul, that lhere is no state that is not Siva.

Verse 15 of the Bhrivopabka, a Krama srolr;l hy Clakrapi~~i, reads aa follows:

"As regards objects, as regards sctlscs, thal confornl lo attachmct~t

35 T h i s work has k n e d ~ l t d and Ir;tnsl;llzrl in10 Italian by C. I'ENSA ( 196 1 125.34). 36 ?he SBIJM has been Ic!nslnicd into Itallan by K GNOI-l (1989. 123.1361

Cakrapanl Nitha. Bhavoppahka uilh comrncfitary by Rarnyadcva Dha!!a, edlted with notes by M l J K I J N [ M KAUA S E ~ A S IK1, KSTS No.XIV, Bnmbay 1918.

Krralldgnrnd (S* ' i lVnN'I1 1075, Kscrnaraja, Spa~ld~?n~r?ayir, edited by M S. KAIJI- SIIAS'IR~, KS-I'S XL11,

Srinagar 1925. ILaksmilanSra, editcd with Sanskrit c i l o s ~ and Inttoduclion by I'andls V.

KRISI~NAMATIIAKYA, 'Ihe Adynr l.ihrary ancl Rcsearch rentre, Atiyar 1 959.

Mahdnayaprak3s'a edited by K . SAMBASEVA SASI'KI, 'Tr~vandrurn Sanskrit Series No.CXXX, 'I'rivandn~m 1 9 35.

MaheSvarinanda, M a ! ~ j r l h a r n a ~ j ~ l r i wlth the A~l t r~ommet l la ry I:mr~laln, edited by Pt. V.V. Dv~venl , Yr~garantrasalna~~~~?FA Vol.V, Viiranahi

1972. Malarlgap~anleSvLv;ig;lt~la ( VrdySpdrBI, i1vl.c: Ic cornmealairc dc B h;iyta

R3maka1,1@a, edition cnllquc par N.H. BlrhlT, t%~hlisations dc I'Inalllul Franqals d'Indolog~c Nn.56, I'ot~(liuhCry E '177.

Mygcndr~rtaarra (vidyfip$(la ; ~ n r l yogapjdal with con~nlcIiI;iry of Narayanaka~!!ha, edited hy M.S. KhlJl. StIAS'I'KI, KS'I S I., Bnrrthay 1330.

Nfirfiyana Bha![a, Stavacrrllsmani with vrvpl by Kbcmarija, cditcd hy M.R. SEEASIHI, KSTS X, Ssinagar 1918.

LJtpalavaisnava, , ~ ~ a n d a ~ ~ r a r l i ~ ) l k g ' ~ n 'Ihntr;isaripra!~d (Part I), cdltctl by M.M. GOPINA'IIIA K A V I K A J A , Yngai3ntmgranrham~li Vol. 111, Varanas~ F 970.

V~ri inahharrava with the cornrnenrary partly hy KscrnxAja and partly hy Sivop5dhyiya, edltcd by M.R. S t r ~ s T R r , KS'fS VFII; wilh comm kaumudi by Ananda Bnafla, KSTS IX, Bcln~hay 191 8.

Y grnuna, f%~amaprLng!lya (see BlltITNEN 1971).

Translallons and Sllrdics BIIA-IT, N .K. ( 1 97 7) see Mala!~gapaamcSviirIpirm;i (V~dygpida j .

BIEATTACHA:'KYYA, 0 . (1967) Foreword to JaySkhyasarphft3, crilically edited with a n Introduction in S a n s k r i ~ [...l by 1:" KRISFINRMACIIARYA, Gaekwad's CSr~ental Series No.54, Baroda.

B R ~ J N N E K - I , A ~ ' I ~ A ~ J X , 11. ( 19H5) Mygends#gnzrla. Scarion rlcs riles er seclion d l r con~porle~r:lnenr, av t r la yrr l (!c B h a ! ! a n C ~ ~ y a n : i k a ~ ~ ~ I ~ ; ~ . Trad., introd. et notes par ..., Plthl. de 1'1. F. E . No.69, PondichCry.

van BUITENEN, J.A.B. ( 1 97 1 ) Yamllna k Agamapr;irnS[lyans ur ?iearlsc

on the Vdidrly of PailcarAUa, Sanskrit Text and English ?'ratlslat~on, Riimanuja Rcsedrch Society, Madras.

C:!,\TEKJE. !.C. (?9!4) .t=~hm:r Sh;;vism, Resexch a:ld Pdb!ica:io;; Department, Srinagx (2nd XAition 11962).

D A S G U P T A , S. (1932) A Hislory o f Indian Phll'osophy, vol.II1, Cambridge (first Indian Edition, Delhi 1975).

Dv~vml, V.V. (1983) Lupt3gamararpgraha. Pan 11, collected and edited by ..., Yogafanuaramama3 rol.X, Varanasi.

GNOI,I , R. (1974) 11 Dvayasampalt~vrirrr~kanl dl Vimanadatta, I n

Gururii~amafijarik.4. S1ud1 rn orlure dr C ~ I usttpyjt' ?'ilcor, Fsii t ulo IJniversitario Orientale, Napoli.

G~ol.1, R. / 1985) I1 Cornmento di A bhinavagupra alra Pararr~mSrka (Parj tri~!djkafattvavlvaranam), traduzione e resto, Serle Orieti tale Roma, ISMEO, Roma.

GNOLI, R. ( 1989) La Svahodhodayamafljwi "11 rnazzo di fiorl del sorgetc della nustra conoscenza", tsadotta e presentala da ..., Append~x to V~jfljnabhajrava: "La conoscenza del Trernendo", l ' radu~ione c cornmento di A. Sironi, Milano 1989.

C ~ O N D A , J . (1 970) Yi,q~ui.$tn anrl Sivaisn~: A C'orr~pansrln, School n!' Oriental and Afr~can Studies, London (Rrst Illdlan Id~f iun, New DelEll

1976). GONUA, J. (1 977) Medieval Religious Literature I r l Sanskr~l, rn Gonda, J.

(FA.) illislary of Indran I,ileralure vd.11 fasc.1, Wleshaden. G I ~ A , S. (1372) Lak$milantra. A I:.i7uarjrra I'exi. 'I'ranslaliun ar!d notes

by ..., Orientalia Rheno-Traiectina XV, Leiden. ICARI, N ( 1 976) La Spandapradipika d~ (Jtpalavai~nava. Inrroduzrone

tradr~zione e note. Thesis (unpublished), {Supervisors: R.Gno11, R.?'orelIa), Istltuto di Stud] dell'lndia e dell'Asia Orientale, Univcrsith di Roma.

KEISHNAMACCIARYA, V. ( 1 959) Upodghfila (sec I,ak,mfiantra). PENSA, C. (1961) 11 BodhavilLsa di Ksemarfija, Rivista dcgli Sllldi

Orienrali, XXXVI. RASTOGI, N. (1979) The Krama Tantricis~m o f Kasl~mir, vol.1, Uclhi-

Varanasi-Patna. R A S T ~ I , N . (1987) Introductjon to &be Tanrraoka, Delhr. RAY, S.C. ( l 955) Slildies on the H~story of Rel~g~on in Ancient KaSmira,

7Re Jomnal of lhe Bihar Research Society, XI,I. I'arl 11. SCIIKAIII IK, F. 0. (1916) Inrrod~icliun lo the P;ificar2rra alld rhc

Ahtrhlrdhnya Sav~hrl j , ?hc Adyar I ,i brary and licsuarch I:enue, Adyar (2nd Ed. 1973).

TORELI,A, R. (1979) Due capitoli del SarvadarSanasar!lgraha: Saivar!x,$~na c Izs,ltyaS3ijZZdar5ilnL~. K i t lsia ~lcglr Si~rrli iiriel~l,ili, I.111, fasc.111-IV.

V I v ~ n r r , M.13. ( 1'375) 1'1 Krriq~igarna. Y'csro e uild~rziono dcl Vidyfipida. Supplemento n.3 agli Annali : vo1.35 11975). L'asc.2.

CONCERNING MANTRADOSA SOME LIGHT ON THE NATURE OF MANTRAS

I

i I fear ~ h c preserll papcr may ~io t bring mt~ch new ~ilfi>rrnattrjlr or lnsighls lo thc qzleslion o l mancrado$a. I t is , however, an interest~ng subject touching as i t does on tlie probkem of the nature and rule of mantras, which occupy so great a place in Hindu ritual and sprritual practice. 'he main lrnporlance for me of these few pages lies i n Lhe~r klrig published i n a Felicftation Volume for N. Karnacandra Dhntt: they are offered nor only as a token of appreciation of his leading rolc i n the Department of Indology at the French Institute in Pondichemy and or his pioneering and very remarkable achievements in the field of ggarnns, but also and espsciatly as an opportunily for me to cxprcss my docp grat~tude for the kind and gcncrous hclp he gavc me whe11 I was in I'olidictrcrry working in the French Institute, and when I wrote to him asking fur information. 1 very much appreciated his help and klndncss, and am happy and honoured to have worked with him.

One of the topics on which I occasionally consulted I'andll Bhatt was thc nature of mantras and their role i n tantric ritual. When one considers this nattlrc and rolc - ~nanrrasatr$prayojanam- une cannot fail In noiicc whal may at first sight sccm an incatisistcncy: thc Fact ihal while oti !he one hand manuas are decrncd to be all-knowing and all-powerful, identical with the supreme godhead, on rhe other hand rhcir uses are often circumscribed, their efficacy limited to particular objects, and they themselves may be deemed to suffer from flaws or deficiencies I mantrrldo~as) .

Some inconsistency is of course to be expected in practiucs and notions elaborated and experienced over many centuries in the vasl and variegated field of Hinduism. But as well as these inconsistencies there exisu, in the domain of manuaSasrra, a tension between two planes of reality. One is !he absolute, perfea, undtfferent~aled plane, where. for instance, "his vacaka is ~ h c pra~ava*' (Yogasfiua, 1. 271, whcre OM is the

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l . . .- m - -

X Contents a

Position and Status or Women in the Srjrnannarayana Ytijilnvalkyasrnp~ M ~ u l i 147

Descriptive r;ltalogurs of Ma!!uscr:prs, I

Methods of Preparation for Max~rnum Iltil~ty K. V. Sarma 165

IV. Religion & Philosophy 175

Religious Tolerance as Kcflected i n the Inscriptinns of Karna~aka C. Pandorang Bhatla 177

Comment certaincs parties dc purri~a ont pu &tre lorrnks : l'exernple du Gay& m;ihli tmya du Nhda-prlr;Tna C: Jacgues 19 l

Le: AAcikara~a , Contnburion ?I 1'Ctude philologique d'un texte atlrlhue h Saqkara C?, Bouy 207

The Concept of Jivanniukli in thc Advaita- Vdgnla and Simkhya-Yoga Traditions 7: S. Hr~kmaflr 31 1

Kashmir Saivisrn and he Vedanta of Sankara K. C. Dvivedi 319

Theism and Pramanas : VijRana Bhiksu's Viewpoint Shjv Kurnar 323

GangeSa's Treatment of Itihcrcnce-A Critique B. K. D;rlai 345

A Reconstruction of the Doctrines of Lokiyata from Buddhist Sources G. Srlndara Ralrlaiah 365

Relativity and Absolutism V. M. Kulkxni 377

Rudiments of Anekfintavsda i n lxarly Pali 1,i terature Rhagchandra Jain 383

A Sew Modern Interpretations of Non- absolulism Llnyaaand Bhargava 39 1

V. Agarna & Tantra 417

A Brief Note 011 Yantras and Mqdalas 8. R. Sharma 4 19

lhe Place of Yoga in the Saivaganlas Ilkl&t~e Bn~nrlw 425

Bharqhari and 7'anua P. -S. Fllliozac 463

On V-anadatta Kaffaele l'oreila 48 1

Concerning Manuado~a : Some Llght on the Nature of Mmtras A ndrk Padoux 499

On the Baudh3yanaflhyapm'Si~jasirua and the Vai$nav3gamas Gkmd Colas 51 1

Aspects of Initiation-Diks3 with special reference to I'iilcariitrSgarna K. Rajagopalachnr 527

Bhi~tduddhi (E:Iemental Purification) and Minasayaga (The Worsh~p Within) - A Spcc~al Rirl~al Contr~hution of the: Agarnas f9ahhaknr Aplc 533

The Il~elkWnhanva N. Gangadharan 5 5 1

VI. Epigraphy and Archaeology ,559

Nalapuri alias HSvEri and SiddheSvara Templc Vasua(lhm Filtlozat 56 1

Siva 'Temple and Rituals in the presenk day and their relevance S. S. Janaki 57 7

Tiruv~!aiyP!arpurBnam Motifs oon Tcmple Car Carpels Raju Kalrdos 585

Itinerary Measures and Milesiones i n Jean l)elochz Thinecnth Century Tamil Couatry 597