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.

ONVAMANADATTA*
Raffaele TORELLA
Every attempt to reconsmct the history of Indian thought is bound

PataRjali, Vydkarana Mahabhfi$ya, with PradFpa Uddyosa, ChSyrI, vol. I, Navmnika, ed, hy B ~ ~ A R G A Y SASTRIN, Nirnaya Sagar Press, A Bombay, 5th ed. 195 1. BIARDEAUM., 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~JPRAMANIAIYER, (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-Bhogakbnk~-N3dak~'kJ-Mok$ak~k5-Pmmo~ak;Zn'k@ savy5khyi?h,S~vAgamapar~p%lanasafigha, Ytl3s ficss,Srirahgam, Vani
1925.

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 comparaltively extensive survival of an extraordinary tradition of works and m s e s may illude us into thinking lhat it is m exception. An illusion that atr 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~navahad 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
paper read M the VllIth World Sanskrit Conference, Wicn (261%-2/9/1990). In 1986 1 came across the original MS i n the Sanskrit MSS Library, Research and hrbl~cationsDepartment, Hazratbal (Srinagar). It is composed of 12 folios, Am.No.
Extended vetsioh of a

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.!oltar3gamawith Bbalya RJmakanpa's commenlary, ed.by N. R+BIIATT, (Puhl~cations I'lnstitut Franqais d'Indologie No 61), de Pondichery. 1979. NageSa B hatfa, Vaiydkaranasiddhdnta-Lagbu-MafijB~J, wkham ba ICho Sanskrit Series No. 2 133, Benares (revised ed.) 1929.

a
$
,

never neglected to collect MSS of other shorl works attributed2 to this author, the Svabodhodayan~anjm-(S BIM) and Ihe Dvayasampatliv;IrtLika (DSV): in pa~ticular,in Srinagar (at the Research and t3ub!ications. Deparkrnent, University of Kashmir, and in the personal collection o f Pandit Dinanath Shastri), in Poona (at the BORI Library) and in Benares (at the BHU Library). In this library I also found and photographed another MS, in $&ads characters, of the main work (the SP)3and d e c i d d LO pre are a critical edilion and translation& collaboration with Prof. Gnol~. During [his work, which w still in progress, I have sought to gather data on Varnana horh from his own works and from the later 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 (1974: 45 1; 1985: XVIII n.; 1989: 125-27). The name of this author appears in 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 n a m e is accompanied by 'son of IIar~adatta'in the colophons of the SBUMS and DSV6.In the VBhYi (p. 90) we also find SsihrasvaaiRhena har~adatlasliouna (hrasva is synonymous with vsrnana); the Vatmananatha-Hrasvanatha 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~ernarajaaEludes to i n lhis passage (atha saty api karmasamye paripakvam eva maIam iiecchg runaddhiri kairanavyahyAqmatam $Myare, farhi ...) may be found in
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 o f the SP is much mote refined than that of the DSV nnd S B l J M . 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 IqIB virnanadattena svabodhodayarnafijari L jakadelaramudbh~lomimiq1sPvande6ari kpib L

l 1
l

> h 53

[4 bk-i)

r
l

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~entlypublished an ed111onof 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. I n 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 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 cormpll seems to m e the most l k l and I have kept to it in the course af this icy 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 to a of [C W; the close similarily of a passage of the SF (1.30-31 see MOW ; verse of !he SBUM (v.32; see below p)X); see also SP IV.82 yens yena Saghlrbhotarp man* G31ycd ayatnau / sahendriyaih saha pripaib tat tad evicatrt sad* and SBUM v.12 d t . below n.25; the fact lhai the high esteem i n ~ b i c h the author of a stuu 10 V i ~ n u held in the Saiva tradition may k better explained if he is is also the aulhor o l purely Saiva works. E a n well awam, howcvcr, that none of lbesc arguments is really cogent Actually, none of the three works cenrain an

I haqadatletinhi yas lasya sirtor y a r p

See below n. 23. On Utpalavai$pavasti.e Cbattejee 1914: 13. The SpPr has been rranslaed in10 Italian [ILARI 1976). On NSdyiqiakaqlha see PANDEY 1963: 174-75, BIIATT 1977:VII I-IX; DRUNKERLACHAUX 1985:XXII.

Riknakanma's vori on the Klrap&ama, available in M S n lie colophons at the end o f each chapter of the SP indicate that 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'sarfiiiation to thc PMcarBtra~. presence of Vaishnavisnl in Kashmir from early Limes The 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 in the Sp&) were elaborated in 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 in 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 o f karmns' ( karmasAmya), 'descent o f Bakti' (9aktiyara) and /lpeness of ~naculatin~i' (mdapanpika) i s to be found, i n parl~cular,Cf.l8h-?Ob. T h e karrnarlmya ir something like a 'ho1o"chidra; cc. KirapAgams, vidyipida, Y . I S a ) 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. fll8b-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 e k i y a e 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 i n the colophons of the IISV as the birthplace o f V h a n a ' 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 it is common pracrict ro say L & some male hmt~min born into a ! is Vcrtic $aWl&: it i s like a Lineage hnsmitted by father to his male children. v The follawers of the AficarHira refer to one W y a n a v e d a 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 whar to 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 h e - the b~nh, the i.e. limited nature, of Rudra. On t h e Ekiyana see D A S G U P T A 1932: 21, KRISIINAMACHARYA 1959: 4-7, BHAlTACHARYYk 1%7: 6-7, GONDA 1977: 50
and n.841.

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 h a 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; C i N D A 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 limitd 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 who are much more oriented than the Saivas evident i n the Yai~navas, 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 t h e validity of the scriptures belonging to the FRSupatas, Kglarnukhas, Kgpalikas and Saivas (APp. 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 the Veda. [...l Let of 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~ya PHacaralra scriplure like the Lak$mitantm (we n. $61,most pmbably due to the emphasis this text places on the Uevi.

l3 The relevant passages

RAY 1955: 188-194

fmm the HSjataraigini have been coltccted and studied i r ~

' 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$m!'raflrra (LT) (particularly In Chapter XIV), a relatively late and eclectic text, which only begins to be considered an authority from Lhe lime of VedAntadeSika onwards (GUPTA1972: XX)16. Utpalavaisnava, an author who is in many respcts very close to Vimana, and quotes him so frequently, a m s at illuminaring and supporting the dotuine of the Spanda with an q u a l share of v;u$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
I

No mention of VSrnana and h ~ works (or of IJtpalavaisnava ) is lo s 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 not come down !o us); nor is it in VedsntadeSika or in has 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 atexts apparently grounded on non-dualiky, whose
existence is teslified by Utpalava~snava'squotations, for ittstance thc J83nasambndha, the J3balTsfilra, Ule $fi#gunyavivek;l and others. Vgrnana's reaching, on the contrary, was held in great r e s p l by me S a ~ v aauthors: primarily by those who belonged 20 thc great and variegated rnonistjc tradition, hut not hy them alone; in fact, the first to qnote h ~ r n s perhaps the 'dualist' NLgyavakanltha, who in the abovei n~entionedpassage (MrY, vidysp$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 - t o remain wilhin the Saiva contexl calls to mind IRpaladeva's.

"In the form of V i v ~ u Siva. Sfirya. Buddha etc. and accompanictl ,

by the teunue of thc various powers of wh~ch is the sole prir~c~ple, e he m is the Blessed One, variously namM d c p c t t d i n g 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 ~ i s h n u i s m , ' i nShaivism, in the Saz~rasect, in 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 this 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 M S , nlncteen verws more lhan ihc M) thai have come down to us. Thus it %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) composed it. that l 6 However. VedHntadeSika is no1 be firs! to mention i t ( G ~ 1972: XX),slnw A some lines of ihe LT are already cited in the M M P fllIV.5h-fi cit. p.65; XX11.7a tit. p. 175).

rn**rn*I w.rnMmfiqrnll
"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 ?" (SP11.54)

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

i
l

passages that Madhava has taken horn Nfirayal!akaqha1s MrV and Aghoraiiva's TaltvaprakriSay[O. The author who quotes the SP most exzens~vely1s tltpalavais~!dva. The total number of verses quoted is 36"- and [hey are all, with the exccption of two, to he fok~ndi n Chapter 1 . I thlnk it useful in this first, brief inrrDduction to VZlmana l o 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 11sto single out which aspects of his teachlng the later wrilers considered partictllarly authoritative and worthy of representing hks legacy. Far example:

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

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"'Chc word is rhe cause o f all human activrtlcs, both un the gruunds of reasoning and scripture. In fact, Ihcrc i s no opcratiun wharsocvcr wlthour the work o i discursive lhwghl, nor I S there discurs~vethought wilholtt the word" (V.26; c ~ t Spl* p. X9), . which shows'thal Yamana and post-Somgnanda non-dualist Sha~vism havc comrtlon routs ~n thc ~cachrng Bharyhari. of

iwr-rn@mll "Just as gold assumes dilferenr iornls i n coins wilhor~li t s narurc declining, so yoil asnirnc the Form u l all things. Just as gold, whc~ilts form vanishes, appears as a s~ogle undi~icrcntlaledmass, thus, when lhc knowable vanihhes, you appear i n the form of purc c o n s c ~ o u s ~ i e ~ ~ . ' ' (SP 1.1 12-13; C I ~ . p. 93). Sp1% ~

l
I

"There is no hlrrnan trarisacllon rn which you, 0 Lord, are nut prcl ~ously rnanlrest and esrahlishcd "l8 (I.95h: cit. SpI9 p. W).

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l 7 P 3 5 (Sl' 1 107-a), p. 87 (SF 171-80), p R ISP 1.24, V.26,11.18b-l%), p. 90 9 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, 5 3 , 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 jfp Mn a5 i m l n sty ami I lhanasyaiva dharmntayi c~driipdsya sth~rir d a h I) y

"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 dso indeed, 0 ,
Blessed One, your body, that I S un~led with 1l1cvarlaus h ' ~ F., d11c10 us n' r 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

C .IE'K 1 7 14 l t t h n ~ na~yanhnbhinnrirthivabhBsakhaci~e f vibhau 1 ~urdu virzidr>vipi

I

vyavaham'nubh!iynic ISse llhr concept of adrsidrlha in IPK I the r1 ~hcmnn. v

I ? and purvar~ddhan i

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 ~s l n l t i \ . ~ l j I ni

"Jnst ;is ;I naturally whitc p ~ c of cloih tltdt i b Illcl1 dyed, i n atdcr to c 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 fr~rnl assuming onc arid anothcr." (SI' 1.43, 45; a t . Spl'r p. 96) 'nicse w c ~ r r lcall tn nilnd onc o1 thc central thc~nesof t l ~ c ~ Vqfi;inahharriiv;d (YBh) and, aclually, dlcrc is a spcci;ll relation hclwccrl Vari~ana and the trad~ur~n rloctn 11csand c x ~ r i c n c e s :KC ucntrcd 011 of Ulal this lext. I'urlhermorc, I[ is in the DSV, tln~llhesshort 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 t o touch on anothcr questlon to which, howevcr, 11 dtws not seem posslhle I r l obtain a rlcfinilc answer, naniuly wtlcdlcr hhhln;~vag~~pta~:I ~ i ~ s c ~01' l c W:I p Vamana. ?'A V. 154-55 rcads:

may, morcover. have been dictated by Ihe requirements oT thc mctrc. II calls to mind the name quoted by Yogargja in his commentary on lhc f3xmrirulasrZra (p. 146): B ha!~aSri~irarirnanaka~~.verse atlnh~rted me 10 him by Y ~ g a r & j ahowever, does not recur i n any of Ihe works by ~~, VAmana lhal have come down to us; the same verse also recurs, ano~~ymously, the Mahrircl~ama~jas~pa~~mi~Ia (p. 109).'Ihe fact in (MMP) thal khbit~avagup~a him ji~~nrhhlh the above-mentioned pnssagc ot calls in ~ h 'I'A is not ia ilsclf particularly s~gnificanL,since ~ h c 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 hy c i N 0 l . l 1989: 127): c oul

m@gRI&?Gyel
2M + * -l R C r ~ i II ... : "In his treatise Ihe leachcr has taltghl in scveral, ways hnw thc f ~ t ~ i c l ~ o n the sensory organs dissolve lhariks prwisely to a dctachl'd of s 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'steachers still morc Iikcly. At present, h ~ ~ w c v c t . nothing innre defiaitc can hc cla~rned. Other quolations from the S P ;ITC found i n MaheSvarliaanda's MM1'26, S i v o p a d h y ~ y a ' s V B h Y i 2 1 ,
KscrnarAja's Stavacin l;i~nani!ik~?~ Bhasknrakar,qtla's cunlnic~lI;tr-y aod l111

yclltjw, hluc, plc;ifure and pall\ thc vury n;lti!rc of c o n h c l o ~ i c ~ ~ c s ~ remains und~vldcd:thls has hcen said hy thc Icachcr. 'Il~crcforc, thcrc i 6 divcrslf y as rcgard~ h i11c;uis[ol~Py ~ c 1". "By ~ h Lcachcr", Jayaralha W C I I C 111 h15 ctmlnicnt;lry, "n;lmcly h)' c ~ Vimauadatt3cSrya rll rhc S'. 'lhis pahaagc I > not found III lllc MSS of' tllc l" SF, hut wecatl still crcdil Jdyarathii'c atlrthluon, s~ncc Slokn, Lllls I I I I I C Ihe 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 l y 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. 6 2 ) 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 .
"It1

23 Ihia i s prohahihly to he idcntilicd wiih #he maalzr of the K r a r ~ ~ a schc~>l also hr>u hx 11 Ilrasvani~ha, VBmanahhanu. Viranatha (TAV vol. 111 p. 1 1 ) ( I f o l l l ~ w 9 5 . ' thc . 1n.g vcrse Irnrn Anandasl~tha's hf.~&aytt (N~tirInal Archiws o l K:uhr~~andu, S N o . I M 152, 1 1%. 1 7 - f. 19h, I l ) : mahdvircl yo'bau ~ti1ilar3vin1an.is:11!1jn~1L~I.) I I--] n~ahivratxiharn i q l vande'kiq p.wd(lhin~a~dn yas L

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 yatiskampar%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$(Ivihlpas 1:ic ultraynpitlhis m p a d j I Ici~. SpPr p,%; cf. 1,T XW.8 1. 22 T h e leaching thal hhhinavlvagupla alludzs tu hzrc wgurls the prrscncz uf lhr: ' I ' rn d l
th~ngs.

2 5 SW i n panicular v. l ? F r v a i r nirlxlhab kathiw v;~ichgydbhy.isayr,ga~~hd) at I ~ C I I ' I I nirodho'yan~ asnlhhir upadigyac n, which in litm rrltnrs to Llh.ts:~~dd$?~.i . 35 WI a s ~ ~ i a y a tnlahahao mano rlurnigriaf~ ll caivr~ ahhybena iu kauntrya v:uripytnrt I ca gmya~c c t V 5 h V 1 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 3 i S P I 13). 8

the I S ~ a r a p r a t ~ a b h i J j i ~ vimarSing9. -lhe second chapter of A b h ~ n a v a gupta's Tantrasrira also seems to echo some verses frum the first chapter VL U -F*%(: 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(rv v . 611, v l k a l p a v ~ p l a v a(vv. 601, vidyJvivekn (vv. 981, varnitvic3ra (vv. 52), param8rtheprakriSa (vv. 27)32.Thc Srinagar MS has sevcn and half rnorc verses, belonging 10 a s o v c o ~ hprakarana. afler which thc MS ends abruptly. The devanfigariMS in thc DOKl Library hcari~lg tille uf S]' the 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 o r a comrnenlary on two verses of the VBh and it 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 w h r ~ l c 1 the sborl 0 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 dand 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 1979: 183; Dvlvrr~l~ 1983: Upodgha'ta p.15) that rhe forward (Rhs~ocl real name or this work was Advayasanlpaltiv&tt~ka,as sonzclimes recurs in Ihe quntations33, and that Ihe form Dvayasat!l~~atU'vktlika thc result is

of a scslhal error34.O n 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 ir: 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~tledBodhav~lBsaand 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 SBIJM3his also situated in a bivir uontcxl and i.s heavily ~ t l f l u ~ r l c c d b e YBh. In 45 SIokas Vimana descnbcs alnlnsl ns many by mclhods t h a t lead to thc dissolving of the Inanas wilh prt,cudiires somelimes dueclly derived from the VBh, sornctrmes with i ~ ~ t e s c s l i n g 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;isamAvd511 ~llrndbahkathito 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 knuwable, rcstrng nu ktlowlecigc, is 1101 such by rlaturc, thu tor this reason e v e r y t h ~ n g1s 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 ~ v a thc individual S atid suul, that lhere is no state that is not Siva. Verse 15 of the Bhrivopabka, a Krama srolr;l hy Clakrapi~~i, aa reads follows:

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 lt.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 I V ) , rcconls L r h (supposedly) original number of verses, I h c y are as fnllows: I! (vv. 701, I11 (vv. 61). V {vv. 52), V1 (vv. 27). The text and the nunlerat~onof Ihc S' verses Ir. t h i s I papa refers lo our unpuhlishrdediricln. VBhVi p. 79: M'V p. 153.

"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 Ir;tnsl;llzrl in10 Italian by C. I'ENSA ( 196 1 125.34). and 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* 'ilVnN'I1 1075, Kscrnaraja, Spa~ld~?n~r?ayir, by M S. KAIJI- SIIAS'IR~, edited 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~m1 9 35. MaheSvarinanda, M a ! ~ j r l h a r n a ~ j wlth the A ~ l t r ~ o m m e t l l a I:mr~laln, ~lri ry edited by Pt. V.V. D v ~ v e n l , Yr~garantrasalna~~~~?FA Viiranahi Vol.V, 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 I'Inalllul dc 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 v r v p l by Kbcmarija, cditcd hy M.R. SEEASIHI, KSTS X, Ssinagar 1918. LJtpalavaisnava, , ~ ~ a n d a ~ ~ r a r l i ~ 'Ihntr;isaripra!~d(Part I), cdltctl by )lkg'~n M.M. GOPINA'IIIA K A V I K A J A , Yngai3ntmgranrham~liVol. 111, Varanas~F 970. V~riinahharrava 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~hay1918. Y grnuna, f%~amaprLng!lya BlltITNEN 1971). (see
Translallons and Sllrdics BIIA-IT, N .K. ( 1 97 7) see Mala!~gapaamcSviirIpirm;i(V~dygpida j. 0 . (1967) Foreword to JaySkhyasarphft3, crilically edited with a n Introduction in S a n s k r i ~ [...l by 1:"

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 ..., Yogafanuaramama3rol.X, Varanasi. GNOI,I,R. (1974) 1 Dvayasampalt~vrirrr~kanl Vimanadatta, I n 1 dl Gururii~amafijarik.4. S1ud1 rn orlure dr C ~usttpyjt' ?'ilcor, Fsii t ulo I IJniversitario Orientale, Napoli. G~ol.1, / 1985) I1 Cornmento di A bhinavagupra alra Pararr~mSrka R. (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~xto V~jfljnabhajrava: "La conoscenza del Trernendo", l'radu~ionec 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 I d ~ f i u nNew DelEll ,

1976).

GONUA,J. (1977) Medieval Religious Literature I r l Sanskr~l, Gonda, J. rn (FA.) illislary of Indran I,ileralure vd.11 fasc.1, Wleshaden. G I ~ AS. (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~zionee note. Thesis (unpublished), {Supervisors: R.Gno11, R.?'orelIa), Istltuto di Stud] dell'lndia e dell'Asia Orientale, Univcrsith di Roma. KEISHNAMACCIARYA, V. ( 1959) Upodghfila(sec I,ak,mfiantra). PENSA, (1961) 11 BodhavilLsa di Ksemarfija, Rivista dcgli Sllldi C. Orienrali, XXXVI. RASTOGI, N. (1979) The Krama Tantricis~m f Kasl~mir,vol.1, Uclhio Varanasi-Patna. R A S T ~ IN . (1987) Introductjon to &be , Tanrraoka, Delhr. RAY,S.C. ( l 955) Slildies on the H~story R e l ~ g ~ o n Ancient KaSmira, of in 7Re Jomnal of lhe Bihar Research Society, XI,I. I'arl 11. SCIIKAIIIIK, F. 0. (1916) Inrrod~icliun l o the P;ificar2rra alld rhc

BIEATTACHA:'KYYA,

KRISFINRMACIIARYA, Gaekwad's CSr~entalSeries No.54, Baroda.

B R ~ J N N E K - I , A ~ ' I ~ A ~ J X ,( 19H5) Mygends#gnzrla. Scarion rlcs riles er 11. seclion dlr con~porle~r:lnenr,t r la yrrl (!c B h a ! ! a n C ~ ~ y a n : i k Trad.,I ~ ; ~ . av a~~~

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

Ahtrhlrdhnya S a v ~ h r l j?hc Adyar I ,ibrary and licsuarch I:enue, Adyar , (2nd Ed. 1973). T O R E L I , A , R. (1979) Due capitoli del SarvadarSanasar!lgraha: Saivar!x,$~na Izs,ltyaS3ijZZdar5ilnL~.t lsia ~lcglrSi~rrli c Ki 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 Vidyfipida. , dcl Supplemento n.3 agli Annali : vo1.35 11975). L'asc.2.
I

CONCERNING MANTRADOSA SOMELIGHT THE NATURE MANTRAS ON OF

i
I fear ~ h preserll papcr may ~ i o bring mt~chnew ~ilfi>rrnattrjlr c t or lnsighls lo thc qzleslion o l mancrado$a. It is, however, an interest~ng subject touching as i t does on tlie probkem of the nature and rule of mantras, which occupy so great a place in Hindu ritual and sprritual practice. 'he main lrnporlance for me of these few pages lies in Lhe~r klrig published in a Felicftation Volume for N. Karnacandra Dhntt: they are offered nor only as a token of appreciation of his leading rolc i n the Department of Indology at the French Institute in Pondichemy and or his pioneering and very remarkable achievements in the field of ggarnns, but also and espsciatly as an opportunily for me to cxprcss my docp grat~tude for the kind and gcncrous hclp he gavc me whe11 I was in I'olidictrcrry working in the French Institute, and when I wrote to him asking fur information. 1very much appreciated his help and klndncss, and am happy and honoured to have worked with him.
One of the topics on which I occasionally consulted I'andll Bhatt was thc nature of mantras and their role in tantric ritual. When one considers this nattlrc and rolc - ~nanrrasatr$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~aledplane, where. for instance, "his vacaka is ~ h pra~ava*' c (Yogasfiua,1. 271, whcre OM is the

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E Jn trCaor n a l i o ~ ~ uiv;u~l al E';irrtlil

141;irrt ~ > , i f i f ~ ~ ! ~ 1 1 1

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1). -,S l . j J l ~ o / , ~ f

1i;itn ill Vcd;~ and thc ('n~bccplofNzg11t ul I! K . Mishra !iri Aurot~i ndo

A C:rlllcal Sludy ol I>uriapBr1ynl2sa l l>hii t ir(1 LIT S ~ I C ~;I~ I C ~ , S I F Ilica~luc Symbolic I~

111. Classical Sanskrit

1

Kfilidfisa and K11111i1l;tcicS;i

K, K r ~ s ! ~ r ~ ; ! i ; ~ ~ ~ o ~ ~ ! l ~ ~

SrtatyGg;l, Whether Kalidasa Wrote i t First

(;lirnphcs [)l' Music
hSvagho?a
111 thc

Cbrrraln Ii;lrd

Duddhacari?;~ 01
S. K. Kulshr~..rh!lln

Sahkar~c3rya's ('onccpt ol Acsthellca, ,S, 1'. h'l~ii~~g 'Iheury & Rr~ctice

'Srcatnicnt of itaaa-dosas in thc KrivyA7 B i i ; i h c i Ntrt;tlr o ~ ~ S % s aof aAcArya I lern;iu;indra n

l . .

--

.-

Contents

Position and Status or Women in the Srjrnannarayana Ytijilnvalkyasrnp~ M~uli Descriptive r;ltalogurs of Ma!!uscr:prs, Methods of Preparation for Max~rnum Iltil~ty K. V. Sarma

147
I

V. Agarna & Tantra

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

417
4 19
425

165

lhe Place of Yoga in the Saivaganlas

Bharqhari and 7'anua

Ilkl&t~e Bn~nrlw

P. -S. Fllliozac
Kaffaele l'oreila

463
48 1

IV.Religion & Philosophy

Religious Tolerance as Kcflected in the Inscriptinns of Karna~aka C. Pandorang Bhatla

175
177

On V-anadatta

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

499
51 1
527

Comment certaincs parties dc purri~aont pu &tre lorrnks : l'exernple du Gay& m;ihlitmya du Nhda-prlr;Tna C: Jacgues
Le: A A c i k a r a ~ a ,Contnburion ? 1'Ctude I philologique d'un texte atlrlhue h Saqkara C?, Bouy
The Concept of Jivanniukli in thc AdvaitaV d g n l a and Simkhya-Yoga Traditions 7: S. Hr~kmaflr
Kashmir Saivisrn and he Vedanta of

O the Baudh3yanaflhyapm'Si~jasirua n and

the Vai$nav3gamas
19 l

Gkmd Colas

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

Bhi~tduddhi (E:Iemental Purification) and Minasayaga (The Worsh~pWithin) A S p c c ~ a lRirl~alContr~hutionof the:

207

31 1
319
323

Agarnas
The Il~elkWnhanva

f9ahhaknr Aplc

533
55 1

Sankara
Theism and Pramanas : VijRana Bhiksu's
Viewpoint

K. C.Dvivedi
Shjv Kurnar

N. Gangadharan

GangeSa's Treatment of Itihcrcnce-A Critique

A Reconstruction of the Doctrines of

VI. Epigraphy and Archaeology

B. K. D;rlai
345
365

,559

Nalapuri alias HSvEri and SiddheSvara Templc Vasua(lhm Filtlozat Siva 'Temple and Rituals in the presenk day and their relevance S. S. Janaki Tiruv~!aiyP!arpurBnam Motifs on Tcmple o Car Carpels Raju Kalrdos Itinerary Measures and Milesiones i n Jean l)elochz Thinecnth Century Tamil Couatry

56 1
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Lokiyata from Buddhist Sources

Relativity and Absolutism

G. Srlndara Ralrlaiah
V. M. Kulkxni

377

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

A Sew Modern Interpretations of Nonabsolulism Llnyaaand Bhargava

383
39 1

585
597