TACKLING THE TANTAALOKA

DEPARTMENT OF SOUTH ASIA~ LANGUAGES AND CIVILIZATIONS

UNIVERSITY OF CHICAGO

April 10 2018

Alexis Sanderson

HANDOUT

1 A brief introduction to the Tantraloka (Kashmir c 1000 CE) its historical context scope and purpose

2 What is entailed in editing translating and interpreting this text The obstacles to be overcome

a) The poor state of the manuscript transmission

b) The long period of time about 250 years that separates the Tantrdloka from its commentary by Jayaratha (fl c 1250 CE)

c) The absence of works on the Trika by scholars other than Abhinavagupta and

Jayaratha

i The exception of the Anuttara subsystem of the Trika based on the Pardtrirrzfikd

d) Doubts about Jayarathas standing as a reliable witness

i Probably 1l2tlDlnitiat~ of the Trika

ii Decline of the knowledge base in his time

e) The surprising lack of Paddhati literature as evidence of the Trika in practice (in Kashmir or elsewhere)

f) Abundance of materials in the Kalikula traditions (in Kashmir and elsewhere)

g) How well established was the Trika in Kashmir

3 Oxford and Kashmir 1969-1977 My attempt to understand the Tantrdloka with the guidance of Swami Lakshman Joo

a) The insider view as a starting point

b) Its limitations

1 The contraction of practice The evidence of the MrtitattvanusmaralJa (Gotshytingen Staats- und Universitits Bibliothek MS Mu I 108 ff39rI-43V12 fribhrngifasarrzhitayarrz bhairavibhairavasarrzvade karmayogajfzanamargaprakafashynarrz nama navama~patalah The relevant parts of this chapter have been edited in the footnotes ofpp 116-121 of my study Swami Lakshman Joo and his Place in the Kashmirian Saiva Tradition (2007)

ii Denial of change or loss

iii Disconnection from historical context

iv Refusal to recognise decline and indifference to the rediscovery of sources presumed lost

v The reRection of aspects of this mentality in some Indology

A The tendency to divorce doctrine and ritual

B Lack of interest in the historical dimension neglect of epigraphical and material evidence

C Tendency to study one school in isolation without thinking about its relationships with other traditions

4 Recovering history in order better to understand the inner meaning of the text by which I mean not an esoteric message hidden beneath its surface but the kinds of meaning that emerge when one hears a text in the evolving context in which it arose and on which it was seeking to have an impact Recovering the complexity and originality of the work

a) Tantraloka as Paddhati

I I 4 santi paddhatayaf citrd~ srotobhede~u bhuyasd I anuttara~acfardhdrthakrame tv ekdpi neksyate II I I 5 ity alam bahufa~ sadbhi~ fisyasabrahmacdribhi~ I arthito racaye spa~tdm pudrthdm prakriydm imdm II Tantraloka 1 I4-I 5

14b srotobhedesu KED ABDJLoacPQRSU W srotobhedena C srotobhutesu OpcT bhuyasa ABCDJPshy

QRpcSTU W bhuyasah LORac 14d krame KED ACDLOPQRSTLJ W Jayaratha krama BJ 15a ala~

ABDJPQsuac W aham KED CGLORTUPC I 5C spaSam KED ACDGLIQRTU W sprstam BJS

There exist Paddhatis in abundance and of various kinds for the each of the [other] currents [of Sivas teachings J But we find not even one for the ultimate system the teachings of the Trika So fervently requested many times by my devout disciples and the disciples of my Guru I shall now compose this explicit and comprehensive treatise

b) What is a Paddhati

paddhati~ pratifdstra1l vikiptasya frutasya tatsdmarthydkiptasya I ca mantratantrdshynUHhdndya sa1lk~epdt 2 kramedbhidhdnal1 3 yajurvedddau yalnasutrddivat

Bha~~a Ramakatl~ha SardhatriSatikalottaravrtti p 45 II 6-7

I tatsamarthyak~iptasya conj tatsamarthyat k~iptasya BHATT 2 sa~k~epat conj sa~k~epa BHATT 3

kramenabhidhana~ conj kramefJabhidhanad BHATT

2

For any scripture a Paddhati is a text that enables the performance of the rituals [of that scripture] along with the Mantras [that accompany them] by succinctly arranging in the order [of performance] (i) the [instructions] explicitly stated [in that scripture but] dispersed in various places [throughout its length] and (ii) whatever [else] those explicit statements imply An example is the Yajfzasutra in the case of the Yajurveda

c) The potential ofPaddhatis as channels of radical innovation the illusory rigidity of the principle of maximal proximity that governs the supplementation required to compose a complete Paddhati

i The Saiddhantika Saiva Paddhati ofMaharajadhiraja Bhojadeva (Siddhtintasarashypaddhati) (covert)

ii The Tantraloka (explicit based on a theory of a hierarchy of scriptural authorshyity)

d) The Timtraloka as exegesis of one text the Malinivijayottara as the core of all the Saiva scriptures

na tadastiha yan na srimalinivijayottare I devadevena nirdi~tarrz svafabdenatha lingatah II dasas~adasavasv~tabhinnarrz yac chdsanarrz vibhoamp I tatsararrz trikasastrarrz hi tatsaram malinimatam II ato trantargatarrz sarvarrz sarrzpraddyojjhitair budhaiamp I ad~ram prakatikurmo gurunathajfzaya vayam II Tantrdloka 1 I 7-]9

There is nothing here that has not been taught by the God of the Gods in the Malinivijayottara either explicitly or by implication For that is the highest of the Trikas scriptures which are themselves the highest within the [entire] teaching of the Lord comprising the ten and eighteen [scriptures of the Saiddhantika canon] and the sixty-four [scriptures of the Bhairava canon] So with the authorisation of my Guru I shall now make clear everything in this text that [other] scholars have failed to see lacking as they did the teaching privately transmitted from Guru to

disciple [that is the key to its teachings]

e) The Tantraloka as exegesis ofall ofSaivism except the Atimarga (The three -margas Atimarga Mantramarga Kulamarga) the four lineages

I I te~arrz kramelJa tan madhye bhraHam kaldntarad yadd I tadd frikalJhanathajflavasat siddha avataran II 1I 2 tryambakamardakabhikhyasrlnatha advaye dvaye I

dvayadvaye ca nipulJaamp kramelJa sivasasane II 13 adyasya canvayo jajfle dvitryo duhitkramat I sa cardhatryambakabhikhyaamp sarrztanaamp suprati~rhitaamp II

3

I4 ataf cdrdhacatasro tra ma~hikd~ saY(ltatikramdt I fisyaprafisyair vistirdh fatafdkham vyavasthitai~ II I 5 adhyu~~asaY(ltatisrota~sdrabhutarasdhrtim I vidhdya tantrdloko yaY(l syandate sakaldn rasdn II Tantraloka 36II-1 5

After some time that [transmission of knowledge] among the [best of men] was inshyterrupted Then in response to a command issued by Lord Srika~ha [three] 5iddhas descended into the world each expert in one of the [three] divisions of Sivas teachshyings Tryambak[adity]a in the non-dualistic division Amardaka in the dualistic and Srinatha in the dualistic-cum-non-dualistic A second transmission emerged from the first of these 5iddhas through his daughter and this lineage became famous as the Half-Traiyambaka 50 through these lines of descent three and a half lineages came into being and these have spread out into hundreds of branches through their disciples and the disciples of their disciples This Tantrdloka exudes all the flavours [of Saivism] because it has absorbed those of the essences of all [six] streams of revelation [ For all are encompassed] within these three and a half lineages

60 dmardasaY(ltatimahdravakarnadhdra~ saddaifikairakavardtmajavdmandtha~ I frindthasaY(ltatimahdmbaragharmakdnti~ fribhutirdjatanaya~ svapitrprasdda~ II 62 traiyambakaprasarasdgaravicisomdnanddtmajotpalajalak~maaguptandtha~ I turydkhyasaY(ltatimahodadhipuTfacandrah frisaumata~ sakalavitkila faY(lbhundthah II Tantraloka 3760-6 I

60a amarda corr ananda KED WU 62d frisaumatah em frisomatah KEDWU

(i) Vamanatha the fine son of the excellent Guru Eraka [my] helmsman on the great ocean of the Amardaka lineage (ii) [Paramdvara] the son of Bhiitiraja who had received the favour [of initiation] from his father my sun in the vast firmashyment of the lineage of Srlnatha (iii) La~ma~aguptanatha the [spiritual] son of Utpala[devaL the [spiritual] son of 50mananda the moon (soma~) that caused the waves of the surging ocean of the Traiyambaka lineage [to rise] and (iv) all-knowing Sambhunatha the [spiritual] son of5umati the full moon to the ocean of the lineage known as the Fourth

f) The main constituents

I The Tantraprakriya of the Vidyapi~ha

II The Kula (Purvamnaya)

111 The higher Kaula Trika Bhairavakua Viravali etc

IV Utpaladevas Pratyabhijfta doctrine (fvarapratyabhijflakarika and commentaries)

v The KramaMaharthaMahanaya (Uttaramnaya)

vi The systems of non-Saiddhantika worship taught in the Svacchanda and Netra

4

vii The Siddhanta

g) The shift from the Krama to the Trika in the course of Abhinavaguptas career Bhutiraja ParameSvara and Sambhunatha

5 The place of the Tantrdloka in the history of Saivism the rise of Saba Saivism from the Atimarga to the Kulamarga and its role in sustaining the conviction of transcendence in a Saiva elite while mainstream initiatory Saivism was fast surrendering this conviction and earning general acceptance in the orthodox consensus

6 The attempt to colonise Saivism from the TrikaKrama base the exegetical program of Abhinavagupta and ~emaraja

a) Abhinavaguptas reading of the Siddhantas scriptures

b) K~emarajas commentaries on the Svacchanda and Netra (evidence of the centrality of these two texts) on the Sivasutra and Spandakdrikd and on popular hymns and hymn collections the Sivastotrdvali ofUtpaladeva the StavacintdmalJi ofBhananarayatla and the Sdmbapancdfikd his Pratyabhijndh~daya

c) Evidence of the popularity of the StavacintdmalJi

sa vrtaamp sevakafataiamp sadd dambhahardrcane I stotra1l pathati hdheti kurvan sdfruvilocanaamp II sugird ciuahdri1Jyd pafyantyd dtsyamiinayii I hyaamp kiyanto mayii dattiiamp prdyasthd vijayefvare II jayaty ulliisitiinantamahimii paramefvaraamp I ddau sthitdndm upari prayiintv ete trisaptatiamp II yaamp sphitaamp fridayiibodhaparamiinandasampadii I prdyasthdne mrtd bharriiamp krsyantii1l gulphaddmabhiamp II vidyoddyotitamiihiitmya~ sa jayaty apariijita~ I nirdhdmadhumakartdro grdmdn ydntu niyoginaamp II sarviinandasvarupiiya sarvamangalyahetave I sarvasvaharaa1l krtvd vadhyd darfani~edhinaamp II sarvaklefiipahartre ca cidrupabrahma1Je nama~ I piritdamp prasravanty eva prajd guggulubijavat II ityddistotramukharo ghantdbadhiritdkhilaamp I samddifydvifac cdsu niyoginibirfd1l sabhdm II ~emendra Narmamalii 138-45 Lines in bold = Stavacintamai 11-2 followed by a verse from an

unknown hymn

Cf Evelyn Waugh Decline and Fall (Penguin Books 1937) Part Three Chapter III The Death of a Modern Churchman pp 183-184

At last the hymn was announced ~lhe organ struck up played with great feeling by a prisoner who until his conviction had been assistant organist at a Welsh cathedral Allover the chapel the men filled their chests for a burst of conversation

5

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearlyalf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals of the Kashmirian Saiva priestsofficiants

6

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fS ~ ~ f t)( e- _ hV- lt1rI ttwJ JutM t~ A bnefmtroductIon to the Tantraloka (KashmIr c 1000 CE) its hlstoncal context scope S ~

~l 2- ~5 and purpose v 0- euro c~ o~ 2 What is entailed in editing translating and interpreting this text The obstacles to be eJU

C overcome Ugt~~~t~~~~~J (hltOd (1VCi-1tt1 e)51) ~ jC( 1M l

~~rYampgt ~ a) Th poorsta of the manusctiptttansm~sion 11) S flP kgtlt J- eJ ~$ u b) The long period of time about 250 years that separates the Tantraloka from its 5fl ~ ki~~ ~a~ JuJ)~ commentary by Jayaratha (fl c 12 50 CE)

~ c) The absence of works on the Trika by scholars other than Abhinavagupta and 1Y1u-r _kM fl-C ~ Jayaratha ~eftp(t~

~ un- i r i The exception ofthe Anuttara subsystem ofthe Trika based on the Paratrirrziika Kshy

tl-et~ lS~J-e (cgt li d) Doubts about Jayarathas standing as a reliable witness fxnM~A eli-j K

~yenI ilt- ( ~~ i Probably not an initiate of the Trika lt jt ~I d hM-L ~( A 1J J eJe ii Decline of the knowledge base in his time -1 c-~ eJ- fftshy

11-~1r s ~ ~~ The surprising lack of Paddhati literature as evidence of the Trika in practice (in h~ f W t~ ~~ r~JJ-S Kashmir or elsewhere) fr ell ~ shy -1 ~ l rt (b1J(OV IV f) Abundance of materials in the Kruikula traditions (in Kashmir and elsewhere) ~ rt

kmiddot JVV a 11 bl h d h ka h (~ )t(l ~~ ~~ I g) How we esta is e was t e Tri in Kas mir ~ c-C 1

amp-e ~(gt 3 Oxford and Kashmir 1969-1977 My attempt to understand the Tantraloka with the t h rlt ~o ~ ~ ~~~

~~ --(( guidance of Swami Lakshman Joo ~ rlch ~r ~ c a) The insider view as a starting point l- cLo dYl tlr-z d1W~ ~- j17 f) ~ - -lt 1 ~ IAPI)c r ~C IJI l-t v

~~ ~ ~~ b) Its limitations A ~ 1) 0 5 Jt-14P ~ u ~ ~ (~tr~ ~~~ i The contraction of practice The evidence of the Mrtitattvanusmara1J-a (G6t- 11gt eraquo((ep ~f- Igt~ tingen Staats- und Universitats Bibliothek MS Mu I 108 ff39rI-43vI2

~~(lJ ~~ ~I fribhrngifasarrzhitayarrz bhairavibhairavasarrzvade karmayogajiianamargaprakdfashy -( y ~ tl (~ narrz nama navama~patala~ The relevant parts of this chapter have been edited

-1~~~t in the footnotes of pp I ~6-I2I of my study Swami Lakshman Joo and his c Vv- OltJ~ bull~1-- Place in the Kashmirian Saiva Tradition (2007)middot ~) _rJl

IQ ~ JC~ q ~s ( ~ fP

J1-~ ( ~7~ ~ -vJVJ ) l-JJltf ~~ ~v cl~~ ~ D~ 1)1-- t~ ) ~rvsect ~ (Y -0 rshyj rJ) egt f- QJ~ e- 1It f v vz AL- JI(- V fj

VV -J1-- J e L ~~ ~J kut- J~ - o~ j~JI- 1Ir laquo1 4-~~~ ~ l1tw-~~ $- ~~ L~- VWC7v 0 ~ 4 Iegt ~t( amp-~~ I- 1 1 5 J- ) = ~1- -JjtJv (jv (of- (J-I

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W~ ~J- rflJ A t1-- 1 ~JA ) Ji~w Av ~ptJ~tgt- ~ 1r (J~ ~ - ( (if- ~)(t ~(f (~()-~Y ~C~tD~~

ii Denial of change or loss

iii Disconnection from historical context

iv Refusal to recognise decline and indifference to the rediscovery of sources presumed lost

v The reRection of aspects of this mentality in some Indology

A The tendency to divorce doctrine and ritual

B Lack of interest in the historical dimension neglect of epigraphical and material evidence

C Tendency to study one school in isolation without thinking about its relationships with other traditions

4 Recovering history in order better to understand the inner meaning of the text by which I mean not an esoteric message hidden beneath its surface but the kinds of meaning that emerge when one hears a text in the evolving context in which it arose and on which it was seeking to have an impact Recovering the complexity and originality of the work

a) Tantraloka as Paddhati

I I 4 santi paddhatayaf citrd~ srotobhede~u bhuyasd I anuttara~acfardhdrthakrame tv ekdpi neksyate II I I 5 ity alam bahufa~ sadbhi~ fisyasabrahmacdribhi~ I arthito racaye spa~tdm pudrthdm prakriydm imdm II Tantraloka 1 I4-I 5

14b srotobhedesu KED ABDJLoacPQRSU W srotobhedena C srotobhutesu OpcT bhuyasa ABCDJPshy

QRpcSTU W bhuyasah LORac 14d krame KED ACDLOPQRSTLJ W Jayaratha krama BJ 15a ala~

ABDJPQsuac W aham KED CGLORTUPC I 5C spaSam KED ACDGLIQRTU W sprstam BJS

There exist Paddhatis in abundance and of various kinds for the each of the [other] currents [of Sivas teachings J But we find not even one for the ultimate system the teachings of the Trika So fervently requested many times by my devout disciples and the disciples of my Guru I shall now compose this explicit and comprehensive treatise

b) What is a Paddhati

paddhati~ pratifdstra1l vikiptasya frutasya tatsdmarthydkiptasya I ca mantratantrdshynUHhdndya sa1lk~epdt 2 kramedbhidhdnal1 3 yajurvedddau yalnasutrddivat

Bha~~a Ramakatl~ha SardhatriSatikalottaravrtti p 45 II 6-7

I tatsamarthyak~iptasya conj tatsamarthyat k~iptasya BHATT 2 sa~k~epat conj sa~k~epa BHATT 3

kramenabhidhana~ conj kramefJabhidhanad BHATT

2

For any scripture a Paddhati is a text that enables the performance of the rituals [of that scripture] along with the Mantras [that accompany them] by succinctly arranging in the order [of performance] (i) the [instructions] explicitly stated [in that scripture but] dispersed in various places [throughout its length] and (ii) whatever [else] those explicit statements imply An example is the Yajfzasutra in the case of the Yajurveda

c) The potential ofPaddhatis as channels of radical innovation the illusory rigidity of the principle of maximal proximity that governs the supplementation required to compose a complete Paddhati

i The Saiddhantika Saiva Paddhati ofMaharajadhiraja Bhojadeva (Siddhtintasarashypaddhati) (covert)

ii The Tantraloka (explicit based on a theory of a hierarchy of scriptural authorshyity)

d) The Timtraloka as exegesis of one text the Malinivijayottara as the core of all the Saiva scriptures

na tadastiha yan na srimalinivijayottare I devadevena nirdi~tarrz svafabdenatha lingatah II dasas~adasavasv~tabhinnarrz yac chdsanarrz vibhoamp I tatsararrz trikasastrarrz hi tatsaram malinimatam II ato trantargatarrz sarvarrz sarrzpraddyojjhitair budhaiamp I ad~ram prakatikurmo gurunathajfzaya vayam II Tantrdloka 1 I 7-]9

There is nothing here that has not been taught by the God of the Gods in the Malinivijayottara either explicitly or by implication For that is the highest of the Trikas scriptures which are themselves the highest within the [entire] teaching of the Lord comprising the ten and eighteen [scriptures of the Saiddhantika canon] and the sixty-four [scriptures of the Bhairava canon] So with the authorisation of my Guru I shall now make clear everything in this text that [other] scholars have failed to see lacking as they did the teaching privately transmitted from Guru to

disciple [that is the key to its teachings]

e) The Tantraloka as exegesis ofall ofSaivism except the Atimarga (The three -margas Atimarga Mantramarga Kulamarga) the four lineages

I I te~arrz kramelJa tan madhye bhraHam kaldntarad yadd I tadd frikalJhanathajflavasat siddha avataran II 1I 2 tryambakamardakabhikhyasrlnatha advaye dvaye I

dvayadvaye ca nipulJaamp kramelJa sivasasane II 13 adyasya canvayo jajfle dvitryo duhitkramat I sa cardhatryambakabhikhyaamp sarrztanaamp suprati~rhitaamp II

3

I4 ataf cdrdhacatasro tra ma~hikd~ saY(ltatikramdt I fisyaprafisyair vistirdh fatafdkham vyavasthitai~ II I 5 adhyu~~asaY(ltatisrota~sdrabhutarasdhrtim I vidhdya tantrdloko yaY(l syandate sakaldn rasdn II Tantraloka 36II-1 5

After some time that [transmission of knowledge] among the [best of men] was inshyterrupted Then in response to a command issued by Lord Srika~ha [three] 5iddhas descended into the world each expert in one of the [three] divisions of Sivas teachshyings Tryambak[adity]a in the non-dualistic division Amardaka in the dualistic and Srinatha in the dualistic-cum-non-dualistic A second transmission emerged from the first of these 5iddhas through his daughter and this lineage became famous as the Half-Traiyambaka 50 through these lines of descent three and a half lineages came into being and these have spread out into hundreds of branches through their disciples and the disciples of their disciples This Tantrdloka exudes all the flavours [of Saivism] because it has absorbed those of the essences of all [six] streams of revelation [ For all are encompassed] within these three and a half lineages

60 dmardasaY(ltatimahdravakarnadhdra~ saddaifikairakavardtmajavdmandtha~ I frindthasaY(ltatimahdmbaragharmakdnti~ fribhutirdjatanaya~ svapitrprasdda~ II 62 traiyambakaprasarasdgaravicisomdnanddtmajotpalajalak~maaguptandtha~ I turydkhyasaY(ltatimahodadhipuTfacandrah frisaumata~ sakalavitkila faY(lbhundthah II Tantraloka 3760-6 I

60a amarda corr ananda KED WU 62d frisaumatah em frisomatah KEDWU

(i) Vamanatha the fine son of the excellent Guru Eraka [my] helmsman on the great ocean of the Amardaka lineage (ii) [Paramdvara] the son of Bhiitiraja who had received the favour [of initiation] from his father my sun in the vast firmashyment of the lineage of Srlnatha (iii) La~ma~aguptanatha the [spiritual] son of Utpala[devaL the [spiritual] son of 50mananda the moon (soma~) that caused the waves of the surging ocean of the Traiyambaka lineage [to rise] and (iv) all-knowing Sambhunatha the [spiritual] son of5umati the full moon to the ocean of the lineage known as the Fourth

f) The main constituents

I The Tantraprakriya of the Vidyapi~ha

II The Kula (Purvamnaya)

111 The higher Kaula Trika Bhairavakua Viravali etc

IV Utpaladevas Pratyabhijfta doctrine (fvarapratyabhijflakarika and commentaries)

v The KramaMaharthaMahanaya (Uttaramnaya)

vi The systems of non-Saiddhantika worship taught in the Svacchanda and Netra

4

vii The Siddhanta

g) The shift from the Krama to the Trika in the course of Abhinavaguptas career Bhutiraja ParameSvara and Sambhunatha

5 The place of the Tantrdloka in the history of Saivism the rise of Saba Saivism from the Atimarga to the Kulamarga and its role in sustaining the conviction of transcendence in a Saiva elite while mainstream initiatory Saivism was fast surrendering this conviction and earning general acceptance in the orthodox consensus

6 The attempt to colonise Saivism from the TrikaKrama base the exegetical program of Abhinavagupta and ~emaraja

a) Abhinavaguptas reading of the Siddhantas scriptures

b) K~emarajas commentaries on the Svacchanda and Netra (evidence of the centrality of these two texts) on the Sivasutra and Spandakdrikd and on popular hymns and hymn collections the Sivastotrdvali ofUtpaladeva the StavacintdmalJi ofBhananarayatla and the Sdmbapancdfikd his Pratyabhijndh~daya

c) Evidence of the popularity of the StavacintdmalJi

sa vrtaamp sevakafataiamp sadd dambhahardrcane I stotra1l pathati hdheti kurvan sdfruvilocanaamp II sugird ciuahdri1Jyd pafyantyd dtsyamiinayii I hyaamp kiyanto mayii dattiiamp prdyasthd vijayefvare II jayaty ulliisitiinantamahimii paramefvaraamp I ddau sthitdndm upari prayiintv ete trisaptatiamp II yaamp sphitaamp fridayiibodhaparamiinandasampadii I prdyasthdne mrtd bharriiamp krsyantii1l gulphaddmabhiamp II vidyoddyotitamiihiitmya~ sa jayaty apariijita~ I nirdhdmadhumakartdro grdmdn ydntu niyoginaamp II sarviinandasvarupiiya sarvamangalyahetave I sarvasvaharaa1l krtvd vadhyd darfani~edhinaamp II sarvaklefiipahartre ca cidrupabrahma1Je nama~ I piritdamp prasravanty eva prajd guggulubijavat II ityddistotramukharo ghantdbadhiritdkhilaamp I samddifydvifac cdsu niyoginibirfd1l sabhdm II ~emendra Narmamalii 138-45 Lines in bold = Stavacintamai 11-2 followed by a verse from an

unknown hymn

Cf Evelyn Waugh Decline and Fall (Penguin Books 1937) Part Three Chapter III The Death of a Modern Churchman pp 183-184

At last the hymn was announced ~lhe organ struck up played with great feeling by a prisoner who until his conviction had been assistant organist at a Welsh cathedral Allover the chapel the men filled their chests for a burst of conversation

5

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearlyalf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals of the Kashmirian Saiva priestsofficiants

6

Cfitt ~ e ) ci t r f diSDmiddotleshy~ il ~ At et ~ ~~hr~~ao

swpfS 1 0 1 ~ $-b1lt~ 11 I(ft~~ ~ qql T

ea~+ lal) fVJ

~ ~ DEPARTMENT OF SOUTH ASIAN LANGUAGES AND CIVILIZATIONS LieJct-

UNIVERSITY OF CHICAGO ~ IVv f We et

lY be r~K April la 2018 Ila e~eV No ~ -ef -lYJ-eJ I

cD 0 1 _OOK Alexis Sanderson 11 VUV j c1I rv l1u1 LIV r ett-JIIt~ Ulr yen huo5-1 -t

ffiUV- i 11 9 rgtnl~av~ ltSf I 1 III(V ~ V t( 7ft VJv ~ U HANDOUT (-tolVlV J

fS ~ ~ f t)( e- _ hV- lt1rI ttwJ JutM t~ A bnefmtroductIon to the Tantraloka (KashmIr c 1000 CE) its hlstoncal context scope S ~

~l 2- ~5 and purpose v 0- euro c~ o~ 2 What is entailed in editing translating and interpreting this text The obstacles to be eJU

C overcome Ugt~~~t~~~~~J (hltOd (1VCi-1tt1 e)51) ~ jC( 1M l

~~rYampgt ~ a) Th poorsta of the manusctiptttansm~sion 11) S flP kgtlt J- eJ ~$ u b) The long period of time about 250 years that separates the Tantraloka from its 5fl ~ ki~~ ~a~ JuJ)~ commentary by Jayaratha (fl c 12 50 CE)

~ c) The absence of works on the Trika by scholars other than Abhinavagupta and 1Y1u-r _kM fl-C ~ Jayaratha ~eftp(t~

~ un- i r i The exception ofthe Anuttara subsystem ofthe Trika based on the Paratrirrziika Kshy

tl-et~ lS~J-e (cgt li d) Doubts about Jayarathas standing as a reliable witness fxnM~A eli-j K

~yenI ilt- ( ~~ i Probably not an initiate of the Trika lt jt ~I d hM-L ~( A 1J J eJe ii Decline of the knowledge base in his time -1 c-~ eJ- fftshy

11-~1r s ~ ~~ The surprising lack of Paddhati literature as evidence of the Trika in practice (in h~ f W t~ ~~ r~JJ-S Kashmir or elsewhere) fr ell ~ shy -1 ~ l rt (b1J(OV IV f) Abundance of materials in the Kruikula traditions (in Kashmir and elsewhere) ~ rt

kmiddot JVV a 11 bl h d h ka h (~ )t(l ~~ ~~ I g) How we esta is e was t e Tri in Kas mir ~ c-C 1

amp-e ~(gt 3 Oxford and Kashmir 1969-1977 My attempt to understand the Tantraloka with the t h rlt ~o ~ ~ ~~~

~~ --(( guidance of Swami Lakshman Joo ~ rlch ~r ~ c a) The insider view as a starting point l- cLo dYl tlr-z d1W~ ~- j17 f) ~ - -lt 1 ~ IAPI)c r ~C IJI l-t v

~~ ~ ~~ b) Its limitations A ~ 1) 0 5 Jt-14P ~ u ~ ~ (~tr~ ~~~ i The contraction of practice The evidence of the Mrtitattvanusmara1J-a (G6t- 11gt eraquo((ep ~f- Igt~ tingen Staats- und Universitats Bibliothek MS Mu I 108 ff39rI-43vI2

~~(lJ ~~ ~I fribhrngifasarrzhitayarrz bhairavibhairavasarrzvade karmayogajiianamargaprakdfashy -( y ~ tl (~ narrz nama navama~patala~ The relevant parts of this chapter have been edited

-1~~~t in the footnotes of pp I ~6-I2I of my study Swami Lakshman Joo and his c Vv- OltJ~ bull~1-- Place in the Kashmirian Saiva Tradition (2007)middot ~) _rJl

IQ ~ JC~ q ~s ( ~ fP

J1-~ ( ~7~ ~ -vJVJ ) l-JJltf ~~ ~v cl~~ ~ D~ 1)1-- t~ ) ~rvsect ~ (Y -0 rshyj rJ) egt f- QJ~ e- 1It f v vz AL- JI(- V fj

VV -J1-- J e L ~~ ~J kut- J~ - o~ j~JI- 1Ir laquo1 4-~~~ ~ l1tw-~~ $- ~~ L~- VWC7v 0 ~ 4 Iegt ~t( amp-~~ I- 1 1 5 J- ) = ~1- -JjtJv (jv (of- (J-I

jr- 1JC if( I~ l~ ~j - ~ ~vX (i - ~f- V

W~ ~J- rflJ A t1-- 1 ~JA ) Ji~w Av ~ptJ~tgt- ~ 1r (J~ ~ - ( (if- ~)(t ~(f (~()-~Y ~C~tD~~

For any scripture a Paddhati is a text that enables the performance of the rituals [of that scripture] along with the Mantras [that accompany them] by succinctly arranging in the order [of performance] (i) the [instructions] explicitly stated [in that scripture but] dispersed in various places [throughout its length] and (ii) whatever [else] those explicit statements imply An example is the Yajfzasutra in the case of the Yajurveda

c) The potential ofPaddhatis as channels of radical innovation the illusory rigidity of the principle of maximal proximity that governs the supplementation required to compose a complete Paddhati

i The Saiddhantika Saiva Paddhati ofMaharajadhiraja Bhojadeva (Siddhtintasarashypaddhati) (covert)

ii The Tantraloka (explicit based on a theory of a hierarchy of scriptural authorshyity)

d) The Timtraloka as exegesis of one text the Malinivijayottara as the core of all the Saiva scriptures

na tadastiha yan na srimalinivijayottare I devadevena nirdi~tarrz svafabdenatha lingatah II dasas~adasavasv~tabhinnarrz yac chdsanarrz vibhoamp I tatsararrz trikasastrarrz hi tatsaram malinimatam II ato trantargatarrz sarvarrz sarrzpraddyojjhitair budhaiamp I ad~ram prakatikurmo gurunathajfzaya vayam II Tantrdloka 1 I 7-]9

There is nothing here that has not been taught by the God of the Gods in the Malinivijayottara either explicitly or by implication For that is the highest of the Trikas scriptures which are themselves the highest within the [entire] teaching of the Lord comprising the ten and eighteen [scriptures of the Saiddhantika canon] and the sixty-four [scriptures of the Bhairava canon] So with the authorisation of my Guru I shall now make clear everything in this text that [other] scholars have failed to see lacking as they did the teaching privately transmitted from Guru to

disciple [that is the key to its teachings]

e) The Tantraloka as exegesis ofall ofSaivism except the Atimarga (The three -margas Atimarga Mantramarga Kulamarga) the four lineages

I I te~arrz kramelJa tan madhye bhraHam kaldntarad yadd I tadd frikalJhanathajflavasat siddha avataran II 1I 2 tryambakamardakabhikhyasrlnatha advaye dvaye I

dvayadvaye ca nipulJaamp kramelJa sivasasane II 13 adyasya canvayo jajfle dvitryo duhitkramat I sa cardhatryambakabhikhyaamp sarrztanaamp suprati~rhitaamp II

3

I4 ataf cdrdhacatasro tra ma~hikd~ saY(ltatikramdt I fisyaprafisyair vistirdh fatafdkham vyavasthitai~ II I 5 adhyu~~asaY(ltatisrota~sdrabhutarasdhrtim I vidhdya tantrdloko yaY(l syandate sakaldn rasdn II Tantraloka 36II-1 5

After some time that [transmission of knowledge] among the [best of men] was inshyterrupted Then in response to a command issued by Lord Srika~ha [three] 5iddhas descended into the world each expert in one of the [three] divisions of Sivas teachshyings Tryambak[adity]a in the non-dualistic division Amardaka in the dualistic and Srinatha in the dualistic-cum-non-dualistic A second transmission emerged from the first of these 5iddhas through his daughter and this lineage became famous as the Half-Traiyambaka 50 through these lines of descent three and a half lineages came into being and these have spread out into hundreds of branches through their disciples and the disciples of their disciples This Tantrdloka exudes all the flavours [of Saivism] because it has absorbed those of the essences of all [six] streams of revelation [ For all are encompassed] within these three and a half lineages

60 dmardasaY(ltatimahdravakarnadhdra~ saddaifikairakavardtmajavdmandtha~ I frindthasaY(ltatimahdmbaragharmakdnti~ fribhutirdjatanaya~ svapitrprasdda~ II 62 traiyambakaprasarasdgaravicisomdnanddtmajotpalajalak~maaguptandtha~ I turydkhyasaY(ltatimahodadhipuTfacandrah frisaumata~ sakalavitkila faY(lbhundthah II Tantraloka 3760-6 I

60a amarda corr ananda KED WU 62d frisaumatah em frisomatah KEDWU

(i) Vamanatha the fine son of the excellent Guru Eraka [my] helmsman on the great ocean of the Amardaka lineage (ii) [Paramdvara] the son of Bhiitiraja who had received the favour [of initiation] from his father my sun in the vast firmashyment of the lineage of Srlnatha (iii) La~ma~aguptanatha the [spiritual] son of Utpala[devaL the [spiritual] son of 50mananda the moon (soma~) that caused the waves of the surging ocean of the Traiyambaka lineage [to rise] and (iv) all-knowing Sambhunatha the [spiritual] son of5umati the full moon to the ocean of the lineage known as the Fourth

f) The main constituents

I The Tantraprakriya of the Vidyapi~ha

II The Kula (Purvamnaya)

111 The higher Kaula Trika Bhairavakua Viravali etc

IV Utpaladevas Pratyabhijfta doctrine (fvarapratyabhijflakarika and commentaries)

v The KramaMaharthaMahanaya (Uttaramnaya)

vi The systems of non-Saiddhantika worship taught in the Svacchanda and Netra

4

vii The Siddhanta

g) The shift from the Krama to the Trika in the course of Abhinavaguptas career Bhutiraja ParameSvara and Sambhunatha

5 The place of the Tantrdloka in the history of Saivism the rise of Saba Saivism from the Atimarga to the Kulamarga and its role in sustaining the conviction of transcendence in a Saiva elite while mainstream initiatory Saivism was fast surrendering this conviction and earning general acceptance in the orthodox consensus

6 The attempt to colonise Saivism from the TrikaKrama base the exegetical program of Abhinavagupta and ~emaraja

a) Abhinavaguptas reading of the Siddhantas scriptures

b) K~emarajas commentaries on the Svacchanda and Netra (evidence of the centrality of these two texts) on the Sivasutra and Spandakdrikd and on popular hymns and hymn collections the Sivastotrdvali ofUtpaladeva the StavacintdmalJi ofBhananarayatla and the Sdmbapancdfikd his Pratyabhijndh~daya

c) Evidence of the popularity of the StavacintdmalJi

sa vrtaamp sevakafataiamp sadd dambhahardrcane I stotra1l pathati hdheti kurvan sdfruvilocanaamp II sugird ciuahdri1Jyd pafyantyd dtsyamiinayii I hyaamp kiyanto mayii dattiiamp prdyasthd vijayefvare II jayaty ulliisitiinantamahimii paramefvaraamp I ddau sthitdndm upari prayiintv ete trisaptatiamp II yaamp sphitaamp fridayiibodhaparamiinandasampadii I prdyasthdne mrtd bharriiamp krsyantii1l gulphaddmabhiamp II vidyoddyotitamiihiitmya~ sa jayaty apariijita~ I nirdhdmadhumakartdro grdmdn ydntu niyoginaamp II sarviinandasvarupiiya sarvamangalyahetave I sarvasvaharaa1l krtvd vadhyd darfani~edhinaamp II sarvaklefiipahartre ca cidrupabrahma1Je nama~ I piritdamp prasravanty eva prajd guggulubijavat II ityddistotramukharo ghantdbadhiritdkhilaamp I samddifydvifac cdsu niyoginibirfd1l sabhdm II ~emendra Narmamalii 138-45 Lines in bold = Stavacintamai 11-2 followed by a verse from an

unknown hymn

Cf Evelyn Waugh Decline and Fall (Penguin Books 1937) Part Three Chapter III The Death of a Modern Churchman pp 183-184

At last the hymn was announced ~lhe organ struck up played with great feeling by a prisoner who until his conviction had been assistant organist at a Welsh cathedral Allover the chapel the men filled their chests for a burst of conversation

5

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearlyalf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals of the Kashmirian Saiva priestsofficiants

6

Cfitt ~ e ) ci t r f diSDmiddotleshy~ il ~ At et ~ ~~hr~~ao

swpfS 1 0 1 ~ $-b1lt~ 11 I(ft~~ ~ qql T

ea~+ lal) fVJ

~ ~ DEPARTMENT OF SOUTH ASIAN LANGUAGES AND CIVILIZATIONS LieJct-

UNIVERSITY OF CHICAGO ~ IVv f We et

lY be r~K April la 2018 Ila e~eV No ~ -ef -lYJ-eJ I

cD 0 1 _OOK Alexis Sanderson 11 VUV j c1I rv l1u1 LIV r ett-JIIt~ Ulr yen huo5-1 -t

ffiUV- i 11 9 rgtnl~av~ ltSf I 1 III(V ~ V t( 7ft VJv ~ U HANDOUT (-tolVlV J

fS ~ ~ f t)( e- _ hV- lt1rI ttwJ JutM t~ A bnefmtroductIon to the Tantraloka (KashmIr c 1000 CE) its hlstoncal context scope S ~

~l 2- ~5 and purpose v 0- euro c~ o~ 2 What is entailed in editing translating and interpreting this text The obstacles to be eJU

C overcome Ugt~~~t~~~~~J (hltOd (1VCi-1tt1 e)51) ~ jC( 1M l

~~rYampgt ~ a) Th poorsta of the manusctiptttansm~sion 11) S flP kgtlt J- eJ ~$ u b) The long period of time about 250 years that separates the Tantraloka from its 5fl ~ ki~~ ~a~ JuJ)~ commentary by Jayaratha (fl c 12 50 CE)

~ c) The absence of works on the Trika by scholars other than Abhinavagupta and 1Y1u-r _kM fl-C ~ Jayaratha ~eftp(t~

~ un- i r i The exception ofthe Anuttara subsystem ofthe Trika based on the Paratrirrziika Kshy

tl-et~ lS~J-e (cgt li d) Doubts about Jayarathas standing as a reliable witness fxnM~A eli-j K

~yenI ilt- ( ~~ i Probably not an initiate of the Trika lt jt ~I d hM-L ~( A 1J J eJe ii Decline of the knowledge base in his time -1 c-~ eJ- fftshy

11-~1r s ~ ~~ The surprising lack of Paddhati literature as evidence of the Trika in practice (in h~ f W t~ ~~ r~JJ-S Kashmir or elsewhere) fr ell ~ shy -1 ~ l rt (b1J(OV IV f) Abundance of materials in the Kruikula traditions (in Kashmir and elsewhere) ~ rt

kmiddot JVV a 11 bl h d h ka h (~ )t(l ~~ ~~ I g) How we esta is e was t e Tri in Kas mir ~ c-C 1

amp-e ~(gt 3 Oxford and Kashmir 1969-1977 My attempt to understand the Tantraloka with the t h rlt ~o ~ ~ ~~~

~~ --(( guidance of Swami Lakshman Joo ~ rlch ~r ~ c a) The insider view as a starting point l- cLo dYl tlr-z d1W~ ~- j17 f) ~ - -lt 1 ~ IAPI)c r ~C IJI l-t v

~~ ~ ~~ b) Its limitations A ~ 1) 0 5 Jt-14P ~ u ~ ~ (~tr~ ~~~ i The contraction of practice The evidence of the Mrtitattvanusmara1J-a (G6t- 11gt eraquo((ep ~f- Igt~ tingen Staats- und Universitats Bibliothek MS Mu I 108 ff39rI-43vI2

~~(lJ ~~ ~I fribhrngifasarrzhitayarrz bhairavibhairavasarrzvade karmayogajiianamargaprakdfashy -( y ~ tl (~ narrz nama navama~patala~ The relevant parts of this chapter have been edited

-1~~~t in the footnotes of pp I ~6-I2I of my study Swami Lakshman Joo and his c Vv- OltJ~ bull~1-- Place in the Kashmirian Saiva Tradition (2007)middot ~) _rJl

IQ ~ JC~ q ~s ( ~ fP

J1-~ ( ~7~ ~ -vJVJ ) l-JJltf ~~ ~v cl~~ ~ D~ 1)1-- t~ ) ~rvsect ~ (Y -0 rshyj rJ) egt f- QJ~ e- 1It f v vz AL- JI(- V fj

VV -J1-- J e L ~~ ~J kut- J~ - o~ j~JI- 1Ir laquo1 4-~~~ ~ l1tw-~~ $- ~~ L~- VWC7v 0 ~ 4 Iegt ~t( amp-~~ I- 1 1 5 J- ) = ~1- -JjtJv (jv (of- (J-I

jr- 1JC if( I~ l~ ~j - ~ ~vX (i - ~f- V

W~ ~J- rflJ A t1-- 1 ~JA ) Ji~w Av ~ptJ~tgt- ~ 1r (J~ ~ - ( (if- ~)(t ~(f (~()-~Y ~C~tD~~

I4 ataf cdrdhacatasro tra ma~hikd~ saY(ltatikramdt I fisyaprafisyair vistirdh fatafdkham vyavasthitai~ II I 5 adhyu~~asaY(ltatisrota~sdrabhutarasdhrtim I vidhdya tantrdloko yaY(l syandate sakaldn rasdn II Tantraloka 36II-1 5

After some time that [transmission of knowledge] among the [best of men] was inshyterrupted Then in response to a command issued by Lord Srika~ha [three] 5iddhas descended into the world each expert in one of the [three] divisions of Sivas teachshyings Tryambak[adity]a in the non-dualistic division Amardaka in the dualistic and Srinatha in the dualistic-cum-non-dualistic A second transmission emerged from the first of these 5iddhas through his daughter and this lineage became famous as the Half-Traiyambaka 50 through these lines of descent three and a half lineages came into being and these have spread out into hundreds of branches through their disciples and the disciples of their disciples This Tantrdloka exudes all the flavours [of Saivism] because it has absorbed those of the essences of all [six] streams of revelation [ For all are encompassed] within these three and a half lineages

60 dmardasaY(ltatimahdravakarnadhdra~ saddaifikairakavardtmajavdmandtha~ I frindthasaY(ltatimahdmbaragharmakdnti~ fribhutirdjatanaya~ svapitrprasdda~ II 62 traiyambakaprasarasdgaravicisomdnanddtmajotpalajalak~maaguptandtha~ I turydkhyasaY(ltatimahodadhipuTfacandrah frisaumata~ sakalavitkila faY(lbhundthah II Tantraloka 3760-6 I

60a amarda corr ananda KED WU 62d frisaumatah em frisomatah KEDWU

(i) Vamanatha the fine son of the excellent Guru Eraka [my] helmsman on the great ocean of the Amardaka lineage (ii) [Paramdvara] the son of Bhiitiraja who had received the favour [of initiation] from his father my sun in the vast firmashyment of the lineage of Srlnatha (iii) La~ma~aguptanatha the [spiritual] son of Utpala[devaL the [spiritual] son of 50mananda the moon (soma~) that caused the waves of the surging ocean of the Traiyambaka lineage [to rise] and (iv) all-knowing Sambhunatha the [spiritual] son of5umati the full moon to the ocean of the lineage known as the Fourth

f) The main constituents

I The Tantraprakriya of the Vidyapi~ha

II The Kula (Purvamnaya)

111 The higher Kaula Trika Bhairavakua Viravali etc

IV Utpaladevas Pratyabhijfta doctrine (fvarapratyabhijflakarika and commentaries)

v The KramaMaharthaMahanaya (Uttaramnaya)

vi The systems of non-Saiddhantika worship taught in the Svacchanda and Netra

4

vii The Siddhanta

g) The shift from the Krama to the Trika in the course of Abhinavaguptas career Bhutiraja ParameSvara and Sambhunatha

5 The place of the Tantrdloka in the history of Saivism the rise of Saba Saivism from the Atimarga to the Kulamarga and its role in sustaining the conviction of transcendence in a Saiva elite while mainstream initiatory Saivism was fast surrendering this conviction and earning general acceptance in the orthodox consensus

6 The attempt to colonise Saivism from the TrikaKrama base the exegetical program of Abhinavagupta and ~emaraja

a) Abhinavaguptas reading of the Siddhantas scriptures

b) K~emarajas commentaries on the Svacchanda and Netra (evidence of the centrality of these two texts) on the Sivasutra and Spandakdrikd and on popular hymns and hymn collections the Sivastotrdvali ofUtpaladeva the StavacintdmalJi ofBhananarayatla and the Sdmbapancdfikd his Pratyabhijndh~daya

c) Evidence of the popularity of the StavacintdmalJi

sa vrtaamp sevakafataiamp sadd dambhahardrcane I stotra1l pathati hdheti kurvan sdfruvilocanaamp II sugird ciuahdri1Jyd pafyantyd dtsyamiinayii I hyaamp kiyanto mayii dattiiamp prdyasthd vijayefvare II jayaty ulliisitiinantamahimii paramefvaraamp I ddau sthitdndm upari prayiintv ete trisaptatiamp II yaamp sphitaamp fridayiibodhaparamiinandasampadii I prdyasthdne mrtd bharriiamp krsyantii1l gulphaddmabhiamp II vidyoddyotitamiihiitmya~ sa jayaty apariijita~ I nirdhdmadhumakartdro grdmdn ydntu niyoginaamp II sarviinandasvarupiiya sarvamangalyahetave I sarvasvaharaa1l krtvd vadhyd darfani~edhinaamp II sarvaklefiipahartre ca cidrupabrahma1Je nama~ I piritdamp prasravanty eva prajd guggulubijavat II ityddistotramukharo ghantdbadhiritdkhilaamp I samddifydvifac cdsu niyoginibirfd1l sabhdm II ~emendra Narmamalii 138-45 Lines in bold = Stavacintamai 11-2 followed by a verse from an

unknown hymn

Cf Evelyn Waugh Decline and Fall (Penguin Books 1937) Part Three Chapter III The Death of a Modern Churchman pp 183-184

At last the hymn was announced ~lhe organ struck up played with great feeling by a prisoner who until his conviction had been assistant organist at a Welsh cathedral Allover the chapel the men filled their chests for a burst of conversation

5

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearlyalf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals of the Kashmirian Saiva priestsofficiants

6

Cfitt ~ e ) ci t r f diSDmiddotleshy~ il ~ At et ~ ~~hr~~ao

swpfS 1 0 1 ~ $-b1lt~ 11 I(ft~~ ~ qql T

ea~+ lal) fVJ

~ ~ DEPARTMENT OF SOUTH ASIAN LANGUAGES AND CIVILIZATIONS LieJct-

UNIVERSITY OF CHICAGO ~ IVv f We et

lY be r~K April la 2018 Ila e~eV No ~ -ef -lYJ-eJ I

cD 0 1 _OOK Alexis Sanderson 11 VUV j c1I rv l1u1 LIV r ett-JIIt~ Ulr yen huo5-1 -t

ffiUV- i 11 9 rgtnl~av~ ltSf I 1 III(V ~ V t( 7ft VJv ~ U HANDOUT (-tolVlV J

fS ~ ~ f t)( e- _ hV- lt1rI ttwJ JutM t~ A bnefmtroductIon to the Tantraloka (KashmIr c 1000 CE) its hlstoncal context scope S ~

~l 2- ~5 and purpose v 0- euro c~ o~ 2 What is entailed in editing translating and interpreting this text The obstacles to be eJU

C overcome Ugt~~~t~~~~~J (hltOd (1VCi-1tt1 e)51) ~ jC( 1M l

~~rYampgt ~ a) Th poorsta of the manusctiptttansm~sion 11) S flP kgtlt J- eJ ~$ u b) The long period of time about 250 years that separates the Tantraloka from its 5fl ~ ki~~ ~a~ JuJ)~ commentary by Jayaratha (fl c 12 50 CE)

~ c) The absence of works on the Trika by scholars other than Abhinavagupta and 1Y1u-r _kM fl-C ~ Jayaratha ~eftp(t~

~ un- i r i The exception ofthe Anuttara subsystem ofthe Trika based on the Paratrirrziika Kshy

tl-et~ lS~J-e (cgt li d) Doubts about Jayarathas standing as a reliable witness fxnM~A eli-j K

~yenI ilt- ( ~~ i Probably not an initiate of the Trika lt jt ~I d hM-L ~( A 1J J eJe ii Decline of the knowledge base in his time -1 c-~ eJ- fftshy

11-~1r s ~ ~~ The surprising lack of Paddhati literature as evidence of the Trika in practice (in h~ f W t~ ~~ r~JJ-S Kashmir or elsewhere) fr ell ~ shy -1 ~ l rt (b1J(OV IV f) Abundance of materials in the Kruikula traditions (in Kashmir and elsewhere) ~ rt

kmiddot JVV a 11 bl h d h ka h (~ )t(l ~~ ~~ I g) How we esta is e was t e Tri in Kas mir ~ c-C 1

amp-e ~(gt 3 Oxford and Kashmir 1969-1977 My attempt to understand the Tantraloka with the t h rlt ~o ~ ~ ~~~

~~ --(( guidance of Swami Lakshman Joo ~ rlch ~r ~ c a) The insider view as a starting point l- cLo dYl tlr-z d1W~ ~- j17 f) ~ - -lt 1 ~ IAPI)c r ~C IJI l-t v

~~ ~ ~~ b) Its limitations A ~ 1) 0 5 Jt-14P ~ u ~ ~ (~tr~ ~~~ i The contraction of practice The evidence of the Mrtitattvanusmara1J-a (G6t- 11gt eraquo((ep ~f- Igt~ tingen Staats- und Universitats Bibliothek MS Mu I 108 ff39rI-43vI2

~~(lJ ~~ ~I fribhrngifasarrzhitayarrz bhairavibhairavasarrzvade karmayogajiianamargaprakdfashy -( y ~ tl (~ narrz nama navama~patala~ The relevant parts of this chapter have been edited

-1~~~t in the footnotes of pp I ~6-I2I of my study Swami Lakshman Joo and his c Vv- OltJ~ bull~1-- Place in the Kashmirian Saiva Tradition (2007)middot ~) _rJl

IQ ~ JC~ q ~s ( ~ fP

J1-~ ( ~7~ ~ -vJVJ ) l-JJltf ~~ ~v cl~~ ~ D~ 1)1-- t~ ) ~rvsect ~ (Y -0 rshyj rJ) egt f- QJ~ e- 1It f v vz AL- JI(- V fj

VV -J1-- J e L ~~ ~J kut- J~ - o~ j~JI- 1Ir laquo1 4-~~~ ~ l1tw-~~ $- ~~ L~- VWC7v 0 ~ 4 Iegt ~t( amp-~~ I- 1 1 5 J- ) = ~1- -JjtJv (jv (of- (J-I

jr- 1JC if( I~ l~ ~j - ~ ~vX (i - ~f- V

W~ ~J- rflJ A t1-- 1 ~JA ) Ji~w Av ~ptJ~tgt- ~ 1r (J~ ~ - ( (if- ~)(t ~(f (~()-~Y ~C~tD~~

vii The Siddhanta

g) The shift from the Krama to the Trika in the course of Abhinavaguptas career Bhutiraja ParameSvara and Sambhunatha

5 The place of the Tantrdloka in the history of Saivism the rise of Saba Saivism from the Atimarga to the Kulamarga and its role in sustaining the conviction of transcendence in a Saiva elite while mainstream initiatory Saivism was fast surrendering this conviction and earning general acceptance in the orthodox consensus

6 The attempt to colonise Saivism from the TrikaKrama base the exegetical program of Abhinavagupta and ~emaraja

a) Abhinavaguptas reading of the Siddhantas scriptures

b) K~emarajas commentaries on the Svacchanda and Netra (evidence of the centrality of these two texts) on the Sivasutra and Spandakdrikd and on popular hymns and hymn collections the Sivastotrdvali ofUtpaladeva the StavacintdmalJi ofBhananarayatla and the Sdmbapancdfikd his Pratyabhijndh~daya

c) Evidence of the popularity of the StavacintdmalJi

sa vrtaamp sevakafataiamp sadd dambhahardrcane I stotra1l pathati hdheti kurvan sdfruvilocanaamp II sugird ciuahdri1Jyd pafyantyd dtsyamiinayii I hyaamp kiyanto mayii dattiiamp prdyasthd vijayefvare II jayaty ulliisitiinantamahimii paramefvaraamp I ddau sthitdndm upari prayiintv ete trisaptatiamp II yaamp sphitaamp fridayiibodhaparamiinandasampadii I prdyasthdne mrtd bharriiamp krsyantii1l gulphaddmabhiamp II vidyoddyotitamiihiitmya~ sa jayaty apariijita~ I nirdhdmadhumakartdro grdmdn ydntu niyoginaamp II sarviinandasvarupiiya sarvamangalyahetave I sarvasvaharaa1l krtvd vadhyd darfani~edhinaamp II sarvaklefiipahartre ca cidrupabrahma1Je nama~ I piritdamp prasravanty eva prajd guggulubijavat II ityddistotramukharo ghantdbadhiritdkhilaamp I samddifydvifac cdsu niyoginibirfd1l sabhdm II ~emendra Narmamalii 138-45 Lines in bold = Stavacintamai 11-2 followed by a verse from an

unknown hymn

Cf Evelyn Waugh Decline and Fall (Penguin Books 1937) Part Three Chapter III The Death of a Modern Churchman pp 183-184

At last the hymn was announced ~lhe organ struck up played with great feeling by a prisoner who until his conviction had been assistant organist at a Welsh cathedral Allover the chapel the men filled their chests for a burst of conversation

5

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearlyalf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals of the Kashmirian Saiva priestsofficiants

6

Cfitt ~ e ) ci t r f diSDmiddotleshy~ il ~ At et ~ ~~hr~~ao

swpfS 1 0 1 ~ $-b1lt~ 11 I(ft~~ ~ qql T

ea~+ lal) fVJ

~ ~ DEPARTMENT OF SOUTH ASIAN LANGUAGES AND CIVILIZATIONS LieJct-

UNIVERSITY OF CHICAGO ~ IVv f We et

lY be r~K April la 2018 Ila e~eV No ~ -ef -lYJ-eJ I

cD 0 1 _OOK Alexis Sanderson 11 VUV j c1I rv l1u1 LIV r ett-JIIt~ Ulr yen huo5-1 -t

ffiUV- i 11 9 rgtnl~av~ ltSf I 1 III(V ~ V t( 7ft VJv ~ U HANDOUT (-tolVlV J

fS ~ ~ f t)( e- _ hV- lt1rI ttwJ JutM t~ A bnefmtroductIon to the Tantraloka (KashmIr c 1000 CE) its hlstoncal context scope S ~

~l 2- ~5 and purpose v 0- euro c~ o~ 2 What is entailed in editing translating and interpreting this text The obstacles to be eJU

C overcome Ugt~~~t~~~~~J (hltOd (1VCi-1tt1 e)51) ~ jC( 1M l

~~rYampgt ~ a) Th poorsta of the manusctiptttansm~sion 11) S flP kgtlt J- eJ ~$ u b) The long period of time about 250 years that separates the Tantraloka from its 5fl ~ ki~~ ~a~ JuJ)~ commentary by Jayaratha (fl c 12 50 CE)

~ c) The absence of works on the Trika by scholars other than Abhinavagupta and 1Y1u-r _kM fl-C ~ Jayaratha ~eftp(t~

~ un- i r i The exception ofthe Anuttara subsystem ofthe Trika based on the Paratrirrziika Kshy

tl-et~ lS~J-e (cgt li d) Doubts about Jayarathas standing as a reliable witness fxnM~A eli-j K

~yenI ilt- ( ~~ i Probably not an initiate of the Trika lt jt ~I d hM-L ~( A 1J J eJe ii Decline of the knowledge base in his time -1 c-~ eJ- fftshy

11-~1r s ~ ~~ The surprising lack of Paddhati literature as evidence of the Trika in practice (in h~ f W t~ ~~ r~JJ-S Kashmir or elsewhere) fr ell ~ shy -1 ~ l rt (b1J(OV IV f) Abundance of materials in the Kruikula traditions (in Kashmir and elsewhere) ~ rt

kmiddot JVV a 11 bl h d h ka h (~ )t(l ~~ ~~ I g) How we esta is e was t e Tri in Kas mir ~ c-C 1

amp-e ~(gt 3 Oxford and Kashmir 1969-1977 My attempt to understand the Tantraloka with the t h rlt ~o ~ ~ ~~~

~~ --(( guidance of Swami Lakshman Joo ~ rlch ~r ~ c a) The insider view as a starting point l- cLo dYl tlr-z d1W~ ~- j17 f) ~ - -lt 1 ~ IAPI)c r ~C IJI l-t v

~~ ~ ~~ b) Its limitations A ~ 1) 0 5 Jt-14P ~ u ~ ~ (~tr~ ~~~ i The contraction of practice The evidence of the Mrtitattvanusmara1J-a (G6t- 11gt eraquo((ep ~f- Igt~ tingen Staats- und Universitats Bibliothek MS Mu I 108 ff39rI-43vI2

~~(lJ ~~ ~I fribhrngifasarrzhitayarrz bhairavibhairavasarrzvade karmayogajiianamargaprakdfashy -( y ~ tl (~ narrz nama navama~patala~ The relevant parts of this chapter have been edited

-1~~~t in the footnotes of pp I ~6-I2I of my study Swami Lakshman Joo and his c Vv- OltJ~ bull~1-- Place in the Kashmirian Saiva Tradition (2007)middot ~) _rJl

IQ ~ JC~ q ~s ( ~ fP

J1-~ ( ~7~ ~ -vJVJ ) l-JJltf ~~ ~v cl~~ ~ D~ 1)1-- t~ ) ~rvsect ~ (Y -0 rshyj rJ) egt f- QJ~ e- 1It f v vz AL- JI(- V fj

VV -J1-- J e L ~~ ~J kut- J~ - o~ j~JI- 1Ir laquo1 4-~~~ ~ l1tw-~~ $- ~~ L~- VWC7v 0 ~ 4 Iegt ~t( amp-~~ I- 1 1 5 J- ) = ~1- -JjtJv (jv (of- (J-I

jr- 1JC if( I~ l~ ~j - ~ ~vX (i - ~f- V

W~ ~J- rflJ A t1-- 1 ~JA ) Ji~w Av ~ptJ~tgt- ~ 1r (J~ ~ - ( (if- ~)(t ~(f (~()-~Y ~C~tD~~

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearlyalf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals of the Kashmirian Saiva priestsofficiants

6

Cfitt ~ e ) ci t r f diSDmiddotleshy~ il ~ At et ~ ~~hr~~ao

swpfS 1 0 1 ~ $-b1lt~ 11 I(ft~~ ~ qql T

ea~+ lal) fVJ

~ ~ DEPARTMENT OF SOUTH ASIAN LANGUAGES AND CIVILIZATIONS LieJct-

UNIVERSITY OF CHICAGO ~ IVv f We et

lY be r~K April la 2018 Ila e~eV No ~ -ef -lYJ-eJ I

cD 0 1 _OOK Alexis Sanderson 11 VUV j c1I rv l1u1 LIV r ett-JIIt~ Ulr yen huo5-1 -t

ffiUV- i 11 9 rgtnl~av~ ltSf I 1 III(V ~ V t( 7ft VJv ~ U HANDOUT (-tolVlV J

fS ~ ~ f t)( e- _ hV- lt1rI ttwJ JutM t~ A bnefmtroductIon to the Tantraloka (KashmIr c 1000 CE) its hlstoncal context scope S ~

~l 2- ~5 and purpose v 0- euro c~ o~ 2 What is entailed in editing translating and interpreting this text The obstacles to be eJU

C overcome Ugt~~~t~~~~~J (hltOd (1VCi-1tt1 e)51) ~ jC( 1M l

~~rYampgt ~ a) Th poorsta of the manusctiptttansm~sion 11) S flP kgtlt J- eJ ~$ u b) The long period of time about 250 years that separates the Tantraloka from its 5fl ~ ki~~ ~a~ JuJ)~ commentary by Jayaratha (fl c 12 50 CE)

~ c) The absence of works on the Trika by scholars other than Abhinavagupta and 1Y1u-r _kM fl-C ~ Jayaratha ~eftp(t~

~ un- i r i The exception ofthe Anuttara subsystem ofthe Trika based on the Paratrirrziika Kshy

tl-et~ lS~J-e (cgt li d) Doubts about Jayarathas standing as a reliable witness fxnM~A eli-j K

~yenI ilt- ( ~~ i Probably not an initiate of the Trika lt jt ~I d hM-L ~( A 1J J eJe ii Decline of the knowledge base in his time -1 c-~ eJ- fftshy

11-~1r s ~ ~~ The surprising lack of Paddhati literature as evidence of the Trika in practice (in h~ f W t~ ~~ r~JJ-S Kashmir or elsewhere) fr ell ~ shy -1 ~ l rt (b1J(OV IV f) Abundance of materials in the Kruikula traditions (in Kashmir and elsewhere) ~ rt

kmiddot JVV a 11 bl h d h ka h (~ )t(l ~~ ~~ I g) How we esta is e was t e Tri in Kas mir ~ c-C 1

amp-e ~(gt 3 Oxford and Kashmir 1969-1977 My attempt to understand the Tantraloka with the t h rlt ~o ~ ~ ~~~

~~ --(( guidance of Swami Lakshman Joo ~ rlch ~r ~ c a) The insider view as a starting point l- cLo dYl tlr-z d1W~ ~- j17 f) ~ - -lt 1 ~ IAPI)c r ~C IJI l-t v

~~ ~ ~~ b) Its limitations A ~ 1) 0 5 Jt-14P ~ u ~ ~ (~tr~ ~~~ i The contraction of practice The evidence of the Mrtitattvanusmara1J-a (G6t- 11gt eraquo((ep ~f- Igt~ tingen Staats- und Universitats Bibliothek MS Mu I 108 ff39rI-43vI2

~~(lJ ~~ ~I fribhrngifasarrzhitayarrz bhairavibhairavasarrzvade karmayogajiianamargaprakdfashy -( y ~ tl (~ narrz nama navama~patala~ The relevant parts of this chapter have been edited

-1~~~t in the footnotes of pp I ~6-I2I of my study Swami Lakshman Joo and his c Vv- OltJ~ bull~1-- Place in the Kashmirian Saiva Tradition (2007)middot ~) _rJl

IQ ~ JC~ q ~s ( ~ fP

J1-~ ( ~7~ ~ -vJVJ ) l-JJltf ~~ ~v cl~~ ~ D~ 1)1-- t~ ) ~rvsect ~ (Y -0 rshyj rJ) egt f- QJ~ e- 1It f v vz AL- JI(- V fj

VV -J1-- J e L ~~ ~J kut- J~ - o~ j~JI- 1Ir laquo1 4-~~~ ~ l1tw-~~ $- ~~ L~- VWC7v 0 ~ 4 Iegt ~t( amp-~~ I- 1 1 5 J- ) = ~1- -JjtJv (jv (of- (J-I

jr- 1JC if( I~ l~ ~j - ~ ~vX (i - ~f- V

W~ ~J- rflJ A t1-- 1 ~JA ) Ji~w Av ~ptJ~tgt- ~ 1r (J~ ~ - ( (if- ~)(t ~(f (~()-~Y ~C~tD~~

Cfitt ~ e ) ci t r f diSDmiddotleshy~ il ~ At et ~ ~~hr~~ao

swpfS 1 0 1 ~ $-b1lt~ 11 I(ft~~ ~ qql T

ea~+ lal) fVJ

~ ~ DEPARTMENT OF SOUTH ASIAN LANGUAGES AND CIVILIZATIONS LieJct-

UNIVERSITY OF CHICAGO ~ IVv f We et

lY be r~K April la 2018 Ila e~eV No ~ -ef -lYJ-eJ I

cD 0 1 _OOK Alexis Sanderson 11 VUV j c1I rv l1u1 LIV r ett-JIIt~ Ulr yen huo5-1 -t

ffiUV- i 11 9 rgtnl~av~ ltSf I 1 III(V ~ V t( 7ft VJv ~ U HANDOUT (-tolVlV J

fS ~ ~ f t)( e- _ hV- lt1rI ttwJ JutM t~ A bnefmtroductIon to the Tantraloka (KashmIr c 1000 CE) its hlstoncal context scope S ~

~l 2- ~5 and purpose v 0- euro c~ o~ 2 What is entailed in editing translating and interpreting this text The obstacles to be eJU

C overcome Ugt~~~t~~~~~J (hltOd (1VCi-1tt1 e)51) ~ jC( 1M l

~~rYampgt ~ a) Th poorsta of the manusctiptttansm~sion 11) S flP kgtlt J- eJ ~$ u b) The long period of time about 250 years that separates the Tantraloka from its 5fl ~ ki~~ ~a~ JuJ)~ commentary by Jayaratha (fl c 12 50 CE)

~ c) The absence of works on the Trika by scholars other than Abhinavagupta and 1Y1u-r _kM fl-C ~ Jayaratha ~eftp(t~

~ un- i r i The exception ofthe Anuttara subsystem ofthe Trika based on the Paratrirrziika Kshy

tl-et~ lS~J-e (cgt li d) Doubts about Jayarathas standing as a reliable witness fxnM~A eli-j K

~yenI ilt- ( ~~ i Probably not an initiate of the Trika lt jt ~I d hM-L ~( A 1J J eJe ii Decline of the knowledge base in his time -1 c-~ eJ- fftshy

11-~1r s ~ ~~ The surprising lack of Paddhati literature as evidence of the Trika in practice (in h~ f W t~ ~~ r~JJ-S Kashmir or elsewhere) fr ell ~ shy -1 ~ l rt (b1J(OV IV f) Abundance of materials in the Kruikula traditions (in Kashmir and elsewhere) ~ rt

kmiddot JVV a 11 bl h d h ka h (~ )t(l ~~ ~~ I g) How we esta is e was t e Tri in Kas mir ~ c-C 1

amp-e ~(gt 3 Oxford and Kashmir 1969-1977 My attempt to understand the Tantraloka with the t h rlt ~o ~ ~ ~~~

~~ --(( guidance of Swami Lakshman Joo ~ rlch ~r ~ c a) The insider view as a starting point l- cLo dYl tlr-z d1W~ ~- j17 f) ~ - -lt 1 ~ IAPI)c r ~C IJI l-t v

~~ ~ ~~ b) Its limitations A ~ 1) 0 5 Jt-14P ~ u ~ ~ (~tr~ ~~~ i The contraction of practice The evidence of the Mrtitattvanusmara1J-a (G6t- 11gt eraquo((ep ~f- Igt~ tingen Staats- und Universitats Bibliothek MS Mu I 108 ff39rI-43vI2

~~(lJ ~~ ~I fribhrngifasarrzhitayarrz bhairavibhairavasarrzvade karmayogajiianamargaprakdfashy -( y ~ tl (~ narrz nama navama~patala~ The relevant parts of this chapter have been edited

-1~~~t in the footnotes of pp I ~6-I2I of my study Swami Lakshman Joo and his c Vv- OltJ~ bull~1-- Place in the Kashmirian Saiva Tradition (2007)middot ~) _rJl

IQ ~ JC~ q ~s ( ~ fP

J1-~ ( ~7~ ~ -vJVJ ) l-JJltf ~~ ~v cl~~ ~ D~ 1)1-- t~ ) ~rvsect ~ (Y -0 rshyj rJ) egt f- QJ~ e- 1It f v vz AL- JI(- V fj

VV -J1-- J e L ~~ ~J kut- J~ - o~ j~JI- 1Ir laquo1 4-~~~ ~ l1tw-~~ $- ~~ L~- VWC7v 0 ~ 4 Iegt ~t( amp-~~ I- 1 1 5 J- ) = ~1- -JjtJv (jv (of- (J-I

jr- 1JC if( I~ l~ ~j - ~ ~vX (i - ~f- V

W~ ~J- rflJ A t1-- 1 ~JA ) Ji~w Av ~ptJ~tgt- ~ 1r (J~ ~ - ( (if- ~)(t ~(f (~()-~Y ~C~tD~~

tnh It1IL i =010 fVl c~ J (C +~middotCtt-tn O-t blet ~ 0 ~

rrty d 1 PH~ i 1rA S lyen do~ = riUgt t (tLl1L S c

~I ~ U1 ck~ iY~Jtf U(S ~u-fre hA y tllt dc1a d -+0(fMbshy

~~ e(rt~~CV m-GQ cl Jgt1t rillfk ICr - ~ll ~J d-llVh Deygt zi

bu+ rtd lJ~ ivcL~~ Q - ~t 7ltbctlL IlnJ~j o~zl ~dt~

((len ~ PR-ltth(f at~ lV~) Z ~ kSJ+ shy

~ Ldee ~middottv ~~ (f V~Zld2 (~ cUJ- J1ctt] Cf) ~CL -to shy

S(wJ ~ nmiddotft4 -cO cfY (Y1 r(YI j 11 5 z-

~J~ t RfuoampM middottaf~middot~ ltAJU1Sfl1 J VJF0 ~USY1 CCo~+-euro)c1-)

8(tcoi Uu~ 4~ R e )AaJpoundh7CL to nc~ -0ltp[ail

4-4~ceet RlA J b(lLk f- Ct-lu y ilt lUZ zamprtJ~ rZI fINJ M is J7 I fJ f ~ 1)1JlN h~ nLilejed (IgAl[ -1-(Itfn d

IJ I rvi ~ -t- ic~JdC2 ( bAed~ ) 1rzolti-uTrJ shy~ --shy--shy

-Let I~ [eCeVNd pound11 ~ --I f]o 0 PCYjfd jZ 11 sc4v147 C

LyeneJ bt -oL2gt-I~S b5II -w-t (2)( ~

~ 7 U ~ _ i)Ju~smiddot~ ii Denial of change or loss -c(P c D~ otAVJ- ( ~ raquo (M- ( l emiddot1 c~ - I tafV _ampf

iii Disconnection from historical context -- ~~ )Ue LWft L-- L)S iJdvut ill -

iv Refusal to recognise decline and indifference to the rediscovery of sources presumed lost

v The reflection of aspects of this mentality in some Indology I _ ~ L bJuleevt fi A The tendency to divorce doctrine and ritual -7 (IQ rJA ~ ~O

Al ~y ~ vv ~~ n lt fW) tyr- B Lack of interest in the historical dimension neglect of epigraphical and 1 (7-- - material evidence

pa rnil c Tendency to study one school in isolation without thinking about its ~

relationships with other traditions ~-t 1

4 1ecovenngD bull der better to un erstand t e 0 the text by t)~hIStory m or d h mner meanmg f f) r ~ ~ which I mean not an esoteric message hidden beneath its surface but the kinds of ffC V- err

J meaning that emerge when one hears a text in the evolving context in which it arose and j~j()l J- _on which it was seeking to have an impact Recovering the complexity and originality

~~ ~ tll1- Iof the work +e b Jl u0ZVmiddotL

JwtNJ~ (Y1- a) Tantraloka as Paddhati ~ f)Q-i ~ 0 Itll I r-~MzUCd-

h v X I I 4 santi paddhatayaf citrti~ srotobhede~u bhuyasti I ~ I 1 10~M)JQ N bull __ Su~ 1M shynv _ _ anuttar~a4ardhtirthakrame tv ektipi neksyate II

~U $ II5 ity alam bahufa~ sadbhi~ fisyasabrahmactiribhi~ I ~ ctcKlj-shy)~5( w~ _ l ( arthito racaye sp~rtim pU71tirthtim prakriytim imtim II

J 1tw (Y bSh~ Tamraloka I14-15 ~c YU

14b srotobh~d~fU KED ABDJLoacPQRSU W srotobhedena C srotobhut~fU Opq bhuyasa ABCDJPshycU- (JJI ~)aYIdA~ QRpcSTU W bhuyasa~ LORac I4d krame KED ACDLOPQRSTU W Jayaratha krama BJ I5a alarrz

gt00 ABDJPQSUac W aharrz KED CGLORTUPc I 5C sP~lirrz KED ACDGLPQRTU W sP~flirrz BJS 0 t IV 1M 11V 0 rl ) There exist Paddhatis in abundance and of various kinds for the each of the [other]

currents [of Sivas teachings] But we find not even one for the ultimate system the Al Stl0~ ~ teachings of the Trika So fervently requested many times by my devout disciples

V) ~ c and the disciples of my Guru I shall now compose this explicit and comprehensive ~b(t --middott~middot treatiserw O~C]f~

X ~ ~II 2 ( )A V

f)~ b) What is a Paddhati

~~-tcY paddhati~ pratifastraY(l vikptasya frutasya tatsamarthytik~iptasya I ca mantratantrtishynu~rhtintiya saY(lk~eptit 2 kramerJ-tibhidhtinaY(l3 yajurvedadau yajflasUtrtidivat c~~ Bhaga Ramakatnha Sardhatrifatikalottarav~tti p 45 II 6-7

I tatsamarthyakfiptasya conj tatsamarthyat kfiptasya BHATT 1 sarrzkfepat conj sa~kfepa BHATI 3

krame7Jlibhidhana~ conj krame7Jlibhidhaniid BHATT

2

I

_~e J jntfC 5vfl P~lti~- d_

A - ~ Jbo~ -U Ilfit For any scripture a Paddhati is a text that enables the performance of the rituals ~1) _ j ~xf(Y ~ [of that scripture] along with the Mantras [that accompany them] by succinctly ~ (I tr ~ arranging in the order [of performance] (i) the [instructions] explicitly stated [in that ~~ scripture but] dispersed in various places [throughout its length] and (ii) whatever ~(~ )M () [else] those explicit statements imply An example is the Yajiiasittra in the case of (J 1~t-r the Yajurveda Srf eA tettlt

c) The potential ofPaddhatis as channels of radical innovation the illusory rigidity of ~~ the principle of maximal pro~imity that governs the supplementation required to ~ u ~ tv J compose a complete Paddhan tmiddottd

i The Saiddhantika Saiva Paddhati ofMaharajadhiraja Bhojadeva (Siddhdntasdra- 1) A j JJltV paddhati) (covert) Y~~

ii The Tantrdloka (explicit based on a theory of a hierarchy of scriptural authorshy

ity) jbitt-V 2rt+tk__ ~~ lCd) The Tantrdloka as exegesis of one text the Mdlinivijayottara as the core of all the C L-

Saiva scriptures 5gt~ecA1 - v

na tadastiha yan na frimdlinivijayottare I ~e~ JL devadevena nirdi~taY(l svafabdendtha lingata~lie1_

a l-nAvt i Vgt~-ldafdHddafavasv~~abhinnaY(l yac chdsanaY(l vibho~ I V-vv11( tatsdra1(l trikafdstra1(l hi tatsdram malinimatam II bull J-hA ~J ato trantargataY(l sarva1(l saY(lpradtiyojjhitair budhai~ I ~ () vw1 1J

~~ adtHam prakatikurmo gurunathajfzaya vayam II oke-- lt

[ bull OM1l Tantraloka 117- 1 9 LLIeshy~~ vy [) There is nothing here that has not been taught by the God of the Gods in the ~~

~-i ~f- 15- bull Malinivijayottara either explicitly or by implication For that is the highest of the ~ 1 S j) I Alit ~th) Trikas scriptures which are themselves the highest within the [entire] teaching of rCUl~--~ 0S~middot v 1- rr 1 the Lord comprising the ten and eighteen [scriptures of the 5aiddhantika canon] P D ~ ~t 1-- ~M b-e and the sixty-four [scriptures of the Bhairava canon] 50 with the authorisation of b ~ ftl ~~(1~ my Guru I shall now make clear everything in this text that [other] scholars have ~ ~hk~(04 -i) failed to see lacking as they did the teaching privately transmitted from Guru to SJS-l d 4 h z1shyQe-ft GW bull disciple [that is the key to its teachings]

e) The Tantrdloka as exegesis ofall ofSaivism except the Atimarga (The three -margas Atimarga Mantramarga Kulamarga) the four lineages

I I te~a1(l krame1Ja tan madhye bhr~taY(l kaldntarad yadd I tadti frika1Jthanathajfzavafat siddha avataran II lr 2 tryambakamardakabhikhyafrinatha advaye dvaye I

dvayadvaye ca nipund~ krame1Ja fivafdsane II 13 adyasya canvayo jajfze dVittyo duhittkramat I sa cardhatryambakabhikhya~ sa1(ltana~ supratiHhita~ II

3

I

_~e J jntfC 5vfl P~lti~- d_

A - ~ Jbo~ -U Ilfit For any scripture a Paddhati is a text that enables the performance of the rituals ~1) _ j ~xf(Y ~ [of that scripture] along with the Mantras [that accompany them] by succinctly ~ (I tr ~ arranging in the order [of performance] (i) the [instructions] explicitly stated [in that ~~ scripture but] dispersed in various places [throughout its length] and (ii) whatever ~(~ )M () [else] those explicit statements imply An example is the Yajiiasittra in the case of (J 1~t-r the Yajurveda Srf eA tettlt

c) The potential ofPaddhatis as channels of radical innovation the illusory rigidity of ~~ the principle of maximal pro~imity that governs the supplementation required to ~ u ~ tv J compose a complete Paddhan tmiddottd

i The Saiddhantika Saiva Paddhati ofMaharajadhiraja Bhojadeva (Siddhdntasdra- 1) A j JJltV paddhati) (covert) Y~~

ii The Tantrdloka (explicit based on a theory of a hierarchy of scriptural authorshy

ity) jbitt-V 2rt+tk__ ~~ lCd) The Tantrdloka as exegesis of one text the Mdlinivijayottara as the core of all the C L-

Saiva scriptures 5gt~ecA1 - v

na tadastiha yan na frimdlinivijayottare I ~e~ JL devadevena nirdi~taY(l svafabdendtha lingata~lie1_

a l-nAvt i Vgt~-ldafdHddafavasv~~abhinnaY(l yac chdsanaY(l vibho~ I V-vv11( tatsdra1(l trikafdstra1(l hi tatsdram malinimatam II bull J-hA ~J ato trantargataY(l sarva1(l saY(lpradtiyojjhitair budhai~ I ~ () vw1 1J

~~ adtHam prakatikurmo gurunathajfzaya vayam II oke-- lt

[ bull OM1l Tantraloka 117- 1 9 LLIeshy~~ vy [) There is nothing here that has not been taught by the God of the Gods in the ~~

~-i ~f- 15- bull Malinivijayottara either explicitly or by implication For that is the highest of the ~ 1 S j) I Alit ~th) Trikas scriptures which are themselves the highest within the [entire] teaching of rCUl~--~ 0S~middot v 1- rr 1 the Lord comprising the ten and eighteen [scriptures of the 5aiddhantika canon] P D ~ ~t 1-- ~M b-e and the sixty-four [scriptures of the Bhairava canon] 50 with the authorisation of b ~ ftl ~~(1~ my Guru I shall now make clear everything in this text that [other] scholars have ~ ~hk~(04 -i) failed to see lacking as they did the teaching privately transmitted from Guru to SJS-l d 4 h z1shyQe-ft GW bull disciple [that is the key to its teachings]

e) The Tantrdloka as exegesis ofall ofSaivism except the Atimarga (The three -margas Atimarga Mantramarga Kulamarga) the four lineages

I I te~a1(l krame1Ja tan madhye bhr~taY(l kaldntarad yadd I tadti frika1Jthanathajfzavafat siddha avataran II lr 2 tryambakamardakabhikhyafrinatha advaye dvaye I

dvayadvaye ca nipund~ krame1Ja fivafdsane II 13 adyasya canvayo jajfze dVittyo duhittkramat I sa cardhatryambakabhikhya~ sa1(ltana~ supratiHhita~ II

3

lJtUl N s~ ohli2L lt~ i chA a-er ocU-V I

D 0 I If OJ-Lcamp- k(~ Ie~ f~ Lt (c 2iifc-uJ Z )ampCAC~~O P _ _I _ --poundYL1lt J0 f ltfltf~ ff2dl ci)l Gc~u(Z0 )

14 ataf cdrdhacatasro tra ma~hikd~ sartatikramdt I fr- h fisyaprafisyair vistiT1d~ fatafdkhar vyavasthitai~ II ~ rJ1Il ( MA-r ~~ 0 Bz (2 (Z I 5 adhyuHasartatisrota~sdrabhutarasdhrtim I (2eS ttJ~t-li-

() XIyvJ l- vidhdya tantrdloka Jar syandate sakaldn rasdn II k~7- V f r1i LGct ~ shy(1-- Tantrdloka 36 11-15 lt CttWI duY _~Z-- A lCit

I After some time that [transmission of knowledge] among the [best of men] was in- AraILtkgt ~ _ tZ terrupted Then in response to a command issued by Lord Srikantha [three] Siddhas

5 S cL~h7- II descended into the world each expert in one of the [t_hree] divisions of Sivas teachshy~~ t ) ilgs Tryambak[adity]a in the non-dualistic division Amardaka in the dualistic and

( )eIgt0 _~ k Srinatha in the dualistic-cum-non-dualistic A second transmission emerged from

tJJU1l~r ~ ~tt ~~ the first of these Siddhas through his daughter and this lineage became famous as ~(~(1 the Half-Traiyambaka So through these lines of descent three and a half lineages ~~~L Vgt came into being and these have spread out into hundreds of branches through their ~y- S L disciples and the disciples of their disciples This Tantrdloka exudes all the flavours

(~ ~ rlt- lt [of Saivism] because it has absorbed those of the essences of all [six] streams of

c--P raquo vlgt jA~ revelation[ For all are encompassed] within these three and a half lineages

~~ ~~Q1 60 dmardasamtatimahdr1JavakaT1adhdra~ saddaifikairakavardtmajavdmandtha~ I frindthasartatimahdmbaragharmakdnti~ fribhutirdjatanaya~ svapitrprasdda~ II 62 traiyambakaprasarasdgaravicisomdnanddtmajotpalajalakma1Jaguptandtha~ IP~ turydkhyasartatimahodadhipuT1acandra~ frisaumata~ sakalavitkila farbhundtha~ II Tantrdloka 1760-61 ~Jl~ 60a dmarda corr dnanda KED (1 62d srisaumuah em srisomatah KEDWUQl~c~ (i) Vamanatha the fine son of the excellent Guru Eraka [my] helmsman on the great ocean of the Amardaka lineage Oi) [Paramdvara] the son of Bhutiraja who had received the favour [of initiation] from his father my sun in the vast firmashyment of the lineage of Srinatha (iii) Lak~mal)aguptanatha the [spiritual] son of Utpala[deva] the [spiritual] son of Somananda the moon (soma~) that caused the waves of the surging ocean of the Traiyambaka lineage [to rise] and (iv) all-knowing Sambhunatha the [spiritual] son ofSumati the full moon to the ocean of the lineage known as the Fourth

f) The main constituents

i The Tantraprakriya of the Vidyaplrha

ii The Kula (Purvamnaya)

iii The higher Kaula Trika Bhairavakua Viravali etc

iv Utpaladevas Praryabhijna doctrine (lfvarapratyabhijflakarika and commentaries)

v The KramaMaharthaMahanaya (Uttaramnaya)

vi The systems of non-Saiddhantika worship taught in the Svacchanda and Netra

4

I I

I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I

I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I

vii The Siddhanta

g) The shift from the Krama to the Trika in the course of Abhinavaguptas career $r- Ie -t Bhutiraja Paramesvara and Sambhunatha

LpP- JJI)t1 The place of the Tantrdloka in the history of Saivism the rise of Sakta Saivism from the )7 (lvi1l 3 Atimarga to the Kulamarga and its role in sustaining the conviction of transcendence in

~~i vJJ a Saiva e~ite while mainstream initiatory Saivism was fast surrendering this conviction p KP i ~ and earnmg general acceptance m the orthodox consensus

I~ ~~~~~ 6 The attempt to colonise Saivism from the TrikaKrama base the exegetical program of

~~~~ Q~)~ ~) Abhinavagupta and K~emaraja

eJpoundc cAx~11--1 a) Abhinavaguptas reading of the Siddhantas scriptures

C~~c~ nt)fV b) ~emarajas commentaries ~n the Svacchanda and Netra (evidence of the centrality ~ ~ JjJJ of these two texts) on he Sivasutra and Spandakdrikd and on popular hymns and

ffM middot-f1 ~ ) V- Lshy hymn collections the Sivastotrdvali ofUtpaladeva the Stavacintdmai ofBhaganaraya9-a ()r Cl--~t- i)1nd the Sdmbapancdsikd his Pratyabhijndhrdaya

~ 1_ ]- ~ Evidence of the popularity of the Stavacintdma1i triJv~0-L~ ~ 51- c ) 1 0 ~S1tV ~ V-shy

b~ 7JfIJJ1 sa vrtaamp sevakasataiamp sadd dambhahardrcane I ~ ~ 15 stotra1(l pathati hdheti kurvan sasruvilocanaamp II 5Y QlNlshy

~ 1-~ sugird cittahdri1Jyii pafyantyii drfyamiinayii I 7 ~1J IJ 64$ l hyaamp kiyanto mayd dattdamp prdyasthd vijayefvare II

(5 J1il jayaty ulliisitiinantamahimii paramefvarah I ~ te (- ~ CW ddau sthtdn~~ up~ri prayiintv et~ trisaptatiamp II _ __ l-(t

)ef) bull yal sphttaamp mdayabodhaparamanandasampadti I l e-f 9-0 prdyasthdne mrtd bhattdampkrsyantd1(l gulphaddmabhiamp II shy

~(tI() vidyoddyotitamdhiitmyal sa jayaty apariijital I ~ nirdhdmadhumakartdro grdmdn ydntu niyoginaamp II sarviinandasvarUpiiya sarvamarigalyahetave I sarvasvaharaa1(l krtvd vadhyd dalrjani~edhinaamp II sarvaklefiipahartre ca cidrupabrahma1Je namal I pirjitdamp prasravanty eva prajd guggulubijavat II ityddistotramukharo ghantdbadhiritdkhilaamp I samddifydviSac cdsu niyoginibirjd1(l sabhdm II ~emendra Narmamald 138-45 Lines in bold ~ Stavacintamani 11-2 followed by a verse from an

unknown hymn

Cf Evelyn Waugh Decline and Fall (Penguin Books 1937) Part Three Chapter III The Death of a Modern Churchman pp 183-184

At last the hymn was announced The organ struck up played with great feeling by a prisoner who until his conviction had been assistant organist at a Welsh cathedral Allover the chapel the men filled their chests for a burst of conversation

( k f Ult divt ~ -lOWS

Ic~~e f

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearly alf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals ofthe Kashmirian Saiva priestsofficiants

6

I I

I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I

I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I

vii The Siddhanta

g) The shift from the Krama to the Trika in the course of Abhinavaguptas career $r- Ie -t Bhutiraja Paramesvara and Sambhunatha

LpP- JJI)t1 The place of the Tantrdloka in the history of Saivism the rise of Sakta Saivism from the )7 (lvi1l 3 Atimarga to the Kulamarga and its role in sustaining the conviction of transcendence in

~~i vJJ a Saiva e~ite while mainstream initiatory Saivism was fast surrendering this conviction p KP i ~ and earnmg general acceptance m the orthodox consensus

I~ ~~~~~ 6 The attempt to colonise Saivism from the TrikaKrama base the exegetical program of

~~~~ Q~)~ ~) Abhinavagupta and K~emaraja

eJpoundc cAx~11--1 a) Abhinavaguptas reading of the Siddhantas scriptures

C~~c~ nt)fV b) ~emarajas commentaries ~n the Svacchanda and Netra (evidence of the centrality ~ ~ JjJJ of these two texts) on he Sivasutra and Spandakdrikd and on popular hymns and

ffM middot-f1 ~ ) V- Lshy hymn collections the Sivastotrdvali ofUtpaladeva the Stavacintdmai ofBhaganaraya9-a ()r Cl--~t- i)1nd the Sdmbapancdsikd his Pratyabhijndhrdaya

~ 1_ ]- ~ Evidence of the popularity of the Stavacintdma1i triJv~0-L~ ~ 51- c ) 1 0 ~S1tV ~ V-shy

b~ 7JfIJJ1 sa vrtaamp sevakasataiamp sadd dambhahardrcane I ~ ~ 15 stotra1(l pathati hdheti kurvan sasruvilocanaamp II 5Y QlNlshy

~ 1-~ sugird cittahdri1Jyii pafyantyii drfyamiinayii I 7 ~1J IJ 64$ l hyaamp kiyanto mayd dattdamp prdyasthd vijayefvare II

(5 J1il jayaty ulliisitiinantamahimii paramefvarah I ~ te (- ~ CW ddau sthtdn~~ up~ri prayiintv et~ trisaptatiamp II _ __ l-(t

)ef) bull yal sphttaamp mdayabodhaparamanandasampadti I l e-f 9-0 prdyasthdne mrtd bhattdampkrsyantd1(l gulphaddmabhiamp II shy

~(tI() vidyoddyotitamdhiitmyal sa jayaty apariijital I ~ nirdhdmadhumakartdro grdmdn ydntu niyoginaamp II sarviinandasvarUpiiya sarvamarigalyahetave I sarvasvaharaa1(l krtvd vadhyd dalrjani~edhinaamp II sarvaklefiipahartre ca cidrupabrahma1Je namal I pirjitdamp prasravanty eva prajd guggulubijavat II ityddistotramukharo ghantdbadhiritdkhilaamp I samddifydviSac cdsu niyoginibirjd1(l sabhdm II ~emendra Narmamald 138-45 Lines in bold ~ Stavacintamani 11-2 followed by a verse from an

unknown hymn

Cf Evelyn Waugh Decline and Fall (Penguin Books 1937) Part Three Chapter III The Death of a Modern Churchman pp 183-184

At last the hymn was announced The organ struck up played with great feeling by a prisoner who until his conviction had been assistant organist at a Welsh cathedral Allover the chapel the men filled their chests for a burst of conversation

( k f Ult divt ~ -lOWS

Ic~~e f

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearly alf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals ofthe Kashmirian Saiva priestsofficiants

6

vii The Siddhanta

g) The shift from the Krama to the Trika in the course of Abhinavaguptas career $r- Ie -t Bhutiraja Paramesvara and Sambhunatha

LpP- JJI)t1 The place of the Tantrdloka in the history of Saivism the rise of Sakta Saivism from the )7 (lvi1l 3 Atimarga to the Kulamarga and its role in sustaining the conviction of transcendence in

~~i vJJ a Saiva e~ite while mainstream initiatory Saivism was fast surrendering this conviction p KP i ~ and earnmg general acceptance m the orthodox consensus

I~ ~~~~~ 6 The attempt to colonise Saivism from the TrikaKrama base the exegetical program of

~~~~ Q~)~ ~) Abhinavagupta and K~emaraja

eJpoundc cAx~11--1 a) Abhinavaguptas reading of the Siddhantas scriptures

C~~c~ nt)fV b) ~emarajas commentaries ~n the Svacchanda and Netra (evidence of the centrality ~ ~ JjJJ of these two texts) on he Sivasutra and Spandakdrikd and on popular hymns and

ffM middot-f1 ~ ) V- Lshy hymn collections the Sivastotrdvali ofUtpaladeva the Stavacintdmai ofBhaganaraya9-a ()r Cl--~t- i)1nd the Sdmbapancdsikd his Pratyabhijndhrdaya

~ 1_ ]- ~ Evidence of the popularity of the Stavacintdma1i triJv~0-L~ ~ 51- c ) 1 0 ~S1tV ~ V-shy

b~ 7JfIJJ1 sa vrtaamp sevakasataiamp sadd dambhahardrcane I ~ ~ 15 stotra1(l pathati hdheti kurvan sasruvilocanaamp II 5Y QlNlshy

~ 1-~ sugird cittahdri1Jyii pafyantyii drfyamiinayii I 7 ~1J IJ 64$ l hyaamp kiyanto mayd dattdamp prdyasthd vijayefvare II

(5 J1il jayaty ulliisitiinantamahimii paramefvarah I ~ te (- ~ CW ddau sthtdn~~ up~ri prayiintv et~ trisaptatiamp II _ __ l-(t

)ef) bull yal sphttaamp mdayabodhaparamanandasampadti I l e-f 9-0 prdyasthdne mrtd bhattdampkrsyantd1(l gulphaddmabhiamp II shy

~(tI() vidyoddyotitamdhiitmyal sa jayaty apariijital I ~ nirdhdmadhumakartdro grdmdn ydntu niyoginaamp II sarviinandasvarUpiiya sarvamarigalyahetave I sarvasvaharaa1(l krtvd vadhyd dalrjani~edhinaamp II sarvaklefiipahartre ca cidrupabrahma1Je namal I pirjitdamp prasravanty eva prajd guggulubijavat II ityddistotramukharo ghantdbadhiritdkhilaamp I samddifydviSac cdsu niyoginibirjd1(l sabhdm II ~emendra Narmamald 138-45 Lines in bold ~ Stavacintamani 11-2 followed by a verse from an

unknown hymn

Cf Evelyn Waugh Decline and Fall (Penguin Books 1937) Part Three Chapter III The Death of a Modern Churchman pp 183-184

At last the hymn was announced The organ struck up played with great feeling by a prisoner who until his conviction had been assistant organist at a Welsh cathedral Allover the chapel the men filled their chests for a burst of conversation

( k f Ult divt ~ -lOWS

Ic~~e f

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearly alf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals ofthe Kashmirian Saiva priestsofficiants

6

0 God our help in ages past sang Paul Wheres Prendergast today What aint you eard es been done in And our eternal home

Old Prendy went to see a chap What said hed seen a ghost Well he was dippy and hed got A mallet and a saw

Who let the madman have the things The Governor who dyou think He asked to be a carpenter He sawed off Prendys head

A pal of mine what lives next door E eard it appening The warder must ave eard it too E didnt interfere

Time like an ever-rollimg stream Bears all its sons away Poor Prendy ollered fit to kill For nearly alf an hour

Damned lucky it was Prendergast Might ave been you or me The warder says - and I agree shyIt serves the Governor right

What survived and for how long the evidence of the ritual manuals ofthe Kashmirian Saiva priestsofficiants

6