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Cap.

Author[ess]

PP.

1

Jn~ana and Kriya

H. Brunner

1 to 59

2

On Puras`caran.a

G. Bu:hnemann

61 to 106

3

Becoming a S`iva

R. H. David

107 to 119

4

Having Become a God

V. Dviveda

121 to 138

5

Svacchanda Tantra

T. Goudriaan

139 to 173

6

Pan~ca-ratra

S. Gupta

175 to 208

7

Pas`u-pata Studies

M. Hara

209 to 226

8

Tantric Meditation

P. E. Muller-Ortega

227 to 245

9

Tantric Tradition of Kas`mir

N. Rastogi

247 to 280

10

Malini-vijaya-uttara Tantra

A. Sanderson

281 to 312

11

Kubjika Upa-nis.ad

J. A. Schoterman

313 to 326

12

Prati-abhi-jn~a

R. Torella

327 to 345

1

Jn~ana and Kriya in the S`aiva-agama-s

He'le`ne Brunner

1 to 59

p. 41, n. 1:21

"the impure worlds are ... created directly ... by Ananta, the highest of the almost-liberated souls, called Vidyes`varas, who is ... delegate for all the actions affecting the domain of maya."

p. 12

"At the top, just below S`iva, we find ... the Vidyes`varas ... together with some S`aktis".

p. 20

The supreme goddess "is invoked, under the name of Manonmani, on the receptacle of the lotus that constitutes the uppermost part of the throne and surrounded by eight S`aktis installed on the petals. Opinions ... vary about these eight, some authors connecting them with the eight Vidyes`varas ... ".

doctrine

its denomination

sam-kranti

Pas`u-pata

ud-patti

Maha-vratin

a-ves`a

Kapalika

2

On Puras`caran.a : Kula-arn.ava Tantra

Gudrun Bu:hnemann

61 to 106

p.

n. 2:__

appellation

bija-s

90

71

ruddha

[earthy] LAM twice at tbe beginning, middle, and end

76

bhedita

VAS.AT. at the beginning, and HRAS in the middle

91

83

stambhita

PHAT. & LA in the middle, and PHAT. & LA twice at the end

84

murcchita

PHAT. in the middle

86

kilita

not having the any of the following at the beginning, middle, nor end : HAMSAS, HAUM, AIM, HAM, SAS, PHREM, HUM, HRIM

90

paran-mukha

KLIM at the begining, and HRIM or KROM at the end

91

chinna

[ae:ry] YAM at the beginning, middle, or end; or containeth HRAM, HRIM, HRUM, HRAIM, or HRAUM 3, 4, or 5 times

92

92

badhira

not having HAM or SAM at the beginning, middle, nor end

93

andha

doth not contain RA, HA, or SA

102

dhvasta

containeth KLIM, HRIM, and KROM

103

nis-bija

having NAMAS at the end, and SVAHA in the middle

93

105

supta

of 3 syllables, not having HAMSAS

106

tiras-kr.ta

having DAor HUM in the middle, and PHAT. twice at the end

108

malina

having MA 4 times at the beginning, middle, and end

112

dagdha

having RA and VA combined 7 times at the end

120

-virya

ending in PHAT.

93-4

121

bhra-

having PHAT. 4 times at the beginning, middle, and end

94

130

a-ha-sa

without HA and SA

p.

n. 2:__

appellation

way

91

82

garvita

"not been received in a regular initiation"

85

matta

"been taken from a leaf ["of a manuscript"]"

93

111

nis-jita

"that cannot be perfected because of the reciter's stock of bad karma from previous lives"

94

126

s`atru

[pp. 80-1, verses 81-5 destroying one own family]

p.

n. 2:__

appellation

mode of removal

94

132

janana

"extraction of the syllables of the mantra one by one from the alphabet"

133

jivana

each syllable separately praefixed by OM

134

tad.ana

"having written down the syllables, one should sprinkle each syllable with sandal[wood] water while reciting YAM."

94-5

135

bodhana

"having written down the mantra, one should touch it with as many red oleander flowers as there are syllables ... while repeating RAM."

95

136

abhis.eka

"sprinkle the syllables ... with water ... with as many twigs of the As`vattha {'fig'} tree as there are syllables".

137

vimali-karan.a

"burn its three impurities with the recitation of the "light" mantra, OM HRAUM."

138

apya-ayana

"sprinking each syllable of the written mantra with water ... with Kus`a grass."

139

tarpan.a

"one offers water to it by saying, "I satiate mantra X.""

140

dipana

"prefixing of OM HRIM S`RIM".

141

gupti

"keeping secret the mantra that one repeats."

siddha-__ mantra

is perfected by japa of __ its praescribed repetitions

__-siddha

full number

__-sadhya

double

__-su-siddha

half

sadhya-__ mantra

is __ perfected

__-siddha

"with much difficulty"

__-sadhya

not

__-su-siddha

by dividing the number of repetitions

p.

su-siddha-__ mantra

is __ perfected

80

__-siddha

by one-half number of japa

80-1

__-sadhya

["double the number" (p. 97, n. 2:150) of japa]

81

__-su-siddha

"by merely adopting it"

ari-__ mantra

destroyeth __

-__siddha

the son

-__sadhya

the wife

-__su-siddha

"oneself"

__ mantra-s

are considered as __

siddha

"relatives"

sadhya

"servants"

su-siddha

"supporters"

ari

"destroyers"

pra pa la bho pa t.u pra hyam ru dra sya dri ru rus ka ram lo ka lo pa pa t.u pra yas kha lau yo

"But those two syllables ending in ... [anu-svara & visarga (/M /& /H./, i.e. /S/)] form part of the [naks.atra] Revati."

1

2

3

4

5

6

7

8

9

k

kh

g

gh

c

ch

j

jh

n~

t.

t.h

d.

d.h

n.

t

th

d

dh

p

ph

b

bh

m

y

r

l

v

s`

s.

s

h

vayu (air)

udra (water)

bhu (earth)

jala (water)

akas`a (aither)

a

i

u

r.

l.

a

i

u

r.

l.

e

ai

o

au

m

k

kh

g

gh

n

c

ch

j

jh

n~

t.

t.h

d.

d.h

n.

t

th

d

dh

n

p

ph

b

bh

m

y

r

l

v

s`

s.

lh

s

h

3

Becoming a S`iva ... in S`aiva Worship

Richard H. David

107 to 119

jn~ana (knowledge), kriya ("ritual action"), carya ("proper conduct"), yoga ("disciplinary practice")

sr.s.t.i ("emission"), sthiti ("maintenance"), sam-hara ("reabsorption").

These are "the tattvas, the "suchnesses" that constitute material being, out of and back into their source-substances maya and mahamaya."

{These terms, /tattva/, /maya/, and /maha-maya/, are the primary terms likewise of Bauddha metaphysics.}

"Emission indicates a movement from subtle (suks.ma) to gross (sthula) ...; reabsorption indicates the converse."

{Actually, the suks.ma kaya-s (including astral, mental, and causal bodies) cannot by any means whatesover be transmuted into sthula kaya-s (material bodies), as anyone who hath even performed any astral projection, or even who hath ever dreamt a dream, is fully aware by personal experience. Neither can any object found in a dream be transformed into a material object in the waking world, nor do deities visiting (from the dream-world) the waking world ever assume material bodies in waking world, but continue to occupy subtle (astral, mental, or causal) bodies so long as they are visiting the waking world. There is no reason to believe that this limitation was ever non-existent in the past, or that it will ever become non-existent in the future.}

face

bodily membre

Is`ana

top of head

Tad-purus.a

mouth

A-ghora

heart

Vama

genitalia

Sadyas-jata

feet

4

Having Become a God ... to the Gods

Vrajavallabha Dviveda

121 to 138

Br.had Aran.yaka Upa-nis.ad 4:1 : "Having become a god, he attains the gods."

{Having received and entred a divine body in the divine dream-world, one thereby attaineth to acceptance by the deities to temporary (for the duration of that dream) interaction with them.}

S`ata-patha Brahman.a 1:1:1:4 : "Human beings verily are untruth and gods are truth."

{Mortals are lacking in true knowledge of particulars concerning distant regions of the universe; but immortals, through universal telepathy, have access to such true knowledge.}

p.

r.s.i

devata

chandas

shape

color

bija

122

atman

parama-atman

prakr.ti

?

?

?

Brahma

Pr.thivi

gayatri

quadrangular

yellow

LAM

Hiran.ya-garbha

Varun.a

anus.t.ubh

bow-shaped

white

VAM

Kas`yapa

Agni Jata-vedas

jagati

triangular

red

RAM

123

Kis.-kindha

Vayu

br.hati

round

dark-blue

YAM

Rudra

parama-atman

tris.t.ubh

formless

colorless

HAM

aham-kara (egotism); maha-tattva (= mahant); maya; atman (=purus.a); highest Brahman

the bija is AM

on the genitalia

the s`akti is HRIM

on the feet

the kilaka ('pin') is KRAUM

on the whole boby

syllable

is assigned to __

YAM

tvac ('skin')

RAM

rakta ('blood')

LAM

mamsa ('flesh')

VAM

meda ('fat')

SAM

asthi ('bone')

S[.]AM

majja ('marrow')

S`AM

s`ukta ('genital fluid')

kind of worship

is __

cara

"rule of conduct"

rava

"reflection" (vimars`a)

caru

varieties of food

mudra

"mode of dressing and the particular position of hands"

quoted from the Yogini-hr.daya (3:5-7) :-

"Having meditated ... in the Vagbhava ... situated in the great cluster of lotuses {lotoi} (in the brahmarandhra), ... that showers supreme ambrosia; ... always turned inward; ... by the expansion of Citkala, he is thus extremely replendent.

The meaning of this passage should be known from its commentary, the Dipika. This real nature of the union of Kames`vara and Kames`vari, who consist of "light" and "reflection," is propitiated as based upon ... Kamakala, with ... expansion in the nondual great bindu".

"In the fifteenth and in the twenty-ninth Ahnikas of the Tantraloka the method of worship called parapara ... is discussed ... as based upon the Vamacara ... . ... In the Tantralokaviveha, twelve substances are enumerated as "... ks.mabhava, he-goat (meat), minaja (fish meat), s`akuniyaka (bird meat), onion and garlic ..." (29.17); and the "five ge[r]ms" ... : "... retas [semen virile], [menstrual] blood (rajas), nalajya, vis`vanirgama" (29.200). ... The secret worship accomplished with these is called parapara. In the course of time the pair of substances called kun.d.a-golaka came to be included".

deity

that deity's vertical direction

same deity's horizontal direction

Brahma

zenith

north by northeast, betwixt Indra (east) & Is`ana (northeast)

An-anta

nadir

southwest by south, betwixt Nis.-r.ti (southwest) & Varun.a (west)