Chapter XXVII. Nyāsas, Mudrās, Yantra, Chakra, Mandala, etc.

## Hemādri

on Vrata , 105n-107, 153n-4n, 156n-7n, 183n-5, 6n, 745n-46, (speaks of some mudrās), on Kāla , 78n-8n, 137n-8n, 201n-3n, 243n-50n, 663n-5n, 67274; on śrāddha , on Dāna

## Kādambarī of Bāṇa and his son 39

( in hermi-tages of sages natural anti-pathies between animals dis-appear )

## Mahābhāṣya of Patañjali (about 150 B. C.) : (vide under Patañjali)

658n-68n, (on numerals ), (de-rives ‘Paurāṇika’ ), (full of Pūrva-mīmāṁsā matters), (men-tions Kāśakṛtsni ), (on Veda ), (divisions of the four Vedas ), (śabdapramāṇakā . vayam ), (on *prakṛti* and *pratyaya*), ('na' means 'sadrśa' in some cases), (śāstra is meant to give defi-nite rules), (primary meaning to be preferred to secondary), (on Sattra for one thousand years), (date of), (employs an ungrammatical form in *Aviravikanyāya* ); mentions several men and inci-dents connected with *Kṛṣṇa* such as killing Kamsa ; papēr by present author on ‘*Mahābhāṣya* and the *bhāṣya* of *Śabara*’ ; quoted several times by *Śabara* who refers to its author as *Ācārya* and ‘*abhiyukta*’ ; re-marks that Vedas and their meaning are eternal but the arrangement of words is not eternal and hence arise diffe-rent Vedic texts like *Kāṭhaka*, *Kālāpaka* etc. , (M. included Śakas and *yavanas* among *śūdras*) ; ed. by Kielhorn

##. Karka and Karkin-occur in Atharvaveda

'Principles of Tantra' 1137; criticized 1078-1080

explains in an esoteric way the meaning of verse 'pitṛvā etc.' by referring it to the awakening of Kuṇḍalinī) , and n, wrote a foreword to Dr. Rele's work in which he dissented from Dr. Rele about Kuṇḍalinī being the Vagus Nerve

'Śakti and Śākta': 1048n

a. of

- Sudarśana Yantra

worship of, by a king or person desiring wealth and prosperity

- Journal of Ganganath Jha Research Institute 195

- Journal of Oriental Institute

Baroda

A. D. 805n; extends the meaning of Śakuna to include actions of men and beasts 808; five excellent animals for Śakunas are the podaki bird

dog, crow, piṅgalā bird and female jackal, that are presided over by certain deities ; mentions fifty objects as auspicious signs when starting on a journey or entering a home and thirty objects that are inauspicious, more than half of it (viz. verses) are devoted to sounds made by three birds and are devoted to barking and movements of dogs and female jackals ; most comprehensive work on Śakunas and contains verses, prognostications based on the sound produced by house lizard ( *palli* or *pallikā* ) or its movements and its fall on the sevem. by Matsyapurāṇa , . ral limbs of a person ; Vāstuyāgatattva, . prognostications from throb- Vāsudeva : antiquity of the worbing of limbs, silent ship of ; in some Purāṇas about fall of palli ; states like Brahma and Viṣṇu the that ‘Upāśruti’ (unpromoted ‘word is not derived from Vasuoracular voices of a child etc.) deva, but from root ‘Vas’ to is most reliable and easily dwell . understood Śakuna . Vāsudevaka, means one whose

Abhayamudrā

defined and illustrated

Abhinaya-darpaṇa

contains certain postures of hands such as Śaṅkha, Cakra, Pāśa, which are names of Tāntrik mudrās

Acta Orientalia

Agastyasaṁhitā

on

Ahirbudhnya-saṁhitā

(mentions avatāras), (for places fit for puraścaraṇa), (full of mantra lore), (procedure of Mahābhiṣeka as one remedy for all diseases; for destroying all enemies and for attaining all desired objects, (on divisions of Kapila's tantra), (on two Yogasaṁhitās)

Amarakośa

(utpāta and upasarga are synonyms), (names of dig-gajas), (defines Purāṇa); date of, acc. to MaxMüller, Hoernle and Mr. Oak, commentary of Kṣīrasvāmin on, (defines iṣṭa and pūrta', (Buddha is sarvajña ), (defines Yama

Aṅgahāras ( movements of limbs depended on karaṇas which depended upon different postures of hands and feet ) 1128– 29; it is likely that Mudrās are based on them; illustrations of 108 a. are given in G. O. S. ed. of Nāṭyaśāstra

Aṅganyāsa ( nyāsa on parts of the body ) illustrated as 'om hṛdayāya namaḥ'

Bagchi about foreign elements in Tāntrik doctrines 1034 ; Vīra type of T. worshipper required to possess high moral and spiritual level

but Rudrayāmala allows a vīra to honour the charming wife of another flushed with wine ; women were made gurus in Tāntrik cult ; woman associated with a male for tāntrik worship or for maithuna was called śakti, prakrti or latā and she could be one's wife or another's wife or a vesyā , word 'phat' occurs in Vaj. S. and is employed in abhicāra ; works on T. like Śāradātilaka enumerate thirty-six tattvas (including those of the sānkhya system) ; works on T. introduced into Tibet, Mongolia, China, Japan and South East Asia ; works on T. placed women on a footing of equality with men, and endeavoured to provide a common platform ; works on T. employ Vedic mantras, and also their own, works on T. say that mantras possess wonderful powers and that a Tāntrika secures all powers by following the practices of his guru's school ; worship of Śakti with wine, flesh and edibles of various kinds, ( in Visnu-purāna ), ( worship of Śakti with five Tattvas, which are sometimes identified with five elements ) ; worship of Keśava laid down in Tantras referred to by Bhāgavata ; writers on T. clothe their practices in bombastic words ; writers, medieval and modern, were largely justified in their condemnation of Tāntrik practices ; yantra ( sometimes called cakra ) also is a characteristic item in Tāntrik worship . Tantrāloka of Abhinavagupta . Tantrarahasya of Rāmānujācārya, last noted work of Prābhakara school composed about A. D., . Tantrarājatantra , ( on abhişeka ), ( on Yantra ), 1138n-39. Tantraratna, of Pārthasārathimiśra . Tantravārtika of Kumārilabhatta (a voluminous com. on Śabara's bhāsya on P. M. S. I. 2 to end of Chap. III ), (papers on 'Gleanings from Śabara and Tantravārtika' and 'Tantravārtika and Dharmaśāstra'), (,on adhikāra for Agnihotra and Darśa-pūrņamāsa ), (propositions about soul specified ), ( on Apūrva ), 1220n-24n, ( defines vidhi, niyama and parisankhyā ), (bhāvanā is the pratyayārtha ), ( on 'Vikalpa' ), (is most exhaustive on Smṛtis), (on sadācāra), 1273n74n (on Kalpa and Kalpasūtras), (collects about three dozen cases of bādha in general), (on change in meaning of 'rājan'), examines all the well-known classes of Sanskrit works with regard to their usefulness and relation to Veda and other-worldly experience

Bayon (Angkor Thom) certain gestures in Cambodian dance and drama are similar to those in Bharata-nāṭya-śāstra

Bharata (Nāṭyaśāstra of)

Bhaṭṭachārya Dr. B.

a. of Intro. to ‘Buddhist Esoterism’ , (Dhyānībuddhas, their śaktis, kulas etc.), (on Siddhas of Vajrayāna); a. of Intro. to Sādhanamālā, a of Intro. to ‘Guhyasamājatantra’, (wrong translation of a verse), a. of ‘Buddhist Iconography’, a. of paper on importance of Niṣpannayogāvali

Bhaṭṭasali

N. K., a. of ‘Iconography of Buddhist and Brahmanical sculptures in Dacca Museum’, (for mudrās)

Bhāskararāya

a. of com. Setubandha on Vāmakeśvaratantra ; called Bhāsurānanda-nātha after dīkṣā , holds that Ṛg. V. . 1 refers to Kādīvidyā, hyper-bolic praise of

Bhāsurānandānātha) : praises his guru hyperbolically 1071; 1117 (on dīkṣā)

(on

Brahmapurāṇa 43

(on nyāsa), ( on Sāṅkhya ), (on creation), chapters containing verses deal with tīrthas, com-posed between 10th and 12th

Burgess

(mentions nine Buddhist mudrās slightly differing from Waddell’s); differs from

Bṛhadāraṇyakopaniṣad

( on dreams ), ( emphasis on dayā ), ( on last thought ), ( explains Rg. VI. . ), ( on 72000 nāḍīs ), ( eulogy of Gāyatrī ), ( mandala of the Sun ), ( derivation of Puruṣa ), ( Yājñavalkya expounds brahman to Janaka and answers angry brāhmaṇas in his court ), ( vamśas ), ( prāṇa as symbol of brahman ), ( 'mantaryyaḥ' implies tarka ), ( frequently has the words 'apa punarmṛtyum jayati' ), ( I. 4. quotes Rg. IV. . 1 ), ( Free will and Determinism ), ( noblest prayer in ), ( sāyujya and salokatā occur ), ( on āśramas )

Co. (in 1911) 878–880; Hazra concedes that N. was revised several times

that Hemādri had a more extensive N. before him ; Hazra holds that present N. is to be placed between A. D. ; listening to stories of ten avatāras ( excluding Buddha ) takes the devotee to Viṣṇu ; Matsya states that N. contained 18000 verses, while printed N contains only about verses, hence the latter is only a substitute ; present N. may be assigned to 9th century A. D. ; note on usefulness of images of gods , Tulasi story in N. indicates lateness ; whole Purāṇa is suspect and no certain conclusion about its date can be drawn

Devapratiṣṭhātattva 1106

Devibhāgavata

(states that Matsya is first out of Purāņas), (mnemonic verse containing first letters of Purāņas), (note on), (verse 'gurur-brahmā' etc), (on cakras and sahasrāra), (states nyāsa should be part of Sandhyā worship), (Khecarī-mudrā), (on mudrās)

Devībhāgavata

Kālikā, Viṣṇudharmottara describe at length mudrās, some P. deal at length with śāntis ; some P. emphasize that God is one, that no difference should be made between

Dharmacakra Mudrā ( illustrated )

Dharmasindhu

71n-73n, ( nyāsa and mudrā are avaidika )

Dharmasindhu and declared to be avaidika

Durgā

Durgā)

(on Maṇḍala), (names of countries in

Fires: different names of

in different rites set out in Tithitatattva ; different seasons for setting up Vedic f. in the case of the three classes ; three mounds for Vedic fires were Gārhapatya Āhavanīya and Dakṣiṇāgni; they were respectively circular, square and semi-circular in shape and all were to have same area

followed in Devapūjā etc.)

(quotes Devipurāṇa), (quotes Narasiṁha-purāṇa and nyāsa of Puruṣasūkta verses on parts of the body), (two well-known verses on paryudāsa and pratiṣedha ), (quotes Bhaviṣyapurāṇa on five categories of smrti contents)

Garuḍapurāṇa

(discarded by Ballālasena), (summary of Gītā in verses), contains many verses identical with Yāj. Smṛti , has a verse almost identical with an introductory verse of Harṣacarita, has several monosyllabic unmeaning mantras like *hrām*, present G. contains a summary of Parāśarasmṛti ; provides that āhgaṇyāsa is part of worship, japa, homa

Getty

A. a. of ‘Gods of Northern Buddhism’

Gheraṇḍasaṃhitā

on Hathayoga ; mentions mudrās and Kīecarīmudrā ; states there are āsanas

Ghosh

Dr. Manmohan, a. o. ‘contributions to the History of the Indian Drama’ ; shows that in bas-reliefs of

Grunwedel

Prof, a. of 'Buddhist Art in India'

Guhyasamājātantra ( probably of 6th century A. D. ) : ( vide under Asaṅga

siddhis ); ( contains late elements ), etc. ; makes provision for endowing Sādhaka with miraculous powers such as killing enemy with magical rites, causing rainfall in a drought ; mentions the six magical cruel rites ; puts forward a quick and short method for realizing Buddhahood and for attainment of Siddhis through Yoga ; Siddhis are sāmānya ( ordinary, such as becoming invisible ) and Uttama ( best, viz. attaining Buddhahood ) ; sets forth six aṅgas of Yoga ( omitting the first three of Patañjali and adding Anusmṛti ), teaching of G. is that if psychical powers and siddhis are to be developed females must be associated with those who undertake Yoga practices

Gāyatri (Ṛg. III. 62–10)

eulogy of, in Br. Up. ; eulogy of, in Viṣṇudharmottara which employs it also for black magic , to be preceded by ‘om’ and vyāhṛtis and followed by ‘Śiras’, syllables of G. to be reversed when employing it for black magic, used for nyāsa of its letters on parts of body

Gāyatrī on one's limbs 1122; n. of letters of alphabet from 'a' to 'kṣa'

acc. to Mahānirvāṇa, Śāradā and Rāghavabhaṭṭa on several limbs ; several varieties of n. described in tantra works and Purāṇas ; several works, some tantras and Purāṇas also, dilate upon n. ; sixteen verses of Puruṣasūkta for n. on several limbs in Viṣṇu worship ; N. was taken over from Tantra works in the Purāṇas and medieval Dharmaśāstra works for the rites of orthodox people some centuries before Yogayājñavalkya and Aparārka

Haarh

Erik, a. of paper on ‘Contributions to the study of Mandala and Mudrā’

Hamsasanyāsa

described by Rāghavabhaṭṭa

Harṣacarita of Bāṇa

(on Maṇḍala in colours)

Hathayogapradīpikā of Svātmarāma

(on Mudrās and Vajroli), (proper food for Yogin), (on secrecy); com. Jyotsnā by Brahmānanda ; English translation of, main aim of āsana and prāṇāyāma is to awaken the kuṇḍalinī, while Pātañjala Yoga does not dilate upon this ; names about Mahāsiddhas from Ādinātha (Śiva), Matsyendranātha, Gorakṣanātha and others , proper name is Hathapradipikā ; ten mudrās named by , Yamas of, are ten, of which taking a light meal is the principal

History of Dharmaśāstra : Vol. I

on pp , vol. II on pp. , 31n-33n, 218n-9n, 674n-5n. , . , 1096n-97, 1217n-18, ( for Madhuparka ), ( for Sautrāmaṇi ), ( Upanayana for women ), ( marrying a maternal uncle's daughter and gift or sale of horses ), ( distinction between *yāga*

Indian Antiquary (Journal): 94

(grant of A. D. containing predictions of matters that came to be true)

Jainas

doctrine of 'Saptabhaṅgī-naya' m. in Viṣṇupurāṇa ; had mudrās ; view of there being two suns and moons criticized by Pañcasiddhāntikā and Brahmagupta and n

Jayākhya-samhitā

1105n–6, (on nyāsa )

Jayāmangala

commentary on Vātsyāyana's Kāmasūtra

Jñānārṇavatantra

(for details about cakras), (wonderful power of mantras), (on Dikṣā), (on Mudrās)

Kali

acc. to Vallabhācārya ; is not an action and is also different from jñāna (knowledge), acc. to Śāṇḍilya, list of important works on ; Nārāyaṇīya sec-tion in Śāntiparva and Gītā are among the original sourose of Bhakti cult, Namaskāra (adoration or homage), apo-theosis of, in the Ṛgveda, names of the exemplars of the highest kind of bhakti and of middling kind, acc. to Brah-māṇḍapurāṇa, nine modes of, all of which need not be practised at the same time ; of the dāsya type in Bhāgavata, origin and vicissitudes of the cult of bh. acc. to Bhāgavata and Padma, path of, said to be easier than that of knowledge in the Gītā, peculiar cult of the bh. of Rāma and Sītā, prapatti, five elements of, and relation to bhakti, Purāṇas emphasize that even cāṇḍālas, mlecchas, Hūṇas, yavanas, become pure by bhakti of God, Purāṇas lay very great emphasis on bh. ; remembering the name of God (Kṛṣṇa and the like) with devotion is the highest expiation for sin, acc. to Viṣṇu-purāṇa and Śāṇḍilya, sakhya type of Bh. is that of Arjuna, schools of Bh. formulated by Rāmānuja, Madhva, Caitanya, and Valla-bha ; sources of the cult of bhakti other than Śāntiparva are Gītā, Bhāgavata and Viṣṇu-purāṇa, Sāttvata or Pañcarātra proclaimed the path of bhakti ; stories in Ṛg-veda hymns about Indra's and Varuna's deeds for devotees (sometimes called 'friends') resemble medieval stories about Rāma and Śabarī and about Vithobā of Pandharpur for Dāmājī ; striking development of bh. of erotic mysticism or Vallabha and Caitanya ; Tāntrik works like Rudrayāmala take over the nine modes of bhakti, theory of Gītā that B. led on to prasāda (grace or favour) of God which enabled devotee to secure mokṣa, two interpretations of Śāṇḍilya's definition of B. ; vari-ous sub-divisions of B. in Purāṇas ; various theories of Barth, Hopkins, Dr. R. G. Bhandarkar and others as to what Kṛṣṇa represented and how he was identified with Viṣṇu, word ‘Bhakti’ does not occur in the principal ancient Upaniṣads, but occurs in Śvetāśvatara Up. ; words ‘Bhakti’ and ‘Bhakta’ occur dozens of times in the Gītā, . Bhakti candrikā, com. on Śāṇ-ḍilya-bhakti-sūtra , . Bhaktiprakāśa (part of Vira-mitrodaya) ; explains at great length nine modes of bhakti, . Bhāmati (commentary of Vācas-pati on Śaṅkarācārya's bhāṣya on V. S.), (on the word ‘rājan’ among Āndhras ), (on

Kalikā

Viṣṇu-dharmottara describe many mudrās ; Tantrika works provide that Mudrās should be practised secretly under cover of a garment and not in presence of many people ; Yoga works describe various Mudrās, e. g. Hathayogapradīpikā describes ten, Gheraṇḍasaṁhitā , Śivasamhita ten as the best

Kalikāpurāṇa 34

158n-60n, ( on Upacāras of Devī, on animals to be offered ), ( Yoginis named and numerous balis to Devī ), Śābarotsava in Durgā pūjā ), ( pūjā of Devī three times in the day ), ( nīrājana ), ( many chapters on mantras, mudrās, nyāsa etc. ), ( mātṛkānyāsa ), ( three verses q. by Kalpataru ) ; devotes considerable space to Durgā and her worship, describes mudrās like Dhenu, Yoni, and states there are mudrās, for general worship and for special occasions ; Note on ; three separate recensions of, acc. to Dr. V. Rāghavan ; to be placed before A. D.

Kaulas (some) offered worship to a young woman's private parts

Kaulāvalinirṇaya of Jñānānanda-giri

enume-rates numerous tantras includ-ing Yamalas, (extravagant praise of women), (about wine cups), (substitutes for makāras)

Khecarīmudrā ( in *Hathayoga* )

descriptions of, different in different works

Kulārṇava Tantra 35n

( Śiva declared to Pārvatī ), ( even Caṇḍāla knowing Kauladharma superior to a brāhmaṇa, master of four Vedas, but ignorant of Kula-dharma ), ( eulogy of women ), ( on false gurus ), (how Kaulas behaved outwardly), ( on the verse pītvā pītvā etc. ), (guru's greatness ), (five constituents of puraścaraṇa ), ( on Dīkṣā and its derivation), ( on nyāsa ), (for date); appears to be in two minds, in one breath recommending drinking of wine and eating flesh and also waxing eloquent over the highest Vedānta and fastens esoteric meanings on the makāras

Kuṇḍalinī (vide Cakras

mantras, nāḍīs) ; danger of trying to rouse K, except under expert guidance , identified by Dr. Rele with Vagus nerve but Woodroffe differs ; is Śakti coiled like a snake in the ādhāra or mūlādhāra cakra ( at the base of the spine ) which when roused by Yogic practices passes through six cakras, reaches the crown of the head that has ( sahasrāra ) lotus and then the Kuṇḍalinī returns to its original position 1061n–62, Dr. Rele's work on 'Mysterious Kuṇḍalinī' , ( criticized by Shri Kuvalayānanda ) ; Rudrayāmala on K. and cakras , Rudrayāmala sets out names of K. all beginning with the letter 'ka' ; Śakti or Devī assumes the form of K., it is a form of śabdabrahma, all mantras are forms of Śakti or Devī, appears as sounds ( akṣaras ) which become when written letters of the alphabet ( called mātṛkā ) which are from 'a' to 'kṣa'

Kālikāpurāṇa refers to it 910

note on , questions whether the Mudrās in religious worship were derived from the postures ( karaṇas ), recakas ( gestures ) and aṅgahāras ( movements of limbs ) in Bharata's Nāṭyaśāstra ( chap. 4, 8, 9 ) cannot at present be finally decided

Kāmakalāvilāsa of Puṇyānanda 1126

Kāvyādarśa ( of Daṇḍin )

con-tains a verse in the Sarvato-bhadra form

Lopāmudrā 10

(in *Ṛg*. I. . 4 }

Mahānirvāṇatantra (18th century A. D.)

1052n-53, 1'80, . , ( on *dīkṣā* ), (on *nyāsa*), a typical Hindu Tantra, summarised ; states that God is one and to be described as *sat*, *cit*, and *ānanda* is beyond *guṇas* and to be known from *Vedānta* texts and yet prescribes the five *makāras* for worship ; allows only five cups of wine to a householder *sādhaka* etc. ; waxes eloquent over duties of *varṇas* and *āśramas*, duties of the king and servants, provides for marriages within the *varṇa* and dinner only with *savarṇa* persons, deals with *saṁskāras* and *śrāddha*, *prāyaścitta* and *vyavahāra*

Mandalas : an item in Tantrik worship which is also a feature of orthodox Hindu practices in medieval and modern times 1131-34 ; M. and Cakra said to be synonymous by Jñānāravatantra 1133 ; Buddhist tantras like Mañjuśrīmūlakalpa describe M. 1133 ; drawn with powders of five colours

acc. to Matsyapurāṇa and also figures of a lotus with 8 or petals drawn with saffron, or red sandalwood paste or in various colours ; eight maṇḍalas, Sarvatobhadra and others, referred to in Agnipurāṇa ; four characteristic items in Maṇḍala rites specified, in Puṣyasnāna a Maṇḍala with different coloured powders was to be drawn ; meaning of the word in Tai. S., Śat. Br. and Bṛ. Up. is 'circular form' and 'orb of the Sun,' and later any figure or diagram (generally circular) drawn on an altar ; means 'circle' in Śulba sūtras and reference to the squaring of a circle (maṇḍala) ; references in several purāṇas to invocation of the Sun on the figure of a lotus and also of Nārāyaṇa, and to images or paintings of Lakṣmī and Nārāyaṇa and to Maṇḍalas called Sarvatobhadra etc. ; several Maṇḍalas described in Jñānārṇava, Śāradātilaka and other tantras ; several M drawn in Ṛgveda-brahma-karma-samuccaya (Nirṇ. ed.) ; Smṛtikaustubha mentions several names of M. ; twenty-six M. described in chapters of Niṣpaṇṇayogāvalī

Mantramahodadhi 1062n

Mantramahārṇava-tantra

Matsyapurāṇa : 40

545n–6n, (on Yātrā ), (on auspicious persons and things ) , (on Śāntis ), ( nume-rous Śāntis ), ( eighteen Śāntis ), (on dreams ), (gives contents of Vāyu ), ( characteristics in addition to five ) ; ( full list of Andhra kings ), ( period between Parīkṣit and Nanda ), ( contents of Bhaviṣya ), (‘Om Namo Nārāyaṇāya’ is Mūlamantra ), ( ten Ābhīra kings ), ( ten avatāras ), ( Viṣṇu cursed by Bhṛgu ), 1023n–24, ( description of black magic rite ), (nyāsa with mantras ) , 1377n–78, (on Sāṁkhya ), (on rebi-rths for sins ), (on writers about Vāstūśāstra ); Aparārka quotes verses from it and Kalpataru about , chief among Purāṇas acc. to Vāmana , date of, about middle or end of 3rd century A. D. , glorifies both Viṣṇu and Śiva ; has verses that also occur in Yaj. Smṛti, Manusmṛti and Mahābhārata , one of the ancient Purāṇas and has per-haps the largest number of Smṛti chapters and the best preserved ; Padmapurāṇa has hundreds of verses identi-cal with those of M. ; Śaṅ-karācārya appears to quote verse ( from it ) ; story of

Memoirs

(Memoir for illustrations of Abhayamudrā)

Mudranighaṇṭu: names and defi-nes nine Mudrās ( āvāhanī and others ) that may be employed in the worship of any god

then enumerates M. appro-priate to Viṣṇu worship, ten appropriate to Śiva worship, seven to Gaṇeśa worship, one to the Sun ( called Padma ) and Mudrās of Śakti, Agni, Tripurā and other deities, and n; Śāradātilaka names and defines only nine Mudrās, while Viṣṇu Saṃhitā states that Mudrās are numberless but names and defines about thirty and Jayā-khyasaṃhitā has about Mud-rās ; some Dharma-śāstra works from 13th century onwards dilate at some length on Mudrās, such as Hemādri, Smṛticandrikā ; Some Purāṇas like Brahmā, Nāradīya

Mudrā

a character-istic item in Tantrik worship ; derivation of the word M. differs in different works ; has several mean-ings in Tantraśāstra, means the Śakti ( woman ) associated with a sādhaka in Śākta worship , means also a posture in Yogic practices in which the whole body plays a part and the symbolic or mystic inter-twining of fingers and hands as part of worship

Mudrālaksṣaṇa

a work on Mudrās appropriate to Viṣṇu and other gods

Mudrāni̇ghantu (glossary of Mudrā names) 1124-25

(vide under Lalitopākhyāna)

Mudrās: ( vide under Jains

purā-ṇas, Viṣṇudharmottara, Yoga ): great divergence among Tant-ras, Purāṇas and Yoga works on the number, names and definitions of M. ; appropriate mudrās ( finger and hand poses ) are to be employed in worship, in japa, in meditation and in all rites performed for securing some desired object ; fine eu-logy of, in Viṣṇudharmottara ; eight M. in the wor-ship of Viṣṇu mentioned by Brahmā and Nāradīya purā-ṇas, M. in Hindu and Buddhist Tantras were proba-bly based on those in Nāṭya ; largest number of M. in dancing are contained in in Viṣṇudharmottara-purāṇa, Mudrās and Nyāsa held to be non-vedic by later works like Dharmasindhu in Mahārāṣṭra at least

Mātṛkā-nyāsa ( Mātṛkā means alphabet )

dealt with in Kāli-kāpurāṇa

Nanda)

(three kinds of bhakti), (on nine modes of bhakti), (tolerance of worship of other gods), (worship of Viṣṇu is Vaidiki, Tāntriki and Miśrā), date very controversial, ranging from 5th cen

Niṣpannayogāvalī of Abhayākara-gupta

Buddhist Tāntrik work

Nyāsa (mystical sanctification of several parts or limbs of the body with Vedic

Tāntrik or other mantras); (vide under aṅganyāsa, haṁsanyāsa, mantranyāsa, māṭṛkānyāsa, praṇavanyāsa), N. is an important item in the Tāntrik ritual ; N. compared by Woodroffe with the Christian method of making the sign of the cross ; expressly provided by Devībhāgavata as part of Sandhyā worship ; in modern times some orthodox people perform two kinds of n. viz. Antarmāṭṛkā and Bahirmāṭṛkā, is avaidika and should not be performed acc. to Dharmasindhu and Saṁskāraratnamālā, of different names of Viṣṇu, viz. Govinda, Trivikrama etc. on fingers of right hand, the palm etc. ; n. of several portions of Gāyatrī, of single letters of

Nārada Tantra-describes mudrās appropriate to Viṣṇu worship such as Śaṅkha

Cakra

Nāradīya )

72n–73n, ( for kavaca-mantra ), ( on mudrās ), ( doctrine of

Nāṭyaśāstra ( of Bharata )

(mentions Garuḍa which is a mudrā in Mudrāpighaṇitu)

Padmapurāṇa 32

196n-97, 204n-07n, ( on Upāśruti-like divination ), ( chapters identical with those of Matsya ), ( condemns Advaita and Mīmāṁsā ), ( on nyāsa ), and ( avers that Mīmāṁsā is nirīśvara ), ( descrip-tion of heaven )

Prajñopāyaviniścayasiddhi of Anangavajra (about 705 A. D.) 1050

106¹; says that a yogin who desires union with mother, sister, daughter would obtain siddhi quickly, 1065n–67 meaning of Prajñā and Upāya

Prajāprakāśa (part of Viramitradaya) 37

(dwells upon several nyāsas) , (prescribes that āvāhana in Viṣṇu worship should be made with ‘Sahasraśīrṣā,’ (Rg. X. . 1, and mudrās should be shown) ; (defines in all mudrās)

Pranavanyāsa

illustrated

Prapañcasāra tantra

(enumerates eight siddhis), ascribed to Śaṅkarācārya and mentions all avatāras except

Puruṣōttamatattva

Purāṇas like Garuḍa describe nyāsas; some P. like

Puṣyasnāna (or Bārhaspatyasnāna): (vide Nakṣatrasnāna) 793-797 ; all utpātas destroyed by Śānti in P. 793 ; Bṛhaspati is presiding deity of Puṣya 798 ; clay collected from several places such as mountain top and king's head and other limbs rubbed with it in P.

leaves of plants to be cast in jars filled with water ; Maṇḍala drawn with powders of different colours in, many Purāṇik mantras along with Vedic ones prescribed by the Matsya, Br. S. and Hemādri ; part of lakṣahoma, acc. to Matsya ; release of prisoners jailed for offences at the end of, procedure of P.employed in the case of king's elephants and horses to free them from diseases, proper time, procedure and duration for performing P. acc. to Viṣṇudharmottara ; reward and results of P.

Pāṇini

5, (knew Naṭasūtras of Śīlālin and Kṛśāśva), (explains ‘Mīmāṁsate’), (mentions Kāśyapa to show respect), (charge that Pāṇini violates his own rules), (distinguishes between the author of a work and expositor or tran-mitter of it), (does not observe his own rules), called Śālāturiya by Bhāmaha and other medieval writers ; date of, hailed from Northwest India ; in P.'s times there were mendicant ascetics (bhikṣus) who studied the Bhikṣusūtra of Parāśarya and that of Karmāṇḍa and were called 'Pārāśariṇo bhikṣavaḥ' . ; names of countries and places expressly mentioned by P. ; papers on geographical details in, teaches formation of words like Takṣaśila ; was acquainted with the whole of India from the extreme northwest of India to Kalinga ( Orissa ), Āśmaka ( country near Ajaṇṭā and Paithan) and modern Kutch , (Sindhu as the name of a country ), (word jāti occurs ), ( on Brāhma-ṇaka ), (names at least ten predecessors and shows that before him there was considerable secular litera-ture ). of teachers ending in 'Ānanda', speaks of three mārgas (paths) viz. Dakṣiṇa, Vāma, Uttara, speaks of jīvanmukti and quotes Upaniṣads ; (well known verse 'pitvā pitvā ' etc. esoterically explained )

Radhakrishnan

Dr S. : a. of Indian 'Philosophy' , a. of 'Source book of Indian Philosophy' , (jointly with C. A. Moore) ; a. of 'India and China' , a of 'The Brahmasūtras', pp. of Introduction on 'Karma and Punarjanma', a. of 'Idealist view of life' ; a. of 'Eastern Religions and Western thought' (Schweitzer Criticized) ; a. of 'Kalkin or future of civilization' (defects of modern Democracy )

Raghunandana

a. of several Tattvas , (illustrates ‘rātrisattranyāya’)

Ramanuja; a. of Bhagya on Vedantasutra 956n

a. of Vedarthasangraha ; born in A. D., does not quote the Bhagavata purana at all in bhagya on V.S., while quoting over a hundred verses from Visnupurana ; five heads of the doctrines of the school of, 96n: holds that whole of Pancaratra has Vedic authority

Ramapurvatapaniya Upanisad 1103

Rāghavabhaṭṭa

commentator of Śāradātilaka, (on mudrā), has an elaborate note on puraścaraṇa, holds that Prapañcasāra is Śaṅkarācārya's own work ; quotes Śulbasūtra ; quotes numerous passages on nyāsa, states that Tantra cult is based on Upaniṣads like Rāmapūrvatāpanīya

Sarvadarśana-saṅgraha of Madhavācārya : 978n

does not mention Tantrik system , quotes verses from Bṛhaspati very similar to those in Viṣṇupurāṇa ; some hold that it was composed by a nephew of Mādhavācārya

Sarvetobhadra

a Maṇḍala descri-bed by Śāradā-tilaka ; meaning of, (a verse in that form)

Saundaryalahari 1136n

ascribed to first Sankarācārya , commentary Sudhāvidyotini ; com. on, by Lakşmīdhara ; discussion as to authorship of, on identifying cakras with five elements and mind

Saṃskāraratnamālā

(holds nyāsa is avaidika)

Sekoddeśatīkā

a Buddhist Tantrik work edited by Mario E. Carelli

Setubandha : com. of Bhāskara-rāya on Vamakeśvara-tantra 1045n

(on Śrīcakra ), emphasizes that worship of Tripurasundarī is upāsanā and not bhakti, the former being of two kinds, one con-sisting in reciting the mantra of the Devi and the other con-sisting of the worship of a yantra (or cakra)

Shah

Dr. Priyabālā, a. of paper on two Jaina works on Mudrās

Sivaramamurti

C. a. of ‘Royal conquests and cultural migrations’

Smṛticandrikā 33

52n-53n, (quotes Yogīyājñavalkya on nyāsa ), (names and defines mudrās that are same as in Devībhāgavata ), (holds that a Śatapatha text, though in the present tense, is to be construed as a vidhi )

Smṛtikaustubha 81n

Smṛtimuktāphala 33

(on nyāsa of letters of Gāyatri on parts of the body )

Soma )

(on importance of dikṣā in sacrifices ), ( maṇḍaleṣṭakā ), ( ‘svādhyāyodhyetavyāḥ’ ), (on heaven ), (verb in present tense construed as a vidhi by Sm. C.), (about offering the flesh of a bull or goat to a king or a learned brāhmaṇa as a guest), (on

Taittiriya Saṃhitā

(prohibits speaking untruth), (on śūdra and theory of debts), ( word Sāyujyāta )

Tantra)

(s. of 'Serpent Power), published many of the Hindu and Buddhist Tantras

Tantrik worship)

(verses of, q. by Mahānirvāṇa-tantra), (Vedic Mantras employed in T. works exemplified), (orb of Sun is called wheel), (references that are held historical), (who went to heaven and what joys were there), (Madhvācārya claims that he is referred to in Ṛg. text I. . 1-3), (mantras full of faith in God and beati-tude), and n, (quoted often by Upaniṣads), (some doubters about Indra), Ṛg.IX.82.1 explained in Tāṇḍya), (passages where word Karman occurs), (Ṛg. VII.33.10-14 about Vasiṣṭha's two births explained), (interpretation of Ṛg. X. . 3 ), (Vaiśvā-nara ), and n, (river Sindhu), (meaning of 'Kṛṇvanto Viś-vam Āryam'), (.indications of at least three Āśramas ), (shift towards oblation of cooked food or ghee as equal to animal sacrifices); (Vasiṣṭha's prayer that sins due to wine and gambling may be for-given); prayer to bestow ten songs on newly married bride) (X. . explained )

Trikhāṇḍa and other mudrās-

Tāntrik Texts (Vol. I-XXII)

edited by Arthur Avalon; Vol. 1, Vol. II ; Vol

Vajrolīmudrā

in Hathayogapradīpikā, cannot be set out, for its obscenity ; supposed to confer long life on yogin even after indulgence in sexual orgies

Varadamudrā

defined and illus-trated

Varāhamihira: (a. of Bṛhat-saṁhitā

Bṛhaj-jātaka, Yogayātrā, Bṛhadyogayātrā, Pañca-siddhāntikā, Laghujātaka, Ṭik-kanikā, and a few other works not yet published), (follows Gārgya on motion of Saptarṣis), (names many predecessors on astrology), (theory that a horoscope was like a plan), (importance of usages of common people), (on Āryabhaṭa's view about earth revolving round itself); date of (about A. D.) , (mentions authors of Vāstusāstra and image making; did not follow Firmicus or Manilius on Dreṣkāṇas , differences of, with Ptolemy, and n, (with Yavanēsvara), (on lords of the horās of the day), frequently refers to the views of Yavanas and in some matters differs from them ; probably identical with Buzurmihr, a minister of Nowshirwan of Persia

Varāhapurāṇa: 31n

(mentions Bhaviṣya), (on pūrta), date of, earlier than 10th century A. D. ; has some chapters in prose and some in prose and verse ; note on ; refers to a Śaka king called Nandavardhana ; supposed to have been narrated to the Earth by Viṣṇu in Boar incarnation, Vyāsa does not appear in this P., though Sūta figures in the beginning of several chapters

Varṣakriyākaumudī: 31n

54n-5n, 72n-81n. 83n-5n, 176n-178n, 180n-182n, . , 207n8n, 212n-215n, 220n-22n

Veda and Guru )

latter one being superior to preceding one ; peak period of Tāntrik works and cults, both Hindu and Buddhist, was from 7th to 12th century A. D. ; philosophical or spiritual side of T. not much studied except by Arthur Avalon, B. Bhattacarya and a few others ; *pīṭhas* (of Kālikā) m. in Rudrayāmala ; points that distinguish T. works from other religious literature in Sanskrit ; points of difference between T. and Śākta works, though both have much in common ; possible motives of founders of Tāntrik cult for discarding conventional morality ; poular mind associates T. with worship of Śakti (i. e. Kāli) and with *mudrās*, *maṇḍalas*, five *makāras*, *vāma* and *dakṣiṇa mārgas* and magic practices ; possible reason for non-mention of Tantra doctrines in Sarvadarśanasaṅgraha ; prescribe Vaidiki *sandhyā* to be followed by Tāntriki *sandhyā* ; provisions of, about the materials and capacity of wine cups ; provide, in contrast to Vedānta, methods which assist men of ordinary intellect in developing psychical forces and attaining liberation ; put forward the theory that to the pure-hearted everything is pure, only the sinful *vāsanā* is reprehensible ; purpose of most Buddhist T. is to indicate a short path to Buddhahood by yogic practices, introducing the element of Śakti for yogic practices and for securing miraculous powers ; question whether Hindu T. were prior to Buddhist T. or vice versa is difficult but present author holds Hindu T. were not borrowed from Buddhist T. ; references to T. in Saundaryalaharī ; resemble Purāṇas in several respects ; rivalry between Hindu and Buddhist T. ; Rudrayāmala statement that Buddha taught Vāsiṣṭha the Kaula path, examined ; *Sādhakas* in T. are of three kinds, *paśu*, *vīra* and *divya* ; Sādhaka in T. should feel that guru, mantra, devatā and his own soul are all one ; Sāṅkhya tattvas, Prakṛti, mahat, Ahaṅkāra are welded on to the worship of Śakti ; secrecy enjoined by most T. about knowledge conveyed by the guru to the disciple and worship with *makāras*, some great scholars and poets had a sneaking admiration for T. worship ; some modern writers have been somewhat unjust to whole T. literature by labelling it all as black magic or obscene ; some Tantras like *Mahānirvāṇa* try to stem the tide of sexual immorality ; some T. practically inculcate what appears as unbridled licence ; some Hindu T. contain sublime philosophic views derived from the Upaniṣads, the

Veda: ( vide Mantras

Mahābhāṣya, nāmādheya, Ṛgveda, Pūrvamīmāṁsā ); all Veda texts do not contain vidhis, numerous V. passages are commendatory, or condemn an act that is prohibited or refer to instances of persons performing the vidhi in the past or put forward to be a reason for the vidhi; these are not to be treated as unnecessary, but are to be takeh along with vidhi passages to complete their full import ; arrangement into Maṇḍalas or Aṣṭakas or Kāṇḍas is not claimed to be eternal, though the V. is eternal , different interpretations of some mantras by Śabara, Kumārila, Nirukta, Mahābhāṣya, Sāyana exemplified in the case of Ṛg. IV.58.3, divided into five categories viz. vidhi (hortatory), mantras, nāmādheya (names like Udbhid), praśedha or niṣedha (prohibition) and arthavāda (laudatory or explanatory passages) and examples of these , divided into three parts, vidhi, arthavāda, mantra, (nāmadheya being placed under vidhi) ; the epic and Purāṇas say that the one eternal Veda was arranged into four parts by Vyāsa, but do not say that they were distributed into maṇḍalas or kāṇḍas by Vyāsa ; eternal, self-existent, not composed by any human or divine author and infallible, acc. to P. M. S. ; is constituted by Mantras and Brāhmaṇa ; Mantras of the three Vedas are said by Manu to have been drawn from Agni, Vāyu and Sūrya ; Manu lays down Japa (muttering) of Vedic mantras of adhiyajña, adhidaiva and adhyātma types ; many vedic texts are apparently in conflict with each other and, with ordinary experience ; many verses of Veda had threefold applications viz. with reference to sacrifices ( *adhiyajña* ), adhidaiva or adhidaivata ( with reference to deities ) and adhyatma ( with reference to metaphysical meaning ) and illustrations ; Naiyayikas hold that God is the author of the Veda and the

Vedic and Paurāṇika mantras )

( Gāyatrī verse used in black magic ), ( in chap. it speaks of mudrāhastas and in chap. of over Sāmānyamudrās called nṛttāśramudrās ), 1439n1443n

Viṣṇu: (vide under Avatāras

Śāstras): appears to be a name of the Sun in the Ṛgveda and came to be regarded as Highest God in Brāhmaṇa times ; Bhaviṣyapurāṇa says that V. begins to sleep in the first quarter of Anurādhā nakṣatra, turns on another side in the middle of Śrāvaṇa and wakes up in the last quarter of Revati ; day of, is equal to whole life of Brahmā ; different tithis (11th, 12th, 15th) for Viṣṇu's going to sleep in different authorities ; deluded people and asuras by producing Māyāmoha from his body that led them away from the Vedic path ; how śayana (sleeping) and prabodha (awakening) of V. are to be celebrated, identified with sacrifice (yajña) ; Meghadūta and Vanaparva mention the sleeping of Viṣṇu on the snake Śeṣa and waking up , one thousand eight names of V. set out in Anuśāsana parva, chap. and Garuḍapurāṇa I. . 1–160, possible explanations of sleep of Viṣṇu for four months ; steps called V. in sacrifices ; was supposed to go to sleep on night of 11th of Āṣāḍha bright half and to awake in the day on 11th of Kārtika bright half , was supposed to turn from one side to the other in his sleep on Bhādrapada bright half 11th tithi (which was therefore called Parivartinī ; worship of V. in three different ways, Vaidika, Tantrika or Miśra ; worship of, in six mediums , worship of, may be performed on Śālāgrāma stone, on a jewel, yantra, maṇḍala, image, or in a temple, acc. to Padmapurāṇa

Viṣṇupurāṇa of 23

verses), (names of works on Pāñcarātra), (gives summary of Gītā in verses), (mantras of tāntrik type), (on dīkṣā), contains several hundred verses that are identical with Yaj. Smṛti, note on ; one Agnipūṛāṇa discarded by Ballālasena ; present Agni (in Ānan. ed.) is not the original Purāṇa)

Viṣṇusamhitā ; elaborate treat ment of dīkṣā in

and n ( on Mudrās appro priate to several gods and names about )

Vāmakeśvara Tantra) : 1050n

names tantras including eight Yāmalas ; names and defines

Waddell L. H.

a. of 'Buddhism of Tibet or Lamaism' ( describes nine mudrās practised by Lamas )

Yantra (geometrical diagram) or yantras (vide under cakra) 1135-1139; a characteristic in Tantra worship

sometimes called cakra ; bindus in the diagram of Śrīcakra represents Śakti or mūlaprakṛti solidified ; derivation of the word ‘Yantra’ ; described in many tantra works and. some Purāṇas ; difference between Maṇḍala and Y. ; differently enumerated in different works ; distinction between Y. and devatā is like that between body and soul, is engraved, drawn or painted on metal, stone, cloth, paper, birch leaf or other material with paste of sandalwood, camphor, musk, saffron and should be worn on head , Kulārṇavatantra and others say that the devatā is not pleased if it be worshipped without Y. ; most noted Y.. is Śrīcakra ; Prapañcasāra tantra states that by the worship of a certain Y. a sādhaka can make a woman smitten with passion for him and draw her to him , prescribed by even Śāradātilaka for destruction of one’s enemies ; Śrīcakra, described ; special ‘Yantragāyatri’ evolved by some works ; used for making holy the bed of a woman in labour ; was supposed to restrain restlessness of mind due to anger, love etc. and to induce concentration ; worship of Yantra is bahiraṅga-pūjā ( external worship of Śakti ), while antaryāga consists in taking awakened Kuṇḍalini from Mūlādhāra through all Cakras ; Zimmer on Y. in ‘Myths and symbols in Indian Art’

Yoga-Yājñavalkya 18n

(q. by Smṛticandrikā on Nyāsa)

Yoginitantra 1080n

(con-demns lunar eclipse for dīkṣā)

Yuktidīpikā

Com. on Sāṁkhya-kārikā, , ( puts ākalakātā 'absence of crook-edness' in place of aparigraha among yamas )

Z. D. M. G. 647

Ājñā ; and there is the Brahmarandhra figured as the pericarp of the Sahasrara (thousand-petalled lotus) within in the crown of the head

and n, are often identified with the five elements and the mind, often identified with the nerve plexuses of modern physiology, but that appears to be wrong ; Avalon in tr. of Ṣatcakranirūpaṇa (plates I to

Ānandagiri

a. of Śankaravijaya, a. of com. on Bṛhadāraṇyakopaniṣad-bhāṣya-vārtika

Āryamanjuśrīmūlakalpa

names and defines Mudrās ; says combinations of mantras and mudrās bring success in all actions and that no tithi, nakṣatra, nor fast required

Śaṅkaravijaya of Ānandagiri

Śulbasūtras of Āpastamba and Kātyāyana ( reference to the squaring of a circle ) 1132

(‘science of the Śulba’ by Vibhūti-bhūṣan Datta )

Śākta or Śāktas (vide Lalitā-māhātmya); all women are fit for intercourse to Ś. worshipper. except the wives of his guru or the wives of Vīra kind of worshippers 1093; are mentioned among six darśanas by Vāyupurāṇa 1042; belief of

that female jackal is a messenger of Kālī and is auspicious ; Bengal and Assam, chief strongholds of Śākta cult ; chief characteristics of the cult of ; cult of Ś. promises men both bhoga and yoga ; cult of, prevalent long before 8th century A. D. in India, especially in Bengal and Assam ; eight kṣetras of ; great aim of Śākta is to realise his identity with yantra, mantra, guru and devī ; have no higher means of happiness and liberation than the fifth tattva ; list of works on Ś. doctrines in English ; principal work of Ś. is Devīmāhātmya ; Purāṇas that eulogise Devī ; several Upaniṣads relied upon as the basis of Ś. cult by Rāghavabhaṭṭa and Bhāskarerāya, but those upaniṣada are later writings ; Ṛg. V. . 4 is fancifully interpreted by Ś. as referring to their views ; Śaktavidyas are said to be Kādi, Hādi or Sādi ; sect mark of Ś. and Śaivas was tripuṇḍra ; special form of worship which sometimes assumed debased or revolting forms ; wine was not prohibited only when it was taken for pleasure ; word Śakta means ‘one who is a devotee of Śakti’ ( cosmic power or energy ) . Devi for deluding the world ; sometimes the word ‘Māyā’ is used with Indra, instead of Śakti ; when worshipped with offerings of wine, flesh and edibles becomes pleased , word Ś occurs about a dozen times in Ṛgveda, five times with Indra, twice with pitṛs, onee with Aśvins ; worshipped ge-nerally under the name Devī ; worship of, necessarily requires wine and other makāras acc. to several Tantra works

Śāradātilaka ( about 11th cen-tury A. D. ) : ( vide under Kuṇḍalinī

Cakras ) ; a Tān-trik work of over verses , and n, 1109n-10n, Chapters VII to XXIII are devoted to mantras of Sarasvatī, Lakṣmī, Bhuvane-śvarī, Durgā, Tripurā, Gaṇeśa, Candramas ; elaborate treatment of Dīkṣā in, elaborate treatment of nyāsa, examples of mantras of five or more syllables in, influenced by Sāṅ-khya ; names ‘Janma, Sampad, Vipad ’ etc. as as-trological terms ; names and defines only nine Mudrās ; profusely quoted by Dharmasāstra works ; on Prāṇapratiṣṭhā ; qualifications required in a disciple by S. ; speaks of Śakti as proceeding from Saguṇa Śiva, as Śabda-brahma and as flashing like lightning in Mūlādhāracakra and as Kuṇdalinī in the human body ; summary of contents of, though generally a sober Tantra, mentions the six cruel magic rites, defines them, provides that six devatās are the presiding deities of these and must be worshipped at commencement of those rites for bringing women under control or for paralysing or killing an enemy, though generally sober prescribes drawing yantras for cruel purposes ; treats of mantras and mudrās but hardly ever of the other makāras (of wine, fish, coitus etc.) ; commentary of Rāghavabhatta on, is learned and was composed at Benaras in A. D.

‘Buddha and Gospel of Buddha’(for Bhūmi-sparśa mudrā );(other works)

Mīmāṁsā Nyāyas

सामान्यविशेषविषयन्याय