·SERERATORY NOTE The present authorized translation of the Pratyabhijñalışdayair with Notes by Dr. Kurt F. Leidecker, M.A., Ph.D., is based upon the translation of the work in German by Dr. Emil Baer, Ph.D. Going through the typescript sent by Dr. Leidecker, (for the extremely neat and beautiful way in which it had been prepared for the Press, one could not fee) sufficiently grateful), I noticed that he had given only the English translation of each sätra and not the original Samskſt text also. It occurred to me that the public may be served better if the original text of each sūtra was given along with its English translation; and I wrote to Mr. Leidecker enquiring if he was agreeable to the suggestion and offering, if he was agreeable, to undertake the work of incorporating the original Samskſt text. He agreed enthusiastically stating that "it will materially enhance the usefulness and appeal of the volume." Thus it is that the Saṁskệt text of each sūtra is now seen in this work alongside of its English translation. From the published catalogues of the various Libraries where Oriental Manuscripts and printed works are collected and preserved, it is gathered that the available MSS. of the Pratyabhijñahrdayarı are as follows: page 6la: L. 2587. Ibid., II, page 12a: Devi Prasād, 79, 50. India Office (Eggeling), 1256. Stein, 220.

·vi Manuscripts mentioned by Dr. Raghavan, Catalogus Catalagorum Office, Madras University. 186, Serampore College, Serampore, Bengal. The Trivandrum Palace Manuscript No. 54 in the Curator's list for 1091-2, M E. In this work, however, the text adopted is mainly that of the Kashmir edition-edited in the Kashmir Series by J. C. Chatterjee, B.A. (Cantab.), Vidyā. vāridhi, Director of the Archæological and Research Department, Jammu and Kashmir, 1911—as the translator had used this edition for his translation. I have also utilized the undermentioned manuscript and printed edition which are not mentioned by the editor of the Kashmir text, but which became available to us, thanks to the kindness of M.R.Ry. Vaidyarāja Dvibhāsyam . Venkateswarulu Garu, Chintaluru, Alamur Post, East Godavari District, to whom my grateful thanks are due: A paper manuscript in Telugu of the Pratyabhijahrdaravi, from M.R.Ry. Mantha Lakshminarasimham Garu, Pleader, Indupalli, East Godavari District. A Telugu edition of the work with the commentary of Purnānanda, printed as part of the bigger work Sivasaktgaikza. darpanamu and edited by the same Lakshminarasimham Garu. These have been used for purposes of collation ; and the variations found are given in separate Notes. Other manuscripts used for collation are the following found in the Adyar Library : Palm-leaf manuscript in Telugu script under XXII, F, 38. Another palm-leaf manuscript indicated by XIX, 1, 25. THE ADYAR LIBRARY, G. SRINIVASA MURTI, The Theosophical Sociсty, Honorary Director. 15th July, 1938.

·THE PRATYABHIJNĀ SYSTEM AND THE SAIVA SIDDHANTA BETWEEN the idealist non-dualist school of Saivism developed in Kashmir and the realist pluralist Saiva doctrine that has grown in South India, there is considerable agreement in externals, but difference in fundamentals. Both systems recognize three categories-pati, pas'u and pāsa ; but while they are all equally ultimate for the Siddhānta (though not all equally independent), pati constitutes the sole reality for the Pratyabhijñā school, this reality gradually through its own energy unfolding the world on itself as the screen, and dividing itself into corresponding and mutually related subjects and objects.' The Lord is both the material and the efficient cause for the idealist school, whereas, for the other, He is only the efficient cause; He can be spoken of as the material cause, because what does develop into the Universe is a potency of His (not svärūpa-s'akti, but parigraha-s'akti) which has to function in dependence on Him; if this mode of speech contents those who maintain an abhinna-nimittopādānakāraņa, they are welcome to it; but not in any normally intelligible sense can the Lord 1 Pratyabhijrahrdaya, sūtras 1-3. See Aghoras'ıva's commentary on the Tattvaprakasika, v.25.

·viii be the material cause. The idealist school vould take literally the scriptural promise of the knowledge of all on the knowledge of the One and consequently seek to derive the many from the One; the realist school would sce no more in this promise than in the possibility of knowing a person's dependents as a consequence of knowing that person; if you know the king you cannot but know his ministers too. Though not under the name of 'pratyabhijñā ', recognition plays quite an important part in the Siddhānta scheme of salvation ; it is recognition of the soul's natural staté as essential intelligence, not, however as identical with the Lord, but as dependent on and informed by His intelligence; the parable of the king's son who had been captured and brought up by gipsies finds as important a place in this as in the allied Sānkhya system ;' release is realization of the alienness of the present habits and habitat, and of the true nature of oneself as essentially free of these ; the freedom is never complete, though, since there still is and always will be dependence on the Lord; "perfect freedom" for the Siddhānta as for the Christian Prayer-Book is service of the Lord. For the idealist school the sole reality is neither cognizer nor cognized but essential intelligence that · differentiates itself into these two forms; in release there is merger into cit again. For the Siddhanta, 'Pauşkarabhaşya (Clidarnbaram edition), pp. 87-89; Napadıyı (Tinne velly edition, 1936). PP 150-154 Pauşkarabhasya, p 87, Alapadıyam, p. 154 Sivajiianabodham, sitra 8.

·however, the soul always is and will be a cognizer; the light of its own intelligence is weak; it has alivays to function in and through another; in the state of bondage, it is through the worlds, organs, enjoyments, etc., provided by māyā, that the soul cognizes and functions ; when it has been weaned away from these, what the soul does is neither to be merged in the supreme intelligence nor to become a tool of that intelligence, but to know and function with the help of and in dependence on that intelligence; pās'a-jñāna gives place to pati-jñāna, knowledge in dependence on the intelligence that is the Lord; throughout, both in bondage and release, the soul continues to be a knower and enjoyer. This is the Siddhāntin's great objection to ekātmavāda; if in release I am not enjoyer, who else is there to enjoy ?' It is no answer to suggest that the Lord enjoys through me; how can His enjoyment constitute satisfaction for me who thirst for it? The insistence on the centrality of the jīva is the distinctive feature of the Siddhānta school. Nondualism too is accepted; it is a non-dualism, however, not of substance, but of essence. God and the soul are different entities, but are non-different in nature. This is the purport of the Upanişadic declaration of unity, "ekam eva advitīyam"; it is not that "there are not two", but that "they are not two." * Bondage, says the Pratyabhijfia, is due to one's s'aktis. This is true in a very limited and Own C. Whatenba,vv, 6, 7, * díapadiyan, p. 121. * Pratyabhijñiahşdaya, sâtra 12 ·X modified sense for the Siddhānta too. It is the nature of the soul to take on the colour of its associates. Be. cause of the connate defilement of āņava it fails to realize its own essential intelligence; it moves in close association with māyā, which is non-intelligent and itself behaves as if non-intelligent. When by good conduct, purification and concentrated contemplation it has turned from matter to spirit and abides in constant association with spirit, it finally and for ever realizes itself too to be spirit; no longer does it confound its own self with matter. Bondage and release thus derive from the innate character of the soul; but this innate character has to be manifested only in dependence on the grace of the Lord. It will always be a difficulty for the non-dualist to conceive duality of substance along with non-dualism in essence; but whether it can be made intelligible or not, that is the Siddhantin's doctrine. As already indicated, final release comes through enlightenment, jížāna, in both schools, though the content of this jñāna is different in the two. Virtuous conduct, the performance of ritual, the observance of austerities, yogic discipline, all these are but preliminaries to jñāna.' There is no reason why jñāna should not arise even in this life, even while the body persists. He for whom it has arisen will be a jivanmukta. But about the status and characteristics of the jivanmukta there are differences due to basic differences in their view of matter. In thc Advaita Vedanta, māyā is destroyed on release; according to the Pratyabhijn Sitajlanadodham, satra 8, adhikarama 1, and the Alapsilam thereon.

·xi school, the duality of subject and object is a growth which is characteristic of bondage and is resolved with release, in which state there is no non-spirit that can exist over against spirit to act on or be cognized by the latter; for the Siddhānta, however, matter is real ; what is destroyed at release is neither matter, nor āņava which causes the soul to cognize itself as if it were finite, but only the conjunction of soul with āņava; according to one variety of Siddhānta teaching, it is only one of the numerous potencies of āņava that is destroyed at the release of each soul, In view of the Siddhanta position that substance is nothing other than the qualities, considered as an aggregate," it is highly questionable how far the persistence of āņava is intelligible despite the destruction of its potencies, one by one; and even on the view that what is destroyed is the conjunction, the same difficulty arises, since conjunction is not an independent category but has to be treated as a quality. Be this as it may, matter, that is to say, pās'a, in a general way, does survive release, though it has ceased to bind; but the fear of its binding again cannot for ever be dispelled, so long as its existence is conceded. Hence it is that in this school the jīvanmukta does not appear as enjoying unrestrained freedom. In the Paramarthasara, a text of the Pratyabhijñā school, it is said of the jīvanmukta : Feeding on whatso may come, wearing raiment of anything, still of spirit, dwelling wherever he chance to come, he finds redemption, being the self of all beings. 1 See Sitagrabhaşa (Madras grantha edition), pp 461-463 * Pauşkarabhasya, pp 455.460 # B ·xii Though he causes hundreds of thousands of asva. medhas to be offered, or hundreds of thousands of brahmins to be slain, he that knows the Supreme Verity is not affected by merit or by guilt but remains stainless. Conceit, joy and the rest of these passions arises from the illusion of differentiation ; how should he be affected thereby who has the vision of the Self in unity? There is naught distinct from himself to which he should offer praise or oblation; will he rejoice in praise and the like, who is said to have passed beyond worship and hallelujah ? His temple is his own body and that which is other, built of the thirty six elements, and fully set with windows consisting of the bodily organism, or composed of jars, etc." In explaining the latter half of the last verse the commentator, Yoga Muni, says: "The whole phenomenal world is to the thinker a temple of His own indwelling consciousness." In marked contrast to this is the final sūtra of the Sivajñanabodha: “muktyai prāpya satas teşām bhajed veşam s'ivālayam." This would seem to mean that for the sake of release one is to resort to the company of the saintly and offer adoration both to their external appearance as well as to temples of Siva ; and the commentator on the Sanskrit text, Sivāgra Yogin, takes it to relate to one who belongs to the lowest grade of eligibles, who is competent only for the dāsa-mārga, the path of service, as contrasted with the paths of jñāna and antaranga-bhakti. The Tamil version, however, says: "Having got rid of the defile. Paramarthesara, vv. 69, 70, 72, 73, 74 (English translation by Dr LD. Barnett, Journal of the Royal Asiastic Society, 1910) ·xiii ment that prevents attainment of the feet of the Lord, he consorts with devotees and worships as Siva the vestments of these devotees as well as temples of (S'iva)." Though the mood used is the present indicative, the commentator, S'ivajñānamuni, holds that, in the light of words used by Meykaņdār, the Tamil redactor, in his elaboration of the verse, the sūtra is prescriptive of the duties of the jīvanmukta and not merely descriptive of his acts. In spite of external conformity, then, in the admission of jīvanmukti, the Siddhānta is far removed from the teaching of the idealist school of Saivism. The external trappings are the same, whether in the enunciation of the padārthas and tattvas or the naming of the causes of bondage and the means to release. But in the conception of the essential character and inter-relations of these, there is profound divergence, a divergence which cannot but have been due to the outlook on life and the temperamental make-up of the individuals or groups among whom the different schools developed. Either hypothesis is possible that one of the schools is fundmental and that the other (or others) grew by gradual stages of moving away from the initial emphases, or that both kinds of thought existed from the earliest stages fostered by and influencing different sets of disciples. An inquiry into the ultimate superiority of either hypothesis is fascinating, but hardly within the limits of this supplement. S. S. SURYANARAYANAN Mapadıyam, pp. 513 ff.

·ON THE SPELLING AND PRONOUNCIA- TION OF SANSKRIT WORDS Except in titles and quotations--where, on the whole, the spelling of the original is kept, the system of transliteration which has been used here is that adopted by the American Oriental Society in its publications. For the general reader we append the following remarks on the current western pronounciation of the Transliterated Sanskrit words which, it must be, is only approximate. 1. The Vowels. a like the u in but. ā like the a in card. i like the i in it. I like the ee in meet. 11 like the u in cushion. # like the u in lute, like the re in French chambre," I like an l of the quality of r. The Diphthongs. e like the a in tale. ai like an a and i following quickly. o like the o in mode. are like the ou in loud. 2.

·xvi 3. The Consonants. k, 8, j, t, d, n, o, b, m, y, t, 1, v, s and h much like the English letters. Clike the ch in church. ch like the second part of Churchill.* and d are usually pronounced like t and d. kh, gh, jh, th, dh, th, dh, ph and bh are pronounced as the mutes composing them followed by a breathing, as, e.g., ink-horn, log-house, pot-house, madhouse, top-heavy, Mob-house * etc. ii, sil, 11, , ņ are indiscriminately pronounced like the nasal in French sans. s' and s like the sh in shine. For the accent of Sanskrit words the Latin rules may suffice in general. If the last but one syllable is long—be it in virtue of a long vowel (a, 7, 11, e, o, ai, au) or a double consonant following a short vowcl-- then it takes the accent; otherwise the accent moves to the preceding syllable. The plural of Sanskrit nouns is formed here simply by an s without regard to the real plural formation of the Sanskrit. • Accordios to A. A. MacDonell

·ERRATA
PAGE
58 read brāhmut instead of brāhmi
62 read camatkära instead of camatkārā
83 delete (45)
87 put period after turtya
100 read teacher instead of teaches
103, in note 8 read style instead of stile
118, in note 81 read Sārikhyakanıkā instead of Sarikhykārıkā
132, in note 144 read samsārin instead of sarisarin
in note 145 read Sāiiklya instead of Sãykhya
in note 148 read kārmamala instead of karmamala
145, line 21 delete one
148, line 4 read tirtibana instead of puripana
149, line 5 read brahmarandhra instead of brahmarandra
158, in note 230 read becomes instead of becames
160 read Abhinavagupta, P, Y.
under Buhler read Uber instead of Ueber

·INTRODUCTION 1. EDITING RELIGIOUS-PHILOSOPHIC TEXTS SYMP- TOMATIC OF AN INDIAN RENAISSANCE one The ancient cultures of the East are in a state of ferment. The West has acted the part of a leaven among the stagnating masses. Political and social movements are, for the Occidental observer, in the foreground. But accompanying them there are spiritual movements of no less importance. In the latter we notice two tendencies of which or the other at different times becomes more prominent. The watchword of the one is assimilation to Western culture by surrendering ancient heritage, that of the other the rejuvenation of the highest values of one's own past. Both these tendencies seem to be incompatible, though in reality they enter into a variety of combinations. What we have said holds true for the Islamic world and the Far East, but probably most of all with respect to India. And here, it seems, the second of the tendencies just mentioned is especially marked. India of old experiences a kind of renaissance. Stirred by Western culture, encouraged by the interest wide ·2 PRATYABHIJNAHRDAYAM circles of the Occident show in India, challenged, on the other hand, by the growing successes of Christianity in India, the Indian is reminded of his past and spiritual powers rise from a millennial sleep. It is not solely the zeal of European scholars that brings to light the literary treasures of India which their guardians once attempted to withhold. The Indians themselves edit them and thus try to mobilize the powers of the past against the growing influence of the West. In this connection must be mentioned the edition of Texts and Studies prepared since 1911 in Srinagar by the Archaeological and Research Department of Kashmir State, under the auspices of the Mahārāja of Kashmir. It appears that one branch of the great tree of Shivaism wakens to new life. It flowered in Kashmir from the 9th until about the 14th century of In the first half of that period Shivaism produced, in respect of content and volume, a not insignificant religious-philosophical literature. However, losing power it vegetated side by side with Islam in the mountain valley of Srinagar until a short time ago. If there were, up to that time, only a few Kashmirian Brahmans who still read the old manuscripts (most of them were satisfied with two single small compendiums), we have today already a considerable scries of texts, beautifully printed, edited and collated with the best available codiccs by Indians, and, in part, by men trained in Europe. Chatterji, KSh , p. 36. our era.

·INTRODUCTION 3 II. IMPORTANCE OF THE TEXTS FOR THE SCIENCE OF MISSIONS AND INDOLOGY From two points of view these texts appear to be noteworthy, that is, from the missionary point of view on the one hand, and that of the Indologist on the other. The Christian missionary ought to acquaint himself with this form of Shivaism; but not he alone. 'For,' as Schomerus' rightly remarks, 'if the mission in India is to solve its task, it needs the help of scientific theology. Just as Christianity had to discuss in a scientific manner views of the Greek and Roman world in order to establish itself in the Old World, so it has to discuss scientifically the Indian worldview, if it is to rule in India.' Such a discussion will be the more necessary the higher and more dignified the forms are in which the Hindu religious spirit expresses itself. But exactly with such, indeed, we have to do in Kashmir Shivaism. Closely related to the Southern Shivaism of the Tamuls it represents, together with the latter, the noblest development of the otherwise rather frequently repelling Shivaitic Hinduism. On the other hand, the Kashmir texts demand to a high degree the interest of Indologists as sources for the history of Indian religion and philosophy. Barnett, who is one of the few Europeans who know Kashmir Shivaism, says in the Introduction to the 1 Schomerus, Sh S, Preface, page vi.

·4 PRATYABHIJNAHRDAYAM Lalla-vakyani which appeared in 1920': 'Very little is yet known in Europe concerning the tenets of this form of Hinduism. But again, in his preface he points to the strong influence which this system at one time exercised over the whole peninsula from that far-off corner of Northwestern India. In a letter to me of the 23rd of October, 1922, he writes: 'I am convinced that it is immensely important for the literary history of India.' Thus, the present work may be of use to the Christian mission in India as well as workers in the Occident. In this lies its justification. But because the work addresses itself also to nonindologists, many an explanation is made necessary which may appear superfluous to the specialist. to research III. THE PRATYABHIJÑAHRDAYA-VALUE OF THE TEXT IN THE OPINION OF THE SHIVAITIC COMMUNITY AND THE EDITOR sclection. That out of the numerous texts of the scries I selected just this one was due to the fact that, along with the two already translated texts it appeared to me to be one of the most important. The two aboico mentioned points of view also influenced my In the first place, the Pratyabhijñahsilaya is one of those two compendiums which are used to this very day as religious text-books and catechisms among the believing in Kashmir. And that it enjoys a great Grierson and Earnett, L. V. p 7.

·INTRODUCTION 5 practical reputation also among the Shivaites of the South is clear from the fact that, as Barnett writes me, it had been edited in 1918 at Madras by V. R. Subrahmanya Aiyar with a Tamil translation and in 1920 at Amalapuram by M. Lakshminarasınham together with an interpretation in Telugu.? Again, the great scientific importance of the text could be surmised after the comparatively detailed discussion by M. S. Kaula, A Short Review of the Research Publications (Kashmir State), as well as from the words of the editor, J. C. Chatterji, who says of it in the preface: 'It bears the same relation to the Advaita Shaiva System of Kashmir as the Vedanta-sūra of Sadananda does to the Vedānta System. That is to say, it is intended to be an easy introduction to, and a summary of the doctrines of, the System.' Whether the text really deserves the epithet 'easy,' the reader may judge for himself. But the surmise as to the importance of the text has been confirmed in the course of translating, indeed, it presents. an introduction into the system and a compendium of its most important doctrinal material. Only later did I become aware, through a footnote in Winternitz, G.I.L., 3B, P. 445, that also V. S. Ghate, Ind. int. +2 (1913), p. 217f., in his discussion of the Sisustrstiwars'ini and the Pratyabhijñahrrarsi secommends the latter as a handbook for the introduction to Kashmir Shivaism. In passing, it should be noted that, according to Barnett, these are the only translations, or commentaries on our text which have been published Because of their language they were not taken itu account bere.

·6 PRATYABHIJNĀHRDAYAM IV. TRANSMISSION OF THE MANUSCRIPT AND THE EDITION OF THE TEXT The Pratyabhijñahrdaya appears in Aufrecht's Catalogus Catalogoruin under the full name of Israrapratyabhijñahşdaya. As manuscript it is noted in: 1. Notices of Sanskrit Manuscripts, by Rājendralāla Mitra, Calcutta, 1871-1890. 2. Detailed Report of a Tour in Search of Skt MISS made in Kashmir, Rajputana and Central India, by G. Bühler, Bombay, 1877-8. 3. Lists of Skt MSS discovered in Oudh during the year 1879, prepared by Pundit Deviprasāda, Allahabad, 1879. 4. Catalogue of Skt MSS in the Library of the India Office. Part IV. Philosophy and Tantra. London, 1894. 5. Catalogne of the Skt NISS in the Raghunatha Temple Library of his Highness the Maharaja of Jamnu and Kashmir. Prepared by M. A. Stein, Bombay, 1894. The text was edited, as Chatterji says in the preface, on the basis of a collation of four manuscripts (designated ka, kha, ga and 7), of which ka is written in Devanāgari, kha, ga and H in Sarada.' Kha is said to be badly time-worn, ga to be a paper manu. script and i a birchbark manuscript. Ga belongs to a Pandit of the Department, ñ comes from Lahore. More precise data about these manuscripts are not The variation of the Gupta kript common in Kashmir.

·INTRODUCTION 7 given by Chatterji. Neither do the rather numerous variations which are printed in the text allow of any certain conclusions as to the chartcter of the manuscripts. Nevertheless, in translation and explanation I have been thankful for readings that differ from Chatterji's text. These I have occasionally referred to in the notes. V. LITERARY VALUE OF THE TEXT In all great religions, but especially in the Indian religions, there may be distinguished three types of textbooks, according to Rudolf Otto :' 1. The popular devotional textbooks. Imbedded as poems of instruction in Epos and Puranas, they come down from times in which religion had not yet split into strict, orthodox, dogmatic systems and schools. 2. Textbooks of a definite, rigid, dogmatic type. They represent and propose to set forth a certain church doctrine. But they do it in a popular form and on that account are comparable, perhaps, to catechisms. 3. Textbooks in the strictest sense. The Pratyabhijñalfdaya corresponds exactly to the definition of the second kind. As the author himself says in the introduction and in the final paragraph, in composing it he had in mind readers who, lacking any special training in logic, are incapable of comprehending the real textbooks (those mentioned Otto, Vişnu-Nandyana ·8 PRATYABHIJÑĀHRDÀYAM under No. 3). However, when I reflect on the difficulties which certain sections of the text have caused .me, I should have to remind myself shamefacedly and with secret envy of those simple people in Kashmir of old with whom I could hardly. compete in intellectual sagacity, if I did not know of other cases in which such remarks of Indian philosophers about the purpose of their works are not to be taken too seriously. Besides this, the Pratyabhijñahrdaya belongs to those textbooks that wish to be commentaries to siītras. The sñtras are aphorisms in briefest form which contain the whole doctrine by implication and are intended to serve as aids to memory. Such sätras are supplemented by commentaries which develop the doctrine by reaching often far beyond the suggestions of the salra. In older works of this kind sõitras, as a rule, are by some authority of the past, while the commentary is lvy a student, or one who keeps up the tradition, or a later authority. In the later literary products of this kind, the author of the sūtras also frequently composed the commentary to them.' The Pratyabhijñahrdaya represents this older type; it is made up of twenty sntras by an unknown author and Kșemarāja's commentary." The Tarkasasigrala is said to represent an elementary testixak Indian Logic for the instruction of boys *Thus, eg, Kallata himsell commented in the so called tritahu Sale harikas The Spandabarıka is in stru form and constitutes an impiant work for Kashmir Suvam name designates primarily the commcalator and not, as Winteraut, GIL, 313, p 445 n 2 thints, the shiras 1 The ·INTRODUCTION 9 VI. AUTHORSHIP AND TIME OF COMPOSITION In the colophon the author calls himself Rājānaka Kşemarāja, student of Abhinavagupta. Kşemarāja ought not to be confused with other writers of the same or a similar name, as, e.g., the medical student Kșemarāja, alias Kșemasarman,' or his contemporary in Kashmir, the prolific writer Kșemendra. The latter, in his earlier years also zealously worshipped Shiva, but was later converted to Vişņuism.” As to the chronology we are extremely fortunate in view of the conditions in India. The basis for dating events at that time is the historical work of the Kashmirian Kalhana, the Rajatarangini (Kalhana, R). This work, unparalleled in the whole of Sanskrit literature, was completed by the author in 1148 and throws much light on just those centuries of the history of Kashmir in which our Shivaite philosophers were living. Thus, we are able to date at least two of the philosophers, Kallata and Abhinavagupta. The former, according to the Rajatarangini, belongs in the second half of the 9th century when his own dates are checked with the Rajatarangınī. His pupil, Kşemarāja, must therefore also have lived and written in the first half of the 11th century of our era. Kșemarāja belongs in point of time to the last of a long succession of Kashmirian Shivaitic teachers and writers. But he seems to have been the most successful CF Aufrecht, CC Cf Winterbitz, GIL, p 53, and Aufrecht, CC Cf Chatterji, X Sh. pp 33 and 25 2 ·12 PRATYABHIJRAHRDAYAM mctaphorically. We have here an experience of God in the fullest sense of the word. For the world is in reality nothing else than the psychical life of the A}}-soul projected outwardly. Shiva awakens: the world of phenomena potentially latent within himself blazes up. He is awake : the world exists. He goes to sleep: the world is drawn back into himself and disappears. He is asleep: the world rests within himself as a potential magnitude till the new day of the world. The fifth phase will be mentioned later in the treatment of soteriology). Thus, the world is nothing other than the objectified content of the consciousness of the divine soul, and as such identical with it. God is cause as well as effect and is the causa efficiens and causa materialis of the world at one and the same time. In answer to the question as to what imparts the impetus to the process of the world, the doctrine of svatantrya, i.c., the sovereignty of God's will, says: it is the will of God which is a primum datum. The development of the world is, rightly understood, the work of citi, world-reason, or paravac, the eternal word, or parasakti the highest power, all of which are considered identical with each other and with Shiva. Here we have to do with different points of view which run side by side and whose harmonization cannot be said to be wholly successful. In connection with citi appears tattva, meaning suchness,' principle, element-a concept known from the Sankhya. Citi alloys the All to divide itself into thirty-six (or thirty-five) tativas which represent a ·INTRODUCTION 13 scale from the highest and purest to the lowest and grossest principle. The totality of the phenomena of the universe are, in some way or other, reducible to them. Paravac, which in the development of the world goes through several phases of growing sensualization, is differentiated into the 50 letters of the Sanskrit alphabet. These represent and, in agreement with ancient Indian speculation, are, in fact, the elements out of which the universe is built. More import however, is the rôle ayed in our system by parasaktı. It is s'akti which, in the later parts of the text comes to the foreground more and more and dominates the entire thought to such an extent that Shiva is surprisingly neglected. Sakti reigns throughout the universe by means of the innumerable subordinate s'aktis which, arranged in circles, become just as many manifestations of the highest s'akti. If it is more particularly the idea of matter which is inherent in the concept tattva, in the case of sakti it is the idea of power. The phenomenal universe is thought of as a varied play of forces, good and evil, friendly and hostile to man, and towering behind them all in mysterious, terrifying grandeur is parasakti. With this we have already indicated another more important difference between tattva and s'akti. The mental attitudes out of which both these concepts originate arc totally distinct. With tattva it is the ·14 PRATYABHIJÑAHRDAYAM organ cold abstraction of philosophic thinking; with sakh it is constructive imagination born of religious feeling. In sakti-worship especially there is manifested most clearly that passionate religious movement of Hinduism which inclines towards the female deity. In contrast with this, the mythological concepts which, in the earlier sections of the text, appear occasionally in conjunction with the tativa speculation, are predominantly masculine (Sadasiva, Isvara, Siva Bhattaraka). Again, the psychology of the system is linked with citi also. In the process of the world development citi becomes through progressive limitations citta, the of thought for the individual soul. As to the souls themselves, they are nothing other than Shiva who, in virtue of his sovereign will, suffers limitation. Descending through seven stages (including the highest) he is narrowed down more and Of course, the limitation of a knowing subject corresponds exactly to that of the object, because the world is always the objectified content of the soul's consciousness. Moreover, the doctrine of the three malas (mala means dirt, soiled garment) becomes prominent here also. These three malas gradually obscure the individual souls and hinder their salvation, The aim of all Indian philosophy is salvation, that is, liberation from the compulsion of sansara, the cycle of rebirths, transmigration of soul. "Noi, soteriology corresponds here as in other systems exactly to cosmology, or rather, cosmogony, only with reversed more.

·INTRODUCTION 15 sequence of the particular processes. The soul is liberated by reversing the limitations acquired in the course of world development. Citta has to become citi again, while the individual, freeing himself from the malas, must again become Shiva. Otherwise, the ideas in soteriology are just as divers and heterogeneous as they are in cosmology. Indeed, they even appear to be less: reconciled and more contradictory than in cosmology. There corresponds to each of the above-mentioned three kinds of cosmogonic developments a particular way of salvation. The first is that of philosophic insight. It is called pratyabhijña, 'recognition,' from which the whole system receives its name. He who discovers again within himself Shiva, l.e., he who, according to the propounded doctrine recognizes that his true self is identical with Shiva and the world, is liberated. Requisites for this knowledge are interpretation of the truth by a good teacher and devotion and firmness on the part of the student in the pursuit of truth. The second method, which, to be sure, is rather subordinate in our text, being hinted at only in occasional suggestions, is that of the mantras.' He who learns to use the magic formulae through a teacher and acquires thereby mantravirya, mantrapower-because the formulas are composed of the syllables representing the cosmic elements, 1.e., the In the Sivasūtrauimars'ıni, ie, Ksemarāja's commentary to the fundamental work on Kashmir Shivaism, this problem is treated much more in detail ·16 PRATYABHIJNA HIRDAYAM products of the differentiation of paravac--gains lordship over those elements and, hence, salvation. The third and, to judge from the extent of the discussion devoted to it, by far the most important method of salvation is connected very intimately with the sakti doctrine. We mean Yoga, more particularly a form of it which may be said to be a preliminary to the later Hathayoga. By means of breath constraint and fixation of citta on certain parts of the human body that represent the microcosm, the Yogin acquires mastery over the saktis. Thus, from being dangerous deceivers, the s'aktis become serviceable to salvation. However, these three methods are not clearly separated, but coalesce in various ways. They all are agreed on the fact that man himself effects his own salvation. Now, as if from another world, there projects into the system the idea of grace, yes, even a kind of predestination, thus altogether complicating soteriology and leading the system into contradictions which remain unsolved. Similar to erratic rocks, tivo concepts are imbedded in the system: anugraha, the dispensation of grace, and s'aktipata, the descent of s'akti. Anugraha is called the fifth phase in the cosmo-psychological process through' which the soul finally overcomes the four other phases of saisara and reaps salvation. In s'aktipata Shiva intervenes as saviour (in virtue of the sovereignty of his will) in the life of the individual soul which could not partake of salvation through its own power.

·INTRODUCTION 17 VIII, RETROSPECT AND PROSPECT The present study is limited to the Pratyabhi. jñahrdaya. Only those problems and materials have found recognition which are immediately connected with and treated by the text. A final appreciation of the system of Kashmir Shivaism from the metaphysical, theological, religious-philosophical and epistemological point of view will be possible only after an investigation of the other texts, above all the works of the dogmatists proper, Somānanda, Utpalācārya and Abhinavagupta. Then only will it be possible to solve further problems which have so far been answered in a rather contradictory fashion. We mean the question as to the relation of Kashmir Shivaism to the Saivasiddhānta of the South and to other Shivaitic systems as well as the connection with the other philosophical and religious systems, especially the Vedānta and Sānkhya. The present study cannot and does not wish to be more than a contribution towards research into the still dark and mysterious field of Indic literature, philosophy and religion. Where these problems have been dealt with however inadequately till now-the bibliography tells by an asterisk (*) affixed to the works in question. 3 ·नमो मङ्गलमूर्तये अथ प्रत्यभिज्ञाहृदयम् नमः शिवाय सततं पश्चकृत्यविधायिने । चिदानन्दघनस्वात्मपरमार्थावभासिने ॥ शाङ्करोपनिपत्सारप्रत्यभिज्ञामहोदधेः । "क्षेमेणोद्धियते सारः संसारविपशान्तये ।। ON-ADORATION TO THE BLESSED ONE! NOW (FOLLOWS) THE PRATYABHIJNAHRDAYA [THE SECRET OF RECOGNITION] 1 Adoration to Shiva forevermore, who moves the five processes of the universe, Who manifests the highest reality, whose essence is nothing but spirit and bliss. From out of the ocean of the doctrine] of recognition, the real content of the Sankara Upanishad, Happily the best is brought forth to destroy the effect of the poison of sainsara.

·20 प्रत्यभिज्ञाहृदयम् इह ये सुकुमारमतयोऽकृततीक्ष्णतर्कशास्त्रपरिश्रमाः शक्तिपातोन्मिपितपारमेश्वरसमावेशाभिलाषिणः कतिचित् भक्ति- भाज: तेपामीश्वरप्रत्यभिज्ञोपदेशतत्त्वं मनागुन्मील्यते । तत्र स्वात्मदेवतार्या एव सर्वत्र कारणत्वं सुखोपाय- प्राप्यत्वं महाफलत्वं चाभिव्यङ्न्तुमाह- चितिः स्वतन्त्रा विश्वसिद्धिहेतुः ॥१॥ विश्वस्य सैदाशिवादेः भूम्यन्तस्य सिद्धौ निष्पत्तौ There are some who, still undeveloped of thought, do not take the trouble imposed by a textbook based on acute reflection, but who, nevertheless, Jong after the samavesa' with the highest Lord which flowers forth with the descent of s'aktr. If devoted, they will receive here some explanation of the truth that serves to instruct in recognizing the Lord (within]. To prove on this occasion that, in consequence of the divinity of its own self (citi)' operates as cause in all things, that in it may be found access to happiness and great reward, he said : * Sutra1: The absolute citi is the cause when the universe is in the process of becoming perfected." When the universe, is in the process of becoming perfected means as much as when [all suchnesses] from Sadasiva to the earth" emerge. When [thus " ·प्रत्यभिज्ञाहृदयम् 21 प्रकाशने स्थित्यात्मनि परप्रमातृविश्रान्त्यात्मनि चे संहारे पराशक्तिरूपा चितिरेव भगवती स्वतन्ता अनुत्तरविमर्शमयी शिवभट्टारकाभिन्ना हेतुः कारणम् । अस्यां हि प्रेसरन्त्या जगदुन्मिपति व्यवतिष्ठते च, निवृत्तप्रसरायां च निमिपतीति स्वानुभव एवात्र साक्षी । अन्यस्य तु मायाप्रकृत्यादेः चित्प्रकाशभिन्नस्य अप्रकाशमानत्वेन असत्त्वात् न क्वचिदपि हेतुत्वम् । प्रकाशमानत्वे तु प्रकाशैकात्म्यात प्रकाशरूपा "चितिरेव हेतुः । न त्वसौ कश्चित् । अत एव देशकाला- the universe is) shining forth, which really is to become existent, as well as when being re-absorbed, which really is quiescences of the pramatr,"citi is the cause. [Citi] is identical with the highest s'akti,'' is exalted, absolute, consists of the highest reason [and] is not distinct from Sivablıattaraka." [Cause] is that wluch effects. For, when [cati] emerges, the world awakens and becomes existent, falling asleep when [citi's] emer. gence is reversed. One's own experience even gives testimony to that fact. The other," however, that starts with maya 18 and prakſti"' and is distinct from the light of cit, is nowherea Inasmuch as [the other] does not emerge, it is not real. But in the state of emerging, the luminous citi alone is, indeed, the cause, since light is its only essence. The other one, however, does not exist (yet). cause.

·22 प्रत्यभिज्ञाहृदयम् कारा ऐतत्सृष्टा एतदनुप्राणिताश्च नैतत्स्वरूपं भेर्तुमलमिति व्यापकनित्योदितपरिपूर्णरूंपेयमित्यर्थलभ्यमेवैतत् । ननु जगदपि चितो' भिन्नं नैव किञ्चित् । अभेदे च कथं हेतुहेतुमद्भावः ? उच्यते--"चिदेव भगवती स्वच्छ- स्वतन्तरूपा तत्तदनन्तजगदात्मना स्फुरतीत्येतावत् परमार्थोऽयं कार्यकारणभावः । यतश्च इयमेव प्रमातृप्रमाणप्रमेयमयस्य विश्वस्य सिद्धौ प्रकाशने हेतुः ततोऽस्याः स्वतन्त्रापरिच्छिन्न- Hence, place, time and form, [all of which have been] created and vitalized by (citi), are incapable of differentiating (citi's) real nature; because (citi) is allpervading, eternal and of unlimited fulness. . Thus formulated, this [commentary] agrees with the meaning [of the sätra]. Then, is not also the world nothing insofar as it is severed from cit? And how could there be a causally conditioned existence in that state of unity ?-thus one might object." Only cit it is, the exalted one, qualified by its luminous absoluteness, which flashes in the real essence of the unlimited world then in existence. These words convey that this highest comprehensive reality is effect and cause [at one and the same time). (Cit) alone is the cause when the world, which consists of pramats, pramāņa" and prameya," is in the process of becoming perfected, i.e., shines forth.

·23 प्रत्यभिज्ञाहृदयम् स्वप्रकाशरूपायाः सिद्धावभिनवार्थप्रकाशनरूपं न प्रमाण- वैराकमुपयुक्तमुपपन्नं वा । तदुक्तं किसारे- स्वपदा स्वशिरश्छायां यदल्लवितुमीहते । पादोद्देशे शिरो न स्यात् तथेयं बैन्दवी कला ॥ इति । यंतश्व इयं विश्वस्य सिद्धौ पैराद्वयसामरस्यापादनात्मनि च संहारे हेतुः तत एव स्वतन्त्रा । प्रत्यभिज्ञातस्वातन्त्र्या संती भोगमोक्षस्वरूपाणां विश्वसिद्धीनां हेतुः इति आवृत्त्या This being so, there is, consequently, a poor demonstration in proof of the existence (of cit), which is absolute and possesses its own unlimited light, neither necessary nor appropriate, being such as would have to supply continually new reasons (for it). This is declared in the Trikasara” as follows: As one might try to jump with one's own foot over the shadow of one's own head, And yet the head will never be at the place of one's foot-just so it is with this baudavt kala." Furthermore, (citi) being the cause when the universe is in the process of becoming perfected no less than when it is re-absorbed, is, therefore, absolute. [In the re-absorption), the palatable " is reduced to identity with the highest duallessness. Should (citz's) absoluteness be recognized, it causes all [supernatural] which consist essentially in enjoyment and liberation, 27 powers ·24 प्रत्यभिज्ञाहृदयम् व्याख्येयम् । अपि च 'विश्वं नीलसुखदेहप्राणादि । तस्य या सिद्धिः प्रमाणोपारोहक्रमेण विमर्शमयप्रमात्रावेशः सर्व हेतुः परिज्ञाने उपायो यस्याः। अनेन च सुखोपायत्वं- मुक्तम् । यदुक्तं श्रीविज्ञानर्भट्टारके- प्राह्यग्राहकसवित्तिः सामान्या सर्वदेहिनाम् । योगिनां तु विशेषोऽयं संबन्धे सविधानता ॥ इति । चितिरित्येकवचनं देशकालाद्यनैवच्छिन्नतामभिदधत् 33 In this manner one should explain [the doctrine] by repetition. From another point of view,99 the universe is blue, pleasure,3" the body, life 31 and so forth. Its process of becoming perfected is the avesa of the reasoning pramatr as it follows from the evolutionary series of pramānas. As such it is the cause, in the sense of a means (of citi) in the knowledge process. Thereby, it is asserted that [here we have] a way to happiness. As is stated in the excellent Vijñanabhattaraka: Common to all souls is the (naive] consciousness (of the existence] of objects and subjects; The Yogins, however, have the distinction of being mindful of their relation." Citi, the singular, denoting the unlimitedness of place, time and so forth, as shows that all followers of the ·प्रत्यभिज्ञाहृदयम् 25 समस्तभेदबादानामवास्तवतां व्यनक्ति । स्वतन्त्रशब्दो चैह्मवाद- वैलक्षण्यमाचक्षाणः चितो माहेश्वर्यसारतां ब्रूते । विश्व इत्यादि- पदं अशेपशक्तित्वं सर्वकारणत्वं सुखोपायत्वं महाफलं चाह ॥१॥ ननु "विश्वस्य यदि चितिः हेतुः तदस्या उपादानाद्य- पेक्षायां 'भेदवींदापरित्यागः स्यादित्याशङ्कयाह- खेच्छया खभित्तौ विश्वमुन्मीलयति ॥२॥ स्वेच्छया न तु ब्रह्मादिवदन्येच्छया। 'तयैव च न तु -- doctrine of non-identity's labor under an error. The word absolute indicates that great splendor is the essence of cit, thus marking the difference (from the concept] of the Brahman doctrine. The word beginning (in the original of the sūtra] with universe declares that (cit) possesses unlimited power, that it is able to effect everything and that in it may be found a way to happiness and great reward. Even though (admitting that) cıfı is the cause of the universe, could one, nevertheless,, cling to the doctrine of non-identity insofar as cili would presuppose a causa materialis together with its effects ? Fearing this, he said: Sutra 2: By the power of its own will (citi) unfolds the universe upon its own screen." ,By the power of its own will, not, to. be sure, by the will of another, as the Brahman (doctrine) and 37 4 ·26 प्रत्यभिज्ञाहृदयम् उपादानाद्यपेक्षया । एवं हि प्रागुक्तस्वातन्त्र्यहान्या चित्त्वमेव न घटेत । स्वभित्तौ न तु अन्यत्र क्वापि । प्राक् निर्णीतं विश्वं दर्पणे नगरवत् अभिन्नमपि भिन्नमिव उन्मीलयति । उन्मीलनं च अवस्थितस्यैव प्रकटीकरणं इत्यनेन जगतः प्रकाशैकात्म्येनावस्थानमुक्तम् ॥ २ ॥ अथ विश्वस्य स्वरूपं विभागेन प्रतिपादयितुमाह- तन्नानी अनुरूपग्राह्यग्राहकभेदात् ॥ ३ ॥ .similar [teachings declare]. Moreover, only (by the power of its own will), and not on the presupposition of a causa materialis together with its effects. For, in this case, the possibility of an [absolute] cit would be untenable because the aforesaid absoluteness would vanish. Upon its own screen, but nowhere else, (cit) unfolds the above defined universe, which, though [appearing] different [from cit] yet is identical with it, like a city (seen] in a mirror. Furthermore, unfolding means manifestation of a mode of existence.49 Because of the fact that the light (of cit) is the sole essence of the world, one speaks of a state (avasthana). Now, in order to make the real nature of the universe intelligible through analysis, he said: Sutra 3 : This (universe) is manifold in conse. quence of the separation of mutually related objects and subjects."

·प्रत्यभिज्ञाहृदयम् 27 तत् विश्वं नाना अनेकप्रकारम् । कथं ? अनुरूपाणां परस्परौचित्यावस्थितीनां ग्राह्याणां ग्राहकाणां च भेदात् वैचि- त्र्यात् । तथा च सदाशिवतत्त्वेऽहन्ताच्छादितारफुटेदन्तीमयं यादृशं परापररूपं विश्वं ग्राह्यं तागेव श्रीसदाशिवभट्टार- काधिष्ठितो मन्त्रमहेश्वराख्यः प्रमातृवर्गः परमेश्वरेच्छावकल्पित- तथावस्थानः । ईश्वरतत्त्वे फुटेदन्ताहन्तासामानाधिकरण्यात्म यादृक् विश्वं ग्राह्यं तथाविध एव ईश्वरभट्टारकाधिष्ठितो This, that is to say, the universe, is manifold, in other words, of many forms. Why? In consequence of the separation, that is, in consequence of the multiformity of objects and subjects which are mutually related, that is, are in a state of reciprocal adaptation." So, [on the one hand], in the suchness of Sadasiva. Corresponding to the entirety of the object which includes antitheses and consists of a 'this' (idanta) veiled and [hence] obscured by a self (ahanta), is, [at this stage], the group of pramatars, called mantramales'varas," who are governed by the blessed Lord Sadasiva and whose state of existence, as it appears, has been brought about by the will of the highest Lord. In the suchness of Isvara," (on the other hand), the entirety of the object consists essentially in a co-ordination of a distinct this' (rdanta) and a self (ahanta)." To it there corresponds exactly the group of mantres'varas governed by the Lord 7s'vara. - 40 ·28 प्रत्यभिज्ञाहृदयम् मन्त्रेश्वरवर्गः । विद्यापदे श्रीमदनन्तभट्टारकाधिष्ठिता बहुशाखा- वान्तरभेदभिन्नी यथाभूता मन्त्राः प्रमातारः तथाभूतमेव भेदैकसरं 'विश्वमपि प्रमेयम् । मायोर्चे यादृशा विज्ञाना- कलाः कर्तृताशून्यशुद्धबोधात्मानः तादृगेव तदभेदसारं सकल- प्रलयाकलात्मकपूर्वावस्थापरिचितमेपां प्रमेयम् । मायायां शून्य- प्रेमातॄणां प्रलयकेलिना "खोचितं प्रैलीनकल्प प्रमेयम् । "क्षितिपर्यन्तावस्थितानां त सकलानां सर्वतो भिन्नानां परिमि- 17 as 50 from any In the stage of vidya" [there are] the mantras pramatars, which are governed by the blissful Anantabhattaraka *' and are differentiated according to the many branches." To these corresponds exactly the object (prameya) which, though comprising everything objective, still harbors within itself differentiation as sole potentiality." Dominating maza are the vijñanakalas which are inherently pure awareness, free kind of doership. To them corresponds their prameya which is identical, fundamentally, (with these vijñanakalas) and is a product (of karma)," dating from former existences in which (the vijñanakalas) appeared as sakalas, or pralayakalas.se In māya, there belongs to the pramatars of the void, that is, the pralay.kevalins, st a nearly annı hilated * prameya appropriate to them. The sakalas," however, conditioned as they are in their existence by * Or, a prameya ' resembling annihilation.'

·प्रत्यभिज्ञाहृदयम् 29 तानां तथाभूतमेव प्रमेयम् । तदुत्तीर्णशिवभट्टारकस्य प्रकाशै- कवपुषः प्रकाशैकरूंपा एव भावाः । श्रीमत्परमशिवरय पुनः 'विश्वोत्तीर्णविश्वात्मकपरमानन्दमयप्रकाशैकघनस्य एवंविधमेव शिवादिधरण्यन्तमखिलं 'अभेदेनैव स्फुरति । न तु वस्तुतः अन्यत् किंचित् ग्राह्य ग्राहकं वा । अपि तु 'श्रीपरमशिव- भट्टारक 'एव इत्थं नानावैचित्र्यसहस्रः 'स्फुरतीति अभिहित- प्रायम् ॥ ३ ॥ 59 the earth, the furthest limit, * are altogether separated (from citi] and confined, have a prameya of the same sort (as that of the pralayakevalıns). Sivabhattaraka, however, who transcends thus and whose wondrous form is light merely, has modes which likewise consist of light only." And again, the entire universe so constituted, from Shiva to the earth, flashes in identity with the blissful Paramas'ıva.“ [The latter) transcends and is the universe® at one and the same time, and consists of the highest bliss and of nothing but light. [In regard to the universe that flashes up it is), truly, no other (than the one ‘inentioned above], be it object or subject. Nevertheless, the magnificent Paramasivabhattaraka manifests himself in just this manner in thousands of forms of a heterogeneous multiplicity. This is the quintessence of what has (already] been demonstrated. * Or, 'whose states reach as far as the state of the earth ·30 प्रत्य मिशाहृदयम् यथा च भगवान् विश्वशरीरः तथा- 'चितिसंकोचात्मा 'चेतनोऽपि संकुचित- विश्वमयः ॥४॥ श्रीपरमशिवः स्वात्मैक्येन स्थितं विश्वं सदाशिवायु- चितेन रूपेण अवबिभासयिपुः पूर्व चिदैक्याख्यातिर्मयाना- श्रितशिवपर्यायशून्यातिशून्यात्मतया प्रकाशाभेदेन प्रकाश- मानतया स्फुरति । ततः "चिद्रसाश्यानतारूपाशेषतत्त्वभुवन- Moreover, just as the Exalted One is the body of the universe, so Sutra 4: has cetana,"? which is qualified by the contraction of citi, been formed of the contracted universe. Animated by the desire to have the universe, which is founded on identity with himself, manifested in a form appropriate to Sadasiva", 42 and the rest of (pramātars), the magnificent Paramasiva at first flashes in the void, the absolutely void 6s by means of a process of manifestation in identity with light. [The void is] due to the isolation of cit, in other words, to anasritasivasi who consists of akhyati. Thereupon he expands in the totality of suchnesses, worlds,65 entities 68 and respective pramatars. For, he is their true nature, while they distinguish themselves by not having lost the savor of cit.

·.
प्रत्यभिज्ञाहदयम्
31
भावतत्तामात्राद्यात्मतयापि प्रथते । यथा च एवं भगवान्
विश्वशरीरः तथा चितिसंकोचात्मा संकुचितचिद्रूपः चेतनो
ग्राहकोऽपि वटधानिकावत् संकुचिताशेपविश्वरूपः । तथा च
'सिद्वान्तवचनम् -
विग्रहो 'विग्रही चैव सर्व विग्रह विग्रही ।
इति । त्रिशिरोमतेऽपि--
सर्वदेवमयः कायस्तं चेदानीं शृणु प्रिये ।
पृथिवी कठिनत्वेन दवत्वेऽम्भः प्रकीर्तितम् ।।
इत्युपक्रम्य,
Now, just as the Exalted One is thus the body of the
universe, so also cetana as subject, which is qualified
by the contraction of citi, in other words, which
represents the contracted cit. [Therefore, cetana)
consists-comparable to the seed of the fig tree-of the
entire universe when it is contracted. saying of
Siddhanta likewise asserts:
The psycho-physical nature of all is, indeed, body as well as
soul.
In the Trisiromata too (the author) declares that,
the subject consists of the contracted universe, more
particularly in the chapter that begins as follows:
The body is formed by all the gods; hear now, my dear, **
Iconcerning) it.
The earth is praised for its solidity, water for its fluidity.

·32 प्रत्यभिज्ञाहृदयम् त्रिशिरोभैरवः साक्षाद्वयाप्य विश्वं व्यवस्थितः । इत्यन्तेन ग्रन्थेन ग्राहकस्य संकुचितविश्वमयत्वमेव व्याहरति । अयं चात्राशयः-ग्राहकोऽपि अयं प्रकाशैकात्म्येन उक्तागमयुक्त्या च विश्वशरीरशिवैकरूप एव केवलं तन्माया- शक्त्या अनभिव्यक्तस्वरूपत्वात् संकुचित इव आभाति । "संकोचोऽपि विचार्यमाण: चिदैकात्म्येन प्रथमानत्वात् चिन्मय एव । अन्यथा तु न किंचित् इति सर्वो ग्राहको" विश्वशरीरः शिवभट्टारक एव । तदुक्तं मयैव- 12 69 and ends by saying: The three-headed Bhairava is present in person and extends to the ends of the universe. Therein the following is implied. Because light is its only true nature, and as an application of the [just] mentioned Agamas to evinces, this [cetana as] subject too consists merely of Shiva who forms the body of the universe. It appears as if it were contracted because-due to its maya-sakti—its true nature is not displayed. Because it unfolds itself as cit in accord with its only nature, the contraction, likewise, proves upon closer examination to be entirely of the nature of cit and nothing else. Hence every subject is identical with Sivabhattaraka who forms the body of the universe.

·प्रत्यभिज्ञाहृदयम् 33 अख्यातिर्यदि न ख्याति ख्यातिरेवावशिष्यते । ख्याति चेत् ख्यातिरूपत्वात् ख्यातिरेवावशिप्यते ॥ इति । अनेनैवाशयेन श्रीस्पन्दशास्त्रेपु- यस्मात् सर्वमयो जीव ... इत्युपक्रम्य-- "तेन शब्दार्थचिन्तासु न सावस्था न यः शिवः । इत्यादिना शिवजीवयोरभेद एवोक्तः । एतत्तत्त्वपरिज्ञानमेव मुक्तिः । एतत्तत्त्वापरिज्ञानमेव च बन्ध इति भविष्यति 'एंव एतत् ॥ ४॥ * 72 This has been formulated by myself as follows: If non-appearance does not appear, then appearance remains%3 If it does appear in virtue of its being of the nature of the appearance, then appearance remains (also)." With this in view, the identity of Shiva with jīva" is proclaimed in the excellent Spanda-textbooks " where, after the introductory words : Because jiva consists of the universe ... we read: Therefore, if one reflects deeper on the meaning of the words, [one becomes aware that] this is not the condition, not the one that is Shiva.“ Knowledge of this truth constitutes liberation ; lack of knowledge of this truth constitutes bondage. Just so it will be. Or, non-consideration." 5 ·. 5 34 प्रत्यभिशाहदयम् ननु ग्राहकोऽयं विकल्पमयः, विकल्पनं च चित्तहेतुकं, सति चे चित्ते कथमस्य शिवात्मकत्वं ? इति शवित्वा चित्तमेव 'निर्णेतुमाह- चितिरेव चेतनपंदादवरूढा 'चेत्यसंकोचिनी चित्तम् ॥५॥ न चित्तं नाम अन्यत् किंचित् : अपि तु सैव भगवती तत् । तथाहि सा स्वं स्वरूपं गोपयित्वा यंदा संकोचं गृह्णाति तदा द्वयी गैतिः। कदाचिदुल्लसितमपि संकोचं गुणीकृत्य चित्राधान्येन स्फुरति । कदाचित् संकोचप्रधान- Now, this subject is formed by vikalpa," and the activity of vikalpa produces citta. If there is a citla, how, then, can that (subject) have the nature of Shiva ? Seeing this objection he continued in order to settle the problem of citta: Sutra 5: Citta is only cit descended from the stage of cetana and passed into a condition: of limitation due to the object of perception. In reality, citta is nothing else. [To say it once more], it is the exalted (citi). Now, if (cits), preserving secretly its own real nature, subjects itself to limitation, then the process is twofold. Sometimes it flashes with cit prevailing, subordinating [to itself] the ·प्रत्यभिज्ञाहृदयम् 35 तया। चित्माधान्यपक्षे सहजं प्रकाशमात्रप्रधानत्वे', विज्ञाना- कलता । प्रकाशपरामर्शप्रधानत्वे तु विद्याप्रमातृता । तत्रापि क्रमेण संकोचरय तनुतायां ईशंसदाशिवानाश्रितरूपता । समाधिप्रयत्नोपार्जिते तु चित्प्रधानत्वे शुद्धाध्वग्रमातृता क्रमात् में प्रकर्षवती। संकोचप्राधान्ये तु शून्यादिप्रमातृता । 'एंवमवस्थिते सति चितिरेव संकुचितग्राहकरूपा चेतनदात् अवरूढा अर्थग्रहणोन्मुखी सती "चेत्येन नीलसुखादिनी limitation which has already taken place; other times [it flashes] when limitation is prevailing. In the event cit prevails, that is, when, in the nature of the case the [divine) light is predominant, then vijñanakala is pramatr.". But when the [divine] light is being impaired, then vidya" is pramatr. Even here where, step by step, (cit] has reached corporeality by limitation, the independent nature of the Lord Sadasiva is apparent. But, wherever cit holds the supremacy won by ardent endeavor to reach samadha, there the pranatrship of the pure path " has reached by stages the highest degree. Where, however, limitation is dominant, pramalr-ship of the void, etc. S is present. This being so, citta is nothing else than citi in the form of the limited subject [and] descended from the stage of cetana, that is, bent on comprehending objects. [Furthermore, citta is only citi which], due to the object of perception, in other words, in virtue of the ·36 प्रत्यभिज्ञाहृदयम् संकोचिनी' उभयसंकोचसंकुचितैव चित्तम् । तथा च- स्वाक्षरूपेषु भावेषु पैत्युर्ज्ञानं क्रिया च या। मायातृतीये "ते एव पशोः सत्त्वं रजस्तमः ।। इत्यादिना स्वातन्त्र्यात्मा "चितिशक्तिरेव ज्ञानक्रियामाया- शक्तिरूपा पशुदशायां संकोचप्रकर्षात् सत्त्वरजस्तमःस्वभाव- चित्तात्मतया स्फुरतीति 'श्रीप्रत्यभिज्ञायामुक्तम् । अत एव श्रीतत्त्वगर्भरतोत्रे विकल्पदशायामपि तात्त्विकस्वरूपसद्भावात् तदनुसरणाभिप्रायेणोक्तम्- 8L as third 5 blue, pleasure and so forth, has passed into a condition of limitation. [The latter conveys that citi has) become restricted through the limitation of both, [subject and object]. In entities which manifest themselves in their own bodies, sattva, rajas and tamas Bear the same relation to pas'u as to jñāna, kriya and māyā to pati. Thus, beginning with this [sloka, the following] is stated in the excellent Pratyabhijña. Citi-sakt:83 is of an absolute nature and appears as jñana, kriya and mayas'akti. In consequence of the excessive limitation it Aashes in the pas'u state as citta whose nature consists in sattva, rajas and tamas. Hence, for the sake of tracing (citta) even in the state of vikalpa because [it] is of the nature of the real, the excellent Tattvagarbhastotra says:

·प्रत्यभिज्ञाहृदयम् 37 अत एव तु ये केचित् परमार्थानुसारिणः तेषां तैत्र स्वरूपस्य स्वैज्योतिष्टुं न लुप्यते ।। इति ॥ ५ ॥ "चित्तमेव तु मायाप्रमातुः स्वरूपमित्याह-- तन्मयो मायाप्रमाता ॥६॥ देहप्राणपदं तीवत् चित्तप्रधानमेव । शून्यभूमिरपि चित्तसंस्कारंवत्येव । अन्यथा ततो व्युत्थितस्य स्वैकर्तव्यानु- धावनाभावः स्यादिति चित्तमय एव मायीयः प्रमाता । अमुनैव आशयेन "शिवसूत्रेषु वस्तुवृत्तानुसारेण : "चैतन्यमात्मा" 84 Therefore, in all those who passionately strive for the highest truth There remains inviolable the luminous character of their inmost nature. Thinking, however, that citta especially constitutes the real nature of the mayapramatr, he said : Sutra 6 : The mayapramatr consists of it. First of all, the sphere of body and life forms the matters for citta; but also the sphere of the void, because it is furnished with the sainskaras ke that cling to citta. Otherwise the one who follows the common walk of life would not by his own initiative pursue these things. Accordingly, mayapramatr ** consists of citta indeed.

·38 प्रत्यभिज्ञाहृदयम् इत्यभिधाय मौयाप्रमातृलक्षणावसरे पुनः “चित्तमात्मा " इत्युक्तम् ।। ६ ॥ अस्यैव सम्यक् स्वरूपज्ञानात् यतो मुक्तिः असम्यक् तु संसारः ततः "तिलश एतत्स्वरूपं "निर्भक्तुमाह- स चैको द्विरूपस्त्रिमयश्चतुरात्मा सप्तपञ्चक- स्वभावः ॥ ७ ॥ निर्णीतशा चिदात्मा शिवभट्टारक 'एव । 'एक आत्मा न तुं अन्यः कश्चित् प्रकाशस्य देशकालादिभिः भेदायोगात् । To this end, in the Sivasūtras "' where the matter is discussed, the-word is coined: Ātman is caitanya.' And, further, incidentally when defining mayapranatr: Ātman is citta. Since, then, salvation is the result of correct knowledge of the true nature of (atnan), and sansara that of incorrect [knowledge], he continued in order to analyze this true nature : Sutra 7: And he is one, of twofold appearance, threefold build, fourfold constitution and a nature divided into seven pentads." Reflecting upon these words, it follows that Sivabhatlaraka whose essence consists in cit, is but one atman and no other ; because it is impossible that the [divine] light differentiate itself through place, time ·प्रत्यभिज्ञाहृदयम् 39 जडस्य तु ग्राहकत्वानुपपत्तेः । प्रकाश एंव यतः स्वा- तन्त्र्यात् गृहीतप्राणादिसंकोचः संकुचितार्थग्राहकतामश्नुते ततोऽसौ प्रकाशरूपत्वसंकोचावभासवत्त्वाभ्यां द्विरूपः । आणव- मायीयकीर्ममलावृतत्वात् "त्रिमयः। शून्यप्राणपुर्यष्टकशरीर- स्वभावत्वात् चतुरात्मा । सप्तपञ्चकानि शिवादिपृथिव्यन्तानि पञ्चत्रिंशत्तत्त्वानि, तत्वभावः । तथा शिवादिसँकलान्तas and so forth, and because, on the other hand, comprehending subjectivity does not belong to the soulless." Inasmuch the [divine] light-through the sovereignty of its [own] will ”_subjects itself to the limitation of life and co-ordinate phenomena and thereby accomplishes that the subject pursues limited aims, it is, therefore, of twofold appearance due to the dual nature made up of the light-form on the one hand and the limited manifestation on the other. Owing to his being covered by the mala of anava, maya and karma [Sivabhattaraka] is of threefold build. Because essentially composed of the void, life, puryaşınka and body, he is of a fourfold constitution. The seven pentads, that is, the thirty-five suchnesses from Shiva to the earth make up [Sivabhattaraka's] nature. This expression corresponds also to the fact that he consists of a heptad of pramatars beginning with Shiva and ending with the 5 ·40 प्रत्यभिज्ञाहृदयम् - 14 प्रेमातृसप्तकस्वरूपः। चिदानन्देच्छाज्ञानक्रियाशक्तिरूपत्वेऽपि अख्यातिवशात् कलाविद्यारागकालनियतिकञ्चुकवलितत्वात् पञ्चकवरूपः । एवं च शिबैकरूपत्वेन पञ्चत्रिंशत्तत्वमयत्वेन प्रेमातृसप्तकरवभावत्वेन चिदादिशक्तिपञ्चकात्मकत्वेन च अयं प्रत्यभिज्ञायमानो मुक्तिदः । अन्यथा तु संसारहेतुः ॥ ७ ॥ एंवञ्च- तद्भूमिकाः सर्वदर्शनस्थितयः ॥ ८ ॥ sakalas. Likewise, [it is compatible with the fact] that he consists of a pentadº as respects his appearance as the power of spirit, bliss, will, knowledge and action, connected as they are through akhyati * with the kañcukas kala, vidya, raga, kala and niyati. When this one is being recognized thus-we mean (when it is realized] that Shiva is one only, that he consists of thirty-five suchnesses, that his nature appears in a heptad of knowledge subjects and his character in a pentad of powers, i.c., spirit (cit) and the rest-then he bestows salvation; otherwise, however, he leads to sansara, And hence Sutra 8: The sthitis 1 of all darsanas are his roles."

·प्रत्यभिज्ञाहृदयम् सर्वेपां चार्वाकादिदर्शनानां स्थितयः सिद्धान्ताः तस्य एतस्य आत्मनो नटरयेव स्वेच्छावगृहीताः कृत्रिमा भूमिकाः । तथा च "चैतन्यविशिष्टं शरीरमात्मा” इति चार्वाकाः। नैयायिकादयो ज्ञानादिगुणगणाश्रयं बुद्धितत्त्वप्रायमेव आत्मानं संसृतौ मन्यन्ते । अपवर्गे तु तदुच्छेदे शून्यप्रायम् । The sthitis,* that is to say, the conclusions of all, meaning the darsanas of the Cārvākas and the other [schools of philosophers], are his, that is, this atman's roles in which he disguises himself like an actor and which are kept apart by his own choice. Consequently the Cārvākas think that Atman is identical with the body characterized by consciousness. 103 101 The followers of the Nyāya and those close to them regard the atman almost identical with the suchness of buddhi, 105 that is to say, with the substratum of the group of qualities beginning with jñana In--but only as long as (atman) is involved in sa tirsara. In the end, however, when (the suchness of buddhi) is destroyed (they regard atman as) almost identical with the void.tr * In this place are meant 'the fundamental principles Meaning systems' here, ·42 प्रत्यभिज्ञाहृदयम् अहंप्रेतीतिप्रत्येयः सुखदु:खाधुपाधिमि : तिरस्कृत आत्मेति मन्वाना मीमांसका अपि बुद्धावेव "निविष्टाः । ज्ञानसन्तान एव तत्त्वं इति सौगता बुद्धिवृत्तिष्वेव पर्यवसिताः। प्राण एवात्मेति केचित् श्रुत्यन्त विदः । असदेव ईदमासीदित्यभावब्रह्मवादिनः शून्यभुवमव- गाह्य स्थिताः । माध्यमिका अपि एवमेव । 11 The followers of the Mīmāṁsā 10% are of the opinion that atman, veiled by the upadhis 109 pleasure, pain and so forth, ought to be recognized on the basis of the recognition of the 'I'.10 [They) also stop with buddhi. The adherents of Sugata stop definitely with the functions of buddhi, maintaining that the fundamental principle consists in nothing but the continuity of consciousness, 112 Somc knowers of the Srutyanta is identical with prana.' The Brahmavādins "s of non-being who assert 'this (universe) was non-being,' arrive at the sphere of the void and rest content with it.116 The Madhyamikas also uphold the same [doctrine]. J13 say the atman 11 ·45 प्रत्यभिज्ञाहृदयम् परा प्रकृतिर्भगवान् वासुदेवः; तद्विस्फुलिङ्गप्राया एंव जीवा इति पञ्चरात्राः परस्याः प्रकृतेः परिणामाभ्युपगमात् अव्यक्त एवाभिनिविष्टाः । सांख्यादयस्तु विज्ञानाकलपायां भूमि अबलम्बन्ते। सदेव ईदमग्र आसीत् इति ईश्वरतत्त्वपैदमाश्रिता अपरे श्रुत्यन्तविदः । शब्दब्रह्ममयं पश्यन्तीरूपं आत्मतत्त्वमिति वैयाकरणाः श्रीसदाशिवपदमध्यासिताः । एवमन्यदपि अनुमन्तव्यम् । 118 119 finally 124 The Pancarātras who declare: 'Prakrte is primary, Vāsudeva is the Exalted One, the individual souls are sparks of him, as it were,' 124 admit that, for them, prakrti is the highest. Hence, they stop with avyakta. 21 The Sankhyas,122 however, and those having similar views cling to the sphere which is characterized in the main by the vijñanakalas.123 Other knowers of the Srutyanta accept as basis the sphere of the Isvara suchness by asserting : 'In the beginning this (universe) was being.' The exponents of Vyakarana decide for the sphere of the magnificent Sadasiva saying: suchness of atman is made of Sabda-brahman in the form of pasyanti.' else also deserves Consequently, something 125 "The 127 ·44 प्रत्यभिज्ञाहृदयम् एतच्च आगमेपु- "बुद्धितत्त्वे स्थिता बौद्धा गुणेष्वेवार्हताः स्थिताः । स्थिता वेदविदः पुंसि अव्यक्ते पाञ्चरात्रिकाः ।। इत्यादिना निरूपितम् । विश्वोत्तीर्णमात्मतत्त्वमिति तान्त्रिकाः। विश्वमयमिति कुलाद्याम्नायनिविष्टाः । विश्वोत्तीर्ण विश्वमयं च इति 'त्रि- कादिदर्शनविदः । एवं ऐकस्यैव चिदात्मनो भगवतः स्वातन्त्र्यावभा- सिताः सर्वा इमा भूमिकाः स्वातन्त्र्यप्रच्छादनोन्मीलनतारacknowledgment. And this is found formulated in the Āgamas in the passage that begins as follows: With the suchness of buddhi the Buddhists rest content, with the gunas the Arhatas; So do the Veda-knowers with the soul, with myakta the Pāñcarätras. The Tântrikas contend that the suchness of alman transcends the universe. 23) Those who take their stand upon the principal texts of the sacred tradition and connected (writings] say (the suchness of atman] consists of the universe." 'It transcends the universe and consists of the universe' is the view of those who know the Trika and systems allied to it.in: In this manner all these rôles of the one Exalted One who consists of cit have become manifcsted by his own choice. Depending on the concealment or 128 m ·- प्रत्यभिज्ञाहृदयम् 45 तम्यभेदिताः । अत एक एव एतावव्याप्तिक आत्मा । मितदृष्टयस्तु अंशांशिकासु तदिच्छयैव अभिमानं ग्राहिताः येन देहादिषु भूमिपु पूर्वपूर्वप्रमातृव्याप्तिसारताप्रथायामपि उक्तरूपा महाव्याप्ति परशक्तिपातं विना न लभन्ते । यथोक्तं- वैष्णवाद्यास्तु ये केचित् विद्यारागेण रञ्जिताः । न विदन्ति परं देवं सर्वज्ञं ज्ञानशालिनम् ॥ इति । तथा- भ्रमयत्येव 'तान् माया मोक्षे मोक्षलिप्राया। ईति, disclosure of his absolute nature, they are dissociated in a multitudinous degradation. On that account atman is one only, extend it as far as it may. However, by the will " (of the Exalted One) those of a limited vision are caused to arrogate to themselves a view of their own in parties and sectarian schools. For this reason--unless the highest saktı descend upon them 133_-[these short-sighted ones) do not comprehend the great pervasion [of the atman) which, in respect of its form, was just now explained, even though the decisive fact of the higher knowledge-subject pervading 13 all the lower] spheres of body and so forth is very obvious. The Vaişnavas, however, and those like them all who passionately rejoice in vidyā Know not the highest god, the omniscient, him who is endowed with knoivledge. As is said : 136 27 ·46 प्रत्यभिज्ञाहृदयम् ते आत्मोपासकाः शैवं न गच्छन्ति परं पदम् । इति च । अपि च सर्वेषां दर्शनानां समस्तानां नीलसुखादि- ज्ञानानां याः स्थितयः अन्तर्मुखरूंपा विश्रान्तयः ताः तद्भूमिकाः चिदानन्दघनस्वात्मस्वरूपाभिव्यक्त्युपायाः । तथा हि- -यदा यदा बहिर्मुखं रूपं स्वरूपे विश्राम्यति तदा तदा बाह्यवरतूप- संहारः अन्तःप्रशान्तपैदावस्थितिः तत्तदुदेष्यत्संवित्संन्तत्यासूत्रणं इति सृष्टिस्थितिसंहारमेलनरूपा. इयं तुरीयाँ संविट्टारिका Moreover: Mlāyā, indeed, misleads them in bondage, utilizing just their craving for liberation.136 And, [finally] : The worshippers of ūt man do not reach the highest place of Shiva. Or, [according to a different interpretation of the sitra],137 have to understand by sthitis the [different] . acts of identification with the inner reality in which all darsanas come to a standstill, that is to say, all processes by which we become conscious of blue," pleasure and the rest [of representatives of empirical categories]. And these (sthitis) are his roles, i.e., means for manifesting his own nature whose character is nothing but spirit and bliss. For, whenever the external form [of conscious. ness] becomes tranquil in the true inner one, then there flashes the high Lady of the furija consciousness. Her character is conditioned by the we 139 110 ·प्रत्यभिज्ञाहृदयम् 47 तत्तत्सृष्टयादिभेदान् उद्वमन्ती संहरन्ती च सदा पूर्णा च कृशा च उभयरूपा च अनुभयात्मा च अक्रममेव स्फुरन्ती स्थिता। उक्तं च श्रीप्रत्यभिज्ञाटीकायां - " तावदर्थावलेहेन उत्तिष्ठति पूर्णा च भवति" इति । एपा च भट्टारिका क्रमात् क्रमं अधिकमर्नुशील्यमाना स्वात्मसात्करोत्येव भक्तजनम् ॥ ८॥ यदि एवंभूतस्य आत्मनो विभूतिः तत्कथं अयं मलावृतोऽणुः कलादिलितः संसारी"? अभिधीयते इत्याहunification of emanation, stabilitating and reabsorption; or, expressed in sutra-form : by re-absorbing of the external reality, abiding in a stage appeased withun [and, lastly,) a continuity of consciousness ejecting now this, now that. She sends forth and draws back the diversities caused by the emanation and so forth of objects then in existence. Always filled she is yet lean, of either form yet of one character only." And, in the commentary to the excellent Pratyabhajña it is said: However carelessly she handles "" her possessions, she is full, nevertheless. And this high Lady, cared for more intensely from stage to stage, makes the devout person her own.' If atman, who is of the manner described [above] possesses power, why then does one call him a malawho is afflicted with kala covered ant, a sainsarin and the other ſkañcukas)? Thinking thus he said: 143 ·48 प्रत्यभिज्ञाहृदयम् 'चिद्वत्तच्छक्तिसंकोचात् मलावृतः संसारी ॥ ९ ॥ । यंदा चिदात्मा परमेश्वरः खस्वातन्त्र्यात् अभेदव्याप्ति निमज्य भेदव्याप्तिमवलम्बते तदा तदीया इच्छादिशक्तयः असंकुचिता अपि संकोचवत्यो भान्ति । तदानीमेव च अयं मलावृतः संसारी भवति । तथा च अप्रतिहतस्वातन्त्र्यरूपा इच्छाशक्तिः संकुचिता सती अपूर्णमन्यतारूपं आणवं मलम् । ज्ञानशक्तिः क्रमेण "संकोचात् "भेदे सर्वज्ञत्वस्य किंचिज्ज्ञ- Sutra 9: In consequence of the limitation of the saktis of this cit-like [atman] he becomes the malacovered samsarin. * If, through the sovereignty of his will " the cit-like highest Lord has his [universal] pervasion which is characterized by unity, disappear and condescends to [a state of universal] pervasion of duality, then his will and the rest of saktis" do appcar (henceforth) limited, though [in reality] they are not limited. And, con. sequently, this mala-covered samsarin comes into existence. The will-power of unrestricted sovereignty becomes anu-mala" when in the stage of limitation. It consists in that one imagines oneself to be imperfect. The knowledge-power then becomes mayn-mala" by reason of the limitation whereby the universal knowledge becomes knowledge of particulars (kuicijñarra) in ·प्रत्यभिज्ञाहृदयम् 1 .. त्याप्तेः' अन्त:करणबुद्धीन्द्रियतापत्तिपूर्व अत्यन्तं संकोच- ग्रहणेन भिन्नवेद्यप्रथारूपं मायीयं मलम् । क्रियाशक्तिः क्रमेण भेदे सर्वकर्तृत्वस्य किंचित्कर्तृत्वाप्तेः कर्मेन्द्रियरूपसंकोचग्रहण- पूर्व अत्यन्तं परिमिततां प्राप्ता शुभाशुभानुष्ठानमयं काम मलम् । तथा सर्वकर्तृत्वसर्वज्ञत्वपूर्णत्वनित्यत्वव्यापकत्वशक्तयः "संकोचं गृह्णाना यथाक्रम कलाविद्यारागकालनियतिरूपतया भान्ति । तथाविधश्च अयं शक्तिदरिद्रः "संसारी उच्यते । स्वशक्तिविकासे 'तु शिव एवं ॥ ९ ॥ 18 145 and the differentiation. [The maya-mala] has its beginning with the appearance of the inner organ the organs of perception Is and consists in the spread of knowledge-objects which are completely differentiated by appropriating limitation. The power of action thereupon falls entirely a prey to limitation and becomes karma-mala, since in the separation universal doership becomes doership of something particular (kinitcitkartriva). [Karmamala] has its start with the appropriation of limitation based on the organs of action " and consists in that one is intent on good and evi].' Thus, by appropriating limitation the saklis universal doership, omnis. cience, perfection, eternity and omnipresence appear respectively in the form of kala, vidya, raga, kala and niyati. Composed in this fashion, this [atman] | 148 149 7 ·50 प्रत्यभिज्ञाहृदयम् ननु संसार्यवस्थायामस्य किंचित् 'शिवतोचितं अभि- ज्ञानमस्ति येन ,शिव एव तथावस्थित इत्युद्घोष्यते ? अस्तीत्याह- तथापि तद्वत् पञ्चकृत्यानि करोति ॥ १० ॥ इह ईश्वराहयदर्शनस्य ब्रह्मवादिभ्यः अयमेव विशेषः, - प्रयत्-- सृष्टिसंहारकर्तारं विलयस्थितिकारकम् । अनुग्रहकरं देवं प्रणतातिविनाशनम् ।। is called a saisarin wanting in sakti ; when unfolding his s'aktis, however, (they call him] Shiva. [The question] is voiced : 'Does he not, in the saisarin-stage, have any mark on himself that is appropriate to the Shiva-state whereby he [may], even in this stage [be recognized] as Shiva?' Certainly, [we reply). Reflecting on this he said: Sutra 10: Thus also does he-like the other one--move the five processes of the universe. The difference of the Isvarādyaya system the Brahmavādins 115 consists here in that the cil-like Exalted One always retains the authorship of the fivefold world-process. In support of this we may cite what is stated in the first proposition of the magnificent Svacchanda, namely: The god who enacts emanation and re-absorption, who effects concealment and stabilitating, 10 from ·प्रत्यभिज्ञाहृदयम् 51 इति श्रीमत्स्वच्छन्दादिशासनोक्तनीत्या सदा पञ्चविधकृत्यकारित्वं चिदात्मनो भगवतः । यथा च भगवान् शुद्धतराध्वस्फारण- क्रमेण वरूपविकासरूपाणि "सृष्टयादीनि करोति तथा संकुचितचिच्छक्तितया संसारभूमिकायामपि 'पञ्चकृत्यानि विधत्ते । तथा हि- तदेवं व्यवहारेऽपि प्रैमुर्देहादिमाविशन् । भान्तमेवान्तस्थौधमिच्छया भासयेहहिः ।। इति 'प्रत्यभिज्ञाकारिकोक्तार्थदृष्टया देहप्राणादिपर्दै आविशन् चिद्रूपो 'महेश्वरो "बहिर्मुखीभावावसरे नीलादिकमर्थं निय- Who dispenses grace, him whom den truction of sorrow is subordinated. And, just as the Exalted One actuates during the opening of the impure path 's the emanation and the rest (of processes) which consist in the unfolding of his own real nature thus le carries out the five processes even in the rôle of satisara whereby, we must concede, the cit-sakti is subjected to limitation. Now, then, entering into the body and the rest of entitres), the Lord may cause The luminous flood of inner things to appear outwardlyeven in the course of the world, according to his will. According to this view on [our] theme, expressed as it is in the Pratyabhijñakarika, [the following is implied]. The cit-like great Lord, entering into the ·52 प्रत्यभिज्ञाहृदयम् तदेशकालादितया यदा आभासयति तदा "नियतदेश- कालाद्याभासाशेअस्य स्रष्टता । अन्यदेशकालाद्याभासांशे अस्य संहर्तृता। नीलाद्याभासांशे स्थापकता । 'भेदेन आभासांशे विलयकारिता । प्रकाशैक्येन प्रकाशने अनु- ग्रहीतृता । यथा च सदा पञ्चविधकृत्यकारित्वं भगवतः तथा मैया वितत्य स्पन्दसन्दोहे निर्णीतम् । 'एवमिदं पञ्चविधsphere of body, life, etc., causes the object that is composed of the blue, etc., to become manifest, fixed in space, time and so forth 35—-[but only) as long as [his attention] is directed outwardly. In this case 13 he possesses: 1. in the partial sphere where the space-time, etc., character becomes manifest-the quality of the emanator; 2. in the partial sphere where no space-time, etc., character becomes manifest-that of the reabsorber; 3. in the partial sphere where blue, ctc., appear that of the stabilizer ; in the partial sphere of differentiation--that of the enveloper; 5. there where he shines forth in identity with the divine light-that of the dispenser of grace. And how the Exalted One always possesses the authorship of the fivefold process that I have shown in extenso in the Spandasaidoha.''

·प्रत्यभिज्ञाहृदयम् 53 15 - 21 कृत्यकारित्वं आत्मीयं सदा दृढप्रतिपत्त्या परिशील्यमानं माहे- श्वर्य उन्मीलयत्येव भक्तिभाजाम् । अत एव ये सदा एतत् परिशीलयन्ति ते स्वरूपविकासमयं विश्वं जानाना जीवन्मुक्ता इत्याम्नाताः। ये तु न तथा ते" सर्वतो "विभिन्नं मेय- जातं 'पैश्यन्तो बडात्मानः ॥ १० ॥ + च अयमेव प्रकारः पञ्चविधकृत्यकारित्वे याव- दन्योऽपि कश्चित् रहस्यरूपोऽस्तीत्याह- आभासनरीक्तिविमर्शनवीजावस्थापन- "विलापनस्तानि ॥ ११ ॥ Thus, should one, firmly resolved, busy one's self constantly with it, this authorship of the fivefold process, which is atman's, causes the mahes'varya to appear in the devout. Therefore, those who continually occupy themselves with it are saved during lifetime 185 when they realize that the universe consists in the unfolding of their own real nature'--so says the [sacred] tradition concerning them. Those, however, who do not likewise behold the totality of the object differentiated everywhere. With them the alman remains bound. Moreover, the procedure in the authorship of the fivefold process is not of the kind [described above) as long as there exists some other secret (process beside it].158 With this in view he said : Sutra 11: These on the basis of manifesting, enjoyment, meditation, seeding and dissolution.is 156 157 ·54 प्रत्यभिज्ञाहृदयम् पंञ्चविधकृत्यानि करोति इति पूर्वतः संबव्यते । श्रीमन्महार्थ- दृष्टया इंगादिदेवीप्रसरणक्रमेण यत् यत् आभाति तत्तत् सृज्यते । तथा सृष्टे पैदे तत्र यदा प्रशान्तनिमेषं कंचित कालं रज्यति तदा "स्थितिदेव्या तत् स्थाप्यते । चमत्कारापरपर्याय- विमर्शनसमये तु "संहियते" । यथोक्तं श्रीरामेण--- समाधिवजेणाप्यन्यैरभेद्यो भेदभूधरः । परामृष्टश्च नष्टश्च त्वद्भक्तिवलशालिभिः ।। इति । यदा तु संह्रियमाणमपि 'एतत् अन्तः विचित्रा- [After these] ' fivefold processes he performs ' is to be supplied from what has preceded. By and by there emanates after the magnificent maharthadrsti whatever becomes manifest through the successive appearances of the goddesses of sight and the other [perceptual functions].138 There, in the stage thus created he takes delight for a time during which the process of] folding up remains at rest. In the meantime, the goddess of stabilitating imparts existence [to the creation]." However, if meditation is added--for which we have as an alternative concept camatkara-mthen it becomes re-absorbed.sh As the magnificent Rama says: Even with the thunderbolt of meditation others are not able to split the mountain of manifoldness; " But those who are full of power by devotion to you come (parūmps) and destroy it. 14 ·55 प्रत्यभिज्ञाहृदयम् शंकादिसंस्कारं आधत्ते तदा तत्पुनरुद्भविष्यत् संसारबीज- भावमापन्नं विलयपदमध्यारोपितम् । यदा पुनः तत्तथान्तः स्थापितं अन्यहानुभूयमानमेव हठपाककमेणालंग्रासयुक्त्या चिदग्निसाझावमापद्यते तदा पूर्णतापादनेन अनुगृह्यत एंव । "ईदृशं च पञ्चविधकृत्यकारित्वं सर्वस्य सदा सन्निहितमपि सद्गुरूपदेशं 'विना नै प्रकाशत इति सद्गुरुसपर्यंब एतत्प्रथार्थ- मनुसर्तव्या ॥ ११ ॥ However, if this [creation] generates internally a variform sainskara 6 of fear and similar [factors) – although it is being re-absorbed-then it becomes a sainsara seed destined to spring into existence once more and, [as such], is transported 163 into the sphere of vilaya.' Again, [let there be] this (thing] that has this-wise been steadied internally; or, [let us say], something else that has to be expiated by suffering: 1f, during hathapaka, it comes to be burned in the fire of the spirit through alangrasa, then he 101 reaches perfection and enters the state of grace. Although the authorship of the fivefold process thus constituted is ever latent in everyone it, nevertheless, does not shine forth without the instruction of a good teacher. Hence, one ought to approach a tcacher respectfully so that it may manifest itself. 163 ·56 -- प्रत्यभिज्ञाहृदयम् यस्य पुनः सद्गुरूपदेशं विना एतत्परिज्ञानं नास्ति तस्यावच्छादितस्वस्वरूपाभिः निजाभिः शक्तिभिः व्यामोहितत्वं भवतीत्याह--- तदपरिज्ञाने स्वशक्तिभिर्व्यामोहितता संसारित्वम् ॥ १२॥ तस्यैतस्य सदा संभवतः पञ्चविधकृत्यकारित्वस्य अपरिज्ञाने शक्तिपातहेतुकखबलोन्मीलनाभावात् अंप्रकाशने स्वाभिः शक्तिभिः व्यामोहितत्वं विविधलौकिकशास्त्रीयशङ्का- 99 A But he who lacking instruction by a good teacher has no complete knowledge of (the authorship of this: fivefold process) stays deluded. He is led astray by his own s'aktis since the true reality of everyone [of these s'aktıs] is hid from him. Thus reflecting he said : Sutra 12: To be a samsarin means being led astray by one's own saktis when ignorant of that [authorship of the fivefold process]. Being led astray by one's own saktis refers to being wedged in between the pointed spikes of the manifold doctrinal opinions of the world. When ignorant means when there is no shining forth because the display of one's own power which becomes effective through the descent of sakti 6,133 is wanting. Of that has reference to this authorship of the fivefold process ·57 प्रत्यभिशाहृदयम् शकुकीलितत्वं यत् इदमेव संसारित्वम् । तदुक्तं श्रीसर्व- वीरभट्टारके- अज्ञानाच्छकते लोकस्ततः सृष्टिश्च संहतिः । इति, मन्त्रा वैणात्मकाः सर्वे सर्वे वर्णाः शिवात्मकाः । इति च । तथा हि- -चित्प्रकाशात अंव्यतिरिक्ता नित्योदित- महामन्त्ररूपा पूर्णीहंविमर्शमयी येयं परा वाक्छक्तिः आदि- क्षान्तरूपाशेषशक्तिचकगर्भिणी सा तावत् पश्यन्तीमध्यमादि- ३ which is ever present latently. What (presents itself) in this fashion is equivalent to being a samsarin. In the excellent Sarvavīrabhattaraka this is ex- '. pressed as follows: Through ignorance the world is caught up in opinions; hence emanation and re-absorption. Moreover: The essence of all mantras are the sounds, the essence of all sounds is Shiva." Now, here we are concerned with the parcuk- Sakti.n This one is not different from the light of cit, [appears) in the form of great mantras that sound continually,167 consists in the perfect consciousness of the 'T' Its and is pregnant ivith the whole circle of s'aktis formed hy the sounds from a to kşa, First of all, (this parāvak-sakti) brings into apparition the sphere of the [limited) subject through the successive appearances of pastyanti, madhyama 12 and the other [forms of manifestation). 8 ·58 प्रत्यभिज्ञाहृदयम् क्रमेण ग्राहकभूमिकां भासयति । तत्र च परारूपत्वेन स्वरूपं अप्रथयन्ती मायाप्रमातुः अस्फुटासाधारणार्थावभासरूपां प्रतिक्षणं नवनवां विकल्पक्रियां उल्लासयति । शुद्धामपि च अविकल्प- भूमि तदाच्छादितामेवं दर्शयति । तत्र च ब्राहयादिदेवताधि- ठितककारादिविचित्रशक्तिभिः व्यामोहितो देहप्राणादिमेव परि- मितं अवशं आत्मानं मन्यते मूढजनः । ब्राह्मादिदेव्यः पैशुदशायां भेदविषये सृष्टिस्थिती अभेदविषये च "संहारं 170 In (this sphere paravak-sakti), concealing its true form by assuming the form of another [s'akti], produces the vikalpa-activity of the maya-subject.** [The latter]-novel and original in every instant-consists in the indistinct appearance of specific objects. Likewise, however, (paravak-saktı) manifests also the purc sphere of avikalpa which is veiled by that (vikalpaactivity). Under these circumstances [and] deccived by the manifold s'aktis in the form of ka and the other [consonants] " which are presided over by brahmi and the rest of the deities," ,1** the perplexed human being imagines that the independent afman is limited and consists merely of the body, of life and other [physical constituents]. In the pas'u stage, brahmi and the other goddesses manifest: [1] in the sphere of separation, emanation and stabilitating;

·प्रत्यभिज्ञाहृदयम् 59 प्रेथयन्त्यः परिमितविकल्पपात्रतामेव संपादयन्ति । पतिदशायां तु 'भेदे संहारं अभेदे च सर्गस्थिती प्रकटयन्त्यः ऋमात् क्रम विकल्पनिर्हासनेन श्रीमद्भवमुंद्रानुप्रवेशमयी महतीमविकल्प- भूमिमेव उन्मीलयन्ति । 'सवों ममायं विभव 'इत्यवं परिजानतः । विश्वात्मनो विकल्पानां प्रसरेऽपि महेशता ॥ इत्यादिरूपां चिदानन्दावेशमग्नां शुंडविकल्पशक्तिमुल्लास- यन्ति । ततः उक्तनीत्या स्वशक्तिव्यामोहिततैव संसारित्वम् । 170 174 [2] in the sphere of unity, re-absorption whereby they evolve the ability (patrata) of the limited vikalpa; In the pati stage, however, [these goddesses] disclose [in reversed order] : [1] in separation, re-absorption, and [2] in unity, emanation and stabilitating, whereby—through a gradual diminution of vikalpa-they unfold 17 the great sphere of avikalpu which consists in the ingress into the blissful bhairavamudra." "All these riches are mine"-he who realizes this fully Possesses nähes varya even when the vikalpas appear, because his self is identical with the all. As is stated here, [the above-mentioned goddesses] cause the s'akti of pure vikalpa to appear, that is, (the s'aktz] of primal shape, deeply sunk in spirit and bliss. Hence, being a saisūrint consists, as explained, in being led astray by one's own s'aktis. 175 ·60 प्रत्यभिज्ञाहृदयम् किञ्च चितिशक्तिरेव भगवती विश्ववमनात् संसारवामाचारत्वाच्च वामेश्वर्याख्या सती खेचरीगोचरीदिक्चरीभूचरीरूपैः अशेषैः प्रमात्रन्तःकरणबहिष्करणभावस्वभावैः परिस्फुरन्ती पशुभूमिकायां शून्यपंदविश्रान्ता किञ्चित्कर्तृत्वाद्यात्मककलादिशक्त्यात्मना खेचरीचक्रेण गोपितपारमार्थिकचिद्गगनचरीत्वस्वरूपेण चकास्ति । भेदनिश्चयाभिमानविकल्पनप्रधानान्त:करणदेवीरूपेण गोचरी- 12 145 176 Further, [there is another explanation of this sutra.] 2 The exalted citisakti 83 bears the name of vames'vari,* because she sends fortht the universe and because she has to do with the calamitous ! course of sansara, In her [changing] character she displays herself wholly as knowledge-subject, inner, organ, outer organ and [objective) existence in the form of khecari, gocari, dikcari and blinicari.!" [A] In the past stage, ,178 after having rested in the stage of the void, [citis'akti] [1] radiates through the circle (cakra) of klccari. (This circle] consists of the s'aktis of kala and the rest of (kañcukas] which are characterized by the doership of something particular, etc. ; 179 its truc nature, however, that is to say, its cidgaganacari-ship which belongs to the highest reality, it keeps secret. [2] It shines through the circle of gocari. [This circle) consists of the goddesses of the inner organ • That is, tama.lads. :The wordtama means left, sinister. unlucky. 6 ITrom the verbram.

·181 प्रत्यभिज्ञाहृदयम् 61 चक्रेण गोपिताभेदनिश्चयाद्यात्मकपारमार्थिकस्वरूपेण प्रकाशते। भेदालोचनादिप्रधानवहिष्करणदेवतात्मना चे दिक्चरीचक्रेण गोपिताभेदप्रथात्मकपारमार्थिकस्वरूपेण स्फुरति । सर्वतो • व्यवच्छिन्नाभासखभावप्रमेयात्मना च भूचरीचक्रेण गोपित- सार्वात्म्यस्वरूपेण पशुहृदयांमोहिना भाति । पतिभूमिकायां तुं सर्वकर्तृत्वादिशक्त्यात्मकचिद्गगनचरीत्वेन अभेदनिश्चया- whose main functions are certainty of separation, selfconceit and vikalpana; its true nature, however, which is founded on the highest reality (and) which consists above all in the certainty of unity, it keeps secret. [3] It manifests itself through the circle of dikcarz. [This circle] consists of the deities of the outer organ whose main functions are perception of separation and so forth; its true nature, however, which is founded on the highest reality and consists in the manifestation of unity, it keeps secret. [4] It appears through the circle of bhnicari. [This circle] consists in the object of knowledge which is depicted as a universally differentiated phantasmagoria; its true nature which consists in the universal self it keeps secret. Now, all these circles ensnare the heart of the pas'u in delusion. [B] in the pati stage, however, [citisaktij manifests itself [1] as cidgaganacarī, whose essence consists in universal doership and the other s'aktis; 176 . म ·62 प्रत्यभिज्ञाहृदयम् द्यात्मना गोचरीत्वेन अभेदालोचनाद्यात्मना दिक्चरीत्वेन खाङ्गकल्पाईयप्रथासारप्रमेयात्मना , भूचरीत्वेन पतिहृदय- विकासिना फुरति । तथा चोक्तं सहजचमत्कारपरिजनिता- कृतकादरेण भट्टदामोदरेण विमुक्तकेपु- पूर्णावच्छिन्नमात्रान्तर्बहिष्करणभावगाः । वामेशाद्याः परिज्ञानाज्ञानात् स्युर्मुक्तिबन्धदाः ॥ इति । एवं च "निजशक्तिव्यामोहिततैव संसारित्वम् । 12 [2] as gocari, whose essence consists in the certainty of unity, etc.; [3] as dikcarī, whose essence consists in the perception of unity etc. ; [4] as blūcari which consists in the object of knowledge whose inmost nature is manifestation [of the fact] that the [One] dualless is the same as one's body." But all these open up the core of pati. Damodara, the scholar, who enjoys unfcigned respect in virtue of his innate camatkarī, cxpresses himself in the Vimuktakas likewise : With their seat in the knowledge-subject, in the inner and outer organs and in [objective) existence, the perfect as well as the limited, Vanesa (Vīnesvart) and the other {goddesses are able to bring about botli, liberation and bondage: tlırough thorough knowledge the one, through lack of knowledge the other." Thus, being a sansarin consists in being led astray by one's own saktis.

·प्रत्यभिशाहृदयम् 63 अपि च चिदात्मनः परमेश्वरस्य वा अनपायिनी एकैव स्फुरत्तासारकर्तृतात्मा ऐश्वर्यशक्तिः । सा यदा स्वरूपं गोपयित्वा पाशवे पदे प्राणापानसमानशक्तिदशाभिः जाग्रत्स्व- मसुपुप्तभूमिभिः देनाणपुर्यष्टककलाभिश्च व्यामोहयति तदा तयामोहितता संसारित्वम् । यदा तु मध्यधामोल्लास उदान- शक्तिं विश्वव्यासिसारां च व्यानशक्तिं तुर्यदशारूपां तुर्याती- 145 And again, (there is still this other interpretation of the sīltra]. The ais varyasakti 18! is essentially doership whose valuc lies in flashing manifestation. It belongs to the highest Lord whose nature is crt, is imperishable and unique. [A] If, concealing its true nature, [this aisvaryasakti) causes delusion in the pası state [1] by the phases of the prana, apana and samana s'aktis, [2] by the conditions of waking, sleep and deep sleep, 149 and [3] by the kalast of the body, [physical] life and puryaşlaka_then being a saisarm is the illusion caused thereby. [B] However, if [this aisvarzasaktı] causes (the following saktis) to unfold-[more specifically), [1] the udana sakti 185 which appears in madhyadhaman, 187, 28 [2] the vyitna sakti whose value lies in permeating the universe, and ·64 प्रत्यभिज्ञाहृदयम् तदशारूपां च चिदानन्दधनां उन्मीलयति तदा देहाद्यवस्थायामपि पतिदशात्मा जीवन्मुक्तिर्भवति । एवं त्रिधा खशक्तिव्यामोहितता व्याख्याता । 'चिद्वत् इति सूत्रे चित्प्रकाशो गृहीतसंकोचः संसारी इत्युक्तम् । इह तु खशक्तिव्यामोहितत्वेन अस्य संसा- रित्वं भवति इति भङ्ग्यन्तरेण उक्तम् । एवं संकुचितशक्तिः प्राणादिमानपि यदा वशक्तिव्यामोहितो" न भवति तदा अर्थ, 18शरीरी परमेश्वरः। [3] the [sakti] consisting of mere spirit and bliss which takes on form in the condition of turya and in that of turyātīta 186--then there follows even in the stage of the body and the other [physical constituents] salvation during one's lifetime which is of the pati stage. Thus, being led astray by one's own s'aktis has been interpreted in three ways. In the cidvatºsntra (sutra 9) it is said: In spite of the assumed limitation the samsarin is the same as cit. And here (we read]: Its being a samsarin deve. lops from being led astray by one's own saktiswhereby [the same thing] is expressed indirectly. If, with limited sakti [and] in spite of being afflicted with life and the other [physical constituents] he does not allow himself to be led astray by his own saklis, then he is according to the thesis of the sacred tradition " this' corporcal highest Lord', that is to say, no other than Sirabhattaraka." [This quotation is part :

·65 प्रत्यभिशहदयम् इत्याम्नायस्थित्या शिवभट्टारक एव इति भङ्ग्या निरूपितं भवति । यदागमः, "मनुष्यदेहमास्थाय छन्नास्ते परमेश्वराः । इति । उक्तं च प्रत्यभिज्ञाटीकायां--"शरीरमेव घटायपि वा ये पत्रिंशत्तत्वमयं शिवरूपतया पश्यन्ति तेऽपि सिध्यन्ति " इति ॥ १२ ॥ उक्तसूत्रार्थप्रातिपक्ष्येण तत्त्वदृष्टिं दर्शयितुमाह- तत्परिज्ञाने चित्तमेव अन्तर्मुखीभावेन चेतन- पदाध्यारोहात् चितिः ॥ १३ ॥ - 128 of a verse] in which it is formulated more in detail. The respective Agama reads: After having entered into a human body the highest Lords are veiled, And in the commentary on a text about pratyabhijñas it is stated : Those who, in virtue of their Shiva nature, perceive in the body or, [expressed metaphorically), in the vessel, etc. The structure of thirty-six tativas -- they likewise reach the goal. In order to render more intelligible yet by means of antithesis the meaning of the above sätra so as to bring about knowledge of the truth, he said: Sutra 13: Knowing it full well, cittars, b" becomes citi' by raising itself in virtue of its being directed inwardly to the stage of cetana. १ ·66 प्रत्यभिज्ञाहृदयम् पूर्वसूत्रव्याख्याप्रसङ्गेन प्रमेयदृष्ट्या वितत्य व्याख्यात- प्रायमेतत्सूत्रम् । शब्दसंगत्या तु अधुना व्याख्यायते । तस्यात्मीयस्य पञ्चकृत्यकारित्वस्य परिज्ञाने 'सति अपरिज्ञान- लक्षणकारणापगमात् स्वशक्तिव्यामोहिततानिवृत्तौ वातन्त्र्य- लाभात् प्राक् व्याख्यातं यत् चित्तं तदेव संकोचिनी बहिर्मु- खतां जहत् अन्तर्मुखीभावेन चेतनपदाध्यारोहात् ग्राहक- भूमिकाक्रमणक्रमेण संकोचकैलाया अपि विगलनेन स्वरूपा- In 'respect of its knowledge content this sūtra has, in the main, been explained already in detail in connection with the explanation of the previous stra; with reference to the wording, however, it will now be explained. Full knowledge of it-i.e., of the authorship of the fivefold process that is atman's—we have where the delusion produced by one's own sakkis has ceased because the source out of which grew the marks of lack of knowledge vanishes [and] absoluteness is being attained. [Thus, wherever we have such knowledge, there] the above explained citta relinquishes being directed outward, which leads to limitation, and becomes citi, that is to-sạy, enters into its most own highest state that consists in cit. (This citta accomplishes] by ascending to the stage of cetana in virtue of its being directed inward. In other words, [it does it] by arriving slowly, step by step, at the stage of thc ·67 प्रत्यभिज्ञाहृदयम् पत्त्या चितिर्भवति । स्वां चिन्मयीं पैरां भूमिमाविश- तीत्यर्थः ॥ १३ ॥ ननु यदि पारमार्थिकं 'चिच्छक्तिपदं सकलभेदक- वलनस्वभावं तदस्य मायापदेऽपि तथारूपेण भवितव्यं यथा जलदाच्छादितस्यापि भानोः भावावभासकत्वं इत्याशङ्कयाह- 'चितिवह्निरवरोहपंदे च्छन्नोऽपि मात्रया मेये- न्धनं प्लुष्यति ॥ १४ ॥ "चितिरेव विश्वग्रेसनशीलत्वात् वह्निः । असौ 'एंव अवरोहदे मीयाप्रमातृतायां छन्नोऽपि स्वातन्त्र्यात् आच्छादितperceiving subject and, henceforth, at its true nature, since even the kala 1" of limitation dwindles away. That is the meaning [of the words]. If the sphere of cit-sakti--whose essential form lies in the manifestation of all differentiations--[nevertheless] appertains to the highest reality, then it must, even in its mayd-sphere, behave like the sun, the existence of which manifests itself also when covered by clouds. In this belief he said: Sutra 14 : If the fire of citi descends to the [lower] stage, it burns to a certain degree, despite the covering, the fuel of the knowledge-object. Citi, truly, is a fire, because it is able to devour If it descends to the the [phenomenal] universe.

·68 प्रत्यभिज्ञाहृदयम् स्वभावोऽपि भूरिभूतिछन्नाग्निवत् मात्रया अंशेन नीलपीतादि- प्रमेयेन्धनं प्लुप्यति स्वात्मसात्करोति । मात्रापदस्येदमाकूतं- यत्कबलयन्नपि सार्वात्म्येन नै ग्रसते अपि तु अंशेन संस्कारात्मना उत्थापयति । ग्रासकत्वं च सर्वप्रमातॄणां स्वानुभवत एव सिद्धम् । यदुक्तं श्रीमदुत्पलदेवपादैः निस्तोत्रेपु- [lower] stage, means, if it appears as the maya subject of knowledge. It burns the fuel of the knowledge-object, as, the blue, the yellow and the other [constituents of the empirical universe]—in other words, it causes (all this] to become itself. To a certain degree is, interpreted, partially. Despite its covering means, notwithstanding [the fact that] it has, of its own accord, veiled its true nature like a fire whose great power is covered up. The intention (in the choice) of the expression to a certain degree is [to convey] that when (citi) devours [the matter of the universe] it does not consume [it] altogether but makes [it] to rise [anew] through the part made up of the sanskaras. And that all knowledge-subjects do possess (such power ol] devouring [objects] is proven by one's own experi- This the blissful Utpaladeva 19-adoration to him !-gives utterance to in his hymns with thesc words: ence.

·प्रत्यभिशाहृदयम् 69 चर्तन्ते जन्तवोऽशेपा अपि ब्रह्मेन्द्रविष्णवः । 'असमानास्ततो वन्दे "देवं विश्वं भवन्मयम् ।। इति ॥ १४ ॥ यदा पुनः करणेश्वरीप्रसरसंकोचं संपाद्य सर्गसंहार- क्रमपरिशीलनयुक्ति आविशति तदा, वललाभे विश्वमात्मसात्करोति ॥ १५ ॥ "चितिरेव देहप्राणाद्याच्छादननिमज्जनेन स्वरूपं उन्मगत्वेन फारयन्ती बलम् । यथोक्तम्"- सदाक्रम्य बलं मन्त्राः 193 177 and thereby Creatures, even Brahma, Indra and Vishnu are being devoured whole; Therefore, O God, I reverence the universe that is formed of you. However, if (citi) effects the emergence and contraction of the ladies of the organs appropriates the means of preoccupation with the alternating [processes of] emabation and re-absorpthen Sutra 15: In seizing the power, it makes the universe its own. Citi is power--[citi] whiich causes the covering of body, life and the other [physical constituents) to immerge and, [by so doing], itself emerges and, [further], manifests its true nature. As is said: After the mantras have taken possession of this power.194 tion 140 ·70 प्रत्यभिज्ञाहृदयम् इति । एवं च बललामे उन्मनस्वरूपाश्रयणे क्षित्यादिसदा- शिवान्तं विश्वं आत्मसात्करोति स्वस्वरूपाभेदेन निर्भासयति । तदुक्तं पूर्वगुरुभिः स्वभाषामयेषु क्रमसूत्रेपु-"यथा वह्नि- रुहोधितो दाह्यं दहति तथा विषयपाशान् भक्षयेत् " इति । न चैवं वक्तव्यम्-विश्वात्मसात्काररूपा समावेशभूः कादाचित्की । कथं उपादेया इयं स्यादिति ? यतो देहा- द्युन्मज्जननिर्मज्जनवशेन ईदं अस्याः कादाचित्कत्वं 'ईव आभाति । वस्तुतस्तु "चितिवातन्त्र्यावभासितदेहौद्युन्मज्ज- नादेव कादाचित्कत्वम् । एपा तु सदैव प्रकाशमाना" । And thus, it makes the universe from the earth to Sadasiva its own. That is to say, [citi] display's (the universe) in virtue of its identity with its own nature. In seizing the power means by relying upon its truc emerged nature. This the old masters uttered in the Kramasītras which are composed of their own words: As a fire set ablaze burns the fuel-thus one should consume the fetters of the objects of sense. True, here it looks as if (cits) appeared temporarily only, due to the emerging and immerging of the body and the other Iphysical constituents. Nevertheless, one ought not to say. there. fore: How is this (cili)-ıf it does appear only temporarily-robe understood as one whose essence consists in appropriating the universe and is derived from sanresa ? In reality, Imatters are like this] : Inasmuch as the lowly and the other Iphysical constituents) cmerge, being brought into appui. tion by the sovereign will of citi, there is, we must admit, only . temporary appearance. However, (citi) shines forth always and otherwise (than through it) the boily and the other physical constr. tuents) do not shine forth, ·प्रत्यभिज्ञाहृदयम् 71 अन्यथा तत् देहाद्यपि न प्रकाशेत । अत एव देहादि- प्रमातृताभिमाननिमज्जनाय अभ्यासः । न तु सदा प्रथमान- तासारप्रमातृताप्राप्त्यर्थ इति श्रीप्रत्यभिज्ञाकाराः ॥ १५ ॥ एवञ्च- चिदानन्दलामे देहादिधु चेत्यमानेप्वपि चिदै- कात्म्यप्रतिपत्तिदाढ्यं जीवन्मुक्तिः ॥ १६ ॥ विश्वात्मसात्कारात्मनि समावेशरूपे चिदानन्दे लव्धे" व्युत्थानदशायां दैलकल्पतया देहप्राणनीलसुखादिपु आभास- -uan Consequently. ! we counsell persevering occupatron with (erta) in order to have the pramtātr.ship of the body and the other physi cal constituents) --------t for the purpose of obtaini inmost nature consists in Thus the authors of the excellent Pratyabhijña.is And thus, Sutra 16: When spirit and bliss are attained, salvation in one's lifetime means Jasting acquisition of the condition in which cit is (our) only self--let the body and the other (physical constituents] still be noticeable. When spirit and bliss—which consist in samavesa and appropriation of the universe--are attained, the body, life, the biue, pleasure and the other [physical constituents of the cmpirical world] may still show themsclvcs, in virtue of being capable of division, in ·72 प्रत्यभिज्ञाहृदयम् मानेष्वपि यत्समावेशसंस्कारबलात् प्रतिपादयिष्यमाणयुक्ति- क्रमोपबृंहितात चिदैकात्म्यप्रतिपत्तिदाढयम् । अविचला चिदे- कत्वप्रथा सैव जीवन्मुक्तिः जीवतः प्राणानपि धारयतो मुक्तिः प्रत्यभिज्ञातनिजस्वरूपविद्राविताशेपपीशराशित्वात् । यथोक्तं पन्दशास्त्रे- इति वा यस्य संवित्तिः "क्रीडात्वेनाखिलं जगत् । स पश्यन् सततं युक्तो जीवन्मुक्तो न संशयः ॥ इति ॥ १६ ॥ the condition of vyutthana. However, bc this as it may, there will be a lasting acquisition of the condition in which cit [our] only self, that is to say, a never ceasing manifestation of the oneness with cit. The sufficient reason is the power of the saiis. skaras, occasioned by a person's) samitresa, a power which had been augmented little by little through Yoga practices to be propounded later on. [The onencss with cit] constitutes salvation in one's life-time, which is, salvation of a living person who still retains his vital breaths. [All this happens, in other words], becausc the multitude of letters has been rent entirely and (his] own inmost true nature been recognized [by the Yogin). Accordingly, it is said in the Spandasastra :'* He who possesses this knowledge and regards the whole world as a play: Ind remains sicadlast in logo is undoubtedly sai al in his lifetime.

·73 प्रत्यभिज्ञाहृदयम् अथ कथं चिदानन्दलाभो भवति ? ईत्याह- मध्यविकासात् चिदानन्दलाभः ॥ १७ ॥ सर्वान्तरतमत्वेन वर्तमानत्वात् तद्भित्तिलग्नतां विना च कस्यचिदपि स्वरूपानुपपत्तेः संविदेव भगवती मध्यम्.। सा तु मायादशायां तथाभूतापि स्वरूपं गृहयित्वा “प्राक् संवित् प्राणे परिणता" इति नीत्या प्राणशक्तिभूमि खीकृत्य अवरोहक्रमेण वुद्धिदेहादिभुवं अधिशयाना नाडीसहस्रसरणि- 197 38 How now does the attainment of spirit and bliss come to pass ? Reflecting on this problem he said: Sutra 17 : By opening the centre IRE in there comes to pass the attainment of spirit and bliss. . The centre is nothing else than the exalted saiinvid because it is present as that which is innermost in the universe and because no [entityl possesses a true nature except when attached to its screen. However, in the maya stage, (saritvnd) has, in spite of this its character, concealed its true nature and has taken possession of the stage of prānasaktı 14-in support of which we may cite the saying: At first sarnvid, it has transformed itself into prāņa. [And lastly), resting while descending in the stage of buddhi, the body and the other [spheres of manifestation," sauvid] has followed the course of the thousands of nadis. . 10 ·74 प्रत्यभिज्ञाहृदयम् मनुसृता। तत्रापि च पैलाशपर्णमध्यशाखान्यायेन आब्रह्म- रन्ध्रात् अधोवक्त्रपर्यन्तं प्राणशक्तिब्रह्माश्रयमध्यमनाडीरूपतया प्राधान्येन "स्थिता। तत एव सर्ववृत्तीनामुदयात् तत्रैव चं '"विश्रामात् । एवंभूताप्येषा पशूनां "निमीलितस्वरूपैव स्थिता। यदा तु उक्तयुक्तिक्रमेण सर्वान्तरतमत्वे मध्यभूता संविङ्गवती "विकसति यदि वा वक्ष्यमाणक्रमेण मध्यभूता ब्रह्मनाडी विकसति तदा तद्विकासात् चिदानन्दस्य उक्तरूपस्य लाभः प्राप्तिः भवति । ततश्च प्रागुक्ता जीवन्मुक्तिः ॥१७॥ Now, (sauvid) pauses there--preferably in the form of prapa-sakti-on the seat of Brahman in the middle nadi from brahmarandhra on to adhovaktra "' '• after the manner of the midrib of a Dhak tree leaf.** [That must be the place] because all functions do proceed from there and also come to rest there. Although so constituted, the real nature of (saivid) remains, nevertheless, hid from the pas'ils. But if, during the Yoga procedure alluded to there bursts open the exalted sauvid which, as the innermost of the universe, forms the centre- then there comes to pass the attainment, that is to say, the getting, of spirit and bliss the nature of which has been described. Hence the above-mentioned salvation in one's lifetime. [The same takes place] if, in the course of (the method referred to above] which will be dealt with [below), ·75 प्रत्यभिज्ञाहृदयम् मध्यविकासे युक्तिमाह- "विकल्पक्षयशक्तिसंकोचविकासवाहच्छेदान्त- कोटिनिभालनादय इह उपायाः ॥ १८ ॥ 'ईह मध्यशक्तिविकासे विकल्पक्षयादय उपायाः। प्रागु- पदिष्टपञ्चविधकृत्यकारित्वायनुसरणेन सर्वमध्यभूतायाः संविदो विकासो जायत इति अभिहितप्रायम् । उपायान्तरमपि तु उच्यते-प्राणायाममुद्राबन्धादिसमस्तयन्त्रणातन्त्रत्रोटनेन सुखो- there burst open brahmanadi which [also] forms 182 1ba the centre. With reference to the Yoga method which leads to the opening of the centre, he said: Sutra 18: Herein the means are: [1] Disappearance of vikalpa ; [2] contraction and unfolding of sakti; [3] cutting of [both] vahas; [4] contemplating the koti of the beginning and that of the end; and [5] other [subsidiary expedients]. Herein, that is, when the central s'akti is opening, are disappearance of vikalpa and the other (expedients] the means. The opening of sairvid, which forms the centre of the universe, is accomplished by following the authorship of the fivefold process, etc. [as] taught above. This is the substance of what has (already] been expounded.

·76 प्रत्यभिज्ञाहृदयम् पायमेव हेदये निहितचित्तः उक्तयुक्त्या स्वस्थितिप्रतिबन्धक "विकल्पं अकिंचिच्चिन्तकत्वेन प्रशमयन् अविकल्पपरामर्शेन "देहाचकलुपस्वचिप्रमातृतानिभालनप्रवणः अचिरादेव उन्मि- पहिकासां तुर्यतुर्यातीतसमावेशदशां आसादयति । यथोक्तम्- विकल्पहीनेनैकाग्र्यात् क्रमेणेश्वरताप्दैम् । इति श्रीप्रत्यभिज्ञायाम् । However, there is still another means mentioned. Shattering the foundation of all fetters by means of breath-control, bondage by the mudras it and the other [methods), one gains access to happiness. Within a short time (the Yogin) reaches the state of samăresa which unfolds itself and becomes accessible, being conditioned by turya and turyatita." IS [He succeeds in doing so] when, [1] by means of the Yoga method alluded to, he is keeping citta directed on the heart; [2] by becoming libe from all soever, he is banishing vikalpa which impedes cheerfulness%3 [3] in virtue of seizing avikalpa,'' he is absorbed in contemplating his own citpramatr-ship untunished by the body and the other [physical constituents]. Thus it is said in the excellent Pratyabhijña: In giving up otkalpa and concentrating on one (only), one reaches gradually the stage of Israra.ship, sorrow what

·प्रत्सभिवादयम्
77
श्रीरपन्देऽपि-
यदा क्षोभः प्रलीयेत तदा स्यात् परमं पदम् ।
इति । श्रीज्ञानगर्नेऽपि---
विहाय सकला: क्रिया जननि मानसीः सर्वतो
विमुक्तकरणक्रियानुमतिपरितन्त्र्योज्ज्वलम् ।
स्थितैस्त्वदनुभावतः सपदि वेद्यते सा परा
दशा नृभिरतन्द्रितासमसुखामृतस्यन्दिनी ॥
इति । अयं च उपायो मूर्धन्यत्वात् प्रत्यभिज्ञायांप्रतिपादि-
तत्वात् आदायुक्तः । शक्तिसंकोचादयस्तु यद्यपि प्रत्यभिज्ञायां
and in the excellent Spanda we read :
If wavering would disappear then this would be the highest
stage.
Likewise in the excellent Sñanagarbla :
When, o mother, men renounce completely all the activities
of manas and (thus} their dependence ends in flames,
Because they devote themselves to the activity of the organ
of those that are saved
They experience, thus established in truth], through your
power,
That highest state which flows with the nectar of never
weakening imperishable happiness.
Now, this means (of the disappearance of vikalpa]
has been dealt with first because it is the principal one
and is, therefore, taught in the doctrine of pratyabhijiia.
But in regard to the contraction of s'akti and the

·78 प्रत्यभिज्ञाहृदयम् ने प्रतिपादिताः तथापि आम्नायिकत्वात् अस्माभिः प्रसङ्गात् प्रदर्श्यन्ते । बहुपु हि प्रदर्शितेपु कश्चित् केनचित् प्रवेक्ष्य- तीति । शक्तः संकोच इन्द्रियहारेण प्रसरन्त्या एवाकुञ्चनक्रमेण उन्मुखीकरणम् । यथोक्तं आथर्वणिकोपनिषत्सु कठवल्ल्यां चतुर्थवल्लीप्रथममन्त्रे- पराश्चि खानि व्यतृणत् स्वयंभूः तस्मात् पराङ् पश्यति नान्तरात्मन् । कश्चिद्धीरः प्रत्यगात्मानमैक्षत् 'आवृत्तचक्षुरमृतत्वमश्नन् । other [means] they are, though not taught in the doctrine of pratyabhijña, nevertheless communicated by us on this occasion because they belong to the sacred tradition." It is our opinion that if many (means) are listed everyone might through any one [of them) go [to salvation]. Contraction of sakti is concentration, through progressive drawing in, of the (sakti] that rushes through the gate of the senses. As is said in the Atharva Upanishads, in the kathavallı, in the first mantra of the fourth creeper*: The self-existent (srayamblin) pierced the openings (of the senses) outward; Therefore one looks outward, not within himself (antaratman). A certain wise man, while enjoying immortality Introspectively beheld the Soul (alman) face to face. . That is, chapter.

·79 प्रत्यभिज्ञाहृदयम् इति । प्रसृताया अपि वा कूर्माङ्गसंकोचवत् बाससमये हृत्प्रवेशवच्च सर्वतो "निवर्तनम् । यथोक्तं-" तंदपोड़ते नित्योदितस्थितिः" इति । शक्तविकासः अन्तर्निगूटाया अक्रममेव संकलकरणचक्रविस्फारणेन, अन्तर्लक्ष्यो बहिर्दृष्टिः निमेपोन्मेपवर्जितः । इति । भैरैवीयमुद्रानुप्रवेशयुक्त्या बहिः प्रसरणम् । यथोक्तं कक्ष्यास्तोत्रे- । Or, again, [the contraction of s'akti may be understood as] the universal bringing back of the escaped [s'akti], comparable to the tortoise which, when frightened, draws in its limbs' and retires into the interior [of its shell], as has been said: Where it is extracted (from the external world), there is repose in the eternal. 117 The unfolding of sakti,203 that is to say, of the one hidden within, [results] from sudden bursting of all the circles of the organs. To quote: (This unfolding] is perceptible within (and is characterized} as looking outward without closing or opening of the eyes." The coming forth [of the organs results] from placing oneself into bhairavamudra.us Thus it is said in the Kaksyāstotra : TIM ·80 प्रत्यभिशाहदयम् सर्वाः शक्तीः चेतसा दर्शनाद्याः स्वे स्वे 'वेद्ये योगपद्येन विप्वक् । क्षिप्त्वा मध्ये हाटकस्तम्भभूतः "तिष्ठन् विश्वाधार एकोऽवभासि ॥ इति । श्रीभट्टकल्लटेनापि उक्तम् " रूपादिपु परिणामात तत्सिद्धिः" इति । शक्तेश्च संकोचविकासौ नासापुटरंप- न्दनक्रमोन्मिपत्सूक्ष्मप्राणशक्त्या भ्रूभेदनेन क्रमासादितोर्ध्व- कुण्डलिनीपदे {सरविश्रान्तिदशापरिशीलनम् | अधःकुण्ड- If, through the power of your will you direct your sight and all the other saktis Simultaneously to all sides within the centre to be hnown as entirely your own Then you appear as one (only), as the foundation of the universe, Being firmly establshed like a pillar of gold. Kallata, the great scholar, also has said : This is accomplished owing to the change in form, etc.*** As for both, contraction and unfolding of s'akti, it is a question of intense preoccupation with that phase of the process in which the coming forth (of the organs) subsides. This ensues when the kundalini fa phenomenon] induced, by degrees, through knitting of the eyebrows" [and, moreover], in virtue of the subtle pranasakti ** which develops gradually with the quivering of the nostrils. (Furthermore), it is a ques. tion of being filled with the feeling of (sakli's) residence lenscends, ·81 प्रत्यभिशहृदयम् लिन्यां च पठवक्त्ररूपायां प्रगुणीकृत्य शक्तिं तन्मूलतंद- प्रतन्मध्यभूमिरपर्शावेशः । यथोक्तं "विज्ञानभट्टारके - वहेविपस्य मध्ये तु चितं सुखमयं क्षिपेत् । केवलं वायुपूर्ण वा स्मरानन्देन युज्यते ॥ इति । अत्र वह्निः अनुप्रवेशक्रमेण संकोचभूः । 'विषस्थान प्रसरयुक्त्या विकासपदं 'विप्ल व्याप्तौ' इति अर्थानुगमात् । वाहयोः बामदक्षिणगतयोः प्राणापानयोः" छेदो हृदय- צאן in root, tip and middle,x P [an experience to be had] after properly arranging the sakti *" in the kundalini 182. 10 which dwells below in the form of a coil.* £30 Thus it is said in the Vijñanabhattaraka: Upon the middle between valint and visa one should concen trate the citta of delight-cutta) that is isolated or full of vāru, then one partakes of the beatitude of love. In this citation) the fire is the hearth of the contraction that makes its appearance during the entrance (into the mudra). The locus of vişa is the place of unfolding in virtue of the coming forth (of the organs] "whereby the root vis t has the sense of vyaptist as follows from an investigation into the meaning. By both vahas ** we have to understand prapa and apana of which one goes to the left and the 212 * That is, in the form of a snake. That is to be active', 'to perform.' That is, 'pniversal pervasson. " That is, the drawing ones', or, the flowing ones, II .

·82 प्रत्यभिज्ञाहृदयम् विश्रान्ति पुरःसरं अन्तः केकारहकारादिप्रायानच्कवर्णोच्चारण 'विच्छेदनम् । यथोक्तं ज्ञानगर्भ- अनच्कककृतायतिप्रसृतपार्श्वनाडीद्वय- "च्छिदो "विधृतचेतसो हृदयपङ्कजस्योदरे । उदेति तब दारितान्धतमसः स विद्याड्कुरो य एष परमेशतां जनयितुं पशोरप्यलम् ।। इति । आदिकोटिः हृदयम् । अन्तकोटि: द्वादशीन्तः । तयोः प्राणोल्लासविधीन्त्यबसरे निभालनं चित्तनिवेशनेन परि- other to the right. The cutting of them significs their interruption by the sounding of anacka sounds 11,3 within, especially ka, ha and the others. Before, however, the heart must have become tranquil. In the Jñanagarbha there is a passage to that effect : Should you, in virtue of the effect of anackaka cut off the pair of auxiliary nādis, come forth by extension, And suppress cetas "-then blind darkness is dispelled (within you) and in the cave Where the lotus" of the heart is in bloom there sprouts forth That shoot of knowledge which, in the pas'u even, is able to produce parames'a-ship. The koti of the beginning is the heart, the koti of the end the fringe of the twelve.' " Contemplating both [koļis) at the time the play of the breath has subsided, means intensivc occupation with them made

·83
प्रत्यभिज्ञाहृदयम्
शीलनम् । यथोक्तं विज्ञानभैरवे--
हृद्याकाशे निलीनाक्षः पद्मसंपुटमध्यगः ।
: अनन्यचेताः सुभगे ! परं सौभाग्यमाप्नुयात् ॥
इति । तथा-
यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत् ।
प्रतिक्षणं क्षीणवृत्ते: वैलक्षण्यं दिनैर्भवेत् ।।
ईति । आदिपदात् उन्मेषदशानिपेवणम् । यथोक्तम्-
उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत् ।
-
Thus
possible in that citta has come to a standstill.
it is said in the Vijñanabhairava :
199?. of the
He who has his eyes fixed closely on the akas'a
heart, penetrates into the centre of the lotus cup,
And excludes all else from consciousness, wili, o Beautiful
One, partake of supreme joy.
Moreover:
226
Howsoever and wheresoever to the fringe of the twelve one
may turn the manas
(Its) activity diminishes from moment to moment and thus,
in days, there develops sometimmg extraordinary.
From the first verse follows (that one should be]
busying [oneself} with the phase of unfolding. As
is said in the Spanda:
One must know that here unfolding is involved; oneself must
designate it as such.

·84 प्रत्यभिज्ञाहृदयम् इति स्पन्दे। तथा रमणीयविषयचर्वणादयश्च संगृहीताः । यथोक्तं श्रीविज्ञानभैरव एच- जन्धिपानकृतोल्लासरसानन्दविजृम्भणात् । भावयत् भरितावस्थां महानन्दमयो भवेत् ॥ गीतादिविषयास्वादासमसौख्यैकतात्मनः । योगिनस्तन्मयत्वेन मनोरूंढेस्तदात्मता ।। यत्र यत्र मनस्तुष्टिर्मनस्तत्रैव धारयेत् । तत्र तत्र परानन्दस्वरूपं संप्रकाशते ॥ इति । एवमन्यदापे आनन्दपूर्णस्वात्मभावनादिकं अनुमन्तव्यम् । इत्येवमादयः अत्र मध्यविकासे उपायाः ॥ १८ ॥ Under this (concept) are included tasting and the other [modes of perception] of the beautiful senseobjects. As is said in the excellent Vijñanabhairava : Out of the blossoming of bliss which sa vors of the pleasure caused by eating and drinking (The Yogin) will bring forth a state of fulfilment (and) become one who [himself] consists of the great bliss. A Yogin who has reached union with that incomparable happiness which consists in enjoyment of song and the other sense-objects, Possesses identity in essence with that Igreat bliss) because his manas is gaining. Wherever there is joy of manas, there he may safely retain manas, There the true nature of the highest bliss is shining forth. Thus, anything else also is to be sanctioned as far as it consists above all in that it fills one's onn self ·85 प्रत्यभिशाहृदयम् मध्यविकासाच्चिदानन्दलाभः। स एव चे परमयोगिनः समावेशसमापत्त्यादिपर्यायः समाधिः । तस्य नित्योदितत्वे युक्तिमाह- समाधिसंस्कारवति व्युत्थाने भूयो भूयः 'चिदै- क्यामर्शात् नित्योदितसमाधिलाभः ॥ १९ ॥ आसादितसमावेशो योगिर्वरो व्युत्थाने अपि समाधि- रैससंस्कारेण क्षीब इव सौनन्दं घूर्णमानो भाँवराशिं शरदभ्रto with bliss.217 With such and similar means we are concerned here in the opening of the centre. From opening of the centre results attainment of spirit and bliss, and this is nothing else but the samadhi of the highest Yogin, for which we have as alternative terms besides others samaves'a and samapattı. With reference the Yoga-method for producing the permanency (of sanadlır), he said : Sutra 19: In vyutthana B7 which shows the after-effects of samadhi one approaches more and more permanent samadhi through meditating on one's identity with cit. Just like one intoxicated, staggering from joy under the impression of the savor of samadhi, the true Yogin who has attained samaves'a will, even in vyutthana, behold the [whole] mass of entities dissolve in the ·86 प्रत्यभिज्ञाहृदयम् लवं इव "चिद्गगन एव लीयमानं पश्यन् भूयो भूयः अन्तर्मुखतां एवं समवलम्बमानो निमीलनसमाधिक्रमेण 'चिदै- क्यमेव विमृशन् व्युत्थानाभिमतावसरे अपि समाध्येकरस एव भवति । यथोक्तं क्रमसूत्रेपु क्रममुद्रया अन्तःखरूपया बहिर्मुखः समाविष्टो भवति साधकः । तत्रादौ बाह्यात अन्तः प्रवेश: आभ्यन्तरात् बाह्यस्वरूपे प्रवेशः .आवेशवशात् जायते इति संबाह्याभ्यन्तरोऽयं मुद्राक्रमः" इति । अत्राय- मर्थः-सृष्टिस्थितिसंहृतिसंविच्चक्रात्मकं कम मुद्रयति स्वाधि- heaven of cit like a drop of rain in autumn. [He will, further], devote himself more and more to introspection, will-during nimilanasamadhi 118-meditate on his identity with cit and thus come to find pleasure on samadhi alone even in the [otherwise] agreeable span of vyutthana. Thus, it is said in the Kramasutras: Having attained samāvesnt he becomes an accomplisher by means of the kramamudra " that is characterized by inwardness, in spite of his outward gaze. In virtue of ūves'a ** a penetration from a penetration from the external. Thus, this mudrakrama i lui... with the external and the internal at one and the same time. The meaning of this quotation is as follow's. In mudra the Yogin concentrates successively on the spheres * of consciousness relative to emanation, • Really, circles ·87 प्रत्यभिज्ञाहृदयम् ठितं आत्मसात्करोति येयं तुरीया चितिशक्तिः तया क्रममुद्रया अन्तरिति पूर्णाहन्तारवरूपया बहिर्मुख ईति विपयेषु व्यापृतोऽपि समाविष्टः साक्षात्कृतपरशक्तिस्फारः साधकः परमयोगी भवति । तत्र च बाह्यात् ग्रस्यमानात् विषयग्रामात् अन्तः पररयां चिति भूमौ ग्रसनक्रमेणैव प्रवेशः समावेशो भवति । आभ्यन्तरात् चितिशक्तिस्वरूपात् च साक्षात्कृतात् आवेशवशात् समा- वेशसामर्थ्यादेव बाह्यस्वरूपे इदन्तानि से विषयग्रामे वमन- . stabilitating and re-absorption. That is to say, " by means of kramamudra' he makes that which dwells within himself [really] his own [by knowing it]. That is nothing other than citi-saktı which manifests itself in turiya (Kramamudra has the character] 'of inwardness,' that is, its nature is characterized as a perfect self (ahanta). Thus, 'he attains samūves'a''in spite of his outward gaze'; in other words, although he is busying himself with the sense-objects, the unfolding of the highest sakti becomes for him an immediate reality and he [himself] becomes an accomplisher,' i.e., a Yogin of the highest type. In this process, moreover, there occurs through progressive devouring 'thc penetration', i.e., samāresa 'from the external' 'into the internal' which is, interpreted, from out of the totality of sense-objects that is being devoured into the stage of the highest citi. Furthermore, through aves'a,' i.e., by dint of samatesa [and] due to vamana 'the penetration' is ·88 प्रत्यभिज्ञाहृदयम् युक्त्या प्रवेशः चिद्रसाश्यानताप्रथनात्मा समावेशो जायते इति सबाह्याभ्यन्तरः अयं नित्योदितसमावेशात्मा मुदो हर्षस्य वितरणात् परमानन्दस्वरूपत्वात् पाशद्रावणात विश्वस्य अन्तः तुरीयसत्तायां मुद्रणात् च मुंद्रात्मा क्रमोऽपि. सृष्टयादि- क्रमाभासकत्वात् तत्क्रमाभासरूपत्वात् च म इति अभि- धीयत इति ॥ १९ ॥ given an impetus to. [The latter) is samāves'a whose essence consists in the spread [of objects] which have not lost the savor of cit." [The penetration] proceeds-if understood as immediately present--'from the internal' whose real nature consists in citi-s'akti 'into the real nature of the external,' that is to say, into the.- totality of sense-objects appearing as the 'this' (idanta)." 'This mudrakrama is connected with the external and the internal at one and the same time,' that is, it consists in lasting samāves'a. It is called mudra, [1] because, in respect of its true nature, it consists of the highest bliss inasmuch as it grants nud, i.e., joy; [2] because it puts the fetters to flight (dra); and [3] because it locks (mudray) the universo within, that is, in the reality of turiya. But krama it is called [1] because it causes emanation and the rest of processes to appear one after the other (krama) and [2] because it [itself] consists in their successive (krama) appearance. ..

·प्रत्यभिज्ञाहृदयम् 89 इदानीमस्य समाधिलाभस्य फलमाह--- तदा प्रकाशानन्दसारमहामन्त्रवीर्यात्मकपूर्णाहन्ता- वेशात् सदा सर्वसर्गसंहारकारिनिजसंविदेवता- चक्रेश्वरताप्राप्तिर्भवतीति शिवम् ॥ २० ॥ "नित्योदिते समाधौ लब्धे सति प्रकाशानन्दसारा "चिदाहलादैकधना महती मन्त्रवीर्यात्मिका सर्वमन्तजीवितभूता पूर्णा पराभट्टारिकारूपा या इयं अहन्ता अंकृत्रिमः स्वात्मचमत्कारः Now he designates as the fruit of the attainment of samádiz Sutra 20 : Shiva, saying: Then--as a result of penetrating into the perfect self (ahanta) which, in essence, is the bliss of light and, in its character, the great mantra-power--there follows obtaining of lordship over one's inborn circle of the deities of consciousness which works continually the emanation and re-absorption of the universe. It is presupposed that lasting samadlı has been attained Here now we are concerned with the self (ahanta), that is, the genuine camatkara" of (one's] own nature [The self], in essence, is the bliss of light, re, mere comfort in spirit, in its character, the great mantra-power, that is to say, the inner vital energy of all mantras Perfect means in the form of the high 12 ·90 प्रत्यभिज्ञाहृदयम् तत्र आवेशात्' सदा कालाग्न्यादेः चरमकलापर्यन्तस्य विश्वस्य यौ सर्गसंहारौ विचित्रौ सृष्टिप्रलयौ तत्कारि यत् निजं संविदेवताचक्रं तदैश्वर्यस्य प्राप्तिः आसादनं भवति । प्राकरणि- कस्य परमयोगिन इत्यर्थः । इति एतत् सर्व शिवस्वरूप- मेवेत्युपसंहार इति संगतिः। तत्र यावत् इदं किंचित् संवेद्यते तस्य संवेदनमेव स्वरूपम् । तस्यापि अन्तर्मुख- विमर्शमयाः प्रमातारः तत्त्वम् । तेषामपि विगलितदेहाधु- 140 . Bhattarika.' Should one penetrate into [the self], there follows for the true Yogin, whom we are concerned with here, continually obtaining, i.C., getting," of lordship over one's inborn circle of the deities of consciousness which works emanation and re-absorption--creation and dissolution in their varied manifoldness, or, emanation and re-absorption of the universe from kalagni on till the last kala. This is the meaning. Thus, the summary of the truth is expressed in the following words: This universe is, in its truc form, nothing other than Shiva hiinself. That'is the grammatical construction. As soon as this (universe) is being brought a little to consciousness, then [this] becoming conscious is nothing else but its true form. The subjects of consciousness, howerer, formed as they are of the medita. tion that is directed inward, are its true naturc.

·91 प्रत्यगिशाहदयम् पाधिसंकोचाभिमाना अशेषशरीरा सदाशिवेश्वरतैव सारम् । अस्या अपि प्रकाशैकसहावापादिताशेपविश्वचमत्कारमयः श्रीमान् महेश्वर एव परमार्थः । न हि पारमार्थिकप्रकाशावेश विना कस्यापि प्रकाशमानता घटते । स च परमेश्वरः स्वातन्त्र्यसारत्वात् आदिक्षान्तामायीयशब्दराशिपरामर्शमैयत्वेनैव एतत्स्वीकृतसमस्तवाच्यवाचकमयाशेषजगदानन्दसद्भावापादनात् Furthermore, the sallas'ıva-isvara-ship in which the self-conceit 182 of limitation-which conditions the body and the other physical constituents~has faded away and whose body is the universe, is the essence of these (subjects of consciousness). And, finally, the highest reality of that (sadasiva-isvara-ship) is the blissful great Lord himself consisting as he does of the camatkara of the entire universe which becomes manifested through the [divine] light, the only reality [in existence]. For, nothing may become manifest except it enter into the real (divine] light. And the highest Lord * lets bliss Aow without bounds because, due to his perfection, he is free from all desire after having brought it to pass that in whatever is alive there is bliss. (All living things, to be sure), are made up of nothing else but the objects and subjects of the eternal] word.ter Since sovereignty of the will constitutes his inmost nature, that (highest * This is the perfect Yogin who is identical with Shiva, ·92 प्रत्यभिज्ञाहृदयम् पैरं परिपूर्णत्वात् सर्वाकाङ्क्षाशून्यतया आनन्दप्रसरनिर्भरः । अत एव अनुत्तराकुलस्वरूपात् अकारात् आरभ्य शक्ति- काररूपहकलापर्यन्तं यत् विश्वं प्रसृतं क्षकारस्य प्रसर- शमनरूपत्वात् तत् अकारहकाराभ्यामेव संपुटीकारयुक्त्या प्रत्याहारन्यायेन अन्तः स्वीकृतं सत् अविभागवेदनात्मक- बिन्दुरूपतया स्फुरितं अनुत्तर एव विश्राम्यति । इति शब्दराशिस्वरूप एव अयं अकृतको विमर्शः । यथोक्तम्- - 223 189 Lord) has made these [objects and subjects] entirely his own through mastery of the whole throng of mayasounds from a to kşa" in meditation. Thereupon, the universe come forth, becomes tranquil in the highest [reality]. [We mean the uni. verse) which begins with the sound a whose true nature exhibits itself in the highest [reality], i.e., in akula, and which ends with the sound ha that consists in the unfolding of s'akti, while the sound kşa represents the quieting of the coming forth. [To wit, the uni. verse becomes tranquil when, by the Yogin, it has really) been appropriated at heart in the manner of pratyahara by forming a cup 227 of both sounds, a and ha, after it has flashed as the bindu " that subsists in the consciousness of unity. Such is the true meditation made up of the throng of sounds. As is . written: 226

·93
प्रत्यभिज्ञाहृदयम्
प्रकाशस्यात्मविश्रान्तिरहंभावो हि कीर्तितः ।
उक्ता च सैव विश्रान्तिः सर्वापेक्षानिरोधतः ॥
स्वातन्त्र्यमथ कर्तत्वं मुख्यमीश्वरतापि च ।
इति । एषैव च अहन्ता सर्वमन्त्राणां उदयविश्रान्तिस्थानत्वात्
एतबलेनैव च तत्तदर्थक्रियाकारित्वात् महती वीर्यभूमिः ।
तदुक्तम्-
तदाक्रम्य बलं मन्त्रा
इत्यादि,
त एते शिवधर्मिणः ।
Quieting down of the divine light in the self one calls being
an Ego (ahatibhāva).
And quieting down it is called because perception of the
universe is impeded [thereby].
(Likewise they speak of it as] sovereignty of the will, primary
doership and Isvara.ship.
Again, this self (ahanta) represents the stage of
the great power because all mantras proceed from and
come to rest in it and because it calls forth, hy
means of these (mantras), activity with any object
whatever (as aim). This has been said in the excellent
Spanda in the passage beginning:
After the mantras have taken possession of this power ....
and closing by saying:
... those who walk in the law of Shiva.

·94 प्रत्यभिज्ञाहृदयम् । इत्यन्तं श्रीस्पन्दे । शिवसूत्रेषु अपि “महाहादानुसंधानात् मन्त्रवीर्यानुभवः” इति । तदत्र महामन्तवीर्यात्मिकायां पूर्णा- हन्तायां आवेशो देहप्राणादिनिमज्जनात् तत्पदावाप्त्यवष्टम्भेन देहादीनां नीलादीनामपि तद्रसालावनेन तन्मयीकरणम् । तथा हि-देहसुखनीलादि यत् किंचित् प्रथते अध्यवसीयते स्मयते संकल्प्यते वा तत्र सर्वत्रैव भगवती "चितिशक्तिमयी In the Sivasutras also we read : Being intent on mahāhrada 28 one becomes conscious of mantra-power-Unmeşa 1, sitra 22. Here, then, penetrating into the perfect self (ahanta) which, in essence, is the great mantra-power, is nothing else than the process by which one becomes this (perfect self). [It takes place] in virtue of the immersion of the body, life and the other [physical constituents} by being confident that one will reach the stage (of the perfect self) and thus immersing in its savor the body and the other [physical constituents), indeed, even the blue with its co-ordinate factors. For, whatever extends, is known for certain, is stored in memory or is desired-(whether it bol the body, pleasure, the blue and so forth-throughout it all the manifestation that consists in the exalted citi. sakti shows itself represented as a screen. Is it not said: 67 ·95 प्रत्यभिज्ञाहृदयम् प्रथा 'भित्तिभूतैव स्फुरति । " तदस्फुरणे कस्यापि अस्फुरणात्" इति उक्तत्वात् । केवलं तथा स्फुरन्त्यपि सा तन्मायाशक्त्या अवभासितदेहनीलाद्युपरागदत्ताभिमान- वशात् भिन्नभिन्नस्वभावा इव भान्ती ज्ञानसंकल्पाध्यवसायादि- रूपतया मायाप्रमातृभिः अभिमन्यते । वस्तुतस्तु एकैव असौ "चितिशक्तिः । यथोक्तम् - या चैषा प्रतिभा तत्तत्पदार्थक्रमरूपिता । अक्रमानन्तचिद्रूपः प्रमाता 'स महेश्वरः ।। ... Then, if it does not flash, nothing (at all] flashes. True, (crti-sakti) becomes manifested only in this way (i.c., as a screen). But, due to self-conceit--which, conditioned [logically] by its maya-s'aktı, is being effected [empirically) through that obscuration which is a result of the appearance of the body, the blue and the other [physical constituents)—it seems as if (citisakta) were of a differentiated nature altogether. For that reason also (citi-s'aktı) is being looked upon as [differentiated] by the laya-subjects just because these latter are made up of knowledge, will, resolution and the other (psychical functions of limited subjects]. In reality, however, citi-s'aktı is one only. As is said: And this reflection, strcwn with the leternally) alternating ·96 प्रत्यभिज्ञाहृदयम् । इति । तथा, मायाशक्त्या विभोः सैव भिन्नसंवेद्यगोचरी । कथिता ज्ञानसंकल्पाध्यवसायादिनामभिः ।। इति । एवमेषा सर्वदशासु एकैव चितिशक्तिः विजृम्भमाणा यदि तदनुप्रवेशतदवष्टम्भयुक्त्या समासाद्यते तत् तदावेशात् पूर्वोक्त.युक्त्या करणोन्मीलननिमीलनक्रमेण सर्वस्य सर्वमय- त्वात् तत्तत्संहारादौ अपि सदा सर्वसर्गसंहीरकारि यत् सहजसंवित्तिदेवताचक्र अमायीयान्तर्बहिष्करणमरीचिपुञ्जः तत्र Moreover: Owing to the maya-s'akti of the Lord it is called bhinna. savinvedya.gocarat By those characterized by knowledge, will, resolution and the other (psychical functions). If, by entering into it and placing confidence in it, he reaches this cili-s'akti which is thus in all conditions manifested as one [only] there accrues from penetrating into it the acquisition of lordship for the real Yogin. [By the latter) is meant universal sovereignty, parabhairava-ship over one's inborn circle of the deities of consciousness, that is to say, over the whole bunch of rays of the majaless inner and outer organs which works continually the emanation and re-absorption of the universe. [This lordship is acquired) by means of the Yoga practice mentioned above during the unfolding 230 * That is, 'the gocaram of the differentiated content of consciousness ·97 प्रत्यभिज्ञाहृदयम् ईश्वरतासाम्राज्यं पैरभैरवात्मता तत्प्राप्तिः भवति परमयोगिनः । यथोक्तम्- यदा त्वेकत्र संरूढस्तदा तस्य लयोद्भवौ । नियच्छन् भोक्तृतामेति ततश्चक्रेश्वरो भवेत् ॥ इति । अत्र एकत्र इति- एकत्रारोपयेत् सर्व .....। इति। "चित्सामान्यस्पन्दर्भूः उन्मेषात्मा व्याख्यातव्या । तस्य इति अनेनand enveloping of the organs, even in the re-absorp. tion and the other [phases) of the universe whatever they may happen to be, because he himself consists of the universe. As is said : 201 239 When he has ascended to the only place setting and rising belong to him, Through control he becomes an enjoyer thereupon he will become the cakra-lord: 142 The expression to the only place' [employed] here [is explained in the following passage] : He will lead the universe to the only place ... In the same way must samanya-spanda-bhuh umesalma * be explained. The word 'to him' [is explained in the following passage] : That is, the genesis of the universal movement whose essence lies in manifestation.' 13 ·98 प्रत्यभिज्ञाहदयम् पुर्यष्टकेन 'संरुद्ध . . .... इति । उपक्रान्तं पुर्यष्टकमेव पराम्रष्टव्यम् । न तु या 'विवरणकृतः एकत्र सूक्ष्मे स्थूले शरीरे वा इति व्याकृत- चन्तः । स्तुतं च मया- स्वतन्त्रश्चितिचक्राणां चक्रवर्ती महेश्वरः । "संवित्तिदेवताचकजुष्टः कोऽपि जयत्यसौ ॥ इति । इतिशब्द उपसंहारे । यत् एतावत् उक्तप्रकरणशरीरं Held by (this) puryaştaka ... This puryaştaka one must approach and conquer in meditation--but not as the authors of the interpretation have commented [the above passage from the Karikas]: On the one place, i.e., the fine or the gross body. And I have sung in the hymn: Whoever possesses sovereignty of the will is ruler of the circles of citi, is the great Lord, And is furnished with the circles of the derties of conscious. ness-he is victorious. The word iti 234 * serves the purpose of a summary. The body of the section just expounded, as extensive as it is, is through and through Shiva, that is,"Fôrmed of Shiva, because it leads to the attainment of 134 • That is 'saying' ·99 प्रत्यभिशाहृदयम् तत्सर्व शिवं 'शिवप्राप्तिहेतुत्वात् । "शिवात् प्रसृतत्वात् शिवस्वरूपाभिन्नत्वाच्च 'शिवमयमेव इति शिवम् । देहप्राणसुखादिभिः प्रतिकलं संरुध्यमानो जनः पूर्णानन्दघनामिमां नै चिनुते माहेश्वरी स्वां चितिम् । मध्येबोधसुधान्धि विश्वमभितस्तत्फेनपिण्डोपमं . यः पश्येदुपदेशतस्तु कथितः साक्षात्स एकः शिवः ।। येषां वृत्तश्शाङ्कश्शक्तिपातो "येऽनभ्यासात् तीक्ष्णयुक्तिप्चयोग्याः । Shiva because it has sprung from Shiva and is not severed from the true nature of Shivait is Shiva, indeed."" A creature bound by the body, life, pleasure and the other [fetters] on all sides Does not perceive this his own citi of great lordlıness, filled as it is with perfect bliss. But he who, owing to the instruction, beholds the universe in the midst of the nectar sea of knowledge Roundabout like a sprinkling of foam-he, in sooth, is said to be the one Shiva, ·100 प्रत्यभिशाहृदयम् शक्ता ज्ञातुं नेश्वरप्रत्यभिज्ञा- मुक्तस्तेषामेप तत्त्वोपदेशः ॥ समाप्तमिदं प्रत्यभिज्ञाहृदयम् कृतिस्तत्रभवन्महामाहेश्वराचार्यवर्यश्रीमदभिनवगुप्तपादपोपजीविनः श्रीमतो राजानकक्षेमराजाचार्यम्य शुभमस्तु Some have experienced the descent of sakti wrought by the savior, But from want of study are unfit for keen arguments, And, hence, incapable of understanding the doctrine of recognizing the Lord [within]. For these has been given this instruction in the truth. Concluded is the Pratyabhijñalfdaya. The Composition is the work of the blissful teaches Rājānakakşemarāja who has depended on the lotus-feet * of the blissful Abhinavagupta, the best among the venerable great Shivaite teachers.

·NOTES 1. Pratyabhijna (i.e., 'recognition is the doctrine which leads a person to become aware again of the fact that the individual soul (bas'ıı or jiva) is identical with the universal Soul (pati, Shiva, 7svara, etc.). The word is employed to designate the Kashmirian form of Shivaism, particularly the religious philosophical system for which Kashmir Shivaism is noted. The system appears under this name in Madhava's Sarvadarsanasarigraha as the eighth among the sixteen systems mentioned. In this work it is distinguished from the rest of Shivaite systems, vis., Nakulis'apās upatadars'ana, Shaivadars'ana and Rases varadars'ana. Other designations of the same system are Trika and Spanda (erroneously distinguished from Pratyabhijñā by Buhler in Detailed Report of a Tour in Search of Skt. MISS., 1877, and still so by Winternitz, Geschichte der Indischen Literatur, 3 B. p. 445. Cf. Chatterji, K. Sh., p. 7 and Iyengar, Shsv., 36). For further designations of the system consult Chatterji, K. Sh., p. 1 f. Shiva's five krtyas (i.e., transactions, functions, deeds) are characteristic of a doctrine propounded also by the Shrvaism of the Tamil South (cf., e.g., Schomerus, H. M., notes 16 and 20). The doctrine is met with likewise in the Shaiva-section of the Sarvadarsanasangraha (cf. Deussen, G. PR., 1, III, p. 317), The krtyas are the following: 2 (a) Srsti-ejection, emanation. Creation is the usual but inexact translation, (6) Sthiti =stabilitating, maintenance.

·102 THE PRATYABHIJÑAHŞDAYA (c) Sarhāra or salihfti=drawing back in, reabsorption. Usually rendered by destruction, which is incorrect. (d) Vilaya - disappearance, concealment. (e) Anugraha= dispensation of grace. The first four krtyas constitute the cosmic process, lasting and repeating itself as it does from eternity to eternity. Shiva sends forth the universe out of himself, imparts existence to it, and draws it back again into himself so as to have it appear once more after a period of concealment (i.e., universal rest). Such a cycle is called kalpa. On a different plane lies the fifth krtya. It is the act of grace by which Shiva works the salvation in the human being. The discrepancy between this krtya and the first four kriyas appears less great if we bear in mind that the soteriological accom. panies also the four other conceptions which are more of a cosmological kınd. Of this later on. 3. Sankara Upanishad does not refer to a work of the Upanishadic literature, but signifies secret doctrine (cf. Deussen, G. Ph. 1, II, p. 11 ff.). A footnote to Kșemarāja, Shsv., 6, 3 explains 'siva-uparişad' by 'siva-rahasya-āgama-sastra,' i.e., the doctrine that is contained in the Shivaite secret tradition' (cf. ib., 50, 12). Sankara, meaning propitious, is a surname of Shiva. Consequently, s'asikara-upanışad and s'iva-upanişad are synonyms. 4. In kşemena, that is, Securely, luckily, we recognize a play on the word. Kșemarāja thereby alludes to himself as the author of the work. Or should we, perhaps, regard the expression as an ab. breviation of K semarāja ? Then we would have to translate: '. The best is brought forth by Kșemarāja.' The readings of the codices ka, kha and ga would harmonize with this interpretation because they ernplay the active form: 'From out of the ocean bring forth, 5. Samāves a means coalescence or unification with some. thing. Here it is the coalescence or, rather, the knowledge of the identity of the universal Soul and the individual soul (see note 1), I ·NOTES 103 and of subject and object at the same time. The soul becomes aware that it is nothing else than Shiva himself and that the universe is his, or; its body. Such knowledge constitutes the salvation of the soul. On p. 45b samāves'c is interpreted by samāpatti, i.c. coincidence, and samadhi. Here, as in other Indian systems, the latter expression denotes retreat, the highest stage of Yoga. 6. In saktipāta or saktinipāta (both meaning fall or descent of the power), Shiva's sakti descends-his 'power', re., his creative energy which, in reality, is not different from himself. It is thought of as female and represents his immanent aspect. With it he permeates the universe, actuates the cosmic processes and, in saktipāta, descends upon the soul, taking possession of it. All said and done, s'aktipāta is the same as anugraha (see note 2); cf. Barnett, P. Abhi, commentary to stanza 9 where the commentator, Yogamuni, furnishes also a valuable description of the effects of s'aktipāta. 7. Citi (1.e., intelligence, spirit) is Shiya in the form of absolute intelligence, absolute comprehending reason. Synonyms are cit and castanya. In our text, the former is promiscuously used for citz; the latter, however, appears only in citations. 8. The 3rd person seems to permit the conclusion that Kșemarāja is only the author of the commentary, but not of the satras. In the Catalogues Catalogorum 2 (1896) Aufrecht mentions our text under the title of Isvarapratyabhijñahrdaya, 'a Commen. tary on 20 stitras of an unknown author by Kșemarāja' The editors of the text credit Kșemarāja also with the sīítras (cf. Short Review, 6, and Chatterji, K. Sh., p. 39). Nevertheless, the 3rd person of the verb alone does not constitute a sufficient proof. It is possible that, originally, the avthor of the commentary may have been a different person from the one who wrote the siiiras. But after the stitra stile had become predominant in philosophic literature it frequently happened that the philosophic author himself explained more in detail the doctrine which he had formulated in condensed aphorisms. Thus it may have been the case that our author retained this time-honored form of the verb employed as an ·104 THE PRATYABHIJNĀHRDAYA introduction to the stras, be it as a stereotyped formula or be it for the sake of a fiction, With respect to the situation here one might see an indi. cation of sūtras and commentaries being by different authors in that several stitras contain not one but two or three explanations. The same holds true in some of the Shivasītras by Vasugupta which Kşemarāja has commented. Different explanations presuppose doubts. in regard to the original sense of the stitra which would be superfluous had the commentator composed them himself. Cf. note 28. 9. Swatantra, really 'that which has itself as foundation.' Thus it comes to mean not-presupposing-anything, absolute and, finally, free, of sovereign will. 10. The term siddhi (.e., reaching the destination, being accomplished, perfected) here includes both srsti and sanhära. Cf. note 2. 11. The tattvas (singular; tattva, meaning 'suchness principle), thirty-six in number, are the entities into which Shiva, as the universe, differentiates himself in srsti. The concept has been taken over from the Sankhya. The latter recognizes twenty-five tattvas which have been transferred unchanged by the Trika system, but have then been supplemented by eleven more. Ascending from the prakrti and from puruşa as the highest principles of the Särkhya, to Shivatattva, the highest of the Trika, the tattvas are the following: Or (a) Five principles connected with the limitations of the subject. They are called kaſlcukas because they cover like sheaths' the knowing subject, hinder and lumit it in its activity and thus allow Shiva to become puruşa. They are : 1. Kala, i.e., time, the limitation in respect of duration Itattva No. 26). i). Niyati, ie, restraint, restriction, the limitation in respect of spacial expansion (tattva Na. 27). in. Rāga, i.e., inclination, the limitation in respect of interest Itatta No. 28).

·NOTES 105 iv. Vidya, i.e., knowledge, the limitation in respect of knowing Stativa No. 29). v. Kala, i.e., art, the limitation in respect of authorship or efficacy Italiva No. 30). (6) Māyā, as the universally limiting principle superior to the five kañcukas (tativa No. 31). (nlara is also understood as the sixth kañcuka; so Abhinavagupta, P. Y., 17, 24; Chatterji, K.Sh., p. 75). (c) Five principles of the all comprehending unlimited subject-object. They are : 1. Vidya, i.e., knowledge, in contradistinction to the kañcuka of like name, called usually also Suddhavidya, 1.C., pure knowledge [rattva No. 32). is. Isvara, i.e., Lord (tattva No. 33). jji. Sadasiva, 1.6., ever benevolent' ſtattra No. 34). (The last tivo terms testify to the fact that popular names for Shiva have found their way into the philosophic nomenclature). iv. Saktı (see note 6) (tattva No. 35). v. Shiva (tattua No. 36). On the meaning of these five highest principles and their mutual demarcation Chatterji, K. Sh., pp. 51-53 and 61-75 gives astute inforination. True, there are only 34 principles from sadasiva to the earth (bhimi or kşitt, the first and lowest principle which represents the solid bodies and, being farthest removed from Shiva, the greatest materialization). In this passage the author has the development of the universe begin with the 31th principle, since he deems the two highest tattras, sakti and Shiva, too far removed from the process of the world. Chatterji, K. Sh., p. 65, n. 1 adduces some more passages from other texts in support of this contention. 12. The universe is not created, but emerges from where it has been potentially. Cf, note)2. 14 ·106 THE PRATYABHIJÑĀHRDAYA . 13. The world-rest between samtlära and srsti (cf. note 2) is meant. 14. The term' pramätt, i.e., the measuring one, signifies the subject of knowledge. The highest pramātſ is Paramasiva,' the highest Shiva.' 15. Here, the sakti defined in note 6 is called parāsakti, 'the highest sakti,' to distinguish it from its innumerable subsidiary s'aktis by means of which it permeates the universe and causes everything, salvation and bondage, good and evil. 16. 'Bhattāraka' is an honorable surname of gods and eminent human personages. As we see on p. 8a, Srvabhattaraka is distinguished from Paramasiva. 17. Meant is the enchained Soul. In the same sense the S'vetās'vatara Upanishad 4, 9 speaks of the other.' 18. Māyā (cf. note 11, tattva No. 31) or māyā-s'aktt is the power which, like all other principles, emanates from the sakti of Shiva. It brings the subject of knowledge under limitation through the five kañcukas (cf. note 11, tattva Nos. 26-30) and substitutes for the luminous consciousness of identity the dark illusion of separation. 19. The term prakrti, otherwise of no importance in our text (the word appears only here in reference to the Trıka) refers, according to 'Chatterji, K. Sh., pp. 50 and 87 ff., to the fututed object. Together with the limited subject, purus, it becomes manifested under the influence of māyā and its kaſicukas. 20. The objection is raised from the point of view of the Vedānta. 21. Pramāta, i.e., measure, denotes the means of knowledge. 22. Prameya, ie. that which is to be measured, signifies the object of knowledge. Cf. note 14, 23. The editors of the present text comment-in a footnote very pointedly on this passage, making use of the following simile: When the sun shines forth there is no need of another light.' Consciousness is the ultimate, that which cannot be proven further. It requires no higher evidence since it encompasses all proof.

·NOTES 107 24. This work appears in Kșemarāja, ShSV. under the name of Trikahrdaya. 25. The word kala has many meanings. In this place it does not possess the common meaning (cf. note 11, tattva No. 30). With the adjunct baindavı (derived from bindst, ic, the spark situated in the mystic central cavity of the lsuman microcosm and identical with Shiva) it must signify as much as Sivatattun. Kşemarāja, ShSV., 78, 5, employs kalā (i.e., particle) in the sense of tattva, In the fourth appendix to our text baindavi-kalā is dcfined as svātantryns'sīkti (1.6., sakti of absoluteness). This is fundamentally in harmony with our interpretation. Iyengar, SISV., 247, translates in the citation given in this work also the two words by 'ray of the moon.' In a footnote he says by way of explanation: The ray of the moon, t.e., consciousness, asserts itself in the very attempt to disprove it. It is an ultimate fact.' Cf. note 32. 26. The term rasja, i.e., the Savory or palatable, stands for the whole phenomenal world. One sensation represents all. 27, The siddhis (singular siddhi, meaning achievement, success, perfection, magic power) are the powers and boons that are being lavished upon the Yogin who is on the road to the highest goal which consists in salvation. A passage from the Svacchanda belonging to the Agama literature (cf. note 128) and cited by Kşemarāja, Shsv., 125, 1-3 may lustrate this point: 'He strikes terror into Brahman, Vışņu and Indra, the gods who rule over the perfect ones, over demons and serpents--and he liberates them therefrom. He blesses and curses them. The pride of death he lays low, even the mountains he causes to tumble.' However, in the passage of our text, the idea of salvation is included in the concept siddlns, In the narrower sense of the term, the latter are designated by bhoga, that 18, enjoyment. 28. Introduced by 'api ca' we face another explanation of the first sitra. The author employs other conjunctions besides this one, as *atla ca' and 'kim ca', for the same purpose; cf. p. 19b and Rşernarāja, ShSV., 7, 2 and 8, 7.

·108 THE PRATYABHIJÑAHŞDAYA 29. Nola (i.c., blue, the blue color) is representative of all external sensations. Ci, rasya in note 26. 30. Of all inner sensations sikha, pleasure, is representative. Cf. notes 26 and 29. 31. Prūna (i.c., breath, breath of life, life) indicates animal soul life. 32. Different from the first explanation, the universe here is thought of merely as the object which is composed of the constrtuents just mentioned. 33. Avesa is the same as samāvesa; cf. note 5. 34. Ksemarāja, ShSV., 37, 10 f. also cites the verse and adds the significant words : ' From being attentive to the vanishing of the difference between subject and object he derives bliss which consists in divine wonder. That is the beatitude of his samādhi.' Cf, note 5. 35. And so forth' (Sanskritādi) must refer to form ; consult P. 3a. 36. Here and in the following siitra we have a polemic against the Bhedavāda or the Dvaitadars'ana. This is the doctrine of two principles, the Indian dualism, which asserts the non-identity of subject and object, or of the universal and the individual souls. For the genesis of the philosophic movement in Kashmir as well as for the development of the system the opposition to the Dvaita was of determining significance. Vasugupta, the founder of the Kashmirian Shivaism, received a revelation from Shiva. Legend has it (cf. Iyengar, Shsv., 243-4) that in this act of grace Shiva was led by his resolve not to have the tradition of the secret knowledge cut off in the world that had fallen prey to the doctrine of Dvaita. In this connection we might make mention of the tradition according to which Sankara in his travels came near Kashmir. The activity of this greatest of India's monists falls into the first half of the ninth century and comes, therefore, at the same time as the appearance of Vasugupta (cf. Chatterji, K. Sh., p. 23). Hence it is not improbable that he imparted the impetus to the monistic movement in Kashmir (cf. Farquhar, O.R.L.)., p. 198).

·NOTES 109 However, it is difficult to determine which rival system our author may have had particularly in mind-whether the Sātikhya proper or the Vis'istādvaita or other Shivaste systems professing a stricter dualism. According to Chatterji, K. Sh., p. 8 ff., the Saivūgamas taught in reality a dualism and the Sivasītras were revealed cxactly for the purpose of dispelling the error of dualism and establishing the truth of monism. The Sairaganas are Shivaite works which the followers of the Trika uphold as authoritative and interpret monistically. 37. There is a distinction between upūdāna, i.e., causa materialis and nimitta, i.e., causa efficiens. Cf. Garbe, S.', p. 293, 38. In the Indian silhouette play, ohiti is the screen upon which the silhouettes of the figures appear being set in motion by one single player behind the screen. The light is thrown on to the screen from the stage. Shiva is compared with the player, the world process with the play of the figures which he handles. The Sātikhya also knows this simile; cf, Deussen, G. Ph.', p. 449 and 460 (Sāsikhyakārkā 42: natavat; 59: nartakr). For further elaborations of this simile cf. Kșemarāja, ShSV., 89, 5 ff. and in connection with it the footnote on p. 377 of Iyengar, SHSV. easy to understand that one chose images and comparisons from the field of theatricals in connection with a God who appears in the sacred legend mainly as the great dancer; consult also Schomerus. H. M., note 20 : Shiva as dancer; Yogamum on Paramārthasära, 1 and 5: Shiva as actor. Chatterji, K. Slt., p. 45 paraphrases 'svablittau (ie., 'on its own wall ") with 'ın Himself as the basis of the universe.' 39. This is another simile in vogue among these philosophers because it supports the point of view of Advaita (monism). Cf. Barnett, P. Abh., pp. 721 and 723, and Bhandarkar, V.S., p. 129. 40. The term avasthita denotes that which is in a certain quasthā or custhāna, that is, condition. What appears as the universe is nothing but an avasthā of Shiva, See Barnett, P. Ablt., p. 728, stanza 26: 'As syrup, molasses, jaggery, sugarballs, candy, It is ·110 THE PRATYABHIJRAHRDAYA etc. are all alike juice of the sugar cane so the divers conditions (avasthā) are all of sambhul, the Supreme Self.' Consult also note 7, on p. 6 of our text: From the Āgana literature we know seven pramätars as subjects (grāhaka). They are: (1) Shiva; (2) the mantramalesvaras; (3) the man. tres raras; (+) the mantras ; (5) the Vijānūkalas; (6) the pralayakalas; (7) the sakalas.' Cf. notes 44, 46, 47, 50, 52-7. 41. The manifoldness of the universe comes about in the following way. When, in the evolutionary process, Shiva as pramāte descends stage by stage_here seven or eight-he suffers greater and greater limitation. There corresponds in each stage to the more or less limited pramāts belonging to it a just as limited prameya. The world is as wide or as narrow as the mind that contemplates it. To this we must add that not merely in the highest, but also in every other stage pramāts, and pramcy, are in reality regarded as identical. 42. The term ancitya means being accustomed, or habit. The thinkers who chose this term for the relation of subject and object must have had an inkling of our present knowledge that the organs develop in their contact with and adjustment to the peculiarities of external stimuli. 43. If, viewing one's own psychological existence as a whole, one says: 'I am this,' one identifies the self (ahanta) and the this' (danta), but at the same time differentiates them also. For, now it is the 'I' that is predominant in consciousness, and then it is the this.' The same holds true with Shiva and the universe, with pramātſ and prameya, in the various stages. Consult Chatterji's lucid explanations in K.Sh., p. 61 ff. In the stage of Sadasiva the 'thus becomes subordinated to the self in the consciousness of the pramātſ. See Chatterji, K. Sh., p. 67 and Barnett, P. Abl., p. 724, the commentary to stanza 14. 44. Already in this stage, Shiva does no longer appear as one pramāts, but as many pramātars. They are under the leadership of Sadāsiva and are called mantramaltescaras (ie., great Lords ·NOTES 111 - of the mantras), superhuman beings like the Rishis. They are, presumably, a product of popular Shivaism in which the magic formula (mantra) plays an important role. 45. Here, self and 'this' are perfectly balanced, one against the other (cf. note 13). The 'this', according to Chatterji, K. SH., P. 69 ff., is dominating over the self in this stage, while in the following only the balance is observed. We grant that syntactically the 'this precedes the self in our passage. 46. Confer nute 14, That they belong to a lower stage is indicated by the omission of the epithet mahat, meaning great. 47. Confer notes 44 and 46. They are also called vidyes'ter. ras (Barnett, P. 11., D. 721). 48. Presumably, the same is applicable to Anantabhaffäraka (i.e., 'the infinitely great Lord') as we remarked already in note 11 in the case of Sadasiva. 49. The term sākkā (s.e., branch) applies to a school of philosophers or to the followers of a guru (i.c., teacher). The latter Whispers the mantra of his sākhá into the ear of the student when he is being initiated. The mantra constitutes the initiation formula, 50. The phases of matras, mantresvurus anu marmulesvaras designate so many stations which the Yogin on his path to salvation has to go through. Confer Kșemarāja, ShSV., 124, 9 f.: 'When, by stages, the worth (and power) of the mantras, mantresvaras and mantramahesivaras is attained, there springs up the capacity for another creation, that is to say, one becomes the architect of a universe) to be modelled according to one's own wishes.' 51. The concept sāra (i.e., fucleus) corresponds to our potentiality in this case. The nucleus of a being is its potentiality, or, what may become of it. 52. He who rid himself of the organs (kala) by means of knowledge is called vijinikala. Kală here is used in a third meaning to be kept distinct from the two other meanings (cf. notes 11 and 25). The term refers to the organs by which the soul is ·112 THE PRATYABHIJÑAHRDAYA fettered to the world or by which it clings to the world. Whether our system, like that of the Pasupata sect (cf. Bhandarkar, V. Sh., 122), understands by it all tattvas from 1 to 23 remains obscure though it seems probable. There is no unanimity among the texts as to the classification of the Vijñānākalas in the hierarchy of the different pramātars. On the authority of Barnett, P. Abh., p. 724 (com. mentary to stanza 14) the concept vijñānākala comprises all of the three classes named above, viz., mantramahes'varas, mantresvaras and mantras. Though it seems as if our passage in question separates the vijñānākalas from these classes it may be due merely to the somewhat obscure way of stating it. That Ksemarāja shares the view of Abhinavagupta, his teaches, which was just stated, is plain from the passage on p. 12a. 53. This qualification is due to the doctrine of the three malas. Mala means dirt, soiled garment. This mala dulls the individual soul and keeps it from recognizing its identity with Shiva. One distinguishes the following malas : (a) Anavamala is the primary mala (mülamala) on which depend the following two kinds. This āņavamala is that species of mala which transforms the soul into an anu (t.e., atom, a small, limited and, hence, individual entity). It is the evil of individuation. (6) Māyāmala (i.c., the mala of māyā) is the mala that gives to the soul its bodily form. (c) Kārmamala (i.e., the mala of action) is the wala which enchains the soul by good and evil action. In one word, kārmamala is karma (cf. Bhandarkar, V. S., 130). in our passage the viņānākalas are said to be such as are free from the third mala, at least in as far as they do not accumulate any new karma. But in this matter also there is no unanimity. See Barnett, P. Abl., p. 724, where the vijānākalas appear as entirely free from mala 2 and 3, corresponding to their equation with the higher pramātars (cf. note 52).

·NOTES 113 54. Our author is of opinion that they still liave a connection with the karma of former existence. The verb pari-ci, ise., to heap un, is intelligible thus only. 55. Subordinated to the pralayūkalas (see note 56) are the sakalas. Sakala is one who still retains his organs; he is subject to all three malas, 56. Subordinated to the vijnānākalas are the pralayakalas or pralayakovalins. Pralayakala is one whose organs have been destroyed in the dissolution of the world (pralaya is the same as sanhära; cf. note 2). We are forced to conclude, however, that these organs have not been destroyed altogether, because they appear again in a new srsti. The pralaikalas are pramātars of the void (sīga) because their world is in a state of dissolution. According to Bhandarkar, V. Sl., 125, they are free from mala 2, but bound by mala 1 and 3. 57. After having discussed previously the evolutionary stages from the mantramales varas down to the sakalas, the author now returns to the beginning, concluding this section with an account of the two stages lying above the mantramahesvaras, taking them in their reversed order. Immediately, such an arrangeinent of the material might seem perplexing. Yet, it may be justified on the ground that these two uppermost stages are to be represented as fundamentally different from all the rest. In fact, they are really no stages of manifestation at all, being eternal in virtue of their remoteness from systi and savithara (cf. note 11). With them, the plurality of pramātars has ceased to exist. Shiva appears as one only, in harmony with his true nature. On the lower of the two 'stages' he is called Sivabhattāraka. But this stage' corresponds to what is otherwise known as s'aktitattva (cf. note 11). See also p. 2b where s'aktı and Sivabhatýäraka are designated as not distinct.' 58. After all, the two eternal principles, Sivatativa and saktitaltva, are included here, thus bringing the number up to 36. 59. The verb sphur means to palpitate, be agitated, but also to sparkle, flash. Becausc of this double meaning the verb is 15 ·114 THE PRATYABRIJÑĀHRDAYA especially adapted to the simile of waking from sleep, illustrating the fundamental cosmological idea of this system. In this respect splur resembles ad-mil and ud-miş, both of which verbs mean to open one's eyes. Unnil occurs on pp. 1b, 56, 6a, etc. ; tumis on pp. lb, 2b, 40a, etc. When Shiva opens his eyes, the universe unfolds itself. Should he close his eyes, the universe is drawn back in again. Indeed, this is more than a mere simile. The process of the world is nothing else but such an experience of the infinite universal spirit. Cf. the first stanza of Kallața's Spandakārıkās : He who causes the world to rise when opening his eyes and causes it to set when closing his eyes him we praise.' These psychological analogies to metaphysical doctrines have the immediate foundation in the analysis of sensory experience as we find it in connection with the Sārikhya. Consult Chatterji, K. Sh., p. 94 ff. and what he says about buddhi on p. 103. 60. The highest Shiva, paramas'ıva, is the more popular designation of the absolute. 61. Transcendency and immanency. Paramasıva unfolds himself by the power of his saktı as the universe (immanency). But this is only one aspect of himself. In reality, he reaches tar beyond into infinity. 62. The noun cetana is derived from the same root as cit and citr (cf. note 7) and means consciousness, spirit. Elsewhere (cf. Garbe, s.', p. 229) it is used synonymously with the two other terms. Here, however, it is distinct from either and stands for cit when in the condition of limitation. 63. The process of manifestation sets in with the rise of a polarity between subject and object in that sole reality which had been, up to that time, completely at rest. Subject and object separate and, for the present, the object becomes repressed by negating it. The universe disappears before the eye of the highest pramātr (cf. Chatterjı, K. SH., p. 62 ff.). Hence, 'the void, the absolutely void' (sinyātisima) which, however, has nothing to do with the void' discussed in note 56.

·NOTES 115 6+, Cit is isolated in as far as during this phase it lacks any object. It is to this situation that the two terms akliyati (ie, non. consideration) and anäsritasiva (ie., Shiva who is attached to nothing ") have reference. 65. There are 240 worlds (Uhuruna) according to Barnett, P. abl., p. 741. On p. 721 he describes these worlds as 'of various shapes, bcing round, square, triangular and of the form of crescents and umbrellas.' 66. According to Barnett, P. Abh., p. 729, blava (i.c., entities) are the subjects and objects which go to make up the finite universe. 67. The word rasa means both, taste and juice, and the passage therefore really reads: they distinguish them. selves in that their cit-juice is not dried up.' In this connection we might point to the fact that the gustatory nerve reacts only towards solutions. 68. In citations taken from Agamas and Tantras there often appear fenunine vocatives. This is due to the fact that the doctrines expounded in these works are frequently cast in the form of a dialogue between Shiva and his wife. On Agama cf. note 128, on Tantra note 130. 69. The word bhairava, a derivative from bhiru, means hornfying. Generally it refers to Shiva, being a popular name of his. As such it reminds one strongly of his original character as that of the terrible Rudra of the Vedas. The 'three heads (tris iras)-- from which this Agamic work received its name-are in all likelihood an outcome of the eligious imagination of the pcoplc. (Compare the idea of Shiva's having three eyes). Speculatively, however, these three heads may have been brought in connection with the three fundamental principles of this and other Shivarte systems, viz., pats, pas'u and päs'a. 70. The two works mentioned above are thus designated as parts of the Āgame literature. On Agama see note 128. 71. This sloka obviously is meant to illustrate the pure nature of cit in symbolizing (kliyā) it by light. Light constitutes cit; the negation of hght, therefore, amounts to a negation of cut also, ·116 THE PRATYABHIJÑAHRDAYA 72. The term jion (i.e., living being, the individual soul) is synonymous with pas'ır. 73. Meant are the works of the Kashmir school in contradistinction to the Āgamas. On Spanda cf. note 1. 74. As it stands, this quotation is unintelligible, cut loose as it is from its context. A footnote of the editor may throw some light on it. "Reflecting on the meaning of non-sensical phrases like The embankment trants to tumble dawa" lone must ask oneself] : how can there be a wish in (such) a soulless embankment ?' Speaking figuratively we attribute will and desire even to lifeless objects. Similarly we ascribe wrongly to jiva what really applies to Paramasiva only. 75. The concept vikalpa (i.e., change, diversity, doubt, hesi. tating reflection) originated with the Yoga ; cf. Yogasūtra 1, 6, 9, 42 in Deussen, G. Ph.', p. 511 ff. According to Barnett, P. Abh, p. 723 (commentary to stanza 11) vikalpa is 'cognition of an object as characterized by differentiation from another (anyapona),' To express it more in the phraseology of Yogamun (cf. Abhinavagupta, P. Y.), the object proper of vikalpa comes to be displaced by anotlier one for its sake, To further clear up this concept it is said in the commentary to stanza 68 (Barnett, P. Abh., p. 738): The Yogi renounces such "imaginations" (vikalpah) as" I am a fettered soul, embodied and bound by karma, these children and wife are tnine, by this work I shall obtain paradise or hell." Being inspired by the absolute consciousness, he casts such ideas away into the “radiance of the Self" and renders himself one with the transcen. dental subject Hence, Vikalpa is every thought of the indusidual soul which draws distinctions, contrary to truth, between the individunt objects by bringing some in relation to oneself and excluding others, thus limiting the self, 76. The term cilta (i..., thought, consciousness, spírit) refers to the organ of thought of the individual soul. or the came root as cut and cetand (cf. notes 7 and 62) the expression is rather aptly ·117 NOTES hosen in that the common root already suggests an aſlinity between he principles which these three termini represent. According to kşemarāja, ShSV., 73, 8, the concept citta ncludes the three inner senses of buddhi, ahaukāra and was and thus becomes a synonym for antahkarana (inner organ). Of his later on. But according to Schomerus, Si. S., 138, citta ranks with these three inner senses, being fourth and lowest. This is the theory of the Tamul Shivaism which is thus seen to be in contradiction to the Kashmir system. 77. By vidyā here is meant the fourth of the five kañcukus (see note 11), the impure knowledge (us'uddhavidya), in contrast to the s'uddhavidya mentioned in note 11. Vidyā is the principle of limitation which compels the individual soul to exclude (cf. note 75) all other objects from vision in order to become thoroughly conscious of one. Therefore, vidyā underlies vikolpa. 78. For the meaning of samādlı consult note 5. 79. The term s'uddha-adhvan (1.e., the pure, or, perfect path) designates the sphere of the five highest principles from s'uddhavidyā to Shiva. The pramātr-ship of the pure path with its two highest principles extends beyond the pramāts.ship of the · vijānākalas. The concluding words, 'highest degree', would indicate this. 80. For pralayakalas and sakalas consult notes 55 and 56. 81. These are the three guras, really, 'strands twisted into a rope. The conception originated with the Sārkhya. The three gunas represent the three constituents of primary matter (pruktı). (a) Sattra (1.e., goodness) is by nature that quality of things wluch rouses contentment within us It is light, not heavy or oppressing, and clarifying. Its purpose is to enlighten. (6) Rajas (1 e., passion) is that quality in things which stirs dissatisfaction within us. It is stimulating and, hence, agile. Its purpose is to urge on. (c) Tamas (ie, darkness) is that quality in things which leaves us in a state of indolence. It is heavy and oppressing, paralyzing our emotions, and generally impeding. To hinder, thus, ·118 THE PRATYABHIJNAHRDAYA is its purpose. (Thus according to Deussen, G. Ph., 1, III, p. 428, explanation of Sārklykārika 13). The triad of gunas corresponds to the triad of sukhe (i..., pleasure), duḥkha (1.c., sorrow) and mola (i.e., confusion, delusion), Indeed, they are interchangeable (cf. Abhinavagupta, P. Y., 51, 2). The guņas, or their corresponding psychical elements combine to make up the experience of the pasu, the individual soul. 82. Since, as was said before, pati and pas'u are in reality identical, our system has, therefore, to find a corresponding triad for the pati state. Consequently, the system establishes for pati the triad māna (i.., knowledge), kriyā (ie, activity) and 1917ă to which little importance is attached elsewhere. We are not surprised when māyā is included in the pure sphere of Shiva, because we know that our system reckons besides the ordinary māyā (asuddhamāyā, i.e., impure māyā), also with a s'uddhamāyā (i.e., a pure māyā) which is identical with the highest saktı of Shiva, 83. Citi-sakti is a synonym for Shiva-sakti or, preferably, simply saktí. Cf. notes 6 and 11, 84. The māyāpramāts is the subject of knowledge of the impure path, in the sphere of limitation. It consists of pralaya. kalas and sakalas ; see notes 55.6. 85. The term pradhana (i.e., basic element) does not in this passage refer to the Sikhyan much·lıked pradhāna, meaning primary matter, a synonym for praksti and avyakta. Rather, it is the material which especially the organ of thought of the individual soul, citta, busies itself about, fashioning its creation—which is the empirical world-out of it. 86. In the world rest, citta cannot avail itself of the body and of life as a pradhāna for its activities. However, the salirs. kūras (.e., impressions, after-effects) are at its disposal. These are the imprints received in a fonner existence (in the sakala state; cf. note 55) due to contact with the world of bodies. Being a part of purgastaka (cf. note 94), the vehicle of the sasiskiras, cilta wanders with it from existence to existence. See kisemarija, ·NOTES 119 SISV., 73, 8 (comnientary to sūtnt 1 of the 3rd weşa): 'Citta migrates-.c., goes from womb to womb-being attached to the functions of sative and the other guiras (cf. note 81), because it is ignorant of the fact that its true nature consists in cit.' 87. That he should do thus is duc to citta, By vynthta (i.c., really, one who has turned away from something, is distracted) these texts characterize a person who enjoys the ordinary, everyday affairs of the world, has, therefore, an antithetical character to that of a Yogin. The verbal noun, vyutthana, designates the activity of such a person, which is opposed to samīdhı. On this point consult Yogasītra, 3, 9, 37, in Deussen, G. PR. ', pp. 529 and 533. 88. The text reads' māyiyah pramäta.' 89. These are the 77 stitras ascribed to Vasugupta which constitute the foundation of Kashmir Shivaism. 90. The inherited intellectualism of the Indian doctrines of salvation is rather prominent here. He who does not attain this knowledge of the atman with all its finally ramified details will not partake of salvation. On the different means of salvation to be found within our system consult note 133. 91. By their predilection for enumerations our philosophers prove their relation to the followers of the Sārkhya. However, we believe that just this passage shows better than any other that it is by no means a mere passe-temps. If salvation doek depend on the correct knowledge of all these details of which none must be forgotten or overlooked, then it is natural, in the interest of the catechumen, to make use of this and to memory. 92. Jada (i.c., cold, rigid, soulless) characterizes the purely material, the object of which another may be conscious but which is not conscious itself (cf. Garbe, s', p. 374). 93. The term svātantrya (nomen abstractum of svatantra, cf. note 9) designates this resolve of Sivabhattāraka to become limited as an act of spontaneity. It is trot merely a link in the causal chain: it is a creative act, a premium datuen. 94. The body is frequently compared to a city with nine gates. Here, puryaştakı (t.e, the eightfold in the city) refers, as in the ·120 THE PRATYABHIJÑAHŞDA YA other Shivaite systems, to the subtle body, elsewhere called sukşmite s'arira or lisiga, the vehicle of the saņskāras (cf. note 86). The puryaştaka is that part of an individual which--unlike the gross body (sthiilasarira)-1s not cast off at death, but migrates from existence to existence, thus guaranteeing the continuity of personal identity throughout the cycle of births (sariisāra). As to what the eight parts of the body are, opinions differ greatly. The fourth Appendıx to our text edition gives on p. 69 as an explanation of the term the five tanmatras (i.e., elements, or, fine elements) and the three inner senses of manas, ahaukāra and buddhi (cf. note 76). Different explanations offer Mādhava in the Sarvadarsanasasisgrana (cf. Deussen, G. Phi,1, III, p. 320 f.) and Iyengar, ShSV., Introduction, p. 42. But they agree with reference to the three inner senses. 95. Only 35 principles are named here. We could hardly be said to be amiss if we see in this departure a concession to mnemotechny. Moreover, it was natural to add to the five times five principles of the Sārkhya two times five more, instead of eleven. The reduction to 35 principles is easily accomplished by taking māyā not as a separate principle, but as a general concept including the five koncukas, 96. The expression saptapañcakasvabhūve means 'consisting by nature of seven pentads. Or, if we force the interpretation of the compound a little we may translate 'consisting by nature of a heptad and a pentad.' Above all, this term has reference to the seven pentads of principles and is meant to indicate at the same time that Shiva becomes the seven pramätars on the one hand and, on the other, assumes five aspects. However, these seven classes of pramätars (cf. note 40) have nothing to do with the seven groups of principles, while the five aspects (cf. note 97) may but loosely be brought into relation with the file principles of the pure path; they could never be identified with them. 97. The following are the file main aspects of the saklt of Shiva and, hence, ultimately of Shiva himself:

·NOTES 121 (a) Citi-sakti (i.e., the power of the spirit); (6) ananda sakli (i.e., the power of bliss); (c) iccha-sakti (i.c., the power of will); (d) Māna sakti (i.c., the power of knowledge); (e) kriya-sakti (s.e., the power of action). Of these the first manifests itself especially in the principle of Shiva (tattra No. 36), the second in that of Saktı (attua No. 35) etc. Chatterji, K. Sh., pp. 62-75 endeavors to prove that these relations between the five highest suchnesses and the five main aspects of sakti are founded on fact. But the impression remains that they represent two trains of thought that have devel. oped independent of each other and have only later on been brought together, not without arbitrariness and artificialities. 98. The term akhyāts (i.e., non-consideration) is to be distinguished from akhyāts discussed in note 64. In the present passage it is the failure to recognize the true nature of the ātman; cf. Barnett, P. Abh., pp. 723, 725, 741, etc. 99. Shiva causes both, salvation and bondage. The decision rests with man and depends on his knowledge. 100. Different from its use dealt with in note 2, sthuiz (1.e., 'the standing ') here marks the point at which the philosophic speculation on its way to greater and greater abstractness must "halt'. Therefore, it is the primary or the principle. 101, Again a similc borrowed from theatricals ; cf. note 38. This, shrewd comparison enables the author to vindicate the relative truth of all systems, even down to materialism, no matter how much they may differ from his own conceptions. Everyone of them has beheld the ātman in one of its impersonations and everyone, there. fore, knows part of the truth. True, in order to realize the highest truth one must look behind these masks It is the conviction of the author that only his school and those lıkeminded have accom. plished that. This passage is typical of the characteristic Indian bend towards inclusiveness-sit venia verbo-of the willingness of the 16 ·122 THE PRATYABHIJÑAHRDAYA to Indians see and acknowledge behind the different forms of expression the common, basic idea. Keyserling, perhaps, goes too far in his Schöpferische Erkenntnis when he says that the Hindus are always conscious of their philosophemes being but symbols of their meanings, but words for what cannot be expressed in language. Nevertheless, he thereby calls our attention to an essential difference in philosophy between the point of view of the Indians and our own. The Indian does not take the philosophical system as such as serious as we do. What he regards as essential is not the system but the fact that its originator or adherent endeavors to find by it the absolute and, hence, salvation. Consequently, the Indian is enabled to hold two logically exclusive points of view (*darsanas ') at one and the same time, Cf. the combination of Sāňkhya and Vedānta in Bhagavad Gita and elsewhere, but above all, the recognition of Vais'eşika, Nyāya, Sārikhya, Yoga, Mimåmsā and Vedānta as six orthodox systems, despite their rather diverging forms and tendencies. 102. In what follows the author attempts to demonstrate the correctness of the satras on the systems known to him. As is the usual practice (cf. Mādhava's Sarvadarsana satisgraha), in enu. merating them he starts with that doctrine which has the least affilia. tions with his own. Then, ascending higher and higher, he gradually approaches truth, which is attained in his own systemi. Remarkable is the unprejudiced way in which our author places the two orthodox systems of Nyāya and Mimāṁsā right after the despised Cārvākas and before the heretic Buddhists and the Alādhyamikas, a variety of the latter. * However, we grant, that, generally speaking, the tattva series of the Trika was for him decisive. That is to say, his classification of doctrines depended on the problem as to whether the fundamental principle of any particular system could be identified with a lower or higher talttı. 103. On the Cārvākas materialists--so-called after Cārvāka who was one of the founders of the doctrine--cf. Deussen, G. PI.', 1, III, p. 194 ff. Whole textbooks have not come down to Their literary fragments have been gathered from quotations by Or us.

·123 NOTES Hillebrandt, Zur Kenntnis der Indischen Alatcrialisten (Festschrift for E. Kuhn). There we can find also this very citation with which Kşemarāja presents us; the characteristic sītra is supported by Sarkara, Haribhadra and the commentary to the Kusumāñjali. 104. On the Nyāya, the system of Indian logic and dialectics, cf. the section in Garbe, s.', p. 174 ff, which, though short, gives the essential points. 105. In regard to the termini technici buddhi, mana, etc., we have to bear in mind here and in the following that our author takes them in the sense that fits his system. He does so without concerning himself with what the followers of other systems understand by them. Thus, buddhi is the highest of the three inner senses (cf. note 76), and appears in the series of tattvas as the 23rd principle. It is the power of judgment, a reminiscence from the sphere of pure knowledge. Thus, an organ of the individual soul and a vehicle of universal and abstract ideas, buddhi judges and regulates the concrete objects of experience by measuring them on those normative and universal ideas (cf. Chatterji, K. Sh., P. 106 f). 106. The term māna here is, of course, to be discriminated from the aspect of saktı (cf. note 97) bearing the same name. In our passage it refers to that kind of knowledge which is common to all living beings, namely, the knowledge that is mediated by the senses (and, hence, is false). Cf. Kşemarāja, ShSv., 11, where the second siitra reads in the form Kșemarāja approves. 'Jnana is bondage' (see ib., 24, 9 and 125, 12). For the double meaning of jñāna cf. Garbe, s., 1, p. 371, note 4: his first definition of planu paraphrases exactly what our author understands hy it The mechanical functions of knowledge belonging to the inner organs and originating under the influence of the objects.' 107. This statement concerning the identification of atman with the void as maintained by the Naiyáyıkas has its reason in that these philosophers hope to find salvation from saisāra in a state of absolute unconsciousness (cf. Garbe, s.', p. 175).

·124 THE PRATYABHIJÑĀHĶDAYA 108. On the Mimārisă, more correctly Karmamimissa, the doctrine which teaches salvation by ritualistic works, cf. Deussen, G. PN.', 1, III, p. 389 ff. 109. Upādhi (i.c., appositio) is everything that is related to a thing without really belonging to it or without ever entering any close connection with it (Garbe, S., p. 231). 110. The soul (atman) is capable of being apprehended directly in the experience of the 'I'. 111. Saugatas (1.e., followers Sugata) is an appellation of the Buddhists. Sugata (s.e., one who fared well) is, like Tathāgata, an honoring surname of Siddhärtha Gotama. 112. of the various metaphysical systems which--contrary to the master's will—soon sprang up within Buddhism our author may have in view the Kşanikavāda, i.e., the doctrine of momentary destruction. The expression nānasantāna (i.eu, continuity of consciousness) would indicate it. This term is used by the Kşanikavādins to denote a continuous series of conscious experiences. These they think of as points, each of which is connected causally neither with the preceding nor the following one. Only the event of the moment possesses reality, 113. Srutyanta (ie, end of the s'ruti) is synonymous with Vedānta (i.e., the end of the Veda), because sruti (i.e., hearing) as a collective name for all revealed texts--coincides with Veda in the widest sense of the word. Yet, our author does not mean the Vedāntins when he speaks of knowers of the Srutzanta. Rather, he thinks of knowers of the Upanishads in general in accordance with the original meaning of Vedānta. 114. The term prära (i.c., wind, breath, life) appears repeatedly in the Upanishads as the fundamental principle (cf. Deussen, G. P.', ], II, Index). 115. By Brahmavädins (ie, advocates of the Brahma doctrine) we have to understand likewise philosophers who base their teachings on the Veda. 116. The specification of non-being' (abhūta) shows that we have to do with those Brahmaradins who hold that the world ·125 NOTES sprang up from non-being (asat). For the Vedic speculations concerning being and non-being, sat and asat, as the world-ground, consult Deussen, G. Ph., 1, II, p. 117 ff. and Geldner, Der Rigveda in Austalil, Kommentar, p. 207 ff. These Bralımavādins, our author remarks rightfully, recognize the primary principle in the void (sünya), that is to say, in what the empiricist, but not the metaphysician, regards as void. 117. On the Madhyamikas, the followers of Madhyamaka (s.e., the system of the middle path) who represent a philosophic movement within Northern Buddhism, cf. the article by L. de la Vallée Poussin in the Encyclopædia of Religion and Ethics. According to this authority, these philosophers deny not only the reality of the individual (pudgala), as do the textbooks of the Pāli canon, but also that of mental phenomena (dharmas). Moreover, they negate not only the existence of suffering beings, but also that of the inflicted pain. 'All is void.' To eliminate the dharmas associated with the 'thirst' is, in their opinion, possible for him only who has realized their radical irreality. 118. On the Pāñcarátras or Bhagavatas cf. Deussen, G. Ph.', 1, I, p. 62; G. PR.', 1, III, PP. 36, 259 ff.; Bhandarkar, V. Sk., p. 38 ff.; Garbe, S.', pp. 63 and 165. The derivation of the name Pāñcarätras is doubtful. It means of five nights'and may have originally referred to a festival lasting five nights, or, five days. 119. Here we have to do with the three padārthas (i.e., main concepts, categories) of the system Consult Madhava, S.D.S., P. 45, where prakştı appears as acıt (t.e., 'absence of spint ') or drs'ya (i.e., the visible), Vasudeva as Isvara (r.e., Lord) and the individual souls Givas) as citas (i.e., spirits). The designation of the individual souls as sparks of the Exalted One must be compared with the ancient simile of the wheel of fire (alātacakra); cf. Deussen, G. PI.', 1, II, p. 212. 120. In spite of the proximity of the terminus prakştı, pariņāma cannot be taken in the technical sense of the Sānkhya, i.e., as meaning constant change,' but, rather, 'finally,' 'lastly.' The latter is the common signification when at the beginning of a ·12 126 THE PRATYABHIJNAHRDAYA compound. There is no reason why the author should use the technical concept in this connection, On the other hand, our translation here is well adapted to the context. For, the Pāficarā. tras themselves and the common interpretation of the system'as well tell us that the fundamental principle is not prakrti, but Vasudeva. Nevertheless, it remains uncertain how our author would fortify his contention of the primacy of prakrti. 121. The term ariyakta (i.e., the unmanifest) is a name for praksti, primary matter, having been taken over from the Sārkhya. 122. On the Sărkhyas consult Garbe, S.'; Oldenberg, U. B., pp. 206-258; Deussen, G. Ph.', 1, "III, pp. 408-506, 123. See note 52 with reference to the Vijñānākalas. Our author identifies them here with the puruşas of the Sārkhya. The latter are the souls who have freed themselves by means of viveka. ñana (i.c., discriminating knowledge) from praksti and are, there. fore, liberated. 124. Cf. note 113. 125. Cf, note 116. For 7svara consult note 11. 126. The Vaiyākaranas are the advocates of vakarana, linguistic analysis or grammar. Their doctrine, likewise, makes for salvation and is esteemed highly by Mādhava and our author as well. Judging by the position which the Vaiyäkaraņas occupy here in Ksemaraja's enumeration (cf. note 102), they must, in the latter's opinion, come very near the truth. For the doctrine of the Vaiyākarañas consult Deussen, G. Ph.', 1, III, p. 398 ff.; also Abegg, Sphoța and E. W. K. 127. The Sabdabrahman, the Brahman of the word, is that phase of the revelation of the deity in which it appears as the eternal word (of the Veda). Being a fundamental conception of the Vzükarana (cf. Deussen and Abegg, l. c.), our author rightly brings it in connection with pasyanti, the Trika concept. For, Vyakarana distinguishes two forms of manifestation in the one, eternal Brahman. These are the sum and substance of all objects on the one hand, and the totality of the words that have rclercoce to these objects (sabdabrahman) on the other. The Trika, ·127 NOTES similarly, differentiates two forms in paramasiva: from all time the universe of objects has been in him potentially and, likewise, the universe of the thoughts and words yet unuttered. This last one is called parā (vāc), the highest (word). It appears as pasyanti (vūc), the 'seeing' (word) when the universe is still in the first stages of its development. Being the divine view of the whole universe in its undifferentiated form, pasyantl must yet lie beyond all experience. But, by means of madhyamā lväc), the middle (word), it becomes vaikhart (vāc), empirical speech (sce Chatterji, K. Sh., p. 3 ff.). According to Chatterji, ib., p. 4, note 2, in a commentary to the Alasitkára-Kaitstubha, vaikhart is derived from khra or khru, i.e., nose, or, rather, vocal organ. Though untenable philologically, this speculation, nevertheless, throws light on the Indian conception of varkhart. For sadāswa see notes 43 and 44. A passage in Püma. ananda's $at-cakra-nıriſpaña (cited by Bamett in Grierson and Barnett, L. V., p. 14) bears on the relation of sadās'ıva to vāc. Sadās'iva is said to live in akās'a, that is, in the ether or empty space. On the close relation of ākāsa and s'abda or vāc consult Chatterji, K. Sh., pp. 131-4. 128. The Saivāgamas, or, Agamas, kar' efoxvv represent a group of literature that still remains little known. The name Āgama signifies a doctrine which has been transmitted upinter. ruptedly from one generation to the other (cf. Bühler, ZDAG, 36, p. 653). Buddhists and Jains also employ the name for certain portions of their sacred literature. Winternitz, G.I.L., 3, does not make mention of the Āgamas. That much is certain, that they are writings which have been placed by some Shivate sects beside or, in practice, above the Velas even as their authoritative religious texts. Farquhar, O.R.L I., p. 191, names as such the Sanskrit School of Sarva Siddhanta, the Tamul Shivaites, the Kashmir Shivaites and the Virasaivas. This group must be distinguished from the following one which rejects the Āgamas: the Pās'upatas, the Lakulis'apās'upatas, the Kāpālıkas, Nathas, Gorakşanāthis and Rases varas.

·128 THE PRATYABHIJNĀ HÆDAYA . They enumerate 28 Āganas. According to Schomerus, Sh. S., p. 14, they are divided into two groups: ten Āgamas of a higher and eighteen of a lower origin. To these must be added a great number of so-called Upāgamas, i.e., auxiliary texts. Schomerus, Sh.S., p. 15 says: 'Every Āgama is said to consist of four parts, called kända: vidyākāņda, or manakānda, 3ogakānda, kriyākānda and caryākānda. They say, the mana. kānda leads to the knowledge of God and yogakāıda to the concentration of the mind upon an object. The kripäkānda supplies information concerning all functions necessary for consecrating an image of the deity, beginning with the digging preliminary to laying of the foundation. The cargākāņda teaches the method of worshipping.' Of immediate value to us here is one of the statements by Iyengar, Outlines, p. 151 ff. concerning the contents of the Āgamas: Shivashakti is the cause of the bondage of all beings and also of their release. She is the eternal Word, the subtle link between concept and utterance. To this is attached the whole doctrine of mantras. The theory of the existence of a system of Yogic nerves and circles in the body is taught' (cited according to Farquhar, O.R.L.I., p. 195). With this is to be compared the discussion in note 201. According to Chatterji, K.Sh., pp. 8 and 10, the Āgamas contain a dualistic doctrine or at least have been interpreted in a dualistic or pluralistic sense before Vasugupta established the Kashmir School of Shivaism. Opinions differ widely as to the age of the Saivāgamas. Farquhar, O.R.L. I., p. 194, thinks they are of recent origin and places them, however very provisionally, into the seventh or eighth century A.D. Schomerus, Sh. S., p. 12, on the other hand, believes he is justified in saying that at least the beginnings of the Āgama literature reach back to pre-Christian times. And, from the archaic meters, words and forms, V. V. Ramanan (according to Schomerus, 1.c.) draws the conclusion that the Sairāgamas are not later than the first Buddhist council. Confer besides Farquhar, O.R.L.I., Index, also v. Glasenapp, H., p. 201 ff.

·129 NOTES 129. By ārbatas (i.c., the dignified) our author means the Jains. For information about them the article by Hermann Jacobi in the Encyclopedia of Religion, and Ethics may be consulted. In metaphysics the Jains maintain the eternal existence of matter which consists of atoms. All things are made up of the manifold combinations which these atoms enter. The atoms are not constant by nature, but are subject to change or development which consists in that the atoms assume different qualities (gunas). 130. The Tântrikas profess the doctrines laid down in the Tantras. Since the Tantras are the textbooks of the Sāktas, Tāntrikas and S'āktas must, therefore, be identical. Originally, tantra means weaving-loom, then warp and, finally, foundation, norm, rule. Only very recently has the Tantra literature become better known through the publications of Arthur Avalon (pseudonym for ), C. Woodroffe). The Tantras are very closely allied to the Āgamic literature discussed above. That the limits between the two are not sharply drawn may be scen already from the fact that the names of both are often used promiscuously. Indeed, at times their identity is asserted (cf. Schomerus, Sh. S., p. 16, and Chatterji, K. Sh., p. 7 ff.). Like in the Agamas, in the Tantras also four kändas (see note 128) are differentiated. What is given by Farquhar, O.R. L. I., p. 200, as the contents of the Tantras coincides strikingly with the contents of those parts of our text which deal mainly with the concepts of saktı, mantras, nādis and cakras. See note 201 and Introduction, Section VII. According to the passage of our text, the Tantrikas believe in a transcendent ātman. For the S'āktas, consult Machicol, 1. Tit., P. 180 đ. 131. Only the Saivāgamas can be meant here by texts teaching the immanency of the ātman, as our author says. They are called ümnāza here, which is a synonym for Āgama. 132. Differing from both, Tântrikas and the followers of Shivaism, the Trika teaches the transcendency as well as immanency of the ätınant. Cf. note 61. 17 ·130 THC PRATYABHIJNAHRDAYA 133. Should knowledge-as a means to salvation--not have been gmnted, there remains still the possibility of becoming liberated by the grace of Shui (sec note 6) who, from his own free choicc (statantrya), grants it to whomever he may choose. Though, according to Barnett, P. Abh., pp. 719 and 746, grace is a inerc factor within salvation by knowledge, in our passage it is a way of salvation independent of and side by side with it. The way of grace, we grant, is like a foreign clement in a system otherwise thoroughly philosophically oriented, being mentioned occasionally and in passing only. It is one of those outspoken theistic elements which come to the foreground more in the Shivaism of the Tamul South than in the Shivaism of Kashmir. Confer the central importance of the dispensation of grace in the hymns of Manikka. Vas'āga (Schomerus, H. 27.). 134. Cf. Chatterji, K. Sh., p. 146. 135. The three following quotations are meant to merely sub. stantiate the last sentence. They have nothing to do with the enumeration of the systems as such. 136. Desire always causes bondage. Salvation presupposes freedom from all desire, even the wish to be liberated. 137. A second explanation with a totally different aim is added to the first interpretation of the sitra (cf. note 28). First, the interpreter enlarged upon the principles of the various philosophical systems, and now he is concerned with the psychological conditions of the Yogin. This bifurcation in the interpretation of one and the same sítra is conditioned by dars and sthiti, which term allow of a variety of explanations. In the beginning, dars'ana was taken in the sense of system' which, though secondary, may however be thought of first in a philosophical treatise. But here, darsana is understood in its original meaning of 'seeing' which, however, is further developed into that of 'perception' in general. Here as in the first explanation, sthiti is used in a sense that comes close to the original meaning of 'coming-to-a-stop.' Yet, here it does not mean the stop put to any philosophical speculation ·NOTES 131 - (cf. note 100), but coming to-a-standstill 'and, hence,' cessation {vis'rāntı), in particular the cessation of the external perception in the consciousness within when it has achieved the identity of the perceived object with the perceiving subject. 138. For this translation which, of necessity, is more of the nature of a paraphrase see Barnett, P. Abl., p. 722 verse 10 with commentary, 139. In everyone of these sthitis Shiva reveals himself to the Yogin. The simile of the impersonations or róles would, however, fit better the first interpretation of the sitra--a supposition borne out by the fact that the first explanation rather than the second one portmys the thought of the author of the satra (cf. note 8). 140. The 'fourth' (turigs or turys) condition of the soul, as the highest condition of pure spirituality, follows the three conditions of waking (jägrat), dreamsleep (svapna) and dreamless deep sleep (susrepes). In our system, however, turtya appears personified in female form as the high Lady'-an aspect of the manifestation of parāsaktı. But what is more significant, turtya occurs in closest relation with the following three krtyas (cf. note 2): erianation, stabilitating and re-absorption. This is in harmony with the commentary on ShSV., sūtra 38 of the third senmeşe where turiya is said to be the source of all these three krtyas Having become one with the world-spirit 10 turiya, the Yogin accomplishes the creation of the universe no less than its stabilitating and destruction (cf, note 50). The concept turtya which, originally, was purely psychological, is here psychological and cosmological at one and the same tine. Moreover, in this place clearer than elsewhere, there comes to the foreground the idea that knowledge and existence are identical-an idea which is fundamental not solely to our system but to others as well. 141. Ci. Siitra 2. 142. Instead of avalcha (1.6., 'lcking") which our text has and which is meaningless we preſer the reading of kha: avaliela, from the root Ind (middle), meaning ' being careless, reckless, ·132 THE PRATYABHIJÑAHRDAYA 143. A final remark, no less deep than beautiful : what we care for moves and takes possession of us. 14+. A sarisarin is one who is subject to sasitsira, 145. Cf. note 76. The concept is taken over from the Sankhya and coincides in general in regard to its meaning with the terminus as the Sānkhya uses it. On buddhi, ahankära and manas confer the copious and shrewd observations of Chatterji in K. Sh., pp. 93.117. 146. Also this concept has been taken over by the Trika from the Sārkhya. There are five senses of perception, called buddhindriyas or nānendriyas. In proper sequence they are : (a) The sense of hearing (sravanendriya); (6) The sense of touching (spars'endrija); (c) The sense of seeing (dars'anendriya); (d) The sense of tasting (rasanendriya); (e) The sense of smelling (ghranendriya). Cf. Chatterji, k. Sh., p. 117 ff. 147. This concept too originates from the Sāökhya. There are, likewise, five senses of action, called karmendriyas. In proper order they are : (a) The ability to speak (vāc, really' voice'); (b) The ability to grasp (Irasta, really hand '); (c) The ability to move about (pada, really 'foot '); (d) The ability to evacuate (pāyu, really 'anus '); (e) The ability to enjoy sexually (upastha, really 'lap'). + Cf. Chatterji, K. Sh., p. 117 ft. 148. The good no less than the evil deed is karmamala (see note 53). And, vice versa, there springs as little disadvantage for the perfect soul from an evil deed as from a good one. Essentially like all Indian religious philosophies our system is ethically neutral. Everything depends on knowledge alone. Very character. istic in this respect is the 70th stanza in Abhinavagupta's P. Y., which reads:

·NOTES 133 A hundred thousand borse-sacrifices le offers up. Brahman murder he commits a hundred thousand times With thought on lugliest truth, untouclied by merit or blame, he remains unstained. The horse-sacrifice is the most meritorious deed, the murder of a Brahman the most heinous one, according to the old Bralımanic view, 149. The exact correspondence between these five s'aktis and the five kañcukas starting with kală, etc., ought to be noted. One will then be enabled to make the latter (cf. note 11) more precise in their meaning 150. 'The monism of the Lord' is the author's designation of his own system. Confer note 36. 151. The term suluhetaridhvan means the path that is different from the pure one, called also asuddhadhvas, i.e., the impure path. To distinguish it from the pure path (see note 79), it characterizes the sphere of the 31 lower suchnesses from mīya to the earth which are the principles of the limited subject-object. 152. The author attempts to discover the five cosmic processes (see note 2) in five psychological ones—however not without force and scholastic artificialities. The fourth point which be makes remains entirely obscure, and none of the three readings supplies & satisfactory meaning. The one we selected is the reading of codex ka. 153. This work by our author has been preserved and has likewise been edited is the Kasimir Senes of Texts and Studies, 154. The term Mahes varga means 'berng a great Lord' and is a nomen abstractum of mahesvara, 'the great Lord,' t.e., Shiva. It denotes the state of the perfected soul in which the latter is conscious of its identity with Shiva. 155. The concept jivannukta, s.c., liberated during lifetime, is met with elsewhere also. 156. This sentence defies adequate interpretation. Perhaps, we are to bring it in relation with a remark in the concluding Section of the commentary on the last sitra which is to the effect that one should always busy oneself with the atman, being firmly ·134 THE PRATYABHIJRAHŞDAYA determined and thus excluding every activity that may have a different aim. 157. The psychological interpretation of the five processes begun in the commentary to the last siitra is continued here. 158. The macrocosmic emanation is identical with the microcosmic process by which the world of sense appears due to the perceptual processes of seeing, hearing, etc. The forces (s'aktis, cf. note 15) which are at work in perception are called goddesses-- a concession to the popular polytheism. 159. To the macrocosmic phase of 'stabilitating' there corresponds the psychological state of a natural delight in the phenomenal world. The cause of the existence of this world is the pleasure which we find in it. The change of the subject here is necessitated by the context, though it is not expressed formally in the text. 160. To the macrocosmic re-absorption there corresponds the psychological experience of the Yogin when, in his meditation, the empirical universe is vanishing. The word vimars'a means really 'touching', then investigating, scrutinizing, reflecting. We have rendered it by 'meditation.' According to Kşemarāja, SASV., 116, 14, it is the experience of the Yogin by which he acquires knowledge of the true nature of his own self ; ib, 120, 4 we read that it consists in turya (see note 140) and camatkāra. This latter expression is peculiar and offers an opportunity for studying the inner experience of the Yogin. It means 'to cry "camat", that is, to exclaim with astonishment. Thus, the word describes the moment of ecstasy when the Yogin is becoming enlightened. 161. 'The mountain of manifoldness' is the error which makes us differentiate between subject and object, between the all-soul and the individual soul. 162. This quotation whose origin the editors of our text consider uncertain breathes a different spirit from our system. Loving devotion (bhaktı) in this stanza contrasts with samadhi ('retreat") which elsewhere (see note 5) is regarded as a means of salvation. The 'you' sounds altogether too theistic for our ·135 NOTES system; for here we ultimately have to transcend the 'you' in order to reach the 'pure l'. The stanza might come from a text of the Shivaite Bhaktı movement, if not from a Vishņuite text. Presumably, it was quoted by Kșemarāja just on account of the verb paramars (from the same root as vimarsa) which is used in it. About the Shivabhakts consult Machicol, 1. Th., p. 160 ff. 163. To the macrocosmic concealment (vilaya) which takes place in the phase of the world rest there corresponds the state of the individual soul which--though experiencing re-absorption in virtue of vimarsa-has, nevertheless, not yet reached ultimate liberation. The sauskäras keep the soul in sarisūra by producing a germ or seed (bija) for a future existence. Although the saliskāras may have been neutralized in vilaya for a time--take it as a cosmic or a psychic event--they resume their activity at once in a new srsti and create new saytsāra. The Yoga distinguishes between two kinds of samādht. First, the sabija-samüdlı (1.c., the samadhi that is still burdened with bijas), so-called because the dispositions (sainskūras) still continue to have an influence in it; secondly, the murdija-samadh (1.e. the samadh that is free from bijas), so-called because all dispositions have disappeared therein. On this doctrine which corresponds exactly to and probably is the foundation of the Trika doctrine developed here, consult Garbe, S. Y., p. 44. 164. For the change of the subject see note 159. 165. The fifth krtya, that is, anugraha or the dispensation of grace (cf. note 2), is strangely referred to in the sñtra by a term which elsewhere applies to the fourth krtya. It is, therefore, natural to assume a corruption of the text of the saitra. However, anugraha is purely psychological and has really nothing that would correspond to it in the cosmological scheme. Especially at this point one is impressed by the scholastic way of thinking constructively. With the idea of the number five in mind one added a psychological conception, the dispensation of grace, to the four original conceptions of a purely cosmological character, to wit, emanation, stabilitating, reabsorption and concealment which ·136 THE PRATYABHIJÑAHRDAYA were only subsequently interpreted psychologically also. Dispensation of grace can, of course, not be interpreted cosmologically and, hence, it has in the cosmological series really the function of a mere hanger-on. For psychology and soteriology, however, anugraha is most important, for it signifies the final triumph over those four processes of sasisāra which is accomplished in salvation (cf. note 2). The following is meant to explain the expressions of hathapaka and alaingrāsa. Both terms have reference to the ultimate disappearance of all factors leading to further sansära. The term hathapāka means 'violent cooking' or 'bringing to maturity persistently, unswervingly.' Perhaps it corresponds to the malaparipäka of the Saivasiddhānta which Schomerus, Sh. S., P 282, defines as follows: 'Malaparipāka means that the influence of āņavamala upon the soul is suppressed, that it is but loosely connected with the soul like a ripe fruit with the tree Liberation through anugraha or s'aktinipāta immediately follows malapanipaka as it would hathapaka. Moreover, hatha, the first part of our compound, reminds one strikingly of hathayoga, the designation of the later and more intense and complicated form of Yoga (cf. note 182). The term alaingrāsa, i.e., devouring plenty', is explained in sūtra 14 and the commentary thereto. Both, hathapaka and alatigrāsa, belong to those formations of concepts which indicate a connection between Yoga and the age-old fire-penance (cf. the earliest word for asceticism: tapas, 1.e., heat, glow). 166. In this place a bit of ancient, real magic is protruding into our system. The author is conscious of its inferiority. He mentions it, therefore, only by the way and where he dwells at greater length on this part of the old traditional teaching, as in the ShSV., he places this magic conception as sāktopāya (s.c., that particular means (of salvation) which employs sakti) after or below s'ambha. vopāja (ie., that particular means (of salvation) which has Shiva as norm). The latter, being a philosophic discipline founded on ·137 NOTES knowledge, corresponds to what has thus far been developed in our text. Nevertheless Ksemarāja did not quite want to relinquish any reference to the mantras: tradition had too great an influence. On the other hand, these magic conceptions and practices are very intimately connected with those profound ideas which turn around the eternal word (parāvāc or parāvāks akts) and which we discussed in note 127. 167. The basis of this form of magic is furnished by the assumption of a secret correspondence between the saktıs of the universe and the sounds of the (Sanskrit) language, or, rather, the letters of the Sanskrit) alphabet. We may even speak of an identity of saktıs and sounds and not merely of a correspondence between them. The philosophical reason for this identity is as follows. There are the two highest forms of Shiva's manifestation (see note 127), parāsaktı as the sum total of all objects and parāvāc as the sum total of the corresponding words. As these two are ultimately identical, so also the different saktıs which have their origin in parās aktı and form the world of objects and the individual sounds which have their origin in parāvāc and constitute the world of speech. He who masters all sounds by rightly making use of the mantras (z.e., the magic formulas) which are made up of them, is master also of the whole circle of saktıs and consequently of the highest saktı as well. In the end, such mastery amounts to the same as having knowledge and leads, therefore, to saktipāta and, hence, to salvation. But the mantras as such represent merely a linkage of sounds which are totally ineffective. How they become effective is shown by our author in the Shsv. (cf. Iyengar, SSV, p. 358 with note and p. 359). 168. Perfect of the "I" (pürna-ahariconsciousness vimarsa) is the consciousness of the identity of self and universe. The real meaning of vimarsa is scrutiny, deliberation; cf. the vimarsana of p. 246 which we have translated by, meditation. The term is rendered by Barnett sometimes 'reflection', other times translates : intelligence'; Iyengar discriminative meditation, inquiry.'' consciousness.' , 1B ·138 THE PRATYABHIJNAHRDAYA 169. The Devanāgari and the other Indian alphabets that are modelled on the same principle really end with the lingual ! and comprise 48 letters. Of these 14 are vovels, 5 gutturals, 5 palatals, 5 linguals, 5 dentals and 5 labials; to these must be added + semivouvels, 3 sibilants, I and ? Viraņācārya, the author of the Sivajſlänapradipikā, Bhojadeva, the author of the Tattra. prakásikā, as well as other writers of Āgamic literature (cf. Bamett, P. Abh., p. 719, note 1) who develop the same theory mention the sounds or letters from a to !. Our author, however, who is much interested in the pumber five adds to these letters of the alphabet proper some consonant combinations so as to bring the number of sounds up to 2 times 5 times 5. He adds kşa because it has a sign of its own; but what are the others he may be thinking of ? In the ShSV., 44, 12 Kşemarāja further mentions 50 entities in which the universe differentiates itself. He then enlarges upon the correspondence between sounds and saktis in 60 ff., in the commentary on the seventh sutra, in the second part treating of s'aktopaya (see note 166). The vowels he calls the representatives, of the inner universe, the consonants those of the outer, ha the sound of immortality, kşa the germ of life, etc. Furthermore, he constructs mysterious relations between the five original vowels, a, i, u, ļ and !, and the five groups of consonants, the gutturals etc.-queer speculations in the spirit of the old Brāhmanas. 170. The opposite of vikalpa; cf. note 75. 171. In the Indian alphabets the consonant series starts with ka. Consudi note 169 for the correspondence betu.cen the conso nants and the outer universe conveyed by the senses. 172. Brāhmi--otherwise the wife of Brahima in the Ilında Pantheon--is here one of the poners which depend on parisuktie She perrades the sensual uniserse and misleads mankind. Every one of these hierarchically arranged poners again gouerns a certain class (varga) of saklis. On their deification cl. note 158. 173. At first, this whole massage with its complicated concen tions seems nothing but a mere pastime. lion ever, the meining ·139 NOTES is as follows. When, in a state of complete subversion of all relations, the individual soul is succumbing to the illusion of separation then the universal soul experiences most powerfully its identity with the individual soul, because it realizes that all objects that appear in virtue of emanation and stabilitating' are one only and that the one is identical with itself (cf. the quotation that follows). Contrariwise, the stage of re-absorption which, for the individual soul, is relatively higher is felt by the universal soul as being relatively lower, just because the object vanishes. 174. The concept mudrā appears here for the first time in our text. In the main, the preceding discussions are of a philosophical nature. In Yoga-practice mudrā is an extraordinarily important concept. It means originally a signet-ring, seal, lock. Then it came to be a terminus technicus of the Yoga for postures and gymnastics in connection with and for the furtherance of breathing exercises. The latter are supposed to effect cures of all kinds of bodily ills and, above all, to bring about salvation. The Gherardasanhita (ed. Bombay, 1895, with an English translation by Sris Chandra Vasu) is an important work on the Yogins. Schmidt, F., p. 193 ff., cites from at 25 different kinds of mudrās which are accurately described and for the most part illustrated. Schmidt reproduces these originals of the Gherandasarithitä wluch are done in water color by a Yogin and had been acquired by Garbe in 1886 in Benares: For the difficult definition of mudrā the fact may not prove unimportant that in the Gherandasanhitā as well as in the Hathayogapradipikī the terms bandha and bandhana (i.e., bondage . fetters : checking, restraining) appear as alternatives. In all probability, the meaning of mudrā which it has in Yoga is connected with the last phase of the above-mentioned semantic development of the term. Thus, mudrā is the 'lock' or protection against the attacks by and influence of the external world. It is accomplished by certain postures and by breath control. Consequently, mudră furthers the ability to master the organ of thought (citta) as well as the attainment of samadhi.

·140 THE PRATYABHIJÑAHRDAYA On the bhairavanudrā referred to here, cf. note 205 below. 175. The 'pure vikalpa' is the psychic function of the un limited subject which corresponds to the vikalpa of the limited subject (see note 75). 176. The 'outer organ comprises the five senses of perception (cf. note 146) and the five senses of action (cf. note 147). 177. The four forms of manifestation of the highest sakti are: (a) khecari, i.e., the one who moves in the sky [khal'; (b) gocari, i.e., 'the one who moves in the light-rays." The word go means, besides kine, also star, light-rays. To translate the expression, as is usual, by 'grazed over (by cows)' or similarly is not proper here in view of the fact that gocart appears as a parallel to the three other terms. (c) dikcart, i.e., 'the one who moves in space (dis}'; (d) bhīcari, i.e., 'the one who moves on earth'. These names have a touch of mythology. Each one of these four powers, in turn, manifests itself in a hierarchical series of lower s'aktis. As the passage shows, we have to do, of course, with the four spheres of development, vis., the subject of knon)- edge, the inner organ, the external organ and objective existence. The last mentioned, to be sure, is not something that, as an independent object, opposes the knowing subject. Rather, it is but the last phase of the objectification of the knowing process in which the limited subject first becomes conscious of the differentiation by means of the inner organ, next perceives the reality thus conceived by means of the external organs, and, finally, objectifies the pere ceived reality or, in other word, attributes existence to the material World. 178. The following detailed description is a little masterpiece which, in its symmetrical construction and minutely worked out parallels is characteristic of this type of thought. Xote also the artistic change of the verbs! 179. C1. the commentary on siara 9.

·141 NOTES 180. The term cidgaganacarı, s.c.,' the one who moves in cit. heaven', is an alternative to khecart. With the exception of gocart which in this place creates difficulties in the way of interpretation, these names describe ingeniously the four psychological deities and their sphere of influence. 181. Certainty of separation (bhedaniscaya), self-conceit (abhimāna) and vikalpana (i.e., vikalpa) are the main functions of the three parts of the inner organ (cf. note 145), that is, of buddhi, alankāra and manas respectively. 182. As the consciousness of the perfected soul is identical with the universal spirit, so is its body identical with the universe which is the manifestation of the universal spirit. For, is not the inner and the outer, spirit and body, in reality one and the same? The doctrine of Yoga treats this conviction seriously, even to the extent of postulating a correspondence in detail between macrocosm and microcosm and tracing all essential parts of the world of the Hindus--Ganges and Kailasa, sun, moon, etc. included-In the human body. The basis of this comparison or equation is not the empirical, but an imaginary anatomy. Furthermore, in following out this idea it has not been the correlations just mentioned which have assumed a practical significance to the Yogin. Rather, it is the complicated system of channels (1ūdi) and cycles (cakra) which are supposed to exist in the human body. A knowledge of these nrādis and cakras is indispensable for an understanding of what follows in our text. We explain these things here in their essentials, because our text does not supply any information concerning them, but presupposes acquaintance with them. SOURCES (a) Texts beside the Pratyabhijñāhrdaya : Kşemarāja, Sasv. Gorakşanātha, Hathayoga and Gorakşa-s'ataka. Svātmārama Yogindra, Hathajogapradipika (The Light of Hathazoga). Translated into German by H. Walter, München, 1893.

·142 THE PRATYABHIJNAHRDAYA Gherardasailitā, ed. Bombay, 1895, with an English translation by Sris Chandra Vasu. Sivasamhitā, in the Sacred Books of the Hindus, vol. 15, part 1. Pūrņānanda, Șat-cakra-nirīīpana la text often published in India). (5) Expositions : Barnett's 'Preliminary Note on Yoga' in Grierson and Barnett, Lalla-väkyāni. Schmidt, F. v. Glasenapp, H., pp. 293-297. Schomerus, Die Anthroposophie R. Steiners und Indien (has an illustration of the cakras on p. 41). We should add that with the exception of Kşemarāja's work the above quoted texts are all Hathayoga texts. The earliest of them has presumably been composed about two centuries after the Pratyabhijñāhrdaya, For, Kșemarāja taught in the first half of the eleventh century, while Gorakşanātha is placed by Farquhar, O.R.L.I., $ 302 in the beginning of the thirteenth century. The rise of Hathayoga, according to Farquhar, if connected with the name of this Shivaite founder of sects and all later texts on Hathayoga are dependent on him and his works mentioned above. The work bearing the title of 'Hathayoga' seems to have been lost or not found yet (Farguhar, op. cit., p. 254, n. 1), while Gorakşas'ataka is cited in Aufrecht's Catalogus Catalogorum. According to Farquhar, ib., § 423, Svātmārāma Yogindra was a pupil of Srinātha. The latter he places about 1420 A.D. while the Gheranda-sashita and the Sivasarishita he attributes to later times yet; the Șat-cakra-niriipana (i.l., the treatise on the six cakras) he does not mention. The Hathajogapradipika only was directly accessible to me; the Gherardasa hita I know indirectly through Schmidt, F., the Sirasa hita and the Sout.catra. niriipaņa are known to me through Barnett.

·143 NOTES In explaining the doctrine of the mädis and cakras we have to encounter the following difficulty. Nowhere-as far as they have been accessible to me-do the texts of Kashmir Shivaism discuss these problems in any coherent way. They contain but occasional suggestions. The texts of the Hathayoga, horever, contain the doctrine in a form which-though allied to the Kashmirian version of Yoga-deviates not inconsiderably from it; partly it uses a different terminology and has a more complicated system, and partly it assumes even totally different points of view. Perhaps, a deeper insight into this speculative region and a clearer conception of the connections between earlier and later forms may be possible after a perusal of the Tantric texts which Arthur Avalon (cf. note 130) has published of recent years. However, this would reach far beyond the scope of the present work. Our task, therefore, will be to give only a brief general sketch of the doctrine as it was taught later on in the Hathayoga and afterwards to note the variations which are apparent in the doctrine as taught by Kșemarāja. Such a procedure may, perhaps, lead to a few results not unimportant for the evolutionary history of ideas 1. THE DOCTRINE OF NĀDIS AND CAKRAS IN THE Texts OF THE HAȚIIAYOGA The views of the authors of the above named works on Hathayoga are greatly at variance concerning important parts of the doctrine. Moreover, none of the European interpreters referred to agree with the other. Thercfore, we offer here an interpretation which, for reasons of logic, seems to be correct. We cannot, how. ever, discuss at length the reasons which we have for holding different positions or criticise the views of other writers. That the function of breath is very intimately connected With that of mind, that voluntary breath-control furthers the develop. ment of mysterious powers in man, that, above all, checking of the breath is one of the surest means of checking the organ of thought as. it moves restlessly from object to object and thus prolongs forever saisāru--these are ideas which in India reach back to ·144 THE PRATYABHIJNAHRDAYA hoary antiquity. On such a basis and buttressed by some however very inadequate observations on the vascular system in the human body, the Hindus developed the doctrine of the rāļis, that is, the ducts and channels through which the breath circulates. (a) of the 72,000 11ādis which are supposed to penetrate the body in all directions only three are really named and possess a practical significance. There are the two auxiliary nādis, idā and pirigalā, and the central 1tādı, suşumnā. The auxılıary nūdis start in the nasal cavities (idū in the left one and pingalā in the right one) and run parallel to each other through the body. They end in the first cakra, called miladhāra (.e., the place of the root or basis) which is situated between the sexual organ and the anus. However, not the auxiliary nādis alone end in the mīladhāra, but also the suşumnā. The latter leads from the maladhāra in or alongside the spinal column (more than that we are not able to say) to the last and highest cakra through a number of other cakras which are arranged in certain intervals, one above the other. The highest cakra, usually called sahasrūra, (i.c., (the wheel] of a thousand spokes), is situated between the eyebrows in the middle of the forehead. According to some it is located in the anterior fontanel. Some texts count six, others seven cakras, miladhāra and sahasrāra included. They all have a name of their own while their form and color is described with accuracy (although the descriptions vary) and brought in a mysterious relation to the entities of the universe and the world of the gods (sun, moon, ether, Brahmā, Vişnu, Rudra, etc.). All cakras have the form of lotus flowers of which each has a certain number of petals. Muladhāra has four, others hase six, twelve, etc., sahasrāra a thousand. of greatest importance are lādhāra and sahasrära as the terminations of the suşumıni. The latter enters into the sahasrāra through the brahmaramdır (i.c., the opening of brahman), into mīládhūra through adhorukiro (i.c., the lower mouth). That much for the 'anatomical part of the doctrine.

·145 NOTES . Coiled up (6) We discuss now the physiology of the doctrine. The ordinary breathing process of inhalation (priraka) and exhalation (recaka) travels along the path of the two auxiliary nūdis and allows the organ of thought to remain in its changeableness and fickleness, thus keeping up sansara. Should we desire to become liberated we must, through breath restraint (prīnāyāma), calm this activity. This is being done in the following way. The air which has been introduced into the miilādhāra by way of the auxiliary nrādis must be retained (kumbhaka) in the mīlādhūra. Then, by means of certain other operations, physical as well as mental-—such as pressure on the very spot in question, or fixation of the organ of thought thereon--the air must be forced into the suşumnā. This is no easy matter inasmuch as the adlıovaktra, the entrance to the Stişimnā, is barred by the kujdalını, 1 e., the coiled one, the snake. In later developments of the doctrine of kundalini, this mysterious being comes to be of greater and greater importance three or eight times, like a snake, it rests over the ladhāra. In ordmary human beings it is sleeping. Consequently, when the hreath is to reach the suşumnā, the kundalını must be awakened This one may be accomplished by the operations mentioned above. The snake jerks, from its onginal coiled position it becomes erect and darts into the suşuna whereby the passage is opened for the breath. It now passes along the suşumnā and arrives, through brahmarandhra, at the sahasrāra. Thereby samadhi is attained. For, sahasrāra stands for the absolute in the microcosm (c) As far as the breathing process is concerned, our description of it doubtless presents a rather unique picture. How ever, when considering the role which the kundalini plays in it, we become at once aware of a discrepancy. If, in ordinary human beings, its function consists merely in barring the suşimnā and obstructing the process of salvation, then it seems not plausible why it should not be satisfied with giving free access to breath when Yoga is applied. Instead, it enters into the suşumi wliereby really a new kind of hindrance is created for breath. 19 ·146 THE PRATYABHIJÑAHRDAYA We may, therefore, infer with certainty that we are here again confronted by one of the frequent amalgamations of originally distinct conceptions. Thus we actually find that in other passages of the texts the process of salvation just outlined is superseded by another one. The issue there is not-or, at least not primarily the passing of the breath into the sahasrāra, but the waking of the sleeping kundalini so that it may become united through the suşumnā, with the sahasrāra. For, the kundalini is nothing else but the microcosmic representative of the sakte which creates and permeates the world and which has to be reduced to and united with the absolute, paramasiva. Cf. Schmitz, Psychoanalyse und Yoga, p. 27 ff., .whose explanations of kundalini and sahasrara as symbols of Eros and Logos, their union in consciousness as the sacred nuptials of the mystics, are keen, though perhaps too en thusiastic and, in details, without textual support. 2. THE VARIATIONS IN THE TYPE OF DOCTRINE AS TAUGHT BY KŞEMARĀJA IN THE PRATYABHIJÑĀHRDA YA (a) Variations in the Terminology. In the place of the usual Hathayoga terms we find others in our text. Thus, idā and pingalā are simply called the two auxiliary nādts.' The name suşumină also is unknown. Instead we read about a brahmanādı or madhyamanāļi (r.e., central müali) or madhyadhaman (i.e., middle seat, place of the centre) or, simply madhya (i.e., centre). Sahasrūra appears, if at all, under the 1.000 of agrabhimi (i.c., place of the apex, or, highest place), mühithirat under that of mīlablīimi (t.e., place of the root, or, luzsis). (5) Variations in Matters of Fact. As far as the doctrine of nūdis is concerned, the 110$! important variation seems to be that the susamaid is not a do--- be it for breath or for the kundalint-leading to sahashiri, Iniet microcosmic dwelling place of said or citisatı, the unnersul consciousness; it is not a passage to a destination, let the destiri tion itself. True, the opening of the suşumni is referred to an!

·147 NOTES figures also as a means to salvation (attainment of spirit and bliss '). But the kindalint does not seem to play any or only a very subordinate rôle. At any rate, no indication may yet be seen of the commanding significance which it has later on. (c) The Doctrine of Cakras as Taught by K şemaržija. The cakras require special notice. Though appearing in our text, the term has a meaning quite apart from the later concept, a fact that does not seem unimportant for the historical development of the idea. For, cakra here signifies those four cycles or groups of s'aktis (explained already in note 177) which represent just as many spheres in which citisaktı manifests itself subject of knou ledge, Inner organ, outer organ and objective existence. Each of these cycles is subordinated to one of the four forms of the manifestation of the highest s'aktı which are thought of as more or less independent of cach other and personified as goddesses. Thus, the impetus is given to the mythological projection into the macrocosm. On the other hand, one is enabled to project these entities back into the microcosm and localize then in the human body. Of decisive significance, however, is the fact that the cakras are still essentially psychological concepts. The genesis of the cakra theory now sccms very plain. For the later development of the doctrine other attempts at explanation are more or less justified. H. v. Glasenapp, H., p. 294 ff., discusses Walter's anatomical explanation, Herbert Silberer's psychoanalytical interpretation, Rudolf Steiner's occultistic explanation and Wilhelm Haas' theory of the objectification of sensations. But we can no longer entertain any doubt in regard to the origin of the cakra theory. Yet, the objection might be raised that those four cakras mentioned in note 177 need not at all be causally connected with the six or seven cycles of the same name, as taught in the later doctrine. Is not the word cakra used for a good many things in Sanskrit --On the contrary, we believe that we are able to prove a connection with certainty. As far as the number of cakras is con. cerned, we have to admit that an increase of them from four to six ·148 THE PRATYABHIJÑĀHĶDAYA is quite possible for a searching speculation inasmuch as also later on-even in the texts of the Hathayoga--their number fluctuates still between six and seven. The Şal-cakra-niriipana remarks in 5 ff. (cf. Barnett, Preliminary Note on Yoga, p. 12) that mīlādhāra represents the earth (ola). This is a reminiscence of the fact that madhara has its origin in bliticaricakra, the lowest of the psychological cycles. The identity of sahasrara and khecaricakra likewise, we believe, is proven by the following circumstances. The name khecarı (i.e., 'the one who moies in the sky') appears in the later texts only as a designation of one of the most famous mudrās, namely the khecarimudră. Such an ex. pression is quite intelligible within the conceptual structure of our text. It becomes unintelligible to the same extent when applied in Hathayoga. Here, then, we have a proof that khecart originated with the Shivaism of Kashmir. A last trace of the connection may be seen in that khecarimudrū (cl. Walter, H., p. 26, verse 32) requires 'to bring the rolled up tongue back into the pharyngeal cavity and to fix the eye on the place between the eyebrows,' that is, just the place which the followers of the cakra theory recognize as that of sahasrära. This, we think, demonstrates the identity in the case of the two most important cakras. More difficult, however, it is to discover gocaricakra and dikcaricakra in later intermediate cakras. Yet, here again se may point to a remark of the Şaț-cakra-stripana 29 ff. (cf. Barnett, Preliminary Note, p. 14) where vis'uddha, the third highest cakra, with its 16 petals (the same number of points as the wind rose) represents äkāsa (ie, space, air, ether). This reminds one of dikcaricakra of which the element dik or dis means direction, space, quarter of heaven. Perhaps, it is not chance merely that this relationship should come out most clearly in just this text of the Yoga literature. Is it possible that the Șat-cakra-nirīpand is older than the three other texts and represents a link between our and the remaining texts ?

·149 NOTES But the most valuable support for our contention we find in a passage from a work entitled Trirodghāļa which is cited by Ksemarāja in the SuSv., commentary on the fourth sūtra : * The ladies of the stations (pithās, i.e., chairs, seats), very grewsome, lying in wait between the brahumarandra and the pile of wood holding on to the rope of brahman, deceive again and again.' Shrinivas Iyengar, shsv., remarks in a footnote: 'The rope of Brahma, also the rod of Brahma, is the spinal cord, or rather what corresponds to it in the subtle body. It extends from the Brahmarandhra, the hole of Brahma, anterior fontanelle, to the citi. Citi, lit. pile of wood for burning, is perhaps the mīlādhūra, the sacral plexus (?) where the fire called kundalint is first kindled by processes of Yoga. Between these two extremities of the rod of Brahma there are several stations here called puthias, but more usually cakras. Each is presided over by a goddess, a saktı ... It is quite obvious that the pithas that lie between brahmarandhra and the pile of wood alongside the rope of brahman (suşımınã, of course) are the same as the later cakras. The pile of wood is a poctic expression for the fire which the later doctrine ascribes to the milădhāra, but which Iyengar-probably incorrectly-identifies with the kundalini. The identity of the female powers ruling the cakras with the four mythological figures which our text mentions is, however, not less perspicuous. Both, indeed, are to deceive the pasu, a function which has its basis in their psychological character. Here we conclude this general excursus. Some of the following notes will supply yet details of the doctrine of nadis and cakras. 183. A profound and at the same time illuminating remark. These psychic powers liberate and bind also. He who gains insight into them by acquiring right knowledge of the truth, him they liberate. He who stands face to face with them without having knowledge succumbs to their charm. A more detailed discuss son of this, their double aspect, follows in the third explanation of the sitra.

·150 THE PRATYABHIJNAHRDAYA 184. The term aisvaryasakti is a synonym for parāsakti; cfi note 15. 185. The doctrine of the five prītas (5.1., breaths) reaches back to the time of the Upamshads. The prānes are the tehicles of the functions of vegetative life, of breathing, blood-circulation, nutrition, secretion and the departure of the soul from the body at death. However, great differences in opinion prevail in regard to details and the functions are variously assigned to the different prānas. It is quite understandable that while the Savhhya dropped the prūnas as philosophical concepts, the Yoga retained them in view of the great significance which it imputes to breathing. Howe ever, no unanimous opinion is reached. Nevertheless, it is evident that the prānas, in our texts, have reference exclusively to breathe ing; they are the different breaths passing through the nãdis. Though genetically coridected with each other, prūna meaning 'breath' must not be confused with priya meaning physical life' which is so often referred to here. On p. 448 präinen and apāna are called the two vāhas (i.c., the moring or hours ones). They are the two species of breath which in the respiration of ordinary human beings pass through the auxiliary midis alter entering into the nasal cavities. To be specific, prina belongs to the idā, apāna to the pingalā. Nothing is said about samăna (i.c., the fused breath), But from the commentary on this passage we gather that it belongs to man while in the pas's state. We do not think that we are wholly amiss if se take samāna as the fusion of frīna and And in miladhāra, About udāna (i.cn the up-going breath) K'semaršja in. forms us in SASV., 80, 8 ff., where he says that breath-centrul brings about the disintegration of pring and opina in the fire of dann which is located in the central Hads. This is absolutely ta harmony with the passage of our text. The diffuso or disxrsing breath tons. On the authority of the Sirasmishita and Glerandasirishita Hurricit. (Preliminurg Note, p. 13, note) says this is the borath that ·151 NOTES 15 said circulates through the body. Our passage sees in tana and udāna a property of the perfected soul. Its value is considered to lie in that it permeates the universe, the body of the perfected soul. Hence, the conjecture seems justified that tvīna is the breath which, starting from the suşumnā which is open to the udānu-in the words of our text, from the centre--permeates the body by way of the 72,000 nūdis. 186. Cf. note 140. Our system distinguishes five conditions by adding to the four already mentioned turpītita (r.c., the one that reaches beyond turya). A note appended to our passage by the editor informs very well about the five conditions: 'The atma combines with manas, manas with the organ of sense, the organ of sense with the object this relationship between these four (factors) represents the condition of waking. The atman combines with manas, manas with the object. this relationship between the three (factors) represents the state of sleep. The ātman together with the object: this relationship between the two to be deep sleep. The ātman relation alone is the fourth (turya). The condition, however, which is like the ocean without ruffles is the condition which lies" beyond the fourth " (turyātuta). 187. This sentence gives the meaning of satra 9, although it is at variance with it as far as the words are concerned. 188. This might be the lost Vivrtı on the Pratyabhujñākārıkās by Utpalācārya , cf. Chatterji, K. Sh., p. 38. 189. The word ghata (1.c., jar) is a designation commonly used not only for the human body, but for material things in general ; cf. Garbe, s.', p. 220, with footnotes. See also Para. märthasära 74. 190. In the case of the past, citta is turned outward (bahirmukha) to the world of exteriral things wrongly appearing as the object. The method of salvation requires that citta is turned inward (antarmukha). 191. He means the kañcuka (cf note 11). He says 'even' because it is the highest kañcuka and on that account vanishes ·152 THE PRATYABHIJÑAHRDAYA tast. If it does disappear, then nothing remains of mūya and the pure path 'is reached. 192. By Utpaladeva Utpalācārya is meant whom Chatterji, K. Sh., p 40, assigns to about 900-950 A.D. The quotation comes from the Stotrāvalı (i.e., Series of Hymns). 193. To re-establish the traditional trad, our religious philosophers have Indra take the place of Shiva whom they hase pushed off into the absolute. 194. These are the introductory words of stanza 26 of the Spandakārikās. 195. According to the editors of the text, this work is identical with the Pratyabhijaţikā referred to on p. 32a. 196. Stanza 30 of the Spandakīrıkās. 197. The term sarivid is universal consciousness,'a synonym for citi, etc. Cf. the similar ideas advanced in the commentary on sītra 14 with respect to citi. 198. In spite of the context in which it appears prūņa liere is not one of the five breaths, but physical life. This concept always appears together with that of body (dcha). A footnote by the editors corroborates our statement. The footnote reads: "The meaning is as follows: Just as a king proceeds on foot from his own initiative though he have an abundance of all hinds of icliicles - so does the lofty savivid, from its own initiative, tahe possession of the dwelling-place of the body and the other (physical constituents/ whose nature is that of the limited subject of knowlelge.' 199. The author is concerned with the four caknts cuplusel in note 177. The present passage is suited to shed new light on the problem of the cakras. They are the stations (Mithas; cf. nole 15., final paragraph) in which the citisakli pauses shen descendre. that is to say, when insoked in its progressiic process of material ization. Conversely, these stations are reached by the Vexin one by one when he ascends the path that leads by tages to similiki. By this act of the Yogin the creation is reduced to its absolute *1116 The culras mark the stages of the world ciolution in the micro At the same time they serve the Yokin as olijeris fer cosmi, ·153 NOTES from it. concentration and the fixation of the mind when he reduces the manifoldness of the phenomenal world to the unity of absolute being. The stage of buddhi' must be identical with the gocart. cakra, the sphere in which the inner organ whose three parts are the wellknown buddhi, alia kāra and manas, unfolds itself. The stage of the body' must be the same as bhūcarı. cakra, the sphere of objective existence. 200. According to Gerth van Wijk, Dictionary of Plant. names, palāsa is the Butea frondosa, the Dhaktree or kinotree. The midrib of its leaf with its innuinerable fine veinlets branching off is supposed to illustrate the suşumună with the nādis springing At the same time, however, it is, perhaps, meant to ex. emplify the lofty sarivid as it is seated in the steşumnā and the functions that start from it. 201. This our author's confession is of extraordinary importance for defining the conceptions of the Pratyabhijā and keeping them apart from the teachings of Tantrism and the Hathayoga We admit that he merely says that of all the means to open the centre the doctrine of Pratyabhijñā knows only of overcoming vikalpa. But this means nothing less than that the whole doctrine of nädis and cakras with its complicated mechanism of breath. control, mudrās and the like, all of which would tend towards the Hathayoga, does not really belong into the doctrine of recognizing the Lord at all. As the name already clearly suggests, Pratyabhijā is a way of salvation based on knowledge. Its means are of a purely philosophical and psychological nature Physiological or even mechanical measures are not needed. One comes to be repeatedly under the impression-as was suggested already in note 166--that the author deals with all these things against his better knowledge solely because piety towards the holy books of the ancients requires that he should. He does it on account of their amnāyıkatva, that is, canonicity. By amnīya (ie., tradition, holy text) we have to understand the Saivāgamas. From them are derived those doctrines and methods which owing to the persistency of tradition--run side by side with 20 ·154 THE PRATYABHIJÑAHRDAYA the Pratyabhijñā. Variously entangled with the literature of Kashmir these teachings emerge later in the Hathayoga where they appear purged of all foreign elements but also assume a more complicated form. 202. The Katha Upanishad from which the following stanza is taken, belongs really to the black Yajurveda. There is nothing surprising, however, in the fact that a Shivarte text considers this Upanishad as belonging to the Atharvaveda. For, the relationships between this Veda and Shivaism are ancient. The translation of the stanza is based on Hume, Thirteen Principal Upanishads', p. 353, substituting only enjoying' for 'seeking ', because our text has instead of the common reading icchant, assan, meaning eating, tasting, enjoying. 203. The beautiful Katha passage just cited illustrates the method of introspection. In contrast with it we have here a looking outward to which the Yogin changes abruptly and which, when accompanied by a right inner attitude, is no less helpful to salvation. For the emanation and re-absorption which the perfected soul accomplishes microcosmically and hence, also macrocosmically in turya consult note 140; for the high esteem in which the emanation here referred to is held, cf. note 173. 204. Ci. Walter, H., p. 42, 36. 205. Concerning the bhairavanudră (i.c., 'the modra ol the terrible') the editors remark: The bhairatamudrā is identical with the khecarimadra. Its definition runs as follows: The manas firma and fired without support, Breath firm and fixed without restraint, Sight firm and Exed without a glance- This is khecarimudra, the pure. "However, this is less a definition of this particulas madrid than an enthusiastic praise of the state of perfection. Our friene. fation is only a feeble attempt to reproduce lire écauty of the Jugell stanza. The Hathazogapradipta contains a detula! descriptica of the khecarı (cf. Walter, H., Pn. 26-9 and 43-6). By the way, ·NOTES 155 the bhairavamudrā was mentioned already on p. 28a. About the inudrūs in general note 174 ought to be consulted, about klccari note 182, 2c. Whether the editors are justified in asserting the identity of the later khecart with what Kșemarāja calls bhairava: irudra is, of course, problematic. Among the 25 mudrās described in the Gherandasavthitā the bhairavamudra figures as little as among those mentioned in the Hathayogapradipikā. 206. This quotation is unintelligible. 207. The reason is that between the eyebrows lies agrabhumi (i.e., sahasrāra). Obviously we have to do with a mechanical action which is devised to widen the salasrāra and thus to aid in the process of salvation as described in note 182, 1. 208. The fine prānas aktı (sīīksmaprāyasaktı) we have to interpret on the basis of what was said in note 198 where we were really concerned with the ordinary prāṇasakti or sthūlaprāvas'akti (i.c., the gross prāvasaktı). Commonly we read about a gross and a fine body (cf. e. g., Garbe, S., p. 333 f.), which concepts appear in our text usually in connection with präna. Correspondingly, we read here about a 'gross' and a 'fine' life. 209. 'Properly arranging' probably refers to leading the kundalını back to its original position in the adhovaktra. 210. According to the reading of codex ga. The reading şaşthavaktrarīſpāyām, t.e., in the form of the sixth mouth, which the editors incorporated in the text is unintelligible, because in Ksemarāja's system of nādis and cakras (cf. note 182) there appears no other vaktra besides adhovaktra (n.e, 'the lower mouth,' the lower end of the brahmanāļi). On the other hand, we are at a loss to understand what function these six mouths should have in the scheme. The reading şaşdhacakraripām ... saktı' (1.C., 'the s'akti form of the sixth cakra') presupposes six cakras. KŞemarâja knows only of four; this reading of codex kha, there. fore, is of later origin (cf. note 182, 2c). 211. This puzzling stanza gave tħe editors occasion to write I rather long footnote which, however, in turn, would require in ·156 THE PRATYABHIJÑAHĶDAYA comment. From it we select the following in order to throw some light on the concepts that are involved in it. (a) The valni (i.e., fire) is located in the mila (miladhāra). This is substantiated by the SISV. passage and Iyengar's explanation, both of which we quoted and discussed in note 182, 2c. (6) The vişn (really, 'poison ') is considered the cause of the permeation of the universe. It may have connection with the centre from which radiate the 72,000 nādıs; on vpāna cf. note 185. (c) The middle between the two on which one is supposed to fix citta is formed by the sȚstigranthi (i.e., the knot of emana. tion) that belongs to the central nrāļi. Granthi is a concept belonging to the doctrine of nādts and cakras. There are three granthis according to the Hathayogapradipikā, eight according to others. They occupy a certain relationship to the cakras and place obstacles in the way of breath or the kundalint when these are trying to reach the sahasrāra; at any rate, the granthis must be pierced. However, the essential thing therein seems to be that the cutting of these knots produces the so-called näda, a mysterious sound which the Yogin perceives in the susumnā; cf. Walter, H., p. xvu f., and Barnett, Preliminary Note, pp. 11, 15 f. (d) Citta is, or is supposed to be, isolated'in as far as it is without any relation to the object of ascending and descending (e los emanation and re-absorption). (e) 'Full of vāyu', because permeated by prāva shich is characterized by a sudden resounding of the anackakala. The latter, heard in the central nādı, must be identical with the anacka sounds (mentioned on p. 4+a) and refers to a certain kind of the above nāda. ) The beatitude of love is higher than the other joys, because it makes one forget all (other) objects. Cf. already Bịhadāraṇyaka Upanishad 4, 3, 21, in Deussen, Sechzig Upani. shads des Veda. In that respect it may be compared with the bliss of the liberated saul. 212. Visl uyāptar' is a quotation from the Dhātupatha. 213. That is, citta. 4 ·157 NOTES 214. Patikaja is the fiower of Nelumbium speciosum, accord. ing to Gerth van Wyk, Dictionary of Plant stamcs. The flowers close in the evening. 215. Elsewhere, koti is the bent end of a bow or a similar object. In this connection here it could mean the top and rim of the calotte formed by the cakra lotus. On the cakras as objects of concentration consult note 199. 216. The expression vailakşanya may only be interpreted as meaning that the Yogin transcends in this manner the ordinary human accomplishments. 217. At the end of these various instructions for the attainment of spirit and bliss we read something the followers of the Yoga must think strange. The essential thing, we are told, is merely to be blissful no matter what the cause of it may be. Previously, one Here we was concerned with diminishing the activity of manas. read that one may allow manas to grow, provided it is a source of bliss. The view lying at the base of this final passage comes very near that of the Saktas (cf. H. v. Glasenapp, H., p. 395 ff.) and we feel satisfaction that, in reality, our author's thought is not directly in line with it (see note 201). 218. That is, samadhi which is accompanied by closing (one's eyes). 219. This mudră does not figure among the mudrās described in the Hathayogapradipikā, nor in the Gheraugasanhitā. The is explained in the passage itself and in the following name commentary. 220. The same change from the inward to the outward gaze as we met it on p. 41 in the case of the contraction and unfolding of the sakti. Looking outward presents no longer dangers to the one who has become unified. 221. An example of etymologizing so frequent in Indian texts. For the real meaning of mudră consult note 174. 222. The two termini mark both ends of the evolution of the universe and represent parallel expressions to the usual' from the ·158 THE PRATYABHIJNAHRDAYA earth to Sadūsita' (cf. note 11). The last kala' is the highest kañcuka; see note 191. The term kalagni, however, presents difficulties in the way of interpretation. It means the fire of the Black One, i.e., Shiva ; or the fire of time or of death. One could think of the fire of the microcosm which is believed to reside in wildlära (cf. note 182, 2c) and which represents the earth. Still, this leaves käla unexplained. 223. Accotding to the reading of codex kha. 224. The term akula is a designation of the sahasrara in as far as the latter represents the sphere of absolute being. It contrasts with the sphere of cosmic activity which shows itself in miladhāra and which is called kula, meaning herd, kin, famıly. 225. According to the reading of codex kha and Na. 226. By pratrālāra (i.e., the drawing back, or, keeping back from) is meant the withdrawing of citta from the elements. Cl. Ksemaräja, ShVS., 81, 10. 227. According to the Sanskrit-English vocabulary in Lanman's Sanskrit Reader, samputa is a hemispherical bowl or dish. It might have reference to the cakra lotus with its 12 petals, The latter is alluded to on p. 146 and the two kotis that are mentioned there we could, perhaps, identify with the sounds a and ha which form the sainpuța, the 'beginning' and 'end of the series of sounds. 228. The simile of the mahāhrada, (i.e., great lake) for the state of the liberated soul is borrowed from the Yoga and is cited for this occasion from the Yogavāsistha-Rāmāyana. Kșemarāja, ShSV., 44, commentary, defines malāhrada as follows: 'When the light of consciousness (samvid), called parūbhatļārıkā, fills the universe ... then it becomes clear, infinite, deep etc. and is called the deep lake" in consequence.' 229. That is, the gocart of note 177. 230. That is, he becames parabhairava, the highest Terrible One (1.e., Shiva). Confer note 69. 231. This is'stanza 51 of the Spanda kārikäs. In order to understand the following we translate the commentary by the old ·159 NOTES inferpreters (text edition of the Kashmir Scrics of Texts and Studies, vols. 4 and 5): 'But when he has ascended to the One, when he has reached the gross or the subtle, when he allows citta to cling to the gross or the subtle (body)--then he becomes an enjoyer by determining, that is, causing, both setting and rising, dispersion and appearance of it, namely the origin of ideas. Then he will become the cakra lord, that is, he becomes the lord of the universe.' In what follows, Kșemaräja explains this stanza differently and we believe, more correctly. 232. Being a nomen abstractum of bhokty, bloktặta (i.c., the state of enjoying oneself) is a concept interchangeable with pramätr. Cf. note 14. 233. According to the reading of codex Tiu, which seems more accurate, syntactically speaking. 234. The term cakravartin (1.e., ruler of the citi-circles) is here used in a double sense : ruler of the cakras and, hence, (in a spiritual sense) ruler of the universe, universal sovereign.' 235. The reference is to it' and sivan' at the end of sitra 20. 236. According to the Indian custom, the pupil places the feet of the teacher upon his head. .

·BIBLIOGRAPHY For meaning of asterisk (*) consult page 17 above Abegs. Sprota-Dr. Emil Abegg, 'Die Lehre vom Sploša in Sarradarsanasarngraha,' in Festschrift für Ernst Windisch, 1914, pp. 188-195. Abegg, E. W.K.-id., 'Die Lehre von der Ewigkeit des Wortes bei Kumārila,' in Antidoron fur Jakob Wackernagel, 1924, Pp. 225-264. Abhinavagupta, P. V.-The Paramartha-sāra by Abhinaragupta, with the Commentary of Yogarāja, in The Kashmir Series of Texts and Studies, edited by J. C. Chatterji, vol. 7, Srinagar, 1916. Aufrecht, C. C.-—Theodor Aufrecht, Catalogus Catalogorum. An Alphabetical Register of Sanskrit Works. Part I, Leipzig, 1891 ; Part II, Leipzig, 1896. Barnett, P. Abh.-L. D. Barnett, The Paramärtha-sära of Abhinavagupta' (Sanskrit Text and Translation, with Notes Paraphrased from the Commentary of Yogamuni), in Journal of the Royal Asiatic Society of Great Britain and Ireland, London, 1910, pp. 707-747. Barnett, L. D.-d., Notes on the Shaiva Siddhāntam', in Le Muséon, 1909.* Bhandarkar, V. Sh.Sir R. G. Bhandarkar, Vaishnavism, Shai. vism and Alinor Religious Systems, in Grundriss, III, B. Heft 6, Strassburg, 1913.* Bühler, Georg, ' Ueber die Erklärung des Wortes âgama in Vākgapadiya 2, 1-6, in Z. D. M. G., 36, p. 653 f, Leipzig, 1882.

·161 BIBLIOGRAPHY Chatterji, K. Sh.-J. C. Chatterji, Kashmir Shaivism, in The Kashmir Series of Texts and Studies, vol. 2, fasciculus 1, Srinagar, 1914.* Deussen, G. PH.'-Dr. Paul Deussen, Allgemeine Geschichte der Philosophie mit Besonderer Berücksichtigung der Religionen. vol. I, II and III. Abtl., Leipzig, 1919 and 1920. Deussen, Sechzig Upanishads des Veda, 3d ed., Leipzig, 1921. Encyclopaedia of Religion and Ethics, edited by James Hastings, Edinburgh, 1903-1921.* Farquhar, O.R.L.1.-J. N. Farquhar, An Outline of the Religions Literature of India, in The Religions Quest of India, Oxford University Press, 1920.* Garbe, S.?—Richard Garbe, Die Sārkhya-Philosophie, cine Dar. stellung des Indischen Rationalismus, nach den Quellen, Leipzig, 1917. Garbe, s. 7.-id., Satkhya und Yoga, in Grundriss, III, B, Heft 4. VOD Grierson and Barnett, L. V.-Sir George Grierson and Lionel D. Barnett, Lalla-Vākyīni, or The Wise Sayings of Lal Ded, a Mlystic Poetess of Ancient Kashmir (edition, translation, notes and vocabulary), London, 1920. Glasenapp, H.-Helmuth Glasenapp, Der Hinduismus. München, 1923.* Hall, Fitzedward, A Contribution towards an Index to the Bibliography of the Indian Philosophical Systems. Calcutta, 1859. Iyengar, Shsv.-P. T. Shrinivas Iyengar, The Shiva-Siitra. Vimarshint of Kshemarāja, translated into English, Allahabad, 1912.* Iyengar, Outlines of Indian Philosophy, Benares and London, 1909.* Kalhana, R.-M. A. Stein, Kalhana's Rājatarangint. A Cliron. icle of the Kings of Kashmir. Translated, with an introduction, Commentary and Appendices. Westminister, 1900 (2 vols.). 21 ·162 THE PRATYABHIJNAHRDAYA Kallața, Spandakarikās-The Spanda Karikās with the Vitti by kallata, in The Kashmir Series of Terts and Studies, vols. 4 and 5, Srinagar, 1916. Kaula, Sh. R.-11. S. Kaula, A Short Review of the Research Publications (Kashmir State). kşcmarāja. SISV.--The Shiva STitra Vimarshini, bcing the Stitras of Vasu Gupta with the Commentary called Vimar. shine by Kshemarāja, in The Kashmir Series of Texts and Studios, vol. 1, Srinagar, 1911. MacNicol, 1. Th. Nicol MacNicol, Indian Theism from the Vedic to the Muhanimedan Period, in The Religious Quest of India. Oxford University Press, 1915.* Madhavācārya, S. D. S.-Sarvadarsanasariigraha, ed. in Biblio theca Indica, Calcutta, 1858. Oldenberg, U. B.-Hermann Oldenberg, Die Lehre der Upani. shaden und die Anfänge des Buddhisnius, Gottingen, 1915. Otto, Rudolf, Vrşru-Nārāyana; Texte zur Indischen Gottesmystik; vol. 1, Jena, 1917, in Religrose Stimmen der Volker, ed. Walter Otto. Schomerus, 1..-H. W. Schomerus, Der Shaiva-Sddhānta, eine Mystik Indiens, nach den tamulischen Quellen bearbeitet und dargestellt, Leipzig, 1912.* Schomerus, H. 11.—1d., Die Hymnen des Manikka-Väshaga (Tiruvāshaga), aus dem Tamil ubersetzt, Jena, 1923, in Religiose Stimmen der Volker, ed. Walter Otto. Schmidt, F-Richard Schmidt, Fakire und Fakirtum in Alten und Modernen Indien, mit 87 farbigen Illustrationen. Berlin, 1908. Schmitz, Oskar A. H., Psychoanalyse und Yoga. Darmstadt, 1923. Walter, H.-Hermann Walter, Svātmārāma's Hathayogapradipika (Die Leuchte des Hathayoga), aus dem Sanskrit abersetzt, Diss. Munchen, 1893. Winternitz, G.I.L.Dr. M1, Winternitz, Geschichte der Indischer Literatur, vol. 3, Leipzig, 1922.

·NOTES
EXPLANATORY NOTE
I'The signs used in noting the variant readings of the several
manuscripts of Pratyabhijñālrdaya are explained below:
A. This is a palm-leaf manuscript in Telugu script, in the
Adyar Library, bearing Shelf No. XXII, F, 38.
Ay. This stands for another palm-leaf manuscript in the
Adyar Library indicated by Shelf No. XIX, I, 25.
T. This represents a Telugu edition of the Pratyabhijñā.
hydaya with Purnānanda's commentary, printed as part of a
bigger work called Sivasaktparkyadarpanamu compiled and edited
by M. R. Ry. M. Lakshminarasimham Garu, Pleader, Indupalli,
Amalapuram Taluq, Godavari District.
Here it is called 7svara.
pratyabhijñā sūtra and Sakti sūtrii.
T. M. This is a paper manuscript, in Telugu script, in one
volume, borrowed for collation from the same M. R. Ry. Mantha
Lakshminarasımham Garu of Amalapuram Taluq.
A, N. K.)
Page 19
1. शुभमस्तु । श्रीसद्गुरुचरणारविन्दाभ्यां नमः-T.
शुभमस्तु । अविनमस्तु । श्रीसद्गुरुचरणारविन्दाभ्यां नमः-T. M.
2. SPRAGASI : 2971 afg-T; T. M. Omits 37.
3. A and A, begin with the following sloka :
अल्पाक्षरमसन्दिग्धं सारवद्विश्वतोमुखम् ।
अस्तोभमनवयं च सूत्रं सूत्रविदो विदुः ॥

·164 THE PRATYABHIJÑA HĂDAYA 4. शंक.-all. 5. उद्धरामि परं सारं संसारविषशान्तिदम्-A and A1. उद्धराम्यमृतं सारं etc.-Tand T. M. Page 20 1. कोमलमतयः-all. 2. gracite u etc.-A and A 2; missing in T and T. M. 3. शक्तिपातवशोन्मिपम् etc-all. 4. लापा:-A and A15 लाषिता:--Tand T. M. 5. निषत्तत्वं-Tand T. M. 6. यामेव-A and A.. 7. 5-missing in T and T. M. 8. महाफलत्वं-missing in all. 9. व्यकमाह-all. 10. सदसदादे:-T and T. M. Page 21 1. च-missing in Tand T.M. 2. अनन्तर-Aand A1. 3. मया-Tand T.M. +. रिका वि-Tand T. M. 5. हि-missing in T and T. M. 6. प्रस्तायां--T and T. M.; प्रकृतायां-A and A,. 7. निवृत्ति-A and A. 8. विमर्शमयस्वभावसत्तानुभव-T and T. M.; विमर्शमय-A and A, for स्वानुभव. 9. प्रकाशात्--T and T. M.; प्रकाशानश्यात् A and A 10. कत्वेन-T and T. M. 11. असत्वात्--missing in Tand T. M.; सत्वात्-A and AL. 12. T and T. M. add तस्य before प्रकाशमानत्वे. 13. चितरेव-A and A . Page 22 1. कार एव-Tand T. I. 2. तत्संष्ट्वा तदेवानुप्राविशदिति-7. 3. तदनुप्राणिता चेति-T. M.; प्राणितायेति-A and An. +. न तत्वस्वरूपं-all. 5. वस्तु-all.

·165 NOTES 6. व्यापक:-Tand T. AI. 7. स्वरूपोऽयं-all. 8. 7-added in all after faa:. 9. नेव-missing in all. 10. च-missing in all. 11. चितिरेख-all. 12. स्वच्छ-missing in all. 13. तत्तदनु ज--Tand T. I. 14. वान-all. 15. मय-missing in T and T. AI.; मयस्यैव-A and A.. 16. स्वतन्त्रा: परिच्छिन्नाः-A and A.. Page 23 1.न-missing in all. 2.क्तक-T; पतक-T. I. 3. संभवति । प्रत्युत एतत्सिद्धयधीना (नं T. M.) प्रमाणादिविश्ववस्तुसिद्धिः । तदुक्तं श्रीतन्त्रालोकेऽस्मद्गुरुभिः (स्वगुरुभिः-A and A,).- प्रमाणस्यापि (प्रमाणान्यपि-A and A) वस्तूनां जीवितं ये (या-T.M., A and A.) वितन्वते । तेषामपि परो जीवः स एप परमेश्वरः । इति । (धी- A and A,) तन्त्रसद्भावे(ऽपि- A and A) added in all after ar. +. तदुक्तं--missing in all. 5. यद्यु-all. 6. पाददेशे-.all. 7. यत इयमेव-all. 8. परमा-all. 9. नादात्मनि-T.T.M., and A.. 10. अत-Tand T. M. 11. ज्ञाता स्वतन्त्र्यादपि-T; ज्ञातस्वातन्त्र्यादति-T. M. 12. सती--missing in T and T. M. 13. F-missing in all. 14. इति-missing in A1. 15. आवृत्त्या-missing In T and T. M.; नित्यावृत्त्या-A and A,. Page 24 1. मायावधेः (मा पदे---A and Ai). विश्वस्योन्मीलनमुखदुःखमहदादिप्रमाणा- दिक्तया-T and T. M. for विश्वं to सिद्धिः 2. प्रामाणाव-T and T. AI.; प्रमाणोपरोध-A and A.. 3. सैक-T.I. +. तत्-added in T and T. M. before परिज्ञाने.

·166 THE PRATYABHIJNAHRDAYA 5. अनेनैव-Tand T. M. 6. 7-missing in all. 7. संबन्धोपाय-T and T. M. for सुखोपाय. 8. प्राप्यत्व in Aand A. for त्व. 9. तदुक्तं-Tand T. M. 10. भैरव-added in T and T.M. before महारके. 11. नाम-T.M. 12. संपत्ति:---all. 13. साधनात्मता---Aand A.. 14. After fat the following passage is found in all with different readings. (श्रीस्पन्देऽपि found in A and A1) उदेति (missing in A and A.) शक्तिचा (वि missing in A and A.) भवप्रभामिति । शक्तिकास्य (रश्मि- पुषस्य missing in A and AJ) यो विभवोऽन्तर्मुखो विकासः ततः प्रभव उदयोऽभि- व्यक्तिर्यस्येति बहुव्रीहिणान्तर्मुखतत्स्वरूपनिपातनात् (निफालनात्--A and A.) अयोन परमेश्वरस्वरूपं प्रत्यभिज्ञातं (नं-A and A1) भवतीत्यर्थ:--T and T. M. 15. 7-missing in A and A. Page 25 1. शब्देन-T.M. 2. ब्रह्मादेवलक्षण्य-T and T. M. 3. अस्या:--after आचक्षाण: in all. 4. चिते:--T and T. .; वितो-A and A1. 5. शेषत्व-A and Az. 6. शचित्वमहाकारणत्वसुखोपायप्राप्यत्वमहाफलप्राप्यत्वं प्रवीति-Tand T.M. 7. यदि विश्वसिद्धौ-T and T. M. 8. तदस्य-Tand T.AI. 9. अभेद-Tand T. L. 10. वाद-Tand T.L. 11. स्व--missing in A. 12. तदेव-A; तथैव-T.. 13, 7-missing in A and A. 14. I-missing in A and A,. Page 26 1. समादाना-A andA.

·167 NOTES 2. हान्यादिकमेव -T and T. M. 3. स्थितं-Tand T. AI. . 4. दर्पण-all. 5. अवभासयति-added in all after उन्मीलयति 6. क्या---T; रात्म्ये--A and Am. 7. अथ च---in Aand A1. 8. स्य-missing in all. 9. विज्ञानेन-Tand T. I. 10. स्पं-added in T; रूप-T. M. and A1, स्पा-A. 11. अनुरूप-missing in all. 12. ग्राह्या-Tand T.A1. Page 27 1. स्पाणां परमेश्वरौचित्येनावस्थितानां-T and T. 1.; स्थानां-T. M.; for प्रकार to स्थितीनां, A and A , have the same text reading but differ as follows—परस्परौचित्येनावस्थितानां for प्रकारं to स्थितीनां. 2. हि-A and A.. 3. श्री-added in all, 4. तान्तः स्फु-in all. 5. हन्तामयं--T and T. M. 6. रिका-T. 7. मन्त्रोमा-and T. M. . 8. परमेश्वरेण कल्पितास्थानं-all. 9. तया-added in all. 10. शं-all. Page 28 1. तबहु--in all. 2. वा-missing in all. 3. भिन्नः-T; भिन्न--T. M. +. भूतमन्त्रा:-Tand T. M. 5. वाद-T. M. 6. विश्वं-Tand T. M. 7. From मायोर्चे to भेदसारं-missing in all. 8. तत्रापि-added in all before मकल. 9. प्रलयकालात्मक-Tand T. I.; प्रलयकल्पान्त-A and A. 10. स्यो परितनं-T; स्थो परिमितं-A and A,. 11. प्र-missing in all. 12. कालीनां--rand T. . 13. स्वो-missing in r and T. M. 14. प्राचीनतन्त्रलीनकल्पं--all.

·168 THE PRATYABHIJNAHRDAYA 15. Fsom fafot etc. to genitol-T and T. M. have the following passage-सकलस्य मायाहेतुतया याहन शाब्दविज्ञानकलाकर्तृत्वशन्यसुबोधात्मा ताहणेव (तद्भेदसारम् । कलादि-T. M.) शिवादिक्षियन्तसकलतत्वकलितं स्वात्यन्तामेदसारं प्रमेयमुत्तीर्णम् । Page 29 1. उत्तीर्ण-A and A.. 2. रूपाणामभेदात्--T; रूपाणामभावात्-T. M. 3. From धीमत् etc. to स्फुरति-is missing in T. 4. विश्वोत्तरण-In T. M. 5. मय-~missing in T. L. 6. अभेदेन-T. M. 7. च-T and T. M.; तु--missing in A and ALI 8. स्वान्यत्-all. 9. किंचित् ---missing in all, 10. श्री---missing an T and T. M. 11. एक--added in Tand T. M. before एव. 12. सिद्धम् --for इथ in Tand T .. 13. अनेके:-added before स्फुरतीति in all. 14. अभिप्राय:--T and T. M. Page 30 1. च--missing in T and T. M. ; मूर्धा-~-A.. 2. Not as sutra but चितिः संकोचात्मना-T and T.A.; इति A.. 3. चेतनोऽपि--missing in T and T.M. 4. श्रीमन् -all. 5. श्रीसदाशिवाधितेन-Tand T. M. 6. अवभासयिष्यति--T and T. M. 7. क्य-all. 8. माश्रित्य for मयानानित-in Tand r.M. 9. प्रकाशावच्छेदेन--T and T. M. 10. ततध-Aand AL 11. चिदशा-A 12. स्वेताकपा--Tand T. M.

·169 NOTES Page 31 1. HTTC941-T and T. M. 2. in all. 3. From 747 to fast:—-missing in all. 4. A 5. in all. 6. fer--in all. 7. slamni-T and T. M.; STA and Azi F-T and T. M. 8. 9728and A. 9. fag; -Tand T. M. 10. Fall. Page 32 1. sa-A and A.. 2. अनेन after ग्रन्थेन-A and A1. 3. $ for fam—in A,. 4. 77ea-T and T. M. 5. gai for spi—in all. 6. An adds before उक्तागमयुक्त्या as follows-विश्वशरीरव्यक्तस्वरूपाणि संकुचितेन. 7. 7-missing in T and T. M. 8. T: -A.. 9. 1-missing in T and T. M. 10. E-A and A. 11. 371-missing in T and T. M. 12. aasfa–T. 13. FIT-T and T. M. 14. 7-missing in T and T. M. 15. sa-missing in T and T. M. 16. E#f--all. 17. fer-all. 2. : -T and T. M. Page 33 1. -A 3. Second half missing in all. 22 ·170 THE PRATYABHIJRAHŞDAYA +. श्रीमद्वन्धशास्त्रे-T and T. M.; घु-missing in A and An also. 5. भावः-A and A1; तस्मात् सर्वसमुद्भवः । तत्यवेदनस्पेण तादात्म्यप्रति- पत्तितः। तत्त्वं शब्दार्थचिन्तामु सावस्थानतया शिव:-added in all after इत्युपत्रम्य. 6. aa etc.-half sloka missing in all. 7. इत्यन्तेन ग्रन्येन-T, A and A.; अन्येन-missing in T. I. 8. विज्ञानमेव-Tand T. M. 9. जीवन्मुक्ति:-all. 10. च--missing in all. 11. एव-missing in all. 1 Page 34 1. च-missing in all. 2. निर्णीतुं-A, A , and T. M. 3. पदाधिख्ढा-all. +. चैत्ये-T; चेत्ये-T. AM.; नित्ये--A 1. 5. चे न-all. 6.॥४॥all. 7. सामान्यातू-Tand T.M. 8. तत्---missing in T and-T. M. 9. या--T. 10. यदा-Tand T. M.; यथा-A and A, added before स्वं; स्वं-- missing in all. 11. गृहीत्वा-T and T. M.; गृहयित्वा-A and A.. 12. यदा-missing in all. 13. तदास्या--T; तथा--A and A1. 14. गति-Tand T. M. 15. चित (T. M.) प्राधान्यापेक्षया चित्तप्रधानमात्रा-Tand T. instead of चित्प्राधान्येन to विद्याप्रमातृता. Page 35 1. सहजप्रकाश-Aand A. 2. I-added in and A. 3. From विज्ञानाकलता to विद्याप्रमातृता---missing in A and AL. 4. सङ्कोचांशप्रधानतया-T.M.and T; प्रधानतया-missing in A and A. 5. ईश--missing in A and A,. 6. द्या-T; धना-T.M. 7. शिवरूपता-A and A . 8. I-missing in T and T.M. 9. प्राधान्ये-all. 10. शुद्धात्म-all.

·171 NOTES 11. कर्म-Tand,T. M. 12. प्रकर्पयति सति-A and A 13. चांश-in all. 14. तु--missing in all. 15. एवं स्थिते-T and T. M. 16. सति-missing in all. 17. संकोचित-A and An. 18. पदाधिरुडा-T and T. I. 19. मुखे मति-all. 20. चैत्ये-T, A and A,; चेत्ये-T. AI. 21. ज्ञाने-~all. Page 36 1. चेन-all. 2. चा-T. 3 तत्वे न-Tand T. M.; न-missing in A and A.. +. साग-Aand A. 5. भावेष्वपि--T. 6. इच्छाज्ञान for पत्युनिं--in T; पु प्रत्यभिज्ञानं--T. NI. 7. तृतीये-missing in T. 8. ता--T. 9. सत्त्व-Tand T.M. 10. स्फुरति-added an T and T I. after इत्यादिना. 11. स्वातन्त्र्यात--all. 12. चितिरेव--all. 13. भगवतीच्छा--added before ज्ञान In T, A and A1; इच्छा- missing in T. M. 14. श्रीमदीश्वर-all. 15. गर्भ-all. 16. मदनु-Tand T. M. Page 37 1. तु--missing In T and T. M 2. केचिदपर--Tand T. M 3. एव--T and T. L.; तत्रापि त्यस्य-A and A1. 4. स्वं-A and AL. 5. विद्यते--Tand T. M. 6. इति-missing In T and T. M. 7. Number missing in T and T. M. 8. इदमेव मायाप्रमातृस्वरूपमित्याह-all. 10. यावत्-Tand T.M. 9. ॥५॥T and T. AM. 11. रमेव--T and T. M. 12. प्युत्थितस्य-T and T. M.; वृद्धितस्य-A and A..

·172 THE PRATYABHIJRAHRDAYA 13. स्व-missing In A and A 1. 14. कर्तृकानुभावनाभाव:-T and T. M. 15. मायामयः-all. 16. अनेनेव-all. 17. श्रीशिव-all. 18. वृत्यनु-T; वृत्त्यानु-T.M. 19. चित्तात्मा-T. Page 38 1. इत्यभिसंधाय-T and T. M. 2. माया-missing in Tand T. M. 3. प्रमात्रता-A and A1. 4. इत्यन्तं-A and A1. 5. Numbers missing in all. 6. स्वस्पज्ञानं-Tand T. M.; स्वपरिज्ञानात्-A and 7. सर्वतः --T and T. M. 8. क्त्वे-ali. 9. ॥ ५॥T. 10. तिलशः ---missing in T and T. M. 11. रूपत्वं-Tand T. M. 12. निर्वक्तु-T and T. M. 13. त्रिरूपः-Tand T. M. I4. क-missing in Tand T.M. 15. ॥ ६ ॥T and T. M. 16. दशायां-all. 17. एक-all. 18. एव-all. 19. तु-missing in Tand T. M. 20. देश-missing in all. Page 39 1. तु-missing in all. 2. ग्राहकानु-Tand T. M. 3. एक added before एवं in T and T. M. 4. च यतः-all. 5. संकोच-T. 6. रूप-in T and T. M.; रूपत्व--missing In A and A . 7.च--Tand T.M. 8. भावनत्वे-T; भारतत्त्वे-T. M. 9. मायिक-T; मायेय-T.M. 10. कार्मिक---Tand T. M.; कार्मण-A and A.. 11. त्रिरूप:--T; त्रयमय:--T. M.; त्रिमयी-A and A,. 12. विश्व--added before शून्य In T and T. M.

·173 NOTES 13. पञ्चक इति-all. 1. पृथ्व्यन्तानि-all. 15. भावमय:-all. 16. तथा च-Tand T. MM.; तथा वा-A and A. 17. स-missing in T and T. M. Page 40 1. प्रमातृस्वभावत्वेन- -T and T. M. 2. सप्तकभावः-Tand T.M. 3. त्वे ख्याति–T and T. M. 4. कला-missing in T. 5. नियतिपुरुपकचुक-T. 6. स्वभावः-all. 7. स्प-missing in all. 8. प्रमातृसप्तकस्वभावत्वेन-comes after चिदादिशक्तिपश्चकात्मकत्वेन--In T and T.M. 9. सप्त-in A and A, for शक्ति. 10. पञ्चकस्वभावत्वेन-all. 11. ज्ञात:-Tand T. M. 12. सर्वमुक्तिदः-T; सर्व मुक्तिदः -T. M. 13. तु-missing in T, A and ALL 14. ॥६॥T. 15. एवं च connected with तभूमिकाः -inA. 16.॥७॥T and T. M. Page 41 1. याः-added before स्थितयः-in all. 2. एव for एतस्य-In T and T. M. 3. न वन्यस्यैव--T and T. M.; नटस्यैव-A and A.. +. अव--missing in all. 5. कृत्रिमभूमयः-all. 6. यथा-in Tand T. M. 7. 7-missing in T and T. M. 8. विशिष्टशरीर-Tand T. M. 9. संस्कृता-A and A. 10. दशून्य--all. 11. मेवेति-Tand T. AI. 2. सदेव added before मुख in all. Page 42 1. प्रत्ययवेय:-all.

·174 THE PRATYABHIJÑAHŞDAYA 3. सुखायुपाधि-all; भिः-missing in all. 4. मन्वाना:-missing in T and T. M. 5. अपि-missing in all. 6. बन्धादेव-T and T .. 7. निमिपा:-Tand T.NI.; विनिष्ठा-A and A1. 8. नमेव-all. 9. केचित् after श्रुत्यन्तविदः -T and T, M. 10. श्रुत्यन्तर-T; श्रुत्यन्तर्विदः-T. M. 11. इदमन आसीत्-all. -12. शून्यमेव गृहीत्वा-T; शून्यमेव ग्राह्य-T. M.; शून्यभूमिमवग्राह्य-A and A. 13. एतमेव-T and T. M. Page 43 1. स्सर्वे for एव-in all. 2. पाचरात्रिका:-A and A.. 3. प्रकृते:--missing in T and T. M. +. विज्ञानकलिकाभूमि-T and T. M.; विज्ञानाकलानां भूमि-A and A.. 5. सोम्येदमन-r and T. M. 6.94--missing in all 7. महापश्यन्ती-all. 8. मयं--Tand T. M. 9. अनुस्मर्तव्यमिति–T and T. M.; मर्तव्यमिति-A; सर्तव्यम् --A. Page 44 1. अतश्च-Tand T.M. 2. From बुद्धितत्त्वे to तान्त्रिका:--missing in all. 3. From कुला to इति--missing in A and A,. 4. द्या-missing in Tand T. M. 5. विश्व-T and T. M. 6. च--missing in T and T. M. 7. विकलादिदर्शनम्-T and T. M.; श्रीत्रिकादिदर्शनविदः-A and AI 8. एकस्य-T; एकैकस्य-T. M. 9. दव-Tand T.M. 10. अस्वातन्त्र्यात्-Tand T. AM. 11. तारतम्येन-all. Page 45 1. From मेदिताः to प्रमातृ--missing in T and T. AI. ta ·175 NOTES 2. एक-missing in A and A.. 3. एतद्वयाप्तिः-1 and A1. +. केयु-A and A1. 5. तत्र-is added before व्याप्ति in T and T. AI. 6. वृतायां-Tand T. AI.. 7. अव्यत्तस्मां-Tand T. AI. 8. परा-all. 9. तथोक्तं-T and T. . 10. विन्दन्ति-T and T. M. 11. शिवं परमकारणम्-all. 12. इति । तथा-missing in all. 13. तं-all. 14. व्यामोहो—T and T. I. 15. इति-missing in all. Page 46 1. एते चोपासका:-T and T. M. 2. सर्वे-all. 3. इति-missing in T and T. AI. 4. 7-missing in T, T. M. and A. 5. T:—missing in T and T. M. 6. अन्तर्विश्रान्तिस्थानभूमिका: -T and T. M., अन्त:-missing in A and A 7. ख्या:-missing in A and A 1. 8. 6-missing in T and T. M. 9. व्यक्तृतया-A and A1. 10. बहिर्मुखल्य-T. AI. 11. स्पं-missing in T and T. M. 12. स्वस्वरूपे-all. 13. प्रपञ्चोप-Tand T. I. 14. अत:-T.I. 15. पथि व्यवस्थिति:--T and T. M 16. तदुद्देश्य-T and T. I. 17. तत्त्वसूत्रेण-T and T. M. 18. इति--missing in T and T. M. 19. संहाररूपेयं-T, संहारमेकख्योऽयं-T. M . संहाररूपोऽय-A and'. 20. य-T and T. NI., तुर्या-A. Page 47 2. उद्यमति--T. +. तदा--Tand T. M. 1. तत्र--Tand T. I. 3. संहरन्ती च-missing in all.

·176 THE PRATYABHIJÑAHRDAYA 5. From उभय to पूर्णा च-missing in all. 6. च-missing in all. 7. अधिर्क-missing in all. 8. अनुशील-1 and A.. 9. रोतीत्येव-Tand T. M. 10. भक्तिभाजाम्--T. 11. ॥ ७॥ T and T. I. 12. ननु-added before यदि in all. 13. स्वात्मनो-A and A1. 14. #4--for 37 in T and T. M. 15. कलित:-for वलित: In T and T. 1. 16. भवति-added in all after संसारी. Page 48 1. चिद्वत्तत्-missing In T and T.M.; तद्वत्--in A. 2.च.--Tand T.M. 3. यदा चिदात्मा परमेश्वर:-connected with संसारी--as sutra in T and T.M. +. Instead of स्वस्वातन्त्र्यात् to निमज्ज्य the following is found- ॥८॥ यदा स्वातन्त्र्यादि (स्वातन्त्र्यादात्म-A and A) व्याप्तिनिमन्ननेन-T and T .. 5. तदानीं-all. 6. या for तदीया n all. 7. सर्वज्ञत्वादयः-added in all before असंकुचिता. 8. भवन्ति-all. 9. From तदानीमेव to भवति-missing in all, 10. तथा--missing in A and A1. 11, शक्ति--in Tand T. M. 12. त-Tand T. I. 13. सत्त्वपूर्णमन्यतमरूपं T and T. M.; सती and अ-missing in A andA. 14. आणवमलम्---Tand T. AM 15 संकोचवती--all. 16. भेदं–T. AI., भेद-A and A 1, but missing in T. 17. स्य-missing in all. Page 49. 1. प्तेः-missing in all. 2. पूर्वक-T and T. M.

·177 NOTES 3. अर्थसंकुचितग्रहणे (न T. M.); भिनं घेत्यप्रधानरूप-T and T. N.; प्रधान- A and A, for अत्यन्तं to प्रथास्पं. 4. मायिक-T and T. M.:माय-A and A. 5. संकोचवती for भेदे-in all. 6. From सर्व to तथा-missing in T and T. f.; for सर्व to कर्तृत्वाप्तः, A and A, have भेदकर्तुः. 7. For कर्मेन्द्रियरूपसंकोचग्रहणपूर्व- F-A and A, have कर्मेन्दियतापत्तिपूर्वकं. 8. अत्यन्त-Aand A. 9. तं-A and A. 10. Before सर्व r. Mr. has भेदं; सर्वज्ञत्व-in A and A.. 11. सर्वकर्तृत्व-in A and A.. 12. सर्वज्ञत्व-missing in all. 13. For संकोचं गृहाना यथा क्रम-T and T. M. have असंकोचग्रहणे यदा कमात् ; क्रम-missing in A .. 14. कला-~-missing in T. 15. भवन्ति तदा कार्मिकम्-all. 16. एवं विधश्च-in Tand T. I. 17. शक्तिमान-Tand T. M. 18. संसारीत्युच्यते-T and T. M. 19. तु-missing in Tand T.NI. 20. ॥८॥Tand T. M. Page 50 1. शिवोचितं-T and T. M. 2. अभिन्न-A and A.. 3. एक-Tand T. M. 4. इल्यदूष्यं चेत्याह-Tand T.M. 5. तथा च-A; तथा-A1. 6. पञ्चविध-in all. 7.॥९॥T and T. M. 8. शुद्धेश्वराध्येय-Tand T. M.; शुभेश्वराद्वय-A and A .. 9. वादादिभ्यः-T, T. M. and AL; पादादिभ्यः--A. 10. यत्--missing in all. 11. यत्सृष्टिसंहारकर--T and T.M. 12. देवि-all. Page 51 1. श्रीमत्-missing in all. 2. शासनरीत्या-Tand T. M.; शामनोक्तस्थित्या-A and A. 3. भगवत: before चिदात्मन:-in all. 23 ·178 THE PRATYABHIJÑAHRDAYA 3B . 4. च-missing in all. 5. शुद्धेश्वराध्वानुसार-T and T. M.; शुद्धतराध्वस्फारक्रमेण-A and A1. 6. स्वरूप-missing in T. 7. स्वरूपाणि-in all. 8. कृत्वा-added before संटयादीनि in T and T. M. 9. चित्-missing in all. 10. पञ्चविध-all. 11. तथा हि-missing in r and T. M. 12. For the portion from तदेवं to दृष्टया the following is found- तदेव व्यवहारे प्रभुदेहादिमादर्शान्तमेवान्तरत्वमिच्छया भासय (य-mussing in T. M.); ति । (यद्वहिरिति in T. M.); श्रीमदीश्वरप्रत्यभिज्ञा (ना T. M.); दिपु उक्तरीत्या-T and T. M. 13. विभु:-A and A 14. श्रीमदीश्वर-added in A and A1. 15. कारिकोकनीत्या-A and A1. 16. के for पदं in T and T. M. 17. विशन्-Tand T. M.; दिशन्-A and A 1. 18. हि-added in A and A, before महेनरो. 19. बहिर्मुख-T and T. M. 20. नीलादिमत्संनियतदेश-all. Page 52 1. यदावभासयति-Tand T. 1. 2. तथा-Tand T.M. 3. नियते देश-A and A.. 4. सांशेन-T and T. M.; अस्य missing in T and T. M. ; स्रष्टता-- T and T. M.; from अन्यदेश to संहर्तृता, T has : तथा तत्र स्थापयितृत्व ; अनि- यतदेशकालाद्याभांसांशेन-T. M.: अनियतकालाद्याभासांशे–A and A1. 5. नीलायाभासांशेन-Tand T. M.; नीलायाभासांशेऽस्य- and A, 6. संहर्तृत्व-T; संहृतत्वं T. f. for स्थापकता; स्थापका--A and A.. 7. मेदनाभासांशेन T and T.M.: मासांशेऽस्य-Aand A,. 8. कारित्वं-T. 9. For प्रकाशेक्येन प्रकाशने अनुग्रहीतृता, T has प्रकाशकात्मना अनुमहित्वं अक्भासयति । T. M. has प्रकाशकात्म्येन प्रकाशेन अनुप्रहता। 10. तथा--in Tand T.M. ..

·179 NOTES . 11. सदा-missing in T and T. AI.; after भगवतः-in A and At. 12. भगवतः is before पचविधात्यकारित्वं-in all. 13. From मया to संदोहे, T and T. M. have विविधतत्त्वमयाश्रयत्वं स्वच्छन्दे संग्रहे ; वितत्य मया श्रीस्पन्दसंदोहे-A and A1. 14. एवं-T. Page 53 1. आत्मीयं is before पञ्चविध etc. in all. 2. माहेश्वर्यसार-T; माहेश्वर्यकं-A and A1. 3. उत्--missing in A and A,; त्येक-A and A. +. ये-missing in T and T. M. 5. सदैव-A and A . 6. तत्-in all. 7. From ते to मयं, तत् स्वल्पयन्ति–T and T. M.; विकास--missing in Aand A1. 8. अपि-added before जीवन्मुक्ता in T; मुक्त्यान्नाताः A and A .. 9. तं for तु-in T. M. 10. i-missing in T and T.M. 11. ते--missing in all. 12. भिनमित्र-In T and T. M. 13. मेय-massing in T and T. M. 14. पश्यन्ति ते--all. 15.॥१०॥missing in all. 16. न च-missing in T and T. M. 17. प्रकार:--missing in Tand T. I. 18. कारित्वप्रकार: ॥९॥Tand T. M. 19. स्पोऽप्याह-T and T. M. 20. शक्ति-Tand T. M. 21. तद्विलापन-A; विलापन--missing In A .. 22. तस्थानि-T and T. M. 23. ॥१०॥Tand T.I. Page 54 1. From पञ्चविध to पूर्वतः :-T and T. M. have पूर्णत्वमस्य माहेश्वरस्य चिद्रूपस्य पञ्चविधकृत्यकारित्वमपि. 2. हगादेरेख मरणि-T; हगादे: देवीसरण-T. M.; प्र-missing in A. 3. यथा-A and A. 4. तदा-T,A and ALL ·180 THE PRATYABHIJÑAHRDAYA 5. सृष्टिः-all. 6. पदे-missing in all. 7. प्रकाशाशनिमेष:--T and T. M. 8. किंचित्--all.. 9. तथाव-T. M. 10. स्थिति:-all. 11. देव्या and स्थाप्यते--massing in T and T. M. 12. कारपरापर-Tand T.M. 13. सहीयते--T. 14. तदासंहति:--Added in T after संहियते. 15. तथोक्त-A and A. 16. नटश्च-~-missing in A and A1. 17. तद्भक्ति-Tand T. M.; त्वद्भक्त-A1. 18. मेवाई-all. 19. From एतत् to 8-missing in all. Page 55 2. पराक्रमेण-T and T. M. 3. अनु--missing in all. 4. एव-missing in all. 5. एवमीशं-in all. 6. च-missing in all. 7. चिनत्र-all. 8. From न प्रकाशते to विना-missing in all. Page 56 '. 5.संभव:-in all. 1. तज्ज्ञान-In T and T. M.; तत्परिज्ञान ~in A and A. 2. तस्याच्छादित--n all. 3. From स्पाभिः to एतस्य-T and T. M. have स्वभावस्य है स्माविभिनजातिभिः शचिभिः व्यामोहितात् स्वातन्त्र्यातस्य. 4. मि.--missing in A and An. 6. अ-missing in Tand T. M. 7. For हेतुक-हेतु: in T and r. M. 8. मीरनभावादि-in T and T. L. 9. --missing in T and T. M. 10. वं-missing in Tand T. M. II. For लौकिक-Tand T. . have भौतिक, ·181 NOTES Page 57 1. कलितत्वं for शंकुकीलितत्वं in T and T. AI. 2. श्री-missing in all. 3. इति-missing in all. +. शिवात्मका:-in Tand T. I. 5. च-missing in all. 6. अ-missing in T. M. 7. पूर्णाहन्तापरामर्शमयी-Tand T. I. 8. रूप-missing in all. 9.तु-in Tand T. I. for तावत. Page 58 1. भूमिकायामाभासयति-T, A and A1 भूमिकामाभासयति-T. AI. 2. अ--missing in all. 3. स्थूलधारणार्थ भासरूपां-T; अस्थूलसाधारणार्थ भासख्यां-T. M. +. उसासयन्तीA and A.. 5. च-missing in T and T. M. 6. 34-missing in T and T. M. 7. सदा-Aand A. 8. मिय-in all. 9.'च-missing in all. 10. धीत-in T. AM. 11. शक्ल्यिामोहिता-in T; व्यामोहितो-in T. M. 12. दिकमेव-Tand T. M. 13. अवशात्मानं-T. M.; अवशं--missing in T. 14. मन्यन्ते-T and r. M. 15. जना:-Tand T.M. 16. का एव-T; का हि-A and A, for देव्यः 17. पशुपाशदशाया-A and A.. 18. विषय-In Tand T. I. 19. सृष्टिस्थिती अभेदविषये -massing in all. 20. संसार-all. 7 . Page 59 1. अप्रथ-Aand A.. 2. विकल्प--missing in T and T. M. 3. भेदे-missing in T. +. संसारं-Tand T. M.

·184 THE PRATYABHIJRAHRDAYA 3. भवति-missing in all. 4. विविधा-all. 5. प्राणादिभि:-added after स्वशक्ति–n T and T. M. 6. हिता-in T and T. M. 7. चित्-T and T. M.; चिद्वति-A and At. 8. शक्ति-added before संकोच: in all. 9. संसार्युक्त:-all. 10. इत्युक्तम्--missing in all. 11, इति-missing in T and T. M. 12. प्रतिपादितम्-Tand T M. 13. एवं च-all. 14. यथा-Tand T.M. 15. व्यामोहो--T and T. M. 16. तथा–T and T. M. 17. अयं-missing In T and T. M. 18. मायाशरीरपरमेश्वर-T and T. M. Page 65 1. एवेत्यानायस्थित्या-in all. 2. भटारकश्चायमेव-T and T. M. 3. मनुष्यरूपच्छन्नोऽप्यास्ते महेश्वरः-T and T. M.; मनुष्यरूपमास्थाय च्छन्न आस्ते महेश्वर:-A and A1. 4. For the portion प्रत्यभिज्ञाटीकायां to सिध्यन्ति the following us found : श्रीमदीश्वरप्रत्यभिज्ञायां यथा (missing n A and A,) शरीरमेव ये (mis. sing in A and A) पत्रिंशतत्वमयं शिवरूपं (रूपतया A and A.) पश्यन्ति अर्थयन्ति च सिध्यन्ति घटादिकमपि तथा निश्चित्य (तथाभिनिविश्य-A and A.) पश्यन्ति (अर्चयन्ति च-added in A and A.) न चास्थन (नास्त्यब-A and A.) विवाद: all. 5. ॥११॥Tand T. M. 6. उस्तार्थ प्रति दाढन-T and T. M.; उक्तार्थप्रातिपक्ष्येण-A and an. 7.॥ १२॥ Tand T. M. ५ Page 66 1. From पूर्वसन etc to ध्याख्यायते-missing In T. 2. व्याक्रियते-T. M., A and A,. 3. पथविध-inall, 4. भाने added before पति-A and A.. 5.स्वतन्त्र-Aand A.. 6. प्रागाल्यातं-Tand T. M.

·NOTES 185 7. संकोची-Tand T. M. 8. मुस-all. 9. भूम्याक्रमक्रमेण-Tand T. AI.; भूमिकाक्रमेण-A and A. 10. कलया-T.M. 11. स्वस्पत्वात्-T and T.M. Page 67 1. aT for Fi-in T and T. M. 2. परां--missing in all. 3. भूमिकामा-all. ॥ १२ ॥T and T. I. +. किं added before चित्-A and A. 5. जलाधा-T and T.M. 6. भानाव-Tand T. I. 7. चिद्राहि-Tand T. M. 8. पदे--missing in A and A,. 9. चिन्मात्रया—T and T. M. 10. पुष्यति-T, T. I. and A. 11.॥१३ || Tand T.M. 12. From चितिरेव to असौ एव-missing in T and T. M. 13. ग्रासन-A and A.. 14. एव-missing in Aand A,. 15. पदं-A and A1. 16. For माया to छनोऽपि-T and T. M. have मात्रया प्रवर्तते. 17. स्वातन्त्र्ये--T and T. M.; स्वतन्त्रा-A and A.. Page 68 1. च्छन्नोऽग्निरिव–T and T. I. 2. पीतादि--T and T. M. 3. पुष्यति--all. 4, a before grafsta-T and T. M. 5. अन्त: added after संस्कारात्मना-in T and T. M.; तत--nA and A. 6. स्थापयति for उत्थापयति-in all. 7. सर्वप्रमातृस्त्रानुभवसिद्धम्-T and T. M. 8. यथोक्तं-Tand T. M. 9. दळपादः-T and T. M. 10. स्तोत्रे--Tand T. M. Page 69 1. ग्रास-in all. 2. मान:--T.M. 3. देवं विश्वभवं लयम्-T; नयम्-T. M. विश्वभवन्मयम्-A and A.. 24 ·186 THE PRATYABHIJNAHRDAYA 4. इति--missing in A and A.. 5. ॥ १३॥ Tand T.M. 6. तदा--added after सपाय in T. 7. क्रमेण-all. 8. युक्तिमाह--T; युक्तिमादिशति T. M. 9. संकरोति-A and A1. 10. ॥ १४ ॥ Tand T.M. 11. From चितिरेव to करोति--missing in T and T. M. 12. देहप्राणाद्यभावनिमज्जने -A and A. 13 श्रीस्पन्दशास्त्रे-added in A and A1. 14. सर्वज्ञवलशालिन:--added in A and A.. Page 70 1. तदुन्मन-A and A1. 2. यथोक्तम्-all. 3. रूपसमावेशभू:-T and T. M. 4. कादाचित्क एवेति-T and T. AI. 5. उपादेयं-Tand T. ir. 6. इयं-missing in T and T. M. 7. यत:--missing in Tand T. M. 8. निमन्जन-missing in T and T. AL. 9. इदं--missing in T and T. I. 10. तस्या:--Tand T. I. 11. एव-Tand T.M. 12. चितिः स्वा--T and T. M. 13. स्वातन्त्र्यादव-Tand T. M. 14. देहायुक्तजनाक्षेत्र-T and T. M. 15. भगवती after प्रकाशमाना-in Tand T. M.; भवति--Aand A. Page 71 1. For तत् देहाद्यपि-T and T. M. krare देहादिषु. 2. प्रकाशेन्-Tand T. I. 3. अभिमान-missing in Tand T.M. 4. निमननाभ्यामः कार्य:-Tand T.M. 3.a for 11-in T and T. M. 6.रादा--missing in T,A and AL. 7. प्रधानतो for प्रघमानता-in all.

·187.. NOTES 8. श्रीमदीश्वर-Tand T. M. 9.कार:-all. 10. ॥ १४ ॥ Tand T.I. 11. एवं च-missing in all. 12. देहप्राणादिश्ववभासमानेष्वपि-T and T. M. 13. ॥ १५ ॥ Tand T.AI. 1+. साक्षात्का-T. 15. देश-Aand A.. 16. सति-added in all after लब्धेः 17. कल्पित for दलकरपतया-T; कल्पितया-r. AI.; दलकत्वतया- and A.. 181 नीलादि-A and Ar.; पु-missing in T and T. AI. 19. आ-missing in T and T. I. Page 72 1. तत्समा-T. 2. या added in all after अविचला. 3 प्रधानव-all. +. धनं पुप्यति-added in all after जीवत: 5. F7 for fast-In T. 6. Tr9 for 91:1--In T and T M. 7. श्रीस्पन्द-all. 8. यदि-T. A and A,. 9. क्रीडत्वे-T. 10. इति--missing In T. M. 11. ॥१५॥T and T. I. Page 73 1. अय-missing in all 2. इत्यत आह-T. 3.॥१६॥T and T. NI. 4. चकस्य चिद्रूपानुपपत्ते:-T and T. NI 5. मध्यमा--Tand T. AI. 6. गोपयित्वा-T and T. AM.; गृहयिता-A. 7. संवित्-missing In Tand T. M. 8. रीत्या--Tand T. M. 9. प्राणादिभित्तिभ्रमं-T and T. Af.; प्राणादिभूमि-A and A,. 10. fa for gfs--in T and T. M.

·188 THE PRATYABHIJÑAHRDAYA 11. अति-all. 12. नानानाडी-T and T. M. 13. सरणि-missing In T and T. M. Page 74 1. च---missing in all. 2. For पलाशपर्णमध्य all have पलाशपत्रमध्याद्य. 3. आ to वक्त्रपर्यन्तं is changed thus ब्रह्मादिग्दपर्यन्तं-in T; ब्रह्मरदादयो r-n T. M.; अधः-missing in A and A,B रन्ध्र for वस्त्र in A and Ar. 4. शक्ति missing in all. 5. मायाया ब्रह्म for मध्यम-in T and T. M.; मध्य-A and A1. 6. स्थिता:-all. 7. अत-T. 8. शक्तीनां-T and T. M. 9. च-missing in all. 10. विश्रमात्-all. 11. उन्मीलनरूपैत्र–T and r. M.; उन्मीलितस्पैव-A and A.. 12. I--missing in T and T. M. ; 377–in A and A,. 13. त्रिंशक for उक्त-Tand T. M.; युक्त--A and A1. 14. तमत्वेन----T; तम--missing In T. M.; मतत्वे A and A,. 15. ब्रह्मभूता-T and T. M. 16. विकसति यदि वा-missing in T. 17. मध्यमा-T; मध्यब्रह्म--T. M. 18. ब्रह्मनाडीस्पतया-T. 19. अन्तर्विकासात्-T and T.M. 20. भवेदिति-T and T. M. 21. फजी-all. 22. ॥ १७॥ missing in T. द Page 75 1. मध्यमविकासे-Tand T.M. 2. युक्तिमाह-missing an T. 3. विकल्पक्षय:-T and T. AM. 4. From शक्ति to नादय इह-missing in T. 5. सा-in T. I. 6. भेदान्त्र---T. AM.; घन्त-A and A.. 7. निफाल-NandA निभार-T. AI.

·NOTES 189 8. उपाय:-Tand T. AI. 9. ॥ १८॥ missing in r and T. I. 10. From इह to उपाया:--missing in T; for इह, T. NI. has इहोपायभुवि. 11. Eftimissing in T. M.; A and A.. 12. प्रागुक्तदि-T and T. AM. 13. विध-missing in all. 14. दनु-all. 15. अभिप्राय:-all. 16. तु-missing in all. 17. विकल्पक्षयः--1s added before प्राणायाम in T. I. 18. यन्त्रण बोटनेन-In T and T. M.; तन्त्र-missing in A and A 1. . Page 76 1. हृदय--Tand T. M. 2. चित्तवृत्ति-T; चितयुक्त्युक्तिवृत्ति--T. I. ; चित्तमुक्तवृत्ति-A and An. 3. क्रमेण-in all for उक्तयुक्त्या. +. स्वस्तियन्धक—T and T. AI., स्वस्तीतिबन्धक-A and A.. 5. विकल्प्य-T. 6. अकिञ्चित्कत्वेन-T; अकिञ्चित्कर्तृत्वेन-T. M. , किथिचिन्तयत्वेन--- and A.. 7. परामर्शत्वेन-.all. 8. For the portion from देहाय to प्रवणः the following is found-- देहायुक्तपुर्यटकस्य चित्प्रमातृतानिफालनप्रवणोचितां-T and T. NI. 9. तदेव-T and T. M. 10. तुरीयातीतसमावेशदशा-T and T. M. 11. आवेशयति-T and T. M. 12. भानेने-A and A.. 13. भवेत्-Tand T. M. Page 77 1. स्पन्दशासेऽपि-all. 2. इति-mssing In Tand T. M. 3. विज्ञानगर्भस्तोत्रे--T and T. M.; स्तोत्रेऽपि-A and A 1.

·190 THE PRATYABHIJÑAHRDAYA 4. मानसे-r and T. M. 5. पारतन्त्र्योगमलै:-T and T. M. 6. चाप्यते-T and T. M. 7. उपायमूर्धन्य-T and T. AI. 8. च-added in T and T. I. after प्रत्यभिज्ञायां. 9. From शक्ति to कश्चिद्धीर:--missing in T. Page 78 1.च-In T. M. for न. 2. तथा--in Aand A1. 3. यक-in T.M. +. प्रतिपादिता:-added in T. M. after अस्माभिः । 5. From प्रसङ्गात् to कश्चिद्धीर:--missing in T. M.BA and An. 6. मैक्षत-all. 7. तदावृत्त-Tand T. M. . 8. मिच्छन्-all. Page 79 1. श्रुतिः--added in T after इति. 2. प्रसृतायामपि-Tand T. I. 3. शक्ति: for वा-in T and T. M. +. संकोचाती-T; मार्गसंकोचवती कर्ता--T. M. 5. भानसमये---T and T NI.; भाससमये-A and A 6. हृत्पद्मदेशबच्च-T and T. M. 7. विवर्तनम्--T and T. NI. 8. तपोद्धृते--T and T. NI. 9. दिते--Tand T. M. 10. निळ्या-T and T. M. 11. क्रम एव-T and T. M.; अ-missing In A and A1. 12. सर्व-T and T. M. 13. स्फारेण for चक्रविस्फारणेन-all, 14. लक्ष्य-Tand T. M. 15. भैरव-all. 16. प्र-missing in all. After प्रमरणम् the following is found- इत्यादि । एकानो हि वहिवृत्तिनिवृत्तः तत्वमीक्षते । घटतस्वस्तु न पुनः कर्मजालेन वध्यते ॥ १६ ॥ T and T. AI. 17. From 1 to Fata: on page 45-missing in T.

·191 NOTES Page 80 1. वेश्मन्-T.NI. 2. तस्मिन् विश्वाकार एको विभाति-T. M.; तिष्टन् विश्वाकार एको विभासि-A and A.. 3. इति-missing In T. M. +. भट्टश्रीमतिनाप्युक्तम्-T. M. 5. अपि च-added in T. AI. before शक्तेश्च. 6. शक्ति-added in T. I. before संकोच. 7. विकासो-In T. I. 8. स्कन्दन-A and A. 9. प्राण-missing in T. M. 10. हृद्भेद-T. M.; भ्रूभेद--A and A .. 11. कुण्डलीपदे-T. M. 12. प्रसिद्धकान्ति etc--T. M.; प्रसरद्विश्रान्ति etc-A and A1. Page 81 1. विषुवद्रूपायां-T. NM.; विषस्मायां-A and A .. 2. तदन after तन्मध्य--T. NI.; भूमि---missing in all. 3. विज्ञानभट्टारके--missing in all. 4. परा--T.M. 5. इति-missing in T. M. 6. विपुसंस्थानं-T...1. 7. अपि for इति–n T. M. 8. तस्मादर्थानुद्वाहभेद:--T. M. 9. वायो:-missing in T. M., वाहभेदा:-A and A, 10. योगतः for गतयो:-all. 11 मयो - A and A for योः 12. स्सेद:---A and A.; भेद:-T. M 1. Page 82 1. करणानां विकारप्रयाणां मुसपूर्णाचारणेन-in T. I. for ककार etc. 2. विशेषपदेन-T.M. 3. कल्यास्तोत्रे--T. M.; श्रीकध्यास्तोत्रे-A and AL. +. यतन--T.M. 5. च्छदो-A and A.. 6. विमृत-A and AL. for विधृत. 7. स्वपरारितो-T. M. for तव दारिता. 8. परमेशितां--T. M.; परमेशतं-A and Al.

·192 THE PRATYABHIJNĀHŞDAYA 9. इति--missing an T. M. 11. प्राणोसन-T. M. 10. शान्तं-A and A.. 12. विक्रान्त्यबसरे-A and An. Page 83 1. यथोक्तं विज्ञानभैरवे-missing in T. M. 2. द्वादशान्ते-T. M. for हृयाकाशे हृदयाकाशलीनाक्ष:-A and Ah. 3. सततं---T. M.; सुभग:-A and A 1. 4. इति तथा-missing in T. M. 5. प्रदक्षिणं-T. NI. 6, वैलक्षण्यात्मता भवेत--T. M.; वैलक्षण्यादि वे भवेत्--A and A 1. 7. From इति to संगृहीताः--missing in T. M. 8. तदुप-A and A1. Page 84 1. स्पन्दे--missing in A and A.. 2. भैरवभट्टारके--T. M.; एव-missing in A and A .. 3. स्ततो-T. M. 4. स्वादात्-T.NI. 5, समं-A and A1. 6. दि-all. 7. एवं-T. M.; एवमपि-A and A.. 8. पूर्णे-A and A1. 9. स्वानुभवादिकं-T. M. 10. अनुस्मर्तव्यम्-all. 11. मध्यमविकासोपाया:-T. M.; मध्यविकासोपाया:-A and A1. Page 85 1. च-missing in all. 2. स्वस्पत्वादि-T. M. for समापत्यादि. 3. पर्यायसमाधिः-A and A,. 4. समाधिस्थस्य instead of तस्य-in Tand T. M. 5. तत्वेन-A and A.. 6. संस्कारादुत्यितस्थाने -ail. 7. विदेकात्म्यायमर्शनान्-Tand T. M. 8.॥७॥ 9. आस्वादित-T: समादेशः--A and AL 10. वरोऽप्युत्थानदशायामपि for परो व्युत्थाने अपि-T and T. I.

·193 NOTES 11. जय for रस-in T and T. M.; ज-A and A.. 12. सदानन्दपूर्ण:-T and T. M.; सानन्दपूर्णमानः-A and AL. 13. पूर्णमानः-missing in T and T. M. 14. मनो-1s added before भावराशि--in T and T. M. Page 86 1. लवं-missing in T and T. AI. 2. चिद्गनलीयमानं- -T and T. M. 3. समवलम्व्य-T and T.M. +. बहिर्मुखतां जहत् is added before चिदेश्यमेव- --In Tand T.M 5. अपि-missing in T and T. AI. 6. क्रममुद्रान्तस्स्वरुपायां-T and T. M. 7. बहिर्मुख:-missing in T and T. M. 8. मुदसमावेशः-T and T. M. १. माधक-rand T.AI. 10. तत्रादौ-missing in T and T. M. 11. राच-Tand T. AI. 12. From बाह्य to वशात् the following is found-वहिः स्वल्यानुप्रवेश:-- in T and T. M.; बहुरूपानुप्रवेश:-A and A .. 13. 5-missing in T and T. M. 14. क्रममुद्रया for क्रम मुदयति--in all. 15. स्वोदितं-T and T. M Page 87 1. तुरीयातीतशक्ति: for तुरीया चितिशक्ति:-in all. 2. तथा- for तया--in all. 3. अन्त:-all. 4. स्वस्पतया-all. 5. इति-missing in Tand T. I. 6. समाधिनिष्ठ--all. 7. पराशफिस्फारसाधक:--Tand T. I. 8. परयोगी-Aand A.. 9. चिद्मौ-T. 10. प्रवेशसमावेश:-T. 25 ·194 THE PRATYABHIJNAHRDAYA 11. For आभ्यन्तरात् चितिशक्तिस्वरूपात् व साक्षात्कृतात् आवेशवशात्-the following is found-आभ्यन्तराद्वासितमुक्तिस्वरूपतः साक्षात्कृत-in all. 12. स्वस्पेदन्तानिफाल्ये -Tand T.M. Page 88 1. चिदसात् प्रधानात्मसमावेश:--T; चिद्रसस्यातः प्रधानात्मा समावेश:--T.M. 2. इति--missing in T and T. M. 3. स्व-missing in all. 4. द्रावणाच-all. 5. स्थसत्तायां for तुरीयसत्तायां-in all. 6. मुद्राणां-T and T. M. 7. मुद्रा for मुद्रात्मा-Tand T. M. 8. त्वाच-all. 9. तत्कमाभासरूपत्वात् च-missing in Tand T. M. 10. नाम-T. 11, sfă-missing in T and T. M. 12. ॥१७॥Tand TM. Page 89 1. इदानीमस्य-missing in all. 2. तत:--Tand T. M. 3. मन्त्रात्मक for सन्त्रवीर्यात्मक T and T. M. 4. संहारादौ संविद्देवता-T; संहारादिना निजसं-T. M. 5. त्य-all. 6. भवतीति शित्रम्-missing in T. M. 7.॥१८॥Tand T.M. 8. तदा-added before नित्योदिते in all. 9. चिदात्मैक्यना-T and T. NI. 10. महत्यनाच्छिन्ना-T and T. M.: महत्तवभिन्ना-A and An. 11. सर्वमन्त्राणां जीवभूता-all. 12. अकृत्रिमस्वान्तचमत्कारात्-r and T. M. Page 90 1. ऐक्यान् added after आवेशात्-A and A.. 2. शिवादिधरण्यन्तस्य-T. M.: यालाग्न्यादे: चरमकलापर्यन्तम्य-T: पाला- ग्न्यादेव-T. M.; चरम-missing in T. AM.

·195 NOTES 3. कार्यो-added in T. M. after राष्टिप्रलयो. +. तत्कारियत् निज-missing in तत्कारियत-missing in all. 5. For तदेवयस्य to भवति the following is found-तदीवरत्वप्राप्ति- सावनं भवति । इत्यादि। इति श्रीपूर्णानन्दमुनिम्तभाप्यम् श्रीवालाविपुरमुन्दरीदेवतार्पणमस्तु. 6. From प्राकरणिकास्य to the end is missing in T. 7. For the portion from परमयोगिनः to उपसंहारः the following is found-परमयोगिरूप इत्यद्वय इत्येतच्छिवस्वरूपो वेत्युक्तोपसंहार:-T. M.; Aandan. 8. यत्-all. 9. अन्तर्मुखं विमर्शधुर्या. .-all. 10. अहमिति-is added after तेषामपि in all. Page 91 I. मानसारविशेषशरीरसदाशिवेश्वरतेव-T. AI. 2. मयः श्रीमान् महेश्वरः-missing in T. AI. 3. पारमार्थिके-T. M. +. घटति--T. M. 5. क्षान्तमयाशेष-T. MM.; क्षान्तामायाशेष-A and A. 6. सारत्वेन सैत्र-In T. I. for मयत्वेनैव. 7. जगदात्म-all. 8. पादातू -A and AL Page 92 1. परं-missing in T.M. 2. परिपूर्णत्वेन--T. M. 3. विमर्श:--T. M.; निर्मल:-A and A 1. +. अनुत्तरार-T. I. 5. हकार-all. 6. इकारस्य-all. 7. परस्य प्रकृति-all. 8. वेदनात्मा विन्दु--T. M. 9. अनुत्तराय for अनुत्तर एव-Aand A1- 10. आत्माहं-r. I. 11. अकृतकः-missing in T. M.; कृतकोऽहं-A and A.. 12. यथोक्तं-missing in T. I. Page 93 1. भावेति for भावो दि-In T. M.

·196 THE PRATYABHIJNĀUIRDAYA 2. उचैव नब for उता च सैर-T. I. 3. अप्येषा तु for सपिक्षा--T.M. +. स्वातन्त्र्यमाया--T. AI. 5. चेन्-A and A.. 6. एपेका स्याहन्ता-T. M.; एप इव स्वाहन्ता-A and A1. 7. चैतत्स्थले स्थितेनेव-T. M. 8. तदर्थ-T. M.; तत्तदर्थ-A and A 9. कारा इति मन्त्रवीर्या (र्य A and A.) for कारित्वात् महती वीर्य--all. 10, उफ च-T.M.; श्रीस्पन्दशा-added in all. 11. नेते शिवधर्मेण-T. M.; तेनैव ते शिवधर्मण-A and A1 . Page 94 1. श्रीस्पन्दे--missing in all. 2. भावना-T.M. 3. तत्र-T.M. 4. समावेशात-all. 5. तत्वता for तत्पदा-all. 6. म्भो-A and A, 7. देहादिना---T. Af.; देहादिकानां-A and A.. 8. दी-missing In T. AI. 9. सबनेA and A. 10. अध्यक्सीयते-missing In A and A 1. 11. तत्--T.M. 12. तत्रैव--T.M. 13. चिच्छक्तिमयी-T.M. Page 95 1. भित्ति--missing in T. NI. 2. तथा-mussing in T. MM. 3. तन्मायाशक्तिविभासिता-T. M.; तस्यात्मना या शक्तिविभासिता-A and A. +. अबभासित-missing in all. 5. स्वभावेच्छाशक्तिज्ञान for स्वभावेन भान्ती ज्ञान-T.NI. 6. चितिः शक्तिः-T. AI, 7. यथोक्तं-missing in T. M. 8. सैषा--T.M. 9. न्द-all. 10. चिदूपा--T. M. 11. --missing in A and As. Page 96 1. हि added in T. AI. after तथा. 3. इति--missing in all. 2. धी:-T. I. +. सर्वासु दशामु-all, ·197 NOTES 5. चितिः शक्तिः-T.I. 6. यदिदमनुप्रवेशात-T. Al. 7. From तदनुप्रवेश to तदावेशात्--missing in 'T. AI. 8. तत्तत्सर्गसंहारादौ-T. M.; ततत्संहासत्-A and Ai. 9. सर्व-missing In T. NI. 10. The following is added in T. M.--- संहारादिकार्य जनयन् चिद्देवताचक्रमात्मीयान्त:करणयहिष्करणादिपदातिथि- स्या रविशशिसर्गस्पन्दप्रभावाहिते तदात्मनोरविशशिल्पी विन्दुशिवशक्तिमयो तदात्मकस्वर्ग: सत्तोदेवश्च । तयोः शिवशक्त्योः स्वस्वभावताशिवस्तदंशा वामा ज्येष्टा तथैव रौदी स्यात् । एता एवानुत्तरमिच्छोन्मेपे च समभवः स्याः उदेकशक्त्यंशा इच्छा ज्ञानकियाशक्त्यंशा दीर्घास्ता एवानन्दसत्ता चेति। अस्वरवपुरादिशिवः परः प्रमाता स्वसंविदुन्मेषात् । इच्छतिवेदितुमर्थानीशनया तदनुवेत्तिभिन्नगतिः । इच्छावेशानन्तरमपि प्रागीशयो व्यक्तिमयी परा इत्येकेनोद्भवा वर्णाः । इच्छानुत्तरयोगाद्विहिताशक्तिः स्वरसंभूतिः एकारानुत्तरयोः सङ्गादेकारसंभवो भवति । उन्मेषानुत्तरं ओद्वारजन्मनिर्णीतम् । ओङ्कारानुत्तरयोः सहात् शक्तिनिशूलनिष्पत्तिः। वेदनरूपो विन्दुः शिवशक्तित्रितयसामरस्यरूपतनुः । वेदनवेद्यविभाग- स्वरूपसंस्कारात् रविशशिकिरणवशात् विविधैव विकसन्ति सततं तिथयः। तन्मयसर्ग- स्पन्दादुन्मिपितास्ते तदात्मकाः । सर्गेण कादिवगैरपि पत्रिशद्भिरात्मनोऽवयवैः । इयं जगदावृणुते शिवात्मकतया वा शक्तिर्न शिवेन विना शिवोऽपि न तया विनास्ति तद्वदिदं विधं वागर्थमयं भवति । अवयवपरयादृष्ट्यात्मना पश्यन्त्या मात्रमध्यमथा नववर्गात्मकया वैखरी जाता। वन्दे तेजसि तेजासि तमस्यपि तमांसि च। तेजास्येव तमांस्येव वन्दे ज्योतिरनुत्तरम् । ज्योतिर्जयत्यनुतरमखिल तमावर्णा शिव एक वृहद्भानुः । स्वाभाविकी स्फुरत्ता विमर्शनपरस्य विद्यते शनिः । सैव चराचरमखिल जनयति जगदेतदवति सहरति । तस्य निरूपाधेर्निखिलान्तस्य नित्यतृप्तस्य संसारस्पध्रमसंगतिरेकैत भवति । सेयं तदेकरस्यात् परापरा विमर्शरूपिणी शक्तिः । स्वस्वातन्त्र्योटासस्पन्दादेकाप्यनेकधा वितता । प्रथम पश्यन्त्यादिप्रकारभेदप्रपञ्चिताकारा। विश्वोत्तीर्णा नाडी नादमयी सैव मातृका जाता। अखिलमनाहतमूर्तिः उत्तीर्णस्वरुपिणी तरति काशयति नानानादप्रपञ्चरूपेण मातृकादेवी । निजभागार्हविभागा व्याससमानकरूपिणी भवति । एकाप्यनेकधा भूता मता परैव पश्यन्ती। पश्यन्ती कर्माणि स्वात्मनि करणानां सरणिमपि यदुत्तीर्णा । तेनैवं पश्यन्तीत्युत्तीर्णेत्युदीर्यते माता। पश्यन्त्याः परमायाः स्वावयवादत्रामाशाः। ताभ्य: समष्टिरूपेण सामरस्यं च तत्त्वतो भिनम् । एकस्वल्या पराटांशमातृपरमार्था । ताभ्यामनाहतस्य नादमयी मध्यमा ·198 THIE PRATYABIIIJÑĀTIRDAYA - भवन्माता। स्थानादिमिरहतत्वात् युद्धिव्यापारमात्रयोध्यत्यात् । मातानाहतनामा सूक्ष्म- कृत्यादिना नादनवकमयी। सूक्ष्मस्थूलबमाभिशेरवधारिता । तथैवमक्षरविवरे चराचरं गता रीतिः । कर्णविवरेकगम्य: स्वार्ण यदि वैसरी जाता। पञ्चमविन्द्वन्तगता माता । निखिलमपि जगत्रष्टुं प्रगता प्रथमं शिवतत्वमुच्यते तः। स्वेच्छाशस्त्युद्गीर्ण जगदात्माहन्तया समाच्छाय। निवसन् स एव निसिलानुग्रहनिरतः सदाशिवोऽभिमतः। विभादीन् परित: पश्यनिदन्तया देवरो जातः। सा भवति शुद्धविद्या हीदन्ताहन्तयोरभेदमतिः। माया- भेदबुद्धिः निजांशभूतेषु निसिलभूतेषु । नित्यनिरङ्कुशभेदं वेद । स तया परिमितमूर्तिः राचितममस्तशक्तिरेप पुमान् । रविवि सन्ध्यारक्तः संहतरश्मिस्वभावसंकोच्य । संपूर्णकर्तृकाया बयस्तस्य संकोचात् संकुचिताः कलादिरूपेण रूपयन्त्येनम् । यः सर्व- कर्तृता सा संकुचिता कतिपयार्थमात्रपरा किश्चित्कारममुं कलयति । सर्वज्ञताशक्तिः परि- मिततनुरल्पवेद्यमानपरा। सर्वज्ञताशक्ति: परिमिततनुरल्पवेधमात्रपरा । उत्पादयति ज्ञानं विद्येति निगयते युधैराढ्यः । नित्यपरिपूर्णशक्ति तृप्तिशक्तिस्तस्येति भोगेषु रजयन्ती सततमयागतत्वतां याता । या नियता स्वशक्तिः निकृत्यनिधनोदय प्रधानेन नियतपरिच्छेदकरी क्लप्ता साकाररूपिणी स्वतन्त्रशकिसकोचशालिनी । सैव कृत्याकृत्येष्ववशं नियतममुं नियम- नादभूग्नियतिः। इच्छा त्रिनणवचटशक्तितान्यसंकुचदात्मनत्वादिसामरस्य रूपिणी तु सती । बुद्धयादिसामरस्यरूपादिचित्तात्मिका प्रकृतिः । इच्छास्वरजोल्याहतिरासीदहं प्रतीतिकरी । ज्ञानस्य सत्त्वं योधस्य कारणं बुद्धिः । तस्य क्रियातमोमयमूर्ति: मनसो विकल्पकरी वागादिपञ्चभेदैः स एव संकुचितविग्रहो देवः । ज्ञानक्रियात्मरागप्राधान्यात् द्विविधविषयक- रागात्मनातिभूतेशः । गगनमनिलश्थतेजः सलिलं भूमिश्च पञ्चभूतानि । थोत्रादिकरणवेयाः शब्दायास्तानि वेदनान्येषाम् । वचनकरवामुक्तापाणिः स्यात् करणभूतमावेदनं नितयापादक त्रिकं करणम् । गन्धवती भूमिः स्यादापः सिद्धिकरद्रयात्तेज: उष्णस्पर्शविशिष्टं संस्पर्शी वायुरम्बरं शब्दे। मायान्तमात्मत्वं वर्णितु . . . सर्व तुरीयतत्त्वं समष्टिः । तेषां च तुर्या विज्ञेया तेषां परादिभेदप्रपञ्चभेदवती-T. M. कार्य निजसंविद्देवता चकात्मिकायान्त:करण-A and A1. 11. From कारि to पुजः-missing In T. I.; From कारि to अमायी. यान्त:-missing in A and A1 पहिश्करमरीचिपुच्चं-A and A.. - Page 97 1. प्राप्ति added after ईश्वरता-T 2. परमभैरवताप्राप्ति:--T.M.

·199 NOTES . 3. इति added after योगिनः-T. M. +. For यथोक्तं T. I. has श्रीप्रत्यभिज्ञायां श्रीस्पन्दशाखेऽपि ; यदुक्तं श्री- स्पन्देऽपि-A and AS 5. नान्य-T.M. 6. लयोदयौ-T. AI. 7 भोस्तृतापति-T. I. 8. इति-missing in T. M. 9. हि for एकत्र इति-T. NI. 10. कर्तर्यारोपयेत् सर्व-T. M.; एकबारोपरान् सर्व-A and A.. 11. चित्-missing in T. M.; यत् for चित- in A and A,. 12. भूमिस्पै:--in T. M. 13. उन्मेषात्मा-missing In T. M.; एषा for उन्मेपात्मा-in A and A. 14. व्याख्याता-T. M. 15. तथा सति अनेन-T. M.; तदान्येत्यन्तेन--A and A.. Page 98 1. संख्द-T. M. 2. अतिक्रान्तं-T. M. 3. विज्ञातव्यं-T. M 4. for 7 in A and A. 5. प्रकृति: added in T. M after यथा; विकृतः for विवरणकृत: in T. M. 6. For एका सूक्ष्मे स्थूले--T. M. has एककर्तृसूक्ष्मस्थूले, A and A, have एकत्र 'सूक्ष्मस्थले. 7. For शरीरे वा इति, T. M. has चराचरे चेति. 8. उफ-T.M. 9. संविटेवताचकलपो वाग्विजयत्यसौ-T M. 10. इति-missing in T. M. 11. For यत् एतावत् उक्तप्रकरण-T. M. has यथा मदुक्तप्रकारेण । यत एतावत् उक्त प्रकरण-A and A. Page 99 1. शिवं प्राप्य सर्व added before शिवप्राप्ति etc. in A and A1. 2. शिवत्वं-T. M. 3. प्रस्थितत्वात्-TM. +. शिवोऽयमेव-r. M. 5. विसङ्घकात प्रकलितामाराध्यमानो जन:--T. M.

·200 THE PRATYABILIÑASIRDAYA 6. वि for e-in T. M. 7. मध्ये सोध. 8. मुधाब्धिकस्य महतस्तत्वेन पिण्टोपमं-T ... 9. पश्येदुपमानभूतकथितः-T. 1.; पश्येदुपदेशवस्तुकचितात- and A.. 10. रा एकः शिवः-missing in A and A.. 11. युक्त:-T. AM. 12. योगाभ्यासात्-T. M. 13. तीक्ष्णा:-T. M. Page 100 1. एवोपदेशः~-T.M. 2. इति श्रीपूर्णानन्दमुनिकृतं ईश्वरप्रत्यविज्ञामव्याख्यानं संपूर्णम् । प्लवसं० श्रावण- आ ८-९-१९०१-T. I.; इति क्षेमराजकृतिरिगमीश्वरप्रत्यभिज्ञा-A and AL.

·SANSKRIT INDEX Āgamas 32,44,65,115,127-8,129. änava 39. āņava-mala 112, 136. ätman 38, 41 ff., 45 ff., 48 ff., 53, 58, 66, 78, 119, 121, 123, 124, 129, 133-4, 151, ânandasaktı 121. Ārhatas 44, 129. ävesa 24, 86, 87, 108. akula 92, 158. akhyāti 30, 40, 115, 121. agrabhūmi 146, 155. anu +7, 112. anu-mala 48. Atharava-upanişad 78. adhovaktra 74, 144, 145, 155. anacka 82, 156. anantabhattāraka 28, 111. anāsritasiva 30, 115. anugraha 16, 102, 103, 135-6. antarātman 78. antahkarana 117. apāna 63, 81, 150. abhāva 124-5. Abhinavagupta 9, 100. abhimäna 61, 91, 95, 141. amnāya 153. amnāyıkatva 153. alaingrāsa 55, 136. avasthā 109-10. avasthāna 26. avasthita 109. avikalpa 58, 59, 76. avyakta 43, 44, 118, 126. aharıkāra 117, 120, 132, 141, 153. ahambhāva 93. ahantā 27, 87, 89, 93, 94, 110. icchāsaktı 121, idä 144 ff., 150. iti 98. idantā 27, 88, 110, 111. Indra 69, 152 is vara 14, 27, 43, 105. is varată 76, 93. Utpaladeva 68.9. udāna 63, 150-1. udmil 114. udmış 114. Upanışad (-s)19,102,124, 150,15+. upādāna 109. upādhi 42, 124. ais'varyasaktı 63, 150. aucitya 110. ākāda 83, 127, 148. 26 ·202 THE PRATYABHIJRAHĶDAYA Kakşyāstotra 79-80. grāhaka 110. kañcuka 40, 47, 60, 104-5, 117, ghata 151. 120, 133, 151, 158. karma 39, 112, 113, 116. cakra 60, 129, 141 ff.. 147 ff., karmendriya 132, 140. 152-3, 155.6, 157, 158, 159. kalā 40, 47, 49, 60, 63, 67, 90, cakravartin 98, 159, 105, 107, 111, 158. cakres' vara 97. kalpa 102. camatkāra 54, 62, 89, 91, 137. Kallata 80. Cārvākas 41, 122, 123. Kātikās 98. cit 21-3, 25, 26, 30, 32, 34-5, kärma-mala 49, 112, 132. 38, 40, 44, 48, 50, 51, 57, 63, kāla 40, 49, 104. 65 ff., 71 ff., 85 ff., 88, 114, Kālāgni 90, 158. 115, 119. kiṁcijjñatva 48. citi 12, 14, 15, 20-6, 30, 31, 35, kuncıtkartſtva 49. 65 ff., 67 f.. 69 ff., 87, 98 f., kundalini 80, 81, 145-49, 155, 103, 114, 149, 152. 156. citisakti 36, 60 ff., 87, 88, 94, 95, kumbhaka 145. 96, 118, 121, 146-7, 152. kula 158. citta 14, 15, 16, 34-8, 65 ff., 76, krtya 101-102, 131, 135. 81, 83, 116-7, 118, 119, 139, koti 75, 82 f., 157, 158. 151, 156, 158, 159. krama 88. citpramatſtā 76. kramamudrä 86, 87. cits'aktı 51, 67. Krainasütras 70, 86. cidgaganacari 60, 61, 141. kriyā 36, 118, 121. cetana 30-2, 34, 35, 65 ff., 114. Ksemarāja 9, 10, 100, 102, 103, cetas 82. 142. caitanya 38, 103. kşiti 105. kşemena 19, 102. jāgrat 131, jiva 33, 101, 116, 125. khecari 60, 140, 141, 148, 154-5. Jainas 44. khecaricakra 148. jñāna 36, 41, 118, 121, 123. khecarimudra 148, 154. Jõânagarbha 77, 82. jñānendriya 132. guna 44, 117-8, 119, 129 gocarā 96. tattva 12-14, 39 ff. 65, 101-5. gocari 60 ff., 140, 141. 120 ff., 133. gocaricakra 148, 153. Tattvagarbhastotra 36-7. granthi 156. Tantra 115, 129, 153.

·203 SANSKRIT INDEX Tamas 36, 117-18. Tantrikas ++, 129. turiya 46, 87, 88, 131. turya 64, 76, 131, 134, 151, 15+. turyātita, (61-ā) 76, 151, Trika ++, 101, 10+. Trikasarn 23. Tris'iromnata 31, 115. dars'ana 10 ff., 46 ff., 122, 130. Dāmodara 62. dikcarii 60 ff., 1-40. dicaricakra 148. duhkha 118. deha 152. dharma 125. pariņāma 125.6. paru 36, 58, 60, 61, 63, 74, 82, 101, 115, 116, 118, 149, 150, 151. pas'yanti +3, 57, 126-7, Päñcarătras +3, H4, 125-6. Pātratā 59. pāsa 115. pingalā 14+ ff., 150. pithā 149, 152. pudgala 125. puruşa 104, 106, 126. puryaştaka 39, 63, 98, 118, 119. 20. pūraka 145. prakſti 21, 43, 104, 106, 117, 118, 125-6. pratyabhijñā 15, 20, 65, 72, 77, 78, 100, 101. Pratyabhijññā 71, 76, 153.4. Pratyabhijñākārıkā 51, 151. Pratyabhijñāhrdaya +-8, 36, 47. pratyāhāra 92, 158. pradhāna 118. pramāņa 22, 24, 106. pramätr 21, 22, 24, 27, 28, 30, 35, 39, 106, 110, 112, 113, 114, 120, 159. prmātſtā 35, 71, 76, 117. prameya 22, 28, 29, 106, 110. pralaya 113. pralayakevalın 28, 29, 113. pralayākala 110, 113, 118. prāņa 12, 63, 73, 81, 108, 124, 150, 152, 155, 156. prāņāyānna 1-15. prāṇasaktı 73, 74, 80, 155. nādi 73 ff., 82, 129, 141 ff., 146 f., 150 f., 153, 156. nāda 156. nimitta 109. nimilanasamadhi 86. niyati 40, +9, 104. nila 108. Nyāya 41, 122. pati 36, 59.61f, 64,101,115,118. padārtha 125. parabhairava 158. parabhairavātmatā 95-7. paramasiva 29, 30, 106, 114, 127, 146. paramasivabhattāraka 29. paramesata 82. parāväks'aktı 57, 58, 137. parāvāc 12, 13, 15-6, 127, 137. parās'akti 12, 13, 106, 131, 137, 138, 150. bindu 92, 107.

·204 THE PRATYABHIJÑAHRDAYA buddhi 41, 42, 44, 73, 117, 120, 123, 132, 141, 153. buddhindriya 132, 140. baindavikalā 23, 107. Bauddhas 44. brahman 74. brahmanāļi 75, 146. brahmarandhra 74, 144, 145, 149. Brahmavādins 42, 124-5. Brahmavidyā 25. brahmä 69, 138. brāhmi 58, 138. mala 14, 15, 39, 47, 48, 112, 113. mahārthadrsti 54. mahāhrada 94, 158. Mādhyamikas 42, 125. māyā 21, 28, 36, 39, 46, 67, 73, 92, 105, 106, 118, 120, 152. māyāpramāt; 37-8, 58, 67-8, 95. 118. māyā-mala 48-9, 112. māyāsaktı 32, 36, 95, 96, 106. mähes varya 53, 59, 133. Mímārsā 42, 122. mudrā 76, 86, 88, 139, 148, 15+, 155, 157. mudrākrama 86, 88. mūlabhūmi 146. mülādhāra 144 ff., 148 f., 150,158 müla-mala 112. moha 118. bhaktı 134, 135. bhattāraka 14, 106. bhatýārıkā 90. bhāva 115. bhū 148. bhūcari 60 ff., 140. bhūcaricakra 148, 153. bhūmi 105. bhedaniscaya 141. bhairava 32, 115. bhairavamudrā 59, 79, 140, 154, 155. bhoktȚtā 97, 159. bhoga 107. yoga 72, 74, ff, 85, 96-7, 136, 139, 141 ff., 150. yogin 76, 84 ff., 90 ff., 96, 107, 130, 131, 134. rajas 36, 117. rasa 115. rasya 107. rāga 40,49, 104. Rājatarangini 9. Rāma 54. recaka 145. madhya 146. madhyadhāman 63, 146. madhyamanāļi 146. madhyamā 57, 127. manas 77, 83, 84, 117, 120, 132, 141, 151, 153, 157. mantra 15, 28, 57, 69, 89, 93. 110, 111-12, 128, 129, 137. mantramahes vara 27, 110-12. mantravirya 15, 89, 94. mantres'vara 27, 110-12. linga 120. vamanı 87. vanies'vari 62. vahni 81, 156. vāc 127.

·205 SANSKRIT INDEX sivatattva 113, 120 f. sivabhattāraka 21, 29, 32, 38, 39, 61, 106, 113, 119. Sivasūtras 38, 94, 104, 109. sluddhavidyā 105, 117. s'uddhādhvan 117, 133. sünya 113, 114, 125. Srutyantavids +2, 43, 124. vāmes'a 62. vämesvari 60, 62. vāyu 81, 156. Vasudeva +3. vāha 75, 81 f., 150. vikalpa 34, 36, 58, 59, 75 ff., 116, 117, 138, 140, 1+1, 153. vikalpana 61, 141. vijñānabhatjāraka 24, 81. vijñānabhairava 83, 81. vijñānākala 28, 35, 43, 110-113, 117, 126. vidyā 28, 35, 40, 45, 49, 105, 117. vimars'a 134, 135, 137. Vimuktakas 62. vilaya 55, 102, 135. visuddha 148. Visa 81, 156. Vişnu 69. vaikhari 127. vailaksanya 157. vaisnavas 45. vedavidas 44. vyākarana 43, 126. vyāna 63, 150-51. vyāpti 81. vyutthāna 72, 85 ff., 119. samvid 73 ff., 75, 146, 152, 153. 158. samsāra 14, 16, 19, 38, 40, 41, 51, 55, 60, 120, 132, 135-6, 143, 145. samsārin 47,48-50, 56 ff., 67,132. samskāra 37, 55, 68, 72, 118- 19, 120, 135. samhāra 102, 104, 106, 113. samhști 102. sakala 28, 40, 110, 113, 118. sattva 36, 117, 119. sadāsıva 14, 20, 27, 30, 43, 70, 105, 110, 111, 127, 158. sadāsıva-isvaratā 91. samadhi 35, 85, 86, 89 ff, 103, 108, 119, 134, 135, 139, 152, 157. samāna 63, 150, samāpattı 85, 103. samāves'a 20, 70 ff., 76. 85 ff. 102-103. sarvavirabhattāraka 57. sahasrara 144 1., 148, 155, 156, 158. sātikhya 12, 43, 104, 109, 114, 119, 120, 125 f., 132, 150. sāra 111. Siddhānta 31. siddhi 10+, 107. Sankara 19, 102. Sakti 13, 14, 16, 20, 21, 49, 50. 56, ff., 67, 75 ff., 78, ff., 92, 105, 113, 121, 129, 133, 137, 138, 140, 146, 147, 149, 157. s'aktitattva 113. saktipāta 16, 100, 103. s'abdabrahman 43, 126-7 şāktopāya 136, 138. sakha 111. sâmbhavopāya 136.

·206
THE PRATYABHIJÑAHRDAYA
sukşmaslarira 120.
sukha 108, 118.
suşupti 131.
suşumnā 144 ff. 149, 151, 153,
156.
sūtra 8, 103-104.
srsti 101-2, 104-5, 106, 113, 135.
srstigranthi 156.
Saugatas 42, 122, 124.
sthiti 40 ff., 46 ff., 101-2, 121,
130-1.
sthulasarira 120.
Spanda 77, 83, 93, 101.
Spandas'āştras 33, 72.
Spandasamdoha 52.
sphur 113.4.
Svacchanda 50.
Svatantra 104, 119.
Svapna 131.
Svayambhū 78.
Svātantrya 12, 16, 107, 119, 130.
hathapāka 55, 136.
hathayoga 141 ff., 153.

·ENGLISH INDEX
ABSOLUTENESS 21, 25, 26, 35, 66 (cf. svatantra, svātantrya).
Action, activity 28, 40, 49 (cf. karma, kriya).
Alphabet, Sanskrit 13, 15-16, 137, 138 (cf. Syllables).
Analysis, linguistic 126.
Appearance 33, 39, 48, 56 ff., 70.
Art, cf. kalā.
Attainment 73 ff., 89 ff., (cf. sıddhi).
Awakening, symbolic of evolution and consciousness 12, 21, 63
113-14.
Awareness 28.
BEING, in the beginning 43.
Bliss, the nature of God and Self 19, 29, 46, 64, 71, 88-89, 91, 99,
108, 156, 157 (cf. anandasaktı).
Body 37, 39, 41, 98, 119-20, 141 (cf. purystaka),
Bondage 33, 46, 53, 62, 99, 106, 111-12, 121, 130 (cf. sausāra).
Breath, cf. prāna.
Breath-control 76, 139, 143 ff.
Buddhists, cf. Saugatas.
CATEGORY, cf. padārtha.
Cause 21-5, 109.
Cheerfulness 76.
Coalescence of Shiva and the soul, cf. samāvesa.
Concealment of the world, cf. vilaya.
Concentration 78 ff., 81 ff., 86 ff., (cf. Meditation).
Conception 31 ff., 48 f.
Condition, or state, cf. avasthà.
Consciousness 24, 41 ff., 46, 89 ff., 96, 98, 106, 107, 124, 137 (cf.
cit, citi, citisakti, citta, celana, sanvid).

·208 THE PRATYABILIJÑATIRDAYA Contraction 30-2. Control, aim of Yoga 97. Corporeality 35, 64 (cf. māya-mala). Cosmogony 11, 12, 14-16, 19 ff., 29 (cf. srs!i). Cosmology 11, 12, 14-36, 31, 32. Cycle of universal development, cf. kalper. DEEP-SLEEP 63, 131, 151. Deity, male,cf. anantablaſfāraka, 7svara, parabhairava, parama. siva, paramasivabhattāraka, brahman, bralnā, bhaltāraka, bhairava, sadāsiva, sivabhaftūraka; Shiva. Deity, female 14, 46 f. 58 ff., 62, 69, 90, 103, 115, 128, 131, 134, 138 Delusion 15, 39, 45, 56 ff., 58, 63, 66 (cf. moha, mīya). Descent of Shiva 14 (cf. saktipāta). Development of the world and of sensory experience 11, 12, 19 ff., 50 ff., 79 ff., 88, 114. Devotion 54 (cf. bhakti). Dhak-tree leaf simile 74, 153. Differentiation 35 ff., 46-47, 52-53, 61, 67, 96, 106, 116. Dirt, cf. mala. Disappearance of the world 134 (cf. vilaya; Reabsorption). Distraction, cf. vyutthāna. Doership 28, 49, 60, 61, 63, 93. Doubt, cf. vikalpa. Dualism 108-109, 1. Duality 39, 48. EARTH, cf. bhūmi, kşiti. Ecstasy of the Yogin, cf. camatkāra. Ego 93 (cf. Self, I). Element, cf. tattva. Emanation of the world 11, 12, 20 ff., 47, 50 ff., 54, 55, 57-9, 69, 86-87, 89 ff., 96 f., 131, 134, 135-6, 139 (cf. srstí). Emergence of pure consciousness 69-70, 105. Enjoyment, cf. bloga. Eros 146, Existence 54, 131, 134, 140.

·209 ENGLISH INDEX Expansion 30. Extension 97. FEAR 55. Fig tree simile 31. Fire simile 67, 68, 70. Formulas, magic. cf. mantra. Free-will, cf. svatantra, svātantrya. Functions, five, of Shiva, cf, krtya. . God, cf. Deity. Good and evil 49, 132-3 (cf. kārma-mala). Goodness, cf. sativa. Grace 51, 52, 55, 130, 135-6 (cf. anngraha). HABIT, cf. aucitya. Happiness 24, 73 ff., 75 ff., 81, 83, 84 f., 88-89, 91. Hathayoga 16, 146, 148. Heptad 39-40, 120. I 42, 57 (cf. Self). Identity 24.6, 29-30, 44, 53, 59, 68, 70, 72, 84 ff., 90 ff., 97 ff., 101, 108, 110, 130-31, 137, 139, 141 (cf. avesa, samāves'a). Ignorance 33, 38, 45, 56 ff., 62. Illusion, cf. mäyä, māzāsakti. Immanence 29, 44, 50 ff., 55, 114, 129. Immersion, of manifoldness 69, 94. Imperfection +8. Impressions, cf. sanskāra, Inclination, cf. rāga. Independence, cf. Absoluteness; svätantrya. Individuation, cf. anava-mala. Indolence, cf. tamas. Insight, cf. pratyabhijña. Intellectualism 119. Intelligence, of, citi. Introspection 86 1f., 90. 27 ·210 TUC PRATYABHIJRZURDAYA JAR, symbolic of body 65, 151. KNOWLEDGE, 22-21, 33, 38, 48, 49, 60, 62, 65 f., 67 ſf., 82, 87, 95, 96, 99, 130, 131, 132, 140 (cf. ñana, pramīņa, pramcja, vidya). LAKE simile 94, 158. Letters of the Sanskrit alphabet, cf. Alphabet, Syllables. Liberation, cf. Salvation. Life 37, 39, 42 (cf. brāna). Light, the nature of God and consciousness 21, 22, 26, 29, 30, 32, 35, 38.9, 51-2, 57, 89, 91, 93, 106, 115. Limitation of the highest reality 14, 15, 34 ff., 39, 48, 49, 51, 58' 66 1., 91, 110, 119 (cf, niyatı). Logos 146. Lordship, an attainment of Yoga 96. Lotus of the heart 82, 83, 157, 158. Love 156. MAINTENANCE of the world, cf. sthiti. Manifestation 26, 57, 63, 91, 94 114. Manifoldness 26-9, 40-1, 44-45, 54, 61, 110, 134. Materialists, Indian 41. Meditation 54, 85, 90, 92, 98 (cf. Concentration ; vimarsa). Monism 38-9, 40-41, 44-5, 48, 108-9, 133. NON-CONSIDERATION, cf. akliyati. Nucleus, cf. sāra. OBJECT, in general, and sense-object 52, 58, 62, 67 ff., 70, 84, 87, 88, 91, 106, 115, 118, 119, 134, 139 (cf. bhāva, pramega). Object-subject relation 24, 27, 36. Obscuration of the divine nature 48 ff., 52, 68, 95 (cf. mala). Oneness of self with All, cf. Identity. Opinion 56 f. PANPSYCHISM, 39, 41, +5. Passion, cf. rajas.

·211 ENGLISH INDEX Pentads 39-40, 120, 138. Perception 34, 35, 49, 54, 84, 93, 132, 134, 140 (cf. darsana). Perfection 20 ff., 49, 55, 89 ff., 91. Personal attitude in religion 134-5. Phenomenal world 67 ff., 13+ (cf. Object). Phenomenon 33 (cf. rasya). Philosophies, different schools of, cf. Scliools. Physiology 145 f. Play, the world a 72, 109. Pleasure 134 (cf. şukha). Potentiality, cf. sūra. Power, cf. parāsaktı, sakti, siddhi. Predestination 16. Principle, cf. tattva. Psycho-physical 31, 141. RAIN-DROP simile 86. Reabsorption of the world 15-16, 21,'47, 50 ff., 54 ff., 57, 59, 68-9, 89 1., 96 f., 131, 134, 135-6, 139 (cf. vimars'a, sariliara, satniştı). Reality of the world 11, 19, 40 ff., 47-8, 51 ff., 71 ff. Reason 21 (cf. citi). Rebirth, cf. saritsūra. Recognition, cf. pratyabhijā. Renaissance, Indian 1, 2. Roles of an actor simule 40 ff., 131. Rope of bralıman 149. SALVATION 14, 15, 16, 33, 38, 40, 53, 62, 64-5, 71 ff., 74, 77 f., 100, 103, 106, 107, 119, 121 f., 123, 126, 130, 133-7, 139, 149, 151, 154, 155 (cf. samadh). Savior 100. Schools of philosophy 25, 32, 41 ff., 111, 121 ff. (cf. darsana). Screen simile 25-6, 73, 94, 109. Self 27, 41 ff., 59, 87, 89, 93-4, 116, 137 (cf. aliantā, ātman; Soul). Self-conceit, cf. abhimana. Self-determination 25 ff., 39, 44, 48.

·212 THE PRATYABHIJNĀHADAYA Sensation 107, 108, 114, 134. Senses 78, 84, 132, 140. Sense-objects, ch. Object. Shadow simile 23. Shadow-play 109. Sheath, cf. kañcuka. Shiva 11-12, 14-16, 19, 29, 30 ff., 39, 46, 50, 89 ff., 98 ff., 105, 110, 121, 152 (cf. synonyms under Deity, male). Shivaism, Kashmirian 2-5, 10, 17, 100, 101, 108, 119, 127, 228, 130, 143, 153-154; Tamil 3, 5, 101, 117, 127, 130 Sleep, also symbolic of state of evolution or consciousness 12, 21, 63, 113-4, 151 (cf. Deep-sleep), Sorrow, cf. dukha. Soteriology 12, 14-36, 102, 136. · Soul 14, 78; different conceptions of 41 ff. (cf. jiva, pasu, prāna). Sounds, cf. anacka ; Alphabet, Syllables. Spark, divine, in man 43, 125 (cf. bindu). Speech, cf. Word. Spirit, the nature of God and Self 19, 46, 67, 71, 73 ff., 85 (cf. cit, cili, citta, cctana). Stabilitating of the world, cf. sthiti. State, or condition, cf. avastha. Station, in Yoga 111. Subject 57, 58, 60, 68, 90, 91, 95, 104.5, 106, 118, 134, 140 (cf. grāhaka, pramāts, bliğva). Subject-object relation 105, 110, 114, 133, (cf. Object-subject relation). Subjectivity 39 (cf. ahanta). Suchness 20 (cf. tattva). Sun simile 67. Syllables 15-16, 57-58, 82, 92, 137 (cf. Alphabet). Symbolism 122. TEACHER, necessary for comprehension 55-6, 99. Textbooks, Indian 7, 8, 20, 100. This 27, 88 (cf. danta), Thought, cf. citta,

·213
ENGLISH INDEX
Time, cf. kāla,
Tolerance 121 f.
Tortoise simile 79.
Tranquillity in the highest reality 92.
Transcendence 29, 44, 114, 129.
Transmigration, cf. samsāra.
UNFOLDING, Cf. Development, Evolution.
Unity 61 f., 92 (cf. Identity; samāvesa).
Universe, cf. World,
Unmanifest, cf. avyakta.
VOID 30, 35, 37, 39, 41-2, 60, 123, 125 (cf. sünya).
WAKING 131 (cf. Awakening).
Wheel of fire simile 125.
Will 25, 27, 91 ff., 95, 96, 116, 119, 121 (cf. svätantrya).
Word 128 (cf. parāvāc, vāc, sabdabrahman).
World 11, 12, 14, 24, 29, 30-32, 90, 115; different conception, of
41 ff.
World-reason, cf. citi.
YOGA 16 (cf yoga, yogin)

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