·Kashmir Series of Texts and Studies
No. 39.
THE
VĀTŪLANĀTHA-SŪTRAS
WITH THE IRITTI
ANANTAS'AKTI PĀDA.
EDITED WITH ENGLISH TRANSLATION & VOIES
BI
PANDIT MADHUSUDAN KAUL SHASTRI, S., M. 7. .
Superintendent Research Departmer.t,
JAMMU AND KASHMIR STATE,
SRINAGAR,
uiiished under the Authority of the Government of
His Highness Lieut.-General Mahārājā
Sir PRATĀP SINGH SAHIB BAHADUR,
G. C. S. l., G. C. 1. E.,
MAHĀRĀJA OF JAMMU AND KASHMIR STATE.
JAMMU
DEPART
&
NOUVES
BEWALS
2H1
***LVIS
BOMBAY:
AINTED AI TIE NIRNAYA-SAGAR' PRESS.
1923

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·THE KASHMIR SERIES
OF
TEXTS AND STUDIES.

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·REA
DEPARTMENT JAMMUT
Kashmir Series of Texts and Studies.
No. 39.
THE
VĀTÚLANATHA-SŪTRAS
WITH THE VRITTI
OT
ANANTAS'AKTIPADA.
EDITED WITH ENGLISH TRANSLATION & NOTES
BY
PANDIT MADHUSUDAN KAUL SHASTRĪ, M. A., M, 0. L.
Superintendent Research Department,
JAMMU AND KASHMIR STATE,
SRINAGAR.
Published under the Authority of the Governmen of
His Highness Lieut.-General Mahārājā
Sir PRATĀP SINGH SĀHIB BAHADUR,
G. C. S. l., G. C. I. E.,
MAHĀRĀJA OF JAMMU AND KASHMIR STATE.
RESEA.
ASHMIR
ЗНІ.
Elvis
BOMBAY:
PRINTED AT THE NIRNAYA-SAGAR' PRESS,
1923,

·श्रीसोमानन्दनाथप्रभृतिगुरुवरादिष्टसन्नीतिमार्गों
लब्ध्वा यत्रैव सम्यक्पटिमनि घटनामीश्वराद्वैतवादः।
कश्मीरेभ्यः प्रसृत्य प्रकटपरिमलो रअयन्सर्वदेश्यान्
देशेऽन्यस्मिन्नदृष्टो घुसृणविसरवत्सर्ववन्द्यत्वमाप ॥१॥
तरत तरसा संसाराब्धि विधत्त परे पदे
पदमविचलं नित्यालोकप्रमोदसुनिर्भरे ।
विमृशत शिवादिष्टाद्वैतावबोधसुधारसं
प्रसभविलसत्सद्युत्क्यान्तःसमुत्प्लवदायिनम् ॥२॥

·HYESHU BHLEAVISHWASI काश्मीर-संस्कृतग्रन्थावलिः । ग्रन्थाङ्कः ३९ वातूलनाथसूत्राणि श्रीमदनन्तशक्तिपादविरचितवृत्त्युपेतानि श्रीभारतधर्ममार्तण्ड-कश्मीरमहाराज- श्रीप्रतापसिंहवर-प्रतिष्ठापिते प्रत्नविद्याप्रकाश-(रिसर्च) कार्यालये तदध्यक्ष-पण्डित-मधुसूदन-कौल-शास्त्रिणा उद्दिष्टकार्यालयस्थेतरपण्डितसहायेन संगृह्य, आंग्लभाषानुवादादिना परिष्कृत्य च मुम्बय्या 'निर्णयसागर' मुद्रणालये मुद्रापयित्वा प्राकाश्यमुपनीतानि. संवत् १९८० बैस्ताब्दः १९२३० काश्मीर-श्रीनगर (अस्य ग्रन्थस्य सर्वे प्रकाशन-मुद्रापणाद्यधिकाराः प्रोक्तमहाराजवर्यै खायत्तीकृताः सन्ति)

·(All rights reserved ).
Printed by Ramchandra Yesu Shedge, at the Nirnaya-Bagar. Press,
23, Kolbhat Lane, Bombay.
Published by Pandit Madhusudan Kaul Shastri, M. 4. M. O. L.
for the Research Department,
Jammu and Kashmir State, SRINAGAR.

·NO. 39. Vātūlanāthasütras with The Vritti of Anantas'aktipadāchārya. FOREWORD. The Sūtras of Vātūlanātha with the Vritti of Anantas'aktipāda form the present volume of the Kashmir Series of Texts and Studies. They are thirteen in number and give a summary description of the Sāhasa Inspiration which means an "unexpected happening'. The latter is the highest state of inspiration which takes place, when the spiritual seer, by chance, throws a kind glance on or extends his helping hand to the devotee. Sāhasa is also known as Anupaya and stands in close relation to the Shāmbhavopāya which may be summed up in the following stanza:- "मत्त एवोदितमिदं मय्येव प्रतिविम्बितम् । मदभित्रमिदं चेति...... "This objectivity has sprung from me, is reflected in me, and is not seperate from me." (Tantr. III Ahnika, Verse 280 ). Nothing is specially known about the author of the Sūtras. The available mass of the Shaiva literature (from 9th to 12th century A. D.) alludes niether to them nor to their author. Hence the probable date of the author may be found somewhere after the 12th century A. D. The Vritti is from the pen of one Anantas'aktipāda who asserts therein that the Sūtras have emanated from ·2 the mouth of Yoginis when they took Vätūlanātha into their favour. The glossator seems to have commented also upon the Bahurūpagarbhastotra which is one of the devotional books of S'aivas. Edition of the present number is based on the collation of the following manuscripts :- A. Very old manuscript. Belongs to M.M. Pandit Mukund Ram Sastri, late Officer-in-charge of this Department. S'āradā character and write. ten on country paper. About 150 years old. Size foolscap. Correct and complete. B. About 50 years old. Correct. Belongs to Rājā naka Mehes'vara of this Department. S'āradā character. Written on Kashmiri paper. Size 1/3 foolscap. Complete. C. Belongs to Swāmi Rishi Kaul Sāhib of Kharayar, Srinagar, Kashmir. Size oblong. Paper Kashmiri. About 75 years old. Correct and complete. I have appended to the text an English translation which, I hope, will prove useful to the students of S'aivism. Some of the technicalities have also been explained in the notes, at the bottom of the translation portion, which also will be of great help for understanding the generalities of the Sähasa aspect of S'aivism. Before closing this little foreword, I feel it oblgatory to express my thanks to the Departmental Pandits-especially to Rājānaka Mahes'vara who has cleared up many a moot point for me--for their assistance in bringing out this book. SRINAGAR, KMR. August 29, 1923. porolooney MADHUSUDAN KAULA

·ओं नमः संविद्वपुषे परमशिवाय ।
अथ
श्रीवातूलनाथसूत्राणि ।
श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि ।
संघट्टघट्टनबलोदितनिर्विकार-
शून्यातिशून्यपदमव्ययबोधसारम् ।
सर्वत्र खेचरदृशा प्रविराजते यत्
तन्नौमि साहसवरं गुरुवक्रगम्यम् ॥१॥
सर्वोल्लङ्घनवृत्त्येह निनिकेतोऽक्रमक्रमः ।
कोऽप्यनुत्तरचियोमखभावो जयतादजः ॥२॥
श्रीमद्वातूलनाथस्य हृदयाम्भोधिसंभवम् ।
पूज्यपूजकपूजाभिः प्रोज्झितं यन्नमामि तत् ॥ ३ ॥
येनेह सर्ववृत्तीनां मध्यसंस्थोऽपि सर्वदा ।
महाव्योमसमाविष्टस्तिष्ठाम्यसिनिराविलः ॥४॥
तमपूर्वमनावेशमस्पर्शमनिकेतनम् ।
संविद्विकल्पसंकल्पघट्टनं नौम्यनुत्तरम् ॥५॥
योगिनीवक्रसंभूतसूत्राणां वृत्तिरुत्तमा ।
केनापि क्रियते सम्यक्परतत्त्वोपबंहिता ॥६॥

·२
श्रीवातूलनाथसूत्राणि ।
इह किल षदर्शनचतुराम्नायादिमेलापपर्य-
न्तसमस्तदर्शनोत्तीर्णमकथ्यमपि श्रीमद्वातूल-
नाथस्य पीठेश्वर्य उच्छुष्मपादोषमुक्त्वा तदनु
परमरहस्योपबृंहितत्रयोदशकथासाक्षात्कारह-
शा क्रमाक्रमास्तिनास्तितथ्यातथ्यभेदाभेदस-
विकल्पनिर्विकल्पभवनिर्वाणकलङ्कोज्झितं कि-
मप्यनवकाशं परं तत्त्वं सूत्रमुखेनादिशन्ति-
यत्रेदमादिसूत्रम्
महासाहसवृत्त्या स्वरूपलाभः ॥१॥
अतितीवातितीव्रतरविशृङ्खलशक्तिपाताघ्रा-
तस्य स्वखरूपसमाविष्टस्य कस्यचित् क्वचित्
कदाचित् अकस्मादेव 'महासाहसवृत्त्या' घस्म-
रमहाघनतरपरनादोल्लासस्फारेण सविकल्प-
निर्विकल्पात्मकसमस्तसंविन्निवहघटनान्निराव-
रणमहाशून्यतासमावेशनिष्ठया 'खरूपलाभः'
समस्तकल्पनोत्तीर्णत्वादकृतकनिरवकाशनिरु-
त्तरनिस्तरङ्गनिरवधिनिनिकेतास्पर्शसंवित्प्राप्ति-
र्भवति, इतिरहस्यार्थः।महासाहसवृत्त्यानुप्रवे-
शश्च वक्ष्यमाणकथितक्रमेणाधिगन्तव्यः॥१॥

·३
श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि ।
झटिति सर्वोल्लङ्घनक्रमेणानिकेतस्वरूपप्राप्ति-
साक्षात्कारमहासाहसच संप्रदायं निरूप्य,
इदानीं तत्रैव सर्ववृत्तिमहासामरस्यमेककाले
प्रचक्षते
तल्लाभा[च्छुरिता युयुगपद्वृत्ति-
प्रवृत्तिः॥२॥
वृत्तीनां दृगादिमरीचिरूपाणां तथा राग-
द्वेषाद्युन्मेषवतीनां 'युगपत् तुल्यकालं क्रमप-
रिपाव्युल्लङ्घनेन अक्रमप्रवृत्त्या 'तल्लाभाच्छु-
रिता' तत्तेन प्रागुक्तमहासाहसदशासमावे-
शक्रमप्राप्येण स्वरूपलाभेन कालाकालकल्प-
नोत्तीर्णालंपासवपुषा महानिरीहेणाच्छुरिता
स्पृष्टा स्वस्वरूपतां नीता 'प्रवृत्तिः' प्रकर्षेण
वर्तमाना वृत्तिः सततमच्युततया तत्समावे-
शेनावस्थानमित्यर्थः । इत्यनया उक्तिभङ्गया
सर्ववृत्तीनां समनन्तरमेव सर्वोत्तीर्णमहाशून्य-
ताधाम्नि धामरूपे तन्मयतया परस्परविभेद-
विगलनेन उदयपदव्यामेव सततमवस्थितिः
स्थितेत्यर्थः॥२॥

·30
श्रीवातूलनाथसूत्राणि ।
इत्यनया उक्तिभङ्ग्या तुल्यकालकथनोपदे-
शमुक्त्वा, इदानीं पुस्तककथां निरूपयन्ति
उभयपट्टोद्धनान्महाशून्यताप्रवेशः॥३॥
श्रीमनिष्क्रियानन्दनाथानुग्रहसमये श्रीग-
न्धमादनसिद्धपादैरकृतकपुस्तकप्रदर्शनेन या
परपदे प्राप्तिरुपदिष्टा सैव वितत्य निरूप्यते ।
सप्तरन्ध्रक्रमोदितसप्तशिखोल्लासात्मकःप्राणप्र-
वाहोदयः स एवोलपट्टकः पूर्णवृत्त्युदयः, रन्ध्र-
द्वयसुषिरनालिकाप्रवाहप्रस्तृतोऽपानरूपोऽधःप-
दृकः पञ्चेन्द्रियशक्तिवेष्टितः पञ्चफणधर्मानि-
बन्धकोऽधःस्थितः। तस्य वलयद्वयं जाग्रत्वप्ना-
त्मकमुन्मुन्य ग्रन्थिनिबन्धनमपहृत्य 'उभयपट्टो-
द्धनात्' प्राणापानद्वयविदारणात् मध्यवर्ती यः
प्राणरूपो महाशून्यताखभावः कुलाकुलविक-
ल्पदशोज्झितोऽव्यपदेश्यमहानिरावरणनिरत्य-
यवेद्यवेदकनिर्मुक्तो वर्णावर्णनिवर्णोत्तीर्णः स्प-
स्पर्शप्रथापरिवर्जित उपचारात्परमाकाशाद्य-
भिधानैरभिधीयते । तत्र 'प्रवेशः' तत्समावेश-
तया सामरस्यावस्थितिः स एव प्राप्तमहोपदेश-
नामाविर्भवतीत्यर्थः॥३॥

·श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि । इत्थं महानयोक्तशा सर्वशास्त्रप्रपञ्चोंत्ती- र्णत्वादवाच्यं किमपि महोपदेशसाक्षात्कारमु- भयपट्टकाकारसदसद्रूपद्वयनिवारणेन निस्तरङ्ग- परव्योमसमावेशसर्वावेशविवर्जितमासूत्रितम- हाशून्यतासमावेशमावेद्य, इदानीं युग्मोपसं- हारात् कैवल्यफलं तन्मयतया उपवय॑ते युग्मग्रासान्निरवकाशसंविन्निष्ठा ॥४॥ पृथिव्यादिमहाभूतपञ्चकस्य एकैकस्मिन् ग्राह्यग्राहकतया युग्मवृत्त्युदयसंव्यवस्थितिः । तत्र गन्धप्राधान्यात् धरातत्त्वस्य पायुघाणरूपेण द्विप्रकारता । अप्तत्त्वस्य च रसप्रधानतयोप- स्थरसनारूपेण दैविध्यम् । तेजस्तत्त्वस्य रूपप्रा- धान्यात् पादनेत्रभेदेन द्वयरूपता । वायुतत्त्वस्य स्पर्शप्राधान्यात् त्वक्पाणिस्वभावतो द्विधा गतिः। आकाशतत्त्वत्य शब्दप्राधान्यात् वाक्छ्रो- त्रभेदेन द्विप्रकारतयैव बहुधात्वम् । अथवा पृथिव्यप्स्वरूपौ भोग्यस्वरूपाववस्थितौ। तेजो- वाय्वाख्यौ भोक्तृस्वभावौ संस्थितौ । आकाशं चैतद्युग्मान्तरस्थं सत्सुषिरतया सर्वप्रनाडिका- -- ·६ श्रीवातूलनाथसूत्राणि । न्तरोदितं च बहुधा विभक्तम् । पृथिव्यादिवा- यवन्तं भूतचतुष्टयं भोग्यरूपमाकाशं च भोक्तृ- खभावमिति वा।भोग्येऽपिभोक्ता सदैव तिष्ठति भोक्तर्यपि भोगो नित्यं विभाति । एवमुक्त- युक्त्या प्रत्येकं पृथिव्यादिमहाभूतपञ्चकं युग्मेन द्वयविभूत्या अनारतं प्रोल्लसतीत्यभिप्रायः । अथवा प्रत्येक व्यक्ताव्यक्ततया बहिरन्तर- तया शान्तोद्रिक्ततया वा विभाति । एतत्प- ञ्चकस्थानसंस्थितयुग्मस्य 'ग्रासात्' संहरणात् 'निरवकाशसंविनिष्ठा' निरवकाशा येयं संवित् तस्या निष्टा सम्यगविपर्यस्ततया संस्थितिः। निरवकाशसंवित्वेन नापि सविकल्पसंविदुन्मे- पैरवकाशो लभ्यते, नापि निर्विकल्पसंवित्स्व- भावेन प्रवेशोऽधिगम्यते । इत्थमप्रमेयत्वान्नि- रुत्तरपरमाद्वयखभावत्वाच्च निरवकाशसंविदि- होच्यते । तस्या निष्ठा वरगुरुप्रदर्शितदृशा सततमच्युता गतिः केषांचिद्भवतीत्यर्थः। एवं द्वयात्मककुलकौलकवलनेन निरुपाधिनीरूप- निःस्वरूपतादात्म्यं भवतीत्यर्थः॥४॥ :

·श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि । द्वयविगलनेन परतत्त्वावस्थितिं युग्मचर्चा- गमनिकया इह उक्त्वा, तदनु संघट्टकथा- साक्षात्कारो निरूप्यते सिद्धयोगिनीसंघद्यान्महामेलापोदयः॥५॥ सिद्धाश्च योगिन्यश्च ताः सिद्धयोगिन्यः विषयकरणेश्वरीरूपाः। तासां संघहः संगमो ग्राह्यग्राहकोभयसंश्लेषः परस्परागरणक्रमेणा- लिङ्गनम् । तेन आलिङ्गनेन सदैव 'महामेलापो- दयः' महामेलापस्याहन्तेदन्तात्मकद्वयविगल- नात् निरुत्तरचियोनि सततं महासामरस्यात्म- कस्य सर्वत्र प्रत्यक्षतया उदयः समुल्लासो भवति इत्यर्थः । वेद्यवेदकद्वयाप्रथनप्रवृत्त्या परमाद्वयसमावेशः सर्वत्रावस्थित इत्युक्तं भवति ॥ ५॥ उभयविगलनेन सदैव महामेलापोदयमु- क्त्वा, तदनु कञ्चकत्रयोल्लङ्घनेन निरुत्तरपद- प्राप्तिं कटाक्षयन्ति त्रिकञ्चकपरित्यागानिराख्यपदाव- स्थितिः ॥६॥ त्रिकञ्चकस्य भाविकभौतिकशून्यभेदभि- ·८ श्रीवातूलनाथसूत्राणि । न्नस्य । तत्र भाविकं शब्दाद्यहंकारपर्यन्तं तन्मात्ररूपं, भौतिकं पृथिव्यादिरूपं, शून्यं निरीहाख्यं वासनास्वरूपं च । अथवा भाविक घटाकारं बाह्यं ग्राह्यविषयरूपं, भौतिक पुनरान्तरमिन्द्रियात्मकं ग्रहणरूपं, शून्यं तदु- भयमध्यमाकाशम् । अथवा भाविकं स्वप्नावस्था सृष्टिरुच्यते, भौतिकं जाग्रत्प्रथा स्थितिनिंग- यते, शून्यं सुषुप्तदशा संहारोऽभिधीयते। इत्थं- संस्थितस्य त्रिकञ्चकस्य 'परित्यागात्' सन्न्या- सात् 'निराख्यपदावस्थितिः' निर्गता आख्या अभिधानं यस्य असौ निराख्यः अव्यपदेश्य- मनुत्तरं वागुत्तीर्णं. परं धाम, तस्मिन् सर्वोत्ती- निकेतनपरमाकाशेऽवस्थितिः सदैव अपरि- च्युतखभावनिष्ठा भवतीति संबन्धः ॥ ६ ॥ इत्थं कञ्चकत्रयोल्लङ्घनेन तुर्यपदप्राप्तिं निरू- प्य, इदानीं सर्ववाक्प्रथासु निरावरणासु स्वरभू- तिविजृम्भव प्रथते सदैव,-इति निरूपयन्ति वाकतुष्टयोदयविरामप्रथासु स्वरः प्रथते ॥७॥ आदौ तावत् वाकतुष्टयं निर्णीयते। निराव- ·R663, N23 श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि । रणनिरवकाशोदयनिरुत्तरनिस्तरङ्गपरमनभसि उच्छलम्किचिच्चलनात्मकप्रथमस्पन्दविकास- स्वभावा वर्णरचनां मयूराण्डरसन्यायेन अ- द्वयमहासामरस्यतया अन्तर्धारयन्ती परेति प्रथिता । सैव च अनाहतनादखरूपतामवाप्ता निर्विभागधर्मिणी समस्तवर्णोदयं वटधानि- कावदन्तर्धारयन्ती द्रष्टुखभावा पश्यन्तीति व्यपदेश्या । सैव च संकल्पविकल्पनिवह- निश्चयात्मबुद्धिभूमि स्वीकृतवती वर्णपुञ्ज शिम्बिकाफलन्यायेन अन्तर्धारयन्ती मध्यमा इत्यभिहिता। सैव हृत्कण्ठताल्वादिस्थानकर- णक्रमेणाहता सती वर्णविभवमयश्लोकादिवत् भेदरूपं प्रकटयन्ती रूपादिसमस्तविश्वप्रथां च व्यक्ततामापादयन्ती वैखरीत्युक्ता । इत्थं निरवकाशात् संवित्पदात् वाकतुष्टयमविरत- मनिरोधतया प्रथते । एवमीदृक्स्वभाववाचतु- ष्टयस्य उदयश्च विरामश्च तावुदयविरामौ सृष्टिसंहारौ, तयोः प्रथा व्यक्ताव्यक्ततया सदैव अविरतमुल्लसन्त्यः स्फुरन्त्यः, तासु ·सततम- १० श्रीवातूलनाथसूत्राणि । 'स्वरः' अनाहतहतोत्तीर्णमहानादोल्लासविकास- खभावः 'प्रथते' सविकल्पनिर्विकल्पसंविदु- त्तीर्णपरवियदुदयमेव प्रकाशित करणप्रवृत्त्या प्रयातीत्यर्थः । इत्थं नानाभेदो- ल्लासप्रकाशरूपेषु वर्णनिवहोदयेषु मध्यात् प्रतिवर्णान्तरे वाकतुष्टयक्रमेण अखण्डितवृत्त्या स्वखरूपमपरित्यज्य यथामुखोपदिष्टनीत्या स्वर एव प्रथते, इत्युक्तं भवति ॥७॥ इति वाचतुष्टयोदयक्रमेण निरावरणखरो- दयः सर्वत्र सर्वकालं स्फुरति, इति निरूप्य, इदानी रसत्रितयाभोगे सति परं धामैव निरुत्तरं चकास्ति,-इति निगद्यते रसत्रितयास्वादनेनानिच्छोच्छलितं विगतबन्धं परं ब्रह्म ॥८॥ रसत्रयं गुरुमुखोदितदृशा मनागीषत् प्रकाश्यते । मूलाधारपयोधराधारप्रथिताकृत्रि- मरसत्रितयाभोगे सति 'अनिच्छोच्छलितं निष्कामतया प्रोल्लसितं 'विगतबन्धं विरहित- भेदप्रथात्मकसंसारावग्रहं शान्तचित्रोभयवि- ·श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि । ११ धब्रह्मस्वरूपसमुत्तीर्णं किमपि निरुत्तरप्रकृ- टतरामर्शसंवित्स्वभावं परं ब्रह्मैव सततमन- स्तमितस्थित्या विजृम्भत इत्यर्थः । एतदेव रहस्यक्रमेणोच्यते । मूलाधारस्तु प्रथमप्रति- भोल्लासमहानादविशेषः स्मृष्टिवभावः भेदाभे- दात्मकसंवित्पदार्थप्रथमाश्रयभित्तिभूतत्वात् । पयोधरस्तु पयः समस्ताप्यायकत्वात् सर्वाश्रय- संवित्स्वरूपं तदेव धारयति स्थितिप्ररोहमव- लम्बयति यः स्पन्द आद्योन्मेष एव सर्वपदा- र्थावभासनात् स्थितिरूपः। आधारस्तु जडा- जडभावपदार्थोपसंहारकत्वात्प्रत्यावृत्तिसंवित्व- भावः संहारः। एतत्रयोद्भूतं रसरूपं तत्तदनु- भवचमत्कारसामरस्यमाखाद्य खात्मनि अकृ- तकखमुद्रानुप्रवेशात् विमृश्य, तुर्यस्वभावो महासंहाराख्योऽनवरतं परमाद्वयतया विभा- तीति रहस्यार्थः ॥८॥ एवं निरवकाशभङ्गया रसत्रितयचर्चासं- प्रदायं निरूप्य, इदानी देवीचतुष्टयकथासा- क्षात्कारः प्रकाश्यते ·१२ श्रीवातूलनाथसूत्राणि । देवीचतुष्टयोल्लासेन सदैव स्ववि- श्रान्त्यवस्थितिः ॥९॥ देवीचतुष्टयं क्षुत्तृडीग्रॅमननाख्यम् । तत्र च सर्वग्रासनिरतत्वात् क्षुदेव महासंहारः । सर्वशोषकत्वात् तृडेव संहारः। ईर्ष्या द्वयप्रथा- पादिका ग्राह्यग्राहकपरिग्रहग्रथिता स्थितिरूपा। मनना च संकल्पविकल्पोल्लासरूपा सृष्टिः। एतद्रूपस्य देवीचतुष्टयस्य च 'उल्लासेन' घस्मर- संवित्प्रवाहप्रवृत्त्या प्रथनेन 'सदैव' सर्वकालं प्रत्येक चातुरात्म्येनोद्योगाभासचर्वणालंया- सवपुषा स्वस्वरूपावस्थितिः पञ्चमपदातिशा- यिनी निरवकाशसंविन्निष्ठा स्थितेत्यर्थः॥९॥ इत्यनेन सूत्रेण देवीचतुष्टयकथाक्रम प्रकाश्य, इदानीं द्वादशवाहचकरहस्यं नि- रूप्यते द्वादशवाहोदयेन महामरीचि- विकासः ॥ १०॥ मनःसहितं श्रोत्रादिबुद्धीन्द्रियपञ्चकं, तथा बुद्धिसहितं वागादिकर्मेन्द्रियपञ्चकम् , एतदु- .

·१३ श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि । भयसमूहो 'द्वादशवाहः' । तस्य उल्लासः अहे- तुकेन केनापि अतिविशृङ्खलतरधामनिरुत्तर- निस्तरङ्गपरस्वातत्र्यवृत्त्या घस्मरसंवित्प्रवाहः । तेन महामरीचीनां निरावरणक्रमेण प्रत्येक- स्मिन् प्रवाहे उद्योगावभासचर्वणालंगासवि- श्रान्तिरूपाणां महासंविद्रश्मीनां 'विकासः' नियतानियतचिदचित्प्रथाविगलनेन नित्यवि- कस्वरखभावो महाप्रबोधः सततमविनश्वर- तया सर्वत्र सर्वतः सर्वदैव स्थित इति महा- वाक्यार्थः ॥ १०॥ इत्यकरणसिद्धं सदैव निरावरणपदसमावेशं द्वादशवाहोदयदृशा प्रकाश्य, इदानीं चर्याप- ञ्चकसंप्रदायं निरूपयन्ति चर्यापञ्चकोदये निस्तरङ्गसमावेशः॥११॥ चर्यापञ्चकं त्वनाश्रितावधूतोन्मत्तसर्वभक्ष्य- महाव्यापकस्वरूपम् । तस्य उदयो नियता- नियतशक्तिसमूहान्तरोदितो विकासखभाव उल्लासः । तस्मिन्सति 'निस्तरङ्गसमावेशः' आ. णव-शाक्त-शाम्भवोदयरूपसमस्ततरङ्गपरिवर्जि ·१४ प्रथत श्रीवातूलनाथसूत्राणि । तसमावेशलक्षणनिरुत्तरसमावेशधमैव इत्यर्थः। चर्यापञ्चकक्रमं च वितत्य निरूपयामि। तत्र अनाश्रिता निराधारत्वात् परमाकाशरूपा श्रोत्रसुषिरप्रदेशगमनेन खग्राह्यवस्तूपसंहर- णाय उद्गता । अवधूता च अनियततया सर्वत्रविहरणदृक्शक्तिमार्गेण वसंहार्यस्वीकर- णाय उन्मिषिता। उन्मत्ता च विचित्तवत्स्वत- बतया ग्राह्याग्राह्यसंबन्धाविवक्षया स्वविषय- ग्रहणाय प्रथिता। सर्वभक्ष्या भक्ष्यसंस्कारनि- खिलकवलनशीला खसंहार्यपदार्थयसनाय उदिता । सर्वव्यापिका च त्वग्वृत्तिगमनिकया निखिलव्यापकत्वात् अशेषस्पर्शस्वीकरणाय उन्मिषिता;-इति चर्यापञ्चकोदयः॥ ११ ॥ सततसिद्धचर्याक्रमं निरूप्य, इदानी नि- निकेतपरज्ञानप्रकाशावलम्बनेन पुण्यपापनि- वृत्तिकथां निरूपयन्ति महाबोधसमावेशात्पुण्यपापा- संबन्धः ॥ १२॥ 'महाबोधः' च ज्ञातृज्ञानज्ञेयविकल्पसंकल्पका- ·श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि । लष्यनिर्मुक्तो निःशमशमानिकेतनिर्धामधा- मप्रथात्मकः परतरज्ञानस्वभावः क्रमाक्रमो- त्तीर्णत्वात् महागुरुभिः साक्षात्कृतः । तस्य 'समावेशः' अकरणक्रमेण यथास्थितसंनिवेशेन त्यागस्वीकारपरिहारतः सततमच्युतवृत्त्या तद्रू- पेण स्फुरणम् । तस्मात् 'महाबोधसमावेशात्' पुण्यपापयोः शुभाशुभलक्षणकर्मणोईयोः ख- फलद्वयवितरणशीलयोः 'असंबन्धः' असंश्लेषः असंयोगश्च अनवरतं जीवत एव वीरवरस्य अपश्चिमजन्मनः कस्यचित्सर्वकालमकृतकानु- भवरसचर्वणसंतृप्तस्य भवभूमावेव बन्धमोक्षो- भयोत्तीर्णमहामुक्तिः करतलामलकवत् स्थिते- त्यर्थः ॥ १२॥ खस्वरूपप्राप्तिपूर्वकं पुण्यपापतिरस्कारचर्चा- क्रममुक्त्वा, इदानी खरसिद्धमौनकथामुद्धाट- यन्ति अकथनकथाबलेन महाविस्मयमुद्रा- प्राप्त्या खस्वरता ॥ १३ ॥ अकथनकथाबलं गुरुमुखोपदिष्टसंप्रदाय- ·श्रीवातूलनाथसूत्राणि । क्रमेण मनागिह चर्च्यते । अस्य अकारस्य हतानाहतानाहतहतानाहतहतोत्तीर्णतया चतु. ?दितरूपस्य कथनं वक्राम्नायचर्चासंनिवेशन- मित्यकथनम् । तत्र हतस्तावत् कथ्यते-हृत्क- ण्ठताल्वादिस्थानकरणसंनिवेशैर्हतः अकारा- दिहकारपर्यन्तनानापदार्थावभासकः। अनाह- तश्चास्वरमूलोल्लसितपरनादविस्फारस्तत्रीमध्य- मावरसंकेतक आकण्ठकूपान्तादुपचारतः कृत- प्रतिष्ठः । अनाहतहतश्च उभयाश्रितोन्मिषि- तोऽहतो विश्रान्तशष्कुलीश्रवणगोपनोद्भिन्न- प्रथः श्रवणयुग्ममध्यवर्त्याकाशात् तत्त्वप्रति- बिंबतत्त्वदेहतोऽपि हतोऽनाहतहतः । अनाह- तहतोत्तीर्णश्च महानिरावरणधामसमुल्लसितोऽ- विकल्प ईषच्चलत्तात्मकमहास्पन्दप्रथमकोटि- रूपः स्वरः संकोचविकासविरहात् परमविका- सरूपः अस्पर्शधर्मानुच्चार्यमहामनप्रथात्मकः । तथा च अनाहतहतोत्तीर्णो यः स श्रृंगाटका- कारो रौद्रीखभावस्तुर्यः । अनाहतहतश्च अन- च्ककलात्मकवक्रसंस्थानो वामारूपः सुषुप्तः । अनाहतश्च बाहुरूपाम्बिकाशक्तिर्या आगमे ·श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि । निरूपिता तत्स्वरूपः स्वप्नः । हतश्वायुधा- कारो ज्येष्ठास्वभावो जाग्रत् । इत्येतच्चतुष्टय- स्वभावस्य आद्यवर्णस्य कथनं पारम्पर्यमुख- युक्तिविशेषः । तस्य बलं हतादिरूपत्रयोल्ल. सितानाहतहतोत्तीर्णरावस्फुरत्तारूपं वीर्यं तेन 'अकथनकथाबलेन' । तत्रैवमकथनं वाक्प्र- पञ्चोत्तीर्णमकथनमेव कथनं संक्रमणक्रमेण निनिकेतस्वरूपावधानं तदेव बलमकृतकस्फा- रसारम् । तेन संक्रमणं च मनागिह वितन्यते। प्राणपुर्यष्टकशून्यप्रमातृनिविष्टाभिमानविगल- नेन निस्तरङ्गप्रविकचच्चिद्धामबद्धास्पदो दैशि- कवरो निःस्पन्दानन्दसुन्दरपरमशून्यदृग्बलेन कार्यकरणकर्मनिरपेक्षतया यद्यत्किंचित्सर्वग- तात्मस्वरूपप्रत्तिपत्तौ अवलोकयति तत्तत्परतर- चिन्मयमेव सततं भवति,-इति नास्त्यत्र स; न्देहः । तथा चान्यद्व्याख्यान्तरमाह-कथनं तावत् षड्दर्शनचतुराम्नायमेलापक्रमसमूहेषु पू- जनक्रमोदितनियतानियतदेवताचक्रावलम्बने- ·१८ श्रीवातूलनाथसूत्राणि । न स्फुरति । इह पुनः पूज्यपूजकपूजनसंबन्ध- परिहारेण श्रीमद्वातूलनाथादिसिद्धप्रवरवक्रा- सायदृशा सततसिद्धमहामरीचिविकास एव सर्वोत्तीर्णखरूपाविभिन्नः सर्वदेव सर्वत्र विरा- जते, इत्यकथनकथाबलं तेन महाविस्मयप्राप्ति- र्भवतीति सम्बन्धः। 'महाविस्मयः' च विगतो विनष्टः स्मयो मितामिताहंकारदर्पः सर्वोल्लंघन- वृत्त्या स्वरूपानुप्रवेशः । अथ च महाविस्मयः खपरभेदविस्मरणात् झटिति निरन्तरनिरर्गल- खेचरवृत्तिसमावेशः। सैव सर्वमुद्राणां क्रोडी- करणात् 'मुद्रा' तस्या मौनपदसमावेशमयता। तया हेतुभूतया 'खखरता' त्रयोदशकथाकथन- सामरस्यात्मकः खखरस्तस्य भावः सामरस्य. प्रथनं भवतीत्यर्थः । खखरस्तु खमपि भाव- शून्यमपि स्वेन राति व्याप्नोति स्वीकरोति आदत्ते, इति खस्वरः॥ १३ ॥ षडर्शनचातुराम्नायिकसर्वमेलापकथात्रयो- दशकथासाक्षात्कारोपदेशभङ्गयानुत्तरपदाद्वय- तया कस्यचिदवधूतस्य पीठेश्वरीभिर्महामे-

·श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि ।
१९
पिसमये सूत्रोपनिबद्धो वक्रान्नायः प्रका-
तः। तस्यैवेह मनाक्
सतामवबोधार्थमस्मा-
पर्वृत्तिरियं कृता इति शिवम् ।
इति परमरहस्यं वाग्विकल्पौषमुक्तं
भवविभव विभागभ्रान्तिमुक्तेन सम्यक् ।
कृतमनुपममुच्चैः केनचिचिद्विकासा-
दकलितपरसत्तासाहसोल्लासवृत्त्या ॥
समाप्तेयं श्रीमद्वातूलनाथसूत्रवृत्तिः ।
कृतिः श्रीमदनन्तशक्तिपादानाम् ।
श्रीमत्प्रतापभूभर्तुराज्ञया प्रीतये सताम् ।
मधुसूदनकौलेन संपाद्येयं प्रकाशिता ॥

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·VĀTŪLANATHASUTRAS WITH VRTTI. An English Translation. I bow to that pre-eminent Sahasa* inspiration which is realisable through the instructions from the mouth of the teachers, which constitutes the changeless stage of the vacuum and the transvacuum brought forth by the force of the unifying formation, which is the essence of the indeclinable knowledge, and which shines everywhere through the discernment of the Khechara.* (1) May that Unborn and Indefinable Being be victorious, Who is identical in nature with the ether of the transcendental consciousness, Who has no special location and Who is both graded and gradeless, being beyond the purview of all things ! (2) I salute that which has come out of the ocean of glorious Vātūlanātha's heart and which is untrammelled by the limitations of the adorable, the adorer and the adoration ; (3) *Sahasa literally means an unexpected happening. It, therefore, stands, from the S'aivaistic point of view, for the highest state of inspiration which needs no preliminary preparation and which is said often to take place when & spiritual seer, by chance, happens to throw a kind glance on or extend his helping hand to the devotee. +Khechara denotes the man who has made a remarkable progress in the spiritual realm and has, as a result thereof, occupied that state in which one always lives and moves in the ether of consciousness, ·2 Wherewith I remain unaffected in this world, taking my stand in the great ether, although I am always placed in the midst of all (mental) operations. (4) I offer my worship to that transcendental which is novel, uninspirational, touchless and unlocalised and which unifies all synthetic and analytic processes of consciousness. (5) Here a certain man undertakes a good gloss on the sūtras emanated from the yoginīs' mouth, which assumes grandness all the more owing to the treatment of the supreme principle. (6) Here, in this treatise, the presiding deities of the monasteries instruct glorious Introduction. Vātūlanātha, in the form of the sūtras, regarding the indefinable universal supreme principal, which is not subject to the defilement of order or disorder, existence or non-existence, truth or falsity, multiplicity or unity, thoughtfulness or thoughtlessness, and emanation or absorption, in the light of the realisation of the thirteen theories which are important for their sacred secret, after having fully explained the inexpressible tradition of Uts'ushmapāda which is far superior to all the theories beginning with those of the six philosophic systems and the four revelations and ending with that of melūpa.* * Melāpa means the union of the perceiver and the perceived. Cf. Akh akh vāhadeva akles'ay Pāviya nija Vishayı milāp. 1. e. the deity of each current spontaneously gets united with her object.-( Mahānayaprakas'a, p. 53, of the Kashmir Series of Texts and Studies).

·3 Text Sūtra 1. The real natue is acquired by the firm stay in the pre-eminent sūhasa. Gloss. The esoteric meaning of the above Esoteric is that the acquisition of the explanation. real nature, i. l. attainment of the consciousness which is, being beyond all imaginations, inartificial, universal, transcendental, waveless, limitless, unlocalised and touchless, takes place somewhere, sometime, unexpectedly by the firm stay in the pre-eminent sāhasa, i. e. by the firm entry into the great checkless vacuity through the unification of all the synthetic and analytic conscious processes, preceded by the full development of the supreme sound drowning other sounds ) and very very deep. Acquisition of the real nature falls to the lot of some such person as is wholly under the influence of the undominated inspiration quicker than the quick and as is fixed in his own real nature. Immersion by the firm stay in the pre-eminent sāhasa is attainable by the method explained above and to be referred to later on.-Sū. 1. ( all Context.After explaining the tradition of the lofty sāhasa theory which refers to the unexpected realisation of the universal real nature standing beyond all things, the deities describe how all operations are simultaneously unified therein, ·4 Text Sutra 2. The flow of operations (becomes) all of a sudden saturated, as it were, with the acquisition of that. Gloss. The flow, i. e. the abundant streaming, i. e. the perpetual and unfailing entry in that, of the operations, which are identical both with the rays of the eye, etc. and with appetition and aversion, etc., (becomes) simultaneously, i. e. at one time, in no orderly way, with the total transgression of the arrangement of the order, saturated with the acquisition of that, i. e. touched or assimilated to its own nature by the acquisition of the real nature which is obtainable by the order of entry in the forecited state of lofty sähasa, which, in nature, is completely swallowing and standing beyond the calculations of time and no-time and which is exceedingly motionless. Thus, by this way of expression is meant that all operations take their stand permanently in the stage of awakening, immediately after their identification with the state of the great vacuity which stands beyond all things and after the complete disappearence of their mutual differentiation-Sū. 2. Context.--After describing, in the above manner of expression, the secret tenet of simultaneous revelation, the deities proceed with the booktheory.

·Text Sūtra 3. The two boards. Entry into the great vacuity results from the bursting open of the two boards. Gloss-The same attainment of the supreme stage is here being discussed in detail as was referred to by the vernerable sage Gandhamadana in the circumstance of his exhibition of the selfcomposed book, on the occasion he took glorious Nishkriyānandanātha into his personal favour. The life current is always aflow as branching out into the seven rills finding their vent out in the order of the seven cavities. The same in its full swing represents the upper board. When flowing through the channel of the two cavities, it is called the exhaling breath and constitutes the lower board. Thus, in both the ways, the life-breath is coiled by the power of the five senses and shares the functions of a five-hooded serpent. After opening its two coils of waking and sleeping, i. e. after removing their Explanation of the knot, the centrally situate lifebreath (reveals itself) by the opening of the two boards or by cutting asunder the inhaling and the exhaling breaths. The centrally situate life-breath is akin, in nature, to the great vacuity, is immune from the theoretical stages of kula and akula (immanentalism and transcendentalism ). It is indescribable, supremely manifest, indestructible and absolutely Sūtra.

·6 as devoid of the notion of the knowable and the knower. It is far above the categories of the coloured and the colourless, does not at all come within the province of touch or non-touch, and is metaphorically called by such terms the lofty ether etc. Entrance therein means the state of unification through immersion in that. The state of unification, known as forming the highest teaching, manifests itself.--Sū. 3. Context.-The above is the summary statement, in the manner referred to in the Mahānaya school, of that state which is inexpressible as being beyond the reach of all the S'āstric theories, which leads to the realisation of the highest teaching, which involves the entry in the waveless lofty ether occasioned by overcoming the idea of existence and non-existence represented by the two boards, which is not an outcome of any kind of obsession and which gives rise to the immersion in the great vacuity. Now follows the explanation of the fruit of isolation as identical with that and as resulting from the destruction of the pair. Text Sutra 4. The firm stay in the universal consciousness is brought about by the destruction of the couple. Gloss.—The five gross elements, beginning with the earth, have each their Elucidation of the dualistic function as the perceived Couple. and the perceiver. Of these, the element of earth, as dominated by odour, is two- ·7 fold by its appearance through anal opening and nose. The water, in which the taste preponderates, is twofold as the genital and tongue. The fire, which has form for its main characteristic, appears twofold as feet and eyes. The air, characterised foundamentally by touch, is twofold as skin and hands, The element of ether appears manifold as expressing itself in the two forms of vocal organ and ears and has sound for its main quality. Or, earth and water stand for the enjoyable, fire and water for the enjoyer and 2nd explanation of ether stands between the two. It the Couple. is variously divided as appearing in pores and the interior of all arteries. Or, four gross elements, from earth to air, are of the form of the enjoyable and ether of the enjoyer. The enjoyer always stands in the enjoyed, the enjoyment also appears perpetually in the enjoyer. Thus, by the forecited method, each of the five gross gross elements, beginning Destruction of the couple leads to the with earth, is always a bloom in universal conscious its twofold glory. Or, each of them shines either as manifest or unmanifest ¿.e. externally or internally or as potential or developed. From the destruction, i.e. the annihilation of the pair seated in these five senses, follows the firm stay in the universal consciousness, i, e. right and undisturbed fixation of that consciousness which is universal. The universal consciousness has room for the forms of either the analytic consciousness or the synthetic, ness no ·8 Thus the reference here is to the universal consciousness as unknowable and Brief of the above. as constituting the essence of the transcendental supreme unity. Its fixation, or unfailing attainment, falls to the lot of some fortunate persons in the way chalked out by the able teachers. The above, in brief, thus means that the identification with the unconditioned, formless and indefinable takes place by the entire evaporation of the pair of kula and kaula.--Sū. 4. Context.--After having, in the way of the couple-theory, enunciated the firm stay in the supreme principle, as accruing from the destruction of the couple, the realisation of the union-theory is introduced. Text Sūtra 5. The great union arises from the unification of the siddhayoginīs. Gloss. The word siddhayoginīs, as standing for those who are both siddhās Siddhayoginis defined. and yoginis at once, means the presiding deities of the senses and the sense objects. Their union means the junction of both the perceived and the perceiver or their mutual embrace. By their embrace, the rise of the great union, į. e. the visible manifestation of Rise of the great the great unification, takes place, always and everywhere, in the ether of the transcendental consciousness, on the destruction of the duality of subjectivity and objectivity. union.

·9 Three veils. The above sūtra implies that the entry into the supreme takes place everywhere Substance, by the annihilation of the dual idea of the knowable and the knower--Sū. 5. Context.-The yoginīs hint at the attainment of the transcendental stage by casting aside the three veils, after explaining the rise of the great union which always follows the destruction of the pair. Text Sutra 6. The inexpressible stage appears on the abandonment of the three veils. Gloss. The word trikañchuka means the veil that is of three kinds, i. e. bhāvika, bhautika, s'ünya. Of these, the bhāvika stands for the tanmātrās from the sound to the egoism; bhautiko for the earth and others; s'ünya either for that which is motionless or for that which is identical with desire. Or bhāvika means the externality as perceived such as jug; bhautika, the inter- Three veils again. nality as the sense perception; and s'ünya, the ether that is between the two. Or, bhāvika is said to be the creation as the dreaming state; bhautika, the existence as the waking state; and s'ünya, the destruction as the dreamless state. From the abandonment, or the throwing aside, of the trikañchuka, above referred Substance, to, takes place, i. e, results, the firm stay in the inexpressible stage, i, e. the un- 2 ·10 swerving stand in that transcendental unlocalised lofty ether which is nameless, being beyond the range of speech.-Sū. 6. Context.-Thus, having explained the attainment of the forth state by casting aside the three veils, the yoginīs now describe how the glory of the primary sound alone is always in full play in all free and fluent vocal utterances. Text Sūtra 7. In all the manifestations of appearance and disappearance of the four forms of utterance, the sound alone glories. Four forms of as Gloss. First of all, the four forms of the speech are being explained. The Speech. first form is known as Parā. It, (1) Parā. being the great secondless unity and as identical with the manifestation of the first flutter which represents a slight movement in the free universally existing transcendental and waveless lofty ether, holds in itself the whole alphabet, as the white and yellow substance in the egg of a peacock does the arrangement of colours. form The same parā is called pas'yanti as identical with the seer when it assumes (2) Pas'yanti. the of the yet unstruck sound, is undifferentiated and possesess all the letters in their germinal state, as the seed of the bunyan tree does the bunyan.

·11 It assumes the name of madhyamā when it adopts the stage of the buddhi (3) Madhyam.. indulging in the determination of series of ideas and holds the group of letters in itself, as the pod does the grains. It is called vaikharī when it strikes against the different vocal organs in their (4) Vaikhari. natural order such as heart, throat, palate, etc., produces the multiplicity like that in a verse of different letters and brings into manifestation all the phenomenal experiences of the world such as form. Thus, the four forms of speech flow on, incessantly and unopposed, from the stage of the universal consciousness. The appearance and disappearance of the above described four forms of Appearance and disappearance of utterance mean their creation and the four forms. destruction. The manifestations of their appearance and disappearance are, always and incessantly, in play visibly or invisibly. In them the sound, 2. e. the full development of the great sound, far beyond both the unstruck and the struk, shines, i, e, always knows its rise, without the effort of organs, in the lofty ether beyond the analytic and the synthetic forms of consciousness. The substance of the above is that the sound alone uninterruptedly shines, in Substance. the order of the four forms of utterance without the loss of its intrinsic nature, in the process of uttering each letter from among the ·12 different groups of letters which are nothing else than the manifestation of the play of diversity.- Sū. 7. Context.Thus, being put forth that the sound emanates and is in full play without any opposition in all times and climes according to the genetical order of the fourfold utterance, the description, that the supreme transcendental stage alone manifests on the enjoyment of the triple happiness, ensues. Text Sūtra 8. On the enjoyment of the triple happiness, the unfettered supreme Brahman of the involuntary and sudden appearance (comes to revelation). Gloss.—The triple happiness is brought out in a degree according to the instruc- Triple happiness. tions received from the mouth of the teacher. On the enjoyment of the congenital triple happiness experienced in mülādhāra, payodhara and ädhāra, the indefinable supreme Brahman, identical with the transcendental supreme reflective consciousness, begins to dawn always and unsettingly. It is of involuntary and sudden appearance, i. e. comes into manifestation involuntarily. It is unfettered, i. e. released from the bondage of the wordly existence consisting in the appearance of the multiplicity. It is far above the nature of the Brahman both as calm and as diversified, Revelation involuntary.

·13 The same triple happiness is being discussed at length from the esoteric point Centres of the triple of view. Mulādhāra, as meaning happiness. the particular great sound coming into appearance as the first expression of the consciousness, is considered of the creative function, because it is the primary basis of all shades of consciousness, whether as multiplicity or unity. Payodharc stands for the same first flutter of consciousness, as it bears, i. e. causes to appear in existence, the form of the universal consciousness which appears as the support of all things and which is treated as milk from its all-nurturing quality. Payodhara, as giving manifestation to all things, is said to constitute the existential stage. Ādhāra stands for the destruction as representing the involutive consciousness, because it brings to an end all beings whether sentient or otherwise. The esoteric significance runs to this effect that the fourth state called abso- Substance. lute dissolution appears uninterruptedly in the form of absolute unity on enjoying, i. e. on thinking internally by the entry into the inartificial etheric mudrā over, the happiness, i. e. the unified enjoyment of particular experiences proceeding from the above triad.- Sū. 8. Context.- In the above sūtra, the tradition of the triple happiness theory is described in the way of the universal consciousness. Now, in the following, the realisation is elucidated from the theory of the four deities, ·14 Text Sūtra 9 Permanence of the immersion in the real self takes place for ever by the full development of the four deities. The four deities. Gloss. The four deities are respectively called hunger, thirst, jealousy and meditation. Of these, the hunger alone is to be viewed as the final dissolution, as it is bent on swallowing all things. The thirst alone is to be considered as dissolution, because it dries all things. The jealousy forms the existential stage, as giving rise to the dualistic conception and as associated with the chain of the perceived and the perceiver. The meditation, as involving ideas and desires, is creation. Substance, By the full development, i. e. by the complete manifestation as identical with the stream of the devouring consciousness, of the above four deities, permanence of one's own real self, i. e. fixed stay in the universal consciousness constituting the the fifth stage, takes place always and at all times in the case of each of the above deities quadruplicated as creation, existence, dissolution and absorption. Sū. 9. Context.-The above sūtra explains the tradition of the theory of the four deities. The following discusses the mystic significance of the wheel of the twelve currents, ·15 Emanation of the twelve currents. Text Sūtra 10. The play of the big rays follows the emanation of the twelve currents. Gloss.-Twelve currents represent the two combinations of six things each. The twelve The first includes the mind and currents. the five cognitive senses beginning with the ear. The second consists of the intellect and the five action-senses beginning with the vocal organ. Emanation of the twelve currents means the outflow, without any known cause, of the devouring consciousness appearing as the transcendental undisturbed absolute freedom bordering on the utmost limitlessness. By that outflow in each current, on the destruction of such manifestations as the sentient or otherwise, the play, with its eternally expansive nature, takes place, indestructibly everywhere and always, of the big rays, i. e. the big ranges of consciousness, identical with creation, existence, dissolution, absorption and unification. This is the meaning of the above important sūtra.--Sū. 10. Context.--Thus having, according to the view of the emanation of the twelve currents, described the entry into the state of freedom which is always within the reach without any effort, the deities now state the tradition of the five functions. Substance.

·16 Text Sūtra 11. On the full play of the five functions, the ungraded inspiration takes place. Gloss. The five functions are respectively called anās'ritā, avadhūtā, un- The five functions. mattā, sarvabhakshya and mahā. vyāpikā. The emanation of them means the expansive glory beaming forth from within the group of defined or undefined powers. On the occurrence thereof, appears the ungraded inspiration, i. e, the transcendental inspiration which remains as such but has no grades such as ānava,* s'āktat and s'ambhava.1 The five functions will now be detailed in their order. The anūsritū is, as Description of the supportless, akin to the lofty five functions. ether and is always ready and goes out, through the cavity of the ear, to swallow all its own objects. Avadhūtā is awake, at random, to assimilate, through the power of the eyes moving everywhere, all those objects which are absorbed into it. Unmattā, being free like a lunatic, is remarkable for catching its objects without any reference of the acceptable *Ānava is that inspiration of Rudras'akti which is attainable by utterance, conscious mental discipline (karana), contemplation, incantation and the bodily centres. +S'ākta is the name of that stage which is obtainable by the contemplation, through the mind, on the object of meditation accompanied by utterance. IS'ambhava indicates the state which is produced by the deep and penetrative spiritual insight involviog absolutely no mental concentration on any particular object.

·17 skin. and the avoidable. Sarvabhakshyā, as destined habitually to gormandise all eatables, engages itself in devouring all its own objects. Mahāvyāpikci also springs into existence, as all-pervasive, to assimilate all touches through the channel of This is the genesis of the five functions. Sū. 11. Context.--After describing the theory of the ever existing functions, the deities now explain the system of merit-and-demerit nullification resulting from the fixed grasp of the light of the universal supreme knowledge. Text Sūtra 12. Release from merit and demerit accompanies the inspiration of the great enlightenment. Gloss.-The great enlightenment is realised by the great teachers. It is free Great enlightenfrom the defilement of desires and ideas such as the knower, the knowledge and the knowable. It is the manifestation of that stage which is unlocalised and transcendental and which is possessed of ceaseless tranquillity. It is of the form of the highest knowledge, as being beyond the range of order or disorder. The inspiration of that means to appear in identity therewith perpetually, in Inspiration of great an unswerving manner, with the enlightenment. entire negligence of acceptance or otherwise, without any change in the circumstances and without any effort. Out of that mentin 3 ·18 Great liberation, inspiration of the great enlightenment, comes about the release, i. e. separation from merit or demerit, i. e. the virtuous and vicious actions capable of yielding their respective consequences. This great liberation is superior to both the bondage and the release and is always at hand, even in the land of the living, like an amalaka on the palm of the hand, to a heroic man of extraordinary birth, who, although in life, has had the enjoyment of the inartificial happiness of experiences to satiation.- Sū. 12. Context.-After explaining the tradition of the theory relating to the complete domination of merit and demerit, preceded by the attainment of the real nature, the deities now commence the exposition of the theory of the absolute silence based on the ground of the sound. Text Sūtra 13. The attainment of the unity takes place, through the acquisition of the mudrā of great wonderment, by virtue of the concentration on the real nature. Gloss.-The force of the concentration on the real nature is, here, being dis- Akothand explained. cussed a bit in the way of the tradition received from the mouth of the spiritual teacher. Akathang means the discussion of the oral transmission of the theory of the a sound which passes through the four stages as nata, anāhata, anāhatahata, anahatahatottirna.

·19 Of them, the hata is taken in hand at first. It is so called, because it strikes (a) Hata. against the different organs, such as heart, throat, palate, etc. It covers the whole alphabet from a to ha and, as such, manifests multiple objects of experience. Anālaia stands for that enlargement of the lofty sound which is based pri- (b) Anāhata. marily on the a sound, which, as interchangeable with madhyamā, is allied to the sound of a ( musical ) string. Its range, seemingly, extends ир to the border of the throat cavity. Anahatahata emanates as forming the basis of the two. It is unstruck and (c) Anābatahata. is perceptible only when the ear, with its self-centred tympanum, is closed. It is also struck as it comes in touch with the body, which, in essence, represents all categories, when reaching the ether situated in the middle of each It is hence called anahatahata. ear. Anähatahatottīrna implies the sound which glories in the supreme stage of (d) Anäbatahato. freedom in which ideation is ttīrna. totally absent and which forms the first expression, in a slight shake, of the great energy. This sound is not subject to increase or decrease in its volume, is ever expanded, is touchable and manifests as the unutterable great incantation. is un- ·20 Similarly, the anahatahatottiiņa, which is Triangular nut. represented in the form of triangular nut, stands for the fourth state and is of the nature of Raudrī. * > Arm. 1 Anahatahata, represented in the form of the vowelless consonant constituting Crescent. the face of a, stands for for the dreamless state and is of the nature of Vama. Anchata stands for the dreaming state, being identical with that which is described in the scripture as Ambik- S'aktī, and which is represented in the arm of a. Hata stands for the waking state and is Weapon. identical with Jijeshthi symbolised by a form of the weapon. Akathanakathana means the traditionally re- Construction and ceived scientific explanation of the genesis of a initial letter of the Sanskrta alphabet and is of the fourfold nature as described above. The force of that means the strength, as identical with the full manifestation of the sound called arūhatahatottīrņa, finding its expression through the preliminary forms as hata, etc. In other words, alathanakathā means the concentration, through the gradual reflection, upon the *Cf. आदावस्य शिरो रौद्री वकं वामा प्रकीर्तिता। अम्बिका बाहुरित्युक्ता ज्येष्ठा चैवायुधं स्मृता ॥ Mahānayaprakās'a, P. 30.

·21 a Reflection on univeruniversal reality which is beyond the range of speech. This concentration constitutes the vigour, i. e. essence of the inartificial glory. The reflection on that universal that universal reality is here being little detailed. Whatever the worthy adept, who sal reality. has totally destroyed his belief in the life-breath, puryashtaka* and s'ünyapramātā,t as his own self and who is therefore firmly seated in the stage of the ungraded and all-expanding consciousness, witnesses, on the realisation of his own all-pervasive real nature, through the power of his vision of the supreme vacuity which is full of undisturbed bliss and beautiful on account of his absolute indifference towards particular actions and their fruit, all that always appears to him as identical with supreme consciousness. All this is doubtless. The akathanakathābala is being explained in another way. The methodical Another explanatreatment of the goal is resorted to in all other philosophic schools, such as the six systems, the four revelations, and the union system, with reference to the wheel of deities some of which are essential and some otherwise for a particular form of adoration. Whereas, in this school, there is no utility for the adorable, the adorer and the adoration. The eternally existing glory of the big rays alone, as identical with the transcendental reality, is abloom *Five sepse-objects, mind, intellect and egoism. +Believer in the absolute existence of vacuity. tion.

·22 everywhere and always, according to the way of the oral tradition received from the mouth of the blessed sages, such as glorious Vātūlanātha and others. By virtue of the above referred to akathanakathābala, takes place the attainment of the great wonderment. This is as regards the construction of the sūtra. Great wonderment. Mahāvismaya means the entry into the reality by rising superior to all (ceremonial) laws and stands for that stage in which the vanity of the egoism, whether limited or unlimited is totally extinct. The mahāvismaya may mean, besides this, the sudden entry into the ceaseless and unopposed Khechara stage by the total neglect of mieum tieum. It is called mudrā because it covers all the mudrās as their final destination. It is identical with the immersion in the stage of absolute silence. By means of that mudra, dawns khasvarata which means the state of unity as discussed in the thirteen theories. The unity is called khasvara because it embraces even that state where no categories are known to exist. This oral tradition, as explained in the sūtras, of the unity of the transcendental Conclusion. state, was revealed by the monastic deities to some avadhūta, on the occasion of his attainment of great union, by initiating him ·23 into the realisation of the thirteen theories, forming the brief résumé of the six systems of philosophy, the four revelations and all schools of union. This little gloss on the same was undertaken for the understanding of the righteous folk. A certain gentleman, released from the dualistic delusion of the worldly Glossator's personmultiplicity, has beautifully and ality. rightly exposed this supreme transcendental secret, which is beyond the range of speech, in consequence of the sudden outburst of the glory of unlimited supreme reality proceeding from the evolution of consciousness. 777

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·ERRATA. For. Page. Line. Read. principal 2. 17. principle natue 3. 2. nature vernerable 5. 6. venerable foundamentally 7. 9. fundamentally forth 10. 5. fourth struk 11. 23. struck wordly 12. 28. worldly a triangular triangular 20. 2. MADHUSUDAN KAUL. Supt. Research.

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