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THE KASHMIR SERIES

OF

TEXTS AND STUDIES.





f tfcxte jmrt tudiw.

No. XXXI.

THE

SWACCHANDA=TANTRAWITH COMMENTARY

BY

KSHEMARAJA.

EDITED WITH NOTES

BY

f>ANDlT MADHUSUDAN KAUL SHASTRl, M. A., M. o. L.,

Superintendent Research Department,

JAMMU AND KASHMIR STATE,

SRINAGAR.

Published under the Authority of the Government of

His Highness Lieut.-General Maharaja

Sir PRATAP SINGH SAHIB BAHADUR,0. C. S. I., G. C. I. E.,

MAHARAJA OF JAMMU AND KASHMIR STATE.

BOMBAYt

AT THE 'NlKNAYA-SAGAR1

PRESS.

1921.



869005

II R II



3*



( All rights reserved ).

Printed by Ramchandra Yesu Shcrlge, at the*

Nirnaya-sagar' Press

23, Kolbhat Lane, Bombay.

Published by Pandit Madhusudan Kaul Shastrl,M. A.,M. o. L,,

for the Research Department,

Jammu and Kashmir State, SRINAGAR.



1

SRIS\VACCHANDA*TANTRAM,

PREFACE,

The present edition of the Swacchanda-Tantram1

\vith the"Uddyota

"

is based on collation of the

following manuscripts:

A. Belongs to Pandita Raja Ram S'astri, late

Principal of the Rajakiya Pathas'ala, Srinagar. The

Ms. is an old one and written out on old Kashmiri

paper in S'arada character. It is generally correct.

A copy of the same by Pandita Sridhara Gadaroo, whoformerly worked in this office, lies in the Library of

this Department.

B. This was written out by Rajanaka Ratna-

kantha in 1608 Anno S'aka as is manifest from the

colophon2 of the first Patala. It is very old and

belongs to Pandita Kantha Kaula Sahib of Purushayar,

Srinagar, Kashmir. Character, old S'arada. Paper,

1. The Honourable Sir John Woodroffe of the

Calcutta High Court was found by my predecessor to use

the edition of this book prepared by this Department, and

Pandita Kara Bhatta, a Pandita of this Department, was

suspected to have given him assistance by way of supplying

him with the edited text of this Department. But the

Home Minister, Jammu and Kashmir State, after institut-

ing full enquiries in the matter, dropped it for reasons on

record in this office.

2. The colophon runs thus( f^fic^t ^T *<?T

JFi'

3^T I

TO^rflM ?&!% ( 5^<: ) <5TFto *M ^,*'. e ; 4762) i. e. Has

been copied by me Ratna Kantha in 1608 S'aka year,

corresponding to the Laukika year 4762."



II PREFACE.

Kashmiri. Leaves, worm-eaten and repaired here and

there. The Ms. is bound in leather and carefully

preserved. Slips of pen are occasionally met with

herein.

C. This Ms. belongs to Pandita Lasa Dutta of

Srinagar. It is written out on Kashmiri paper in

S'arada character. It does not seem to be very

old and there are some mistakes sparsely found in

the book.

In preparing this Tantram for the press the Pandits

of this Department have, as usual, contributed their

mite to make the edition really useful and interesting

by their learned labour and scholarly help for the

Sanskrit knowing public, especially for those who are

keenly interested in the Tantrik lore. For this they

deserve my heartfelt thanks. The English staff too

has similarly won my thanks as it has in every wayfacilitated the preparation of the book for the Press.

MADHUSUOAN HAUL.



SRNSWACCHANDA--TANTRAM,

INTRODUCTION.

Introductory.

The Swacchanda-Tantram is one of the leading

Tantras of the Dakshina-chara as it panegyrises and

initiates into the secret worship of Ayhora, the Right

mouth of the Swacdianda-Lhairava.1Unlike Mrgendra

& Matanga, Tantras of the Dakshindchdra where the

doctrines discussed are understood to represent the

dualistic school of philosophy, the Swacchanda-Tantraadheres to the purely monistic side or the Adwaita

System of the Saiva Philosophy and is considered to be

one of the best authorities on the Saivaistic Initiation

or Siva Dikshd, its cheif theme being meditation

( Updsand ) and ritual ( Kriyd ).The very name2 of the

book indicates its inborntendency

towards thepure

monism which, to distinguish it from other systems of

philosophy, may safely be designated as the Trika

system of Kashmir.

1 Swacchanda-Bhairava ia represented as having the

five faces Is'dna, Tatpurusha, Sadyojdta, Vdmadeva, &

Aghora, (respectively representing, in name, U'rdhva Vaktra,

Purva Vaktra, Pas'chimo, Fakira, Dakshiya Vaktra, & Vdma

Vaktra) which are the symbols of His fivefold glory i. e.

Chit, A'nanda, Icchd, Jndna & Kriyd. The same divine

faces are said to be the five respective sources of Urdhvd-

mndya, Ptirvdmndya, Pas'chimdmndya, Dakshindmqdya &

Vdmdmndya,2 Swacchanda is synonymous with Swatantra or one

possessed of Swdtantrya or Free Will, the keynote of the

Kashmir S'aivaisra,

2



IV INTRODUCTION,

Trika System.

The Trika

Systemof Kashmir seems to be

veryold

and only a few vestiges reminiscent of its predominant

influence in the past are found lingering in some of the

families in Kashmir. (Cf. The family of the Tikkoos.

The term Tikkoo is an Apabhrams'a of TriJea).

This

system has been peculiarised by its native tendency to

discuss doctrines and practices in the light of pure

monism and consequently to emphasise the difference

in its outlook from those of other philosophical

systems which teach ttoeêternal Saiva faith in the

aspects of Bheda ( diversity )and Bheddbheda

( diversity-

in-unity ).

Divine Authorship of theTantra.Just like other Tantras, Swacchanda Tantra is

regarded as an Agama S'dstra and, hence, of superhu-

man authorship. It takes the form of a dialogue

between Devi & Bhairava, Perusal of a few intro-

ductory verses leads us to understand that the present

Tantrais

an abstract of the original Swacchanda Tantrawhich is said to have been a very voluminous Tantra 1

consisting of a hundred crore of verses and consequently

baffling the power of study by men particularly in the

Iron Age wherein shortlivedness, penury, and mental

and moral lassitude prevail,

Commentary.The only commentary now available on the

Swacchand-Tantram is known by the name of



INTRODUCTION. V

"Uddyota". That there were several commentaries

on the Tantram in question before is evidenced by afew allusions confronted with here and there in the

volume of the book. The first reference that we come

across on page 4, Patala II of the Smicchanda Tantra,

viz., (^ T%^*farftnfTn: etc. etc.), clearly convinces

us about the existence of another commentary on the

Tantra withoutany

mention either of its name or the

author. Further on, we find the second reference

etc., leaf 119, Ms. B,

Pat. X.) which, in plain terms, gives us the name of

one of the commentaries anterior to the"Uddyota"

as Vrhat Tikd, at the same time making us acquainted

with the author's own name, mz.}Bhullaka Edjdnaka.

Xo definite information can be had about this author

of Vrhattika. The same uncertainty is felt about his

compositions also. The method of interpretation is

far different from that of the Uddyota. Several in-

dications induce us to believe that profane meanings

were given to the hallowed sentences by the followers

of the dualistic systems of S'aiva Philosophy, ( Cf. the

references on pages 75 and 72 of the II Patala). Other

commentaries, to all intents and purposes, seem to

have run on the dualistic lines though there is no

explicit confession made by Kshemaraja thereabout.

The commentaries most probably did exist during his

time, but neither of them is to be had at present.

The Author of the Uddyota.

The author of the commentary, the Uddyota, is

Kshemaraja as is evident from the fifth verse

in the beginning of the commentary, which is

. The commentary

explains the moot points in the Tantra in the light of

pure monism, which endeavour on the part of the

author is, it is believed, first of its kind and is indica-

tive of the fact that some of the pre-S'iva-Sutra-Tantras



VI INTRODUCTION;

were commented upon on the lines of dualism nay

pluralism, the corroboration whereofis made

bya triad

of verses at the end of the commentary (Uddyota),

which runs as under:

I.

n

ii.

ill.

I. "The venerable Swacchand-Tantra does not

brook the dualistic interpretation. Its very name has

shattered to pieces such a notion, viz., the theory of

dualism;for

anysuch

theoryis

opposedto the

doctrine of "Free-Will".

II. People, under the inebriation due to constant

imbibing of the dualistic view, do fail to perceive the

Reality in the nature of the free and pure Chit.

III. It is, therefore, that the commentary called

Uddyota (lit. blaze of light), surcharged, as it is, with

the ambrosia of pure monism, is here undertaken to

remove the dark notions that hang about as a result of

the dualistic interpretations handed down to us.

Kshemaraja's Parentage.

A veil of mystery hangs over the parentage of

Kshemardja. From the verses1

at the end of the

I

H (Stav. oh P. 130

Scries X.)



1XTUODUCTIOX, VII

Vivrti on Stawachintdmani(Xo. X of the series of

this Department), it is manifest that he lived at the

Vijaycs'wara, the modern Bijbiftdra (in Kashmiri

Vyajibror ),a town about thirty miles off Srinagar on the

eastern side, where he, being once requested, or rather

encouraged by one S'tirdditya, son of one Gundditya,

commented upon Ndrdyana Bhatta's Stawachintdmani.

No mention of Silrdditya alluded to above has been

made in the Kashmir Rdjatarangini, which fact

suggests that he had, presumably, done little or no-

thing to attract the notice of the historian Kalhana and

to place himself far above the masses.

Date of Kshemaraja.One has not to exercise his brain

very muchin

grappling with the problem of the time of Kshemaraja,as it will be at once got at by catching hold of the fact

that he feels proud to share the honour of pupilage to

Mahamaheswaracharya Abhinava Gupta, who, as ad-

mitted on all hands, lived either in the latter half of

the Xth or in the early part of the Xlth century A. D.

Kshemaraja's Style of Commenting.

Kshemaraja's style of commenting is modelled

upon that of Abhinava Gupta, the voluminous writer

on the Adwaita S'aiua Philosophy. It is philological,

vigorous, generally pithy but to the point. Occasion-

ally, the author does full justice to the text with due

attention to the economy of words pregnant enoughto express his deep erudition in the field of Adwaita

S'aivaism of Kashmir.

Works by the Author.

The chiefexisting

works ofKshemaraja

are:

(i) Vimars'ini on the'S'iva Sutras.

(2

) Vivrti on Stavachintamaui.

(3) Utpalastotravali Tika.



VIII INTRODUCTION

(4) Parapraves'ika.

( 5 ) Swacchandoddyota.

(6

) Vijfianabhairavoddyota.

(7) Netra-Uddyota.

(8

) Pratyabhijna Hrdaya.

( 9 ) Spanda Nirnaya.

(10

) Spanda Sandoha.

( 1 1) Dwanyaloka-lochanoddyota.

(12) Tika on Samba-paiichas'ika.

Another work namely Tattwa sandoha viz., (Shat-

Trimsattattwa sandoha) has been ascribed to Kshemardja

by Mr. J. C. Chatterji (see his Kashmir 'Saivaism-

Page 35) which seems to be open to objection,as

several quotations from the Dipika (Comm. on Yogini

Hrdaya by Amitananda Natha, pupil to Punya-nanda

Natha ) on Yogini Hrdaya, clearly entitle Amitananda

Natha to the authorship of the book in question.

Arrangement Observed in the

Swachhandatantram.

The Tantram consists of fifteen Patalas or

chapters. No sense of harmony seems to have ad-

equately been used in the arrangement of the chapters

as some of them are imp roportionally lengthy while

the others are very small. The names of the Patalas

are given below, each one of them indicating the sub-

ject

it deals with:

(1) *T*?teTC: I

(2) ar^frffrc:!

(3)

(6)

(7)

(8)



INTRODUCTION, IX

(11)

(12) vTK1Tf^*J TORT

(15)

Conclusion,

In fine, the Swacchanda-Tantram is one of the

best Mantra S'astras. Thedogmatic

formulas discussed

therein can be apprehended only with the aid of the

best S'aiva Teachers of the Valley. What with its

fascinating treatment of the Ritual or S'aivaistic Ini-

tiation, what with its description of charms and the

Mantra S'akti, and lastly, what with its dealings with

the occult and wondrous powers of the Yoga,

Swacchanda-Tantra ranks high among other Tantras

as it chiefly aims at the realization of the Adwaita

Tattwa or the height of spirituality which is but an

unalloyed bliss.

3rd

NmTô.}MADHUSUDAN KAUL.





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