GUDRUN BUHNEMANN

BUDDHIST DEITIES AND MANTRAS IN THE HINDU TANTRAS: IVIDY AVATANTRA AND THE TANTRASARA ARN II THE SR .

1. INTRODUCTION
hnemann 1999) I examine the adoption In the rst part of this paper (Bu ar a Laks m , Jambhala and Yam antaka and their mantras of Vasudh . from a Buddhist Tantric context into the Tantrasarasam . graha and of the I s ana sivagurudevapaddhati. This second part the Mantrapada addresses Buddhist mantras which I have identied in two texts which . avatantra (SVT), vidyarn attributed to belong to a later period: the Sr Vidy aran ya Yati, and Agamav a g s as Tantras ara (TS). These two texts . are compilations drawing on older Tantras, some of which appear to varatantra and the Agamottara . Since be lost, such as the Kukkut . es several texts which are cited in the TS as authoritative on the worship I of originally Buddhist deities and mantras are also cited in the SVT, combine the study of the TS and the SVT in this paper. astra is a voluminous compilation of mantras attribThe SVT 1 Yati, a North Indian of uncertain identity. The aran ya uted to Vidy . Tantra consists of lengthy quotations from Tantric texts along with the compilers brief explanatory notes. The texts cited include the arad , the Tantraraja , the S atilaka urti-Sam and the Daks . am . hita . in 2 Kularn . avatantra. The SVT has been edited by R.C. Kak and H. Shastri 19321937. In their edition, the text consists of two parts: chapters vasa ) 118 (volume 1, pp. 1545) form the purv ardha and chapters (s . I refer to the work by 1936 (volume 2, pp. 1914), the uttarardha citing the volume number and page number. The vast amount of material which is outlined in a pamphlet by S astri 1944, has found in the SVT, 3 in all likelihood quotes not received the attention it deserves. The SVT dharas Mantramahodadhi (MM)4 and therefore must be later than Mah 1588. Its latest possible date of composition is the year 1726, the date of an extant manuscript5 of the text. ananda Agamav ag sa is a well-known compilation The TS by Kr .s . .n astra , which attained great popularity in Bengal. The TS of mantras
Indo-Iranian Journal 43: 2748, 2000. c 2000 Kluwer Academic Publishers. Printed in the Netherlands.

28

GUDRUN BUHNEMANN

was compiled at least one century after the MM, which Mah dhara completed in 1588, and was most likely written in the seventeenth century.6 The iconography of this text is studied by D.C. Sircar 1972 1973 and P. Pal 1981. While closely examining the TS, I noticed arad atilaka sikas S (ST), which that it relies heavily on Laks . ade . man 7 arad a or the Nibandha, and whose descriptions it it calls the S frequently quotes without attribution. The work also contains long . tantra. A new edition of the TS reconciling extracts from the Phetkarin these citations with the original texts would be desirable. Since we do not have a critical edition of the work, I use here the edition entitled published in 1985. It is based on a Bengali version Br . hattantrasara and contains numerous misprints. The earlier edition published by the ar an 1938) is incomplete. Chowkhamba Sanskrit Series Ofce (V . as In this paper I address selected Buddhist mantras which appear in and the TS which have been discussed either not at all or not the SVT in detail by other scholars. Since the mantras in these texts are usually communicated in a code, they cannot be identied easily by glancing over the texts. Moreover, their correct wording can only be determined after deciphering the code (which often allows for several options) and comparing the version of the mantra arrived at to versions found in other texts. The MM already incorporates mantras of the originally Buddhist ar a , T ar a (Ekajat a) and Chinnamast a, who also appear goddesses Ugrat . in the SVT and the TS. Bhattacharyya 1930, pp. 12921295, 1932, pp. 159161 and Pal 1981, p. 83 have already discussed the adaptation hnemann a (also called Pracan a) by the TS. In Bu of Chinnamast .d .d . acan . ik 1999, section 1.6.3.3, I have also addressed this goddess and referred dharas MM. to Buddhist mantras associated with her worship in Mah a again in this paper. I For this reason, I do not address Chinnamast a is conceptually related to early should, however, add that Chinnamast goddess icons which are frequently shown either headless, faceless or lotus-headed.8 In addition to the deities adopted already in the MM, jughos and the TS adopt Man the SVT . a. 2. BUDDHIST MANTRAS AS A SPECIAL CATEGORY OF MANTRAS
In some traditions of the ritual worship of Sr vidy a/Tripurasundar in r ana) of various sects are worshipped. cakra, the teachings (dars her s These include the teaching of the Buddha. According to a late ritual r cakra, the compendium on the Kaula form of the daily worship of the s ananda (cited in Khanna 1986, unpublished Svacchandapaddhati by Cid

BUDDHIST DEITIES AND MANTRAS

29

r cakra, the trailokyamopp. 253, 257), the rst of the circuits of the s ana). hanacakra, is presided over by the Buddhist teaching (bauddhadars r cakra In the manuscript of this text cited in Khanna, six circuits of the s are associated with the teachings of the following sects: (1) bauddha, akta , (4) s aiva, (5) gan . apatya and (6) and saura, (3) s (2) brahmya n ava (Khanna 1986, pp. 257, 259, 261, 263, 265 and 267). An vais .. early reference which documents the association of the trailokyamor ana appears in the cakra with the bauddhadars hanacakra of the s a, which consists of the goddess thousand-syllabled mantra of Lalit ana of the Brahman . d . a, chapter 43.1 epithets, in the Lalitopakhy . a-Puran 9 14. The mantra refers to the following darsanas: bauddha, vaidika, akta ,s aiva and s am . bhava, the latter associated with saura, vais .n . ava, s r of the s cakra. Gandharvatantra 5.75cd the sarvanandamayacakra prescribes the worship of the Buddha in the trailokyamohanacakra of r cakra as well. the s vidy a mantra, SVT 1, p. 170, In connection with the worship of the Sr ana) presided over by the deities (1) Brahm a, 46 names teachings (dars n u, (3) the sun, (4) Buddha, (5) Siva and most superior (6) (2) Vis .. Sakti. Already the earlier MM by Mah dhara (written in 1588) 12.75 anas, i.e., those associated with prescribes the worship of these six dars Siva, Sakti, Brahm a, Vis n u, the sun and the Buddha (sugata). .. ) belonging to The SVT classies mantras of female deities (vidyas . The Buddhist mantras are ascribed to the uttarayatana , six ayatanas the northern ayatana, which is reminiscent of the uttaramnaya, the 1, p. 170, 5 and p. 170, 24). In northern tradition/transmission (SVT the classication provided in SVT 1, p. 245, 1112 and pp. 257, 10 259, 10, the Buddhist mantras are specied as those whose presiding ana). deities are associated with the Buddhist teaching (bauddhadars SVT 1, pp. 242, 13ff., in addition to a category comprised of mantras of the Vedic tradition, classies mantras which have (1) Vis . u, (2) Siva, .n (5) Buddha and (6) Gan (3) the sun, (4) Sakti, . apati as presiding deities. In . ava, which kularn a citation (SVT 1, p. 245, 411) attributed to the Sr . avatantra, cannot be identied in the printed editions of the Kularn n ava , (2) vaidika , (3) s aiva, (4) saura, mantras are classied as (1) vais .. akta and (6) bauddha. In addition to the Buddha, the lists include the (5) s cayatana mantras of Vis .n . u, the sun, Siva and Sakti who are part of the pan cayatana artas. The pan usually includes Gan sa, of the Sm . apati/Gan . e but some earlier authorities appear to have included Brahma instead. the Buddhist goddesses are specied as the following In the SVT, avat , Ugrat ar a, Ekajat a, T ar a, N lasarasvat , M atang , eight: Padm .

30

GUDRUN BUHNEMANN

Sumukh and Can atang . The Buddhist origin of the forms of .d . am T ar a, such as Ugrat ar a and Ekajat a, and of the Tantric Sarasvat , who . are named in this list, has already been shown by Bhattacharyya 1930, pp. 12781279. However, neither the iconography nor the mantras of avat , M atang , Sumukh and Can atang , as described in the Padm .d . am SVT, can be shown to incorporate typical Buddhist Tantric elements. 1, p. 170, The following description of the Buddha appears in SVT 27 171, 1. Its source is unspecied; however the verse can be iden arad atilaka (ST) 17.158, where it is part of a hymn of tied in S n us ten avat aras . This verse, as part of the same hymn, praise to Vis .. is also cited in TS, p. 386, 79. The hymn must have been quite popular, since it is included in a contemporary collection of stotras, the , pp. 509510. In this hymn, the Buddha is listed as Br . hatstotraratnakara of Vis the ninth avatara .n . u and occupies the place before Kalki, a posian tion traditionally assigned to him in Pur . ic literature (Gail 1969, p. 917; of Vis Bhattacharya 1982, pp. 387388). The Buddha as an avatara .n . u is referred to in the Puran . as from the eighth century onwards (Gail 1969, p. 923):
puran . an vijetum 10 asuran pura . am11 / sam c varacihnaves . bhavayan yah cakara s astram amoghakalpam . . . pran 12 buddham //13 tam utam . mulabh . amami

To him who previously putting on the attire of a (monks) robe and emblems in order to conquer the ancient demons made a scripture that appeared unfailing I bow to the Buddha, the pioneer.

The above verse appears to refer to the Buddha as the author of a scripture with heretical teachings intended to confuse the demons so that they would turn against Vedic practices and thus can be easily conquered by the gods.14 This is the usual function of the Buddha as of Vis an avatara .n . u. In my conclusion of Part One of this paper, I have briey discussed the attitudes of compilers of Hindu Tantras towards the Buddhist deities and mantras they incorporated in their texts. It is remarkable that in connec vidy a, the MM, the Svacchandapaddhati tion with the worship of Sr ana) and pay homage to the Buddhist teaching (dars and the SVT accept the mantras of Buddhist deities next to the mantras of the major Brahmanical deities, such as Vis . u and Siva. While the ST cites the .n ) of the Buddha within the Vis description (dhyana .n . ustotra, it is found We cannot, therefore, draw the conclusion independently in the SVT. considers the Buddha merely an avatara that the compiler of the SVT of Vis .n . u.

BUDDHIST DEITIES AND MANTRAS A 3. TAR

31

The goddesses T ar a, Ugr a, Mahogr a, Vajr a , K al , Sarasvat , K ame svar al are listed as a group of eight T arin s or manifestations of and Bhadrak . ar a in a number of texts, such as the previously mentioned MM 4.27, T abhaktisudh . ava, chapter 2, p. 280, 15 and Tar arn TS, p. 280, 12, SVT atantra abhaktisudh . ava ). The Tar arn 11 (p. 420, 1011; citing the May by Narasim ha is a work of the seventeenth century. Instead of K al , we . abhaktisudh . ava; in the place l a in the SVT and in the Tar arn nd N al , the MM lists C amun a. Bhattacharyya 1930, pp. 1278 of Bhadrak .d . 1279 and 1932, pp. 148149, 156157, after comparing the mantras arin s, concludes that all of these goddesses are likely to be of these T . ar a. According to this of Buddhist origin, since they emanate from T ar a was adopted from the Buddhist pantheon into author, the goddess T the Hindu pantheon, after being introduced into the Buddhist pantheon from outside at an earlier time (Bhattacharyya 1930, p. 1286 and 1932, p. 153). al and of forms of T ar a are partially identical. BhatThe mantras of K tacharyya 1932, p. 157 and Pal 1981, p. 13 have therefore suggested the al as well. Here I will not discuss this assumption, Buddhist origin of K which would require a detailed study of the relevant texts. Research on ar a is summarized in Ghosh 1980, pp. 631. However, the origin of T ar a is older than the Buddhist T ar a. this author assumes that the Hindu T ar a, such as Ekajat a In this paper I will not consider the erce forms of T . hnemann 1996 and 1999, ar a, whom I have addressed in Bu and Ugrat section 1.6.3.3. I will instead focus on one well-known mantra of the ar a and the iconography of the goddess, whose adoption benevolent T into the Hindu Tantras has to my knowledge not been addressed by scholars. a) The Ten-Syllabled Mantra
abhaktisudh . ava, SVT 2, p. 277, 1011, TS, p. 280, 2122 and Tar arn chapter 11 (p. 422, 2526) quote the same verse which they attribute to the Gandharvatantra but which cannot be identied in the edited recension15 of the Tantra. This verse gives the following mantra of tu tare tatta svah a . SVT ar a: om 1, p. 370, 913 (citing the T . tare ) provides the mantra om tu tare ture svah a . This passage Tantraraja . tare 22.2527ab. The code in which the can be identied in Tantraraja is difcult to decipher; mantra is communicated in the Tantraraja however, the mantra is spelt out in full in the commentary Manorama by Subhaganandanatha (written in 1603/1604 CE), pp. 398, 24 399, and is conrmed in SVT 1, p. 370, 13. 16 on the Tantraraja

32

GUDRUN BUHNEMANN

The widely known Buddhist mantra of T ar a, found in many texts such a (SM), no. 97, p. 197, as Guhyasamajatantra 14.6+ and Sadhanam al t are tutt are ture sv ah a . Occasionally we also encounter the 7, is: om . variant tu tare for tuttare (Siddhaikavramahatantra, p. 150, 5 and Hatta 1985, p. 53, no. 315316), which appears in the Hindu Tantras. a , an This mantra begins with the sacred syllable om . and ends in svah exclamation which has accompanied the offering of an oblation into the , O re from Vedic times. The remaining syllables are the vocative tare and the vocative ture, O swift one. The ar a, the syllables tuttare T are difcult to interpret. The variant tu tare appears syllables tuttare to be an attempt to make the syllables more comprehensible; however, akara s antis the meaning tu but/however does not t the context. Ratn commentary, cited in Wayman 1975, p. 87, explains the syllable tud as as O saviouress (T ar a) from pain, an explanation pain and tuttare which has no etymological basis. The substitution of the syllables ture in the Hindu Tantric texts obscures the meaning by the syllables tatta of the mantra even further.
na) b) The Iconographic Description (dhya

A number of texts contain an identical verse giving the iconographic ar a. The description appears in Tantrarajatantra 22.29 description of T 30, in both TS, p. 280, 2426 and SVT 2, p. 277, 1314 as attributed to abhaktisudh . ava, chapter 11 (pp. 422, arn the Svatantratantra, and in Tar 29 423, 2) as attributed to the Gandharvatantra.16 According to this stanza, the two-armed goddess is dark and displays the wish-granting gesture and holds a lotus:
yamavarn . 17 dvibhujam . varapankaje . trinayanam s / . am 18 19 / dadhanam bahuvarn . . abhir bahurupabhir avr . tam aktibhih . smeramauktikabhus . an 20 / s . smeravadanam . am ambujayug . smaret // ratnapadukayor nyastapad am

One should recall the dark-coloured (goddess) who has three eyes, two arms, is (displaying) the wish-(granting gesture and) holding a lotus, is surrounded by Saktis having many colours (and) many forms, who has a smiling face, is adorned with big pearls (and) whose pair of lotus-like feet is placed in jewelled sandals.

yama ) This description matches the common description of the dark (s ar a found in Buddhist texts, such as SM, nos. 8992. or so-called green T ar a displays the wish-granting According to these descriptions, the dark T gesture with her right hand and holds a lotus with her left. An interesting feature in the description of the Hindu Tantras are the goddesss jewelled sandals; Sircar 19721973, p. 212 suggests that the reference may point , to a foreign origin of the goddess. A xylograph from the Rin byun

BUDDHIST DEITIES AND MANTRAS

33

Illustration 1.

prepared by Mongol artists ca. 1810, representing this form of T ar a is reproduced from Chandra 1991, p. 352, no. 941 in Illustration 1. The on a lotus. She displays the gesture of goddess is seated in lalitasana wish-granting with her right hand and holds the stalk of a lotus with her left hand. The left hand may also display the gesture of text-exposition. tuttare ture svah a is the rst mantra inscribed The mantra om . tare below the image.

34

GUDRUN BUHNEMANN 4. THE MANTRA OF MAHAPRATISAR A

hnemann 1999, the MM As I have shown in section 1.6.3.3 of Bu incorporates fragments of mantras from a Buddhist Tantric ritual context and typically Buddhist Tantric offering mantras. These often employ the prex or afx vajra, such as the following mantra used in the worship ar a: Aks of Aks . obhya as a surrounding deity of Ugrat . obhya, accept a , (aks a ; MM obhya vajrapus pam prat ccha svah the vajra ower, svah . . . 4.93cd), which appears in the Buddhist SM, p. 103, 2 as om . aks . obhya pe hum . Such offering mantras of Buddhist origin can also be vajrapus . . and the TS.21 Many of these are identical to the identied in the SVT hnemann 1999, section 1.6.3.3 and identied mantras I have listed in Bu in Buddhist texts. I therefore do not list them again in this paper but rather address one other offering mantra. ar a/Ekajat a, the Among the mantras used in the ritual worship of T . . phat a raks mantra om . man . idhari vajrin . i mahapratisare . svah . a raks . a hum appears in TS, p. 266, 56 and p. 266, 2627. First it is prescribed for ikha ) (cf. also the variants of this mantra used tying the lock of hair (s 2, p. 264, 22). The for tying the lock of hair in MM 4.5556 and SVT second time it is employed to tie a knot (raks . agranthi) in the end of the 2, p. 265, garment for protective purposes (cf. also the variant in SVT 23). The third time, a variant of the mantra is referred to in TS, p. 276, 2, p. 269, 1213, which is to accompany the offering of 34 and SVT ya) to the deity. SVT 2, p. 269, 6 prescribes water for sipping (acaman m idam a variant of the mantra, hr . man . idhari vajrin . i mahapratisare sv ah a , to accompany an arghya offering to T a r a /Ekajat a. arghyam . . man idhari vajrin i mah apratisare hum This mantra appears as om . . . . a in sadhanas hum devoted to Mah apratisar a, a goddess . phat . phat . svah who was originally worshipped independently and later integrated into caraks ).22 Sen 1965, the group of the ve protective goddesses (pan .a apratisar a pp. 7071 has briey addressed this mantra and classied Mah (Great Antimagic) as a deication of pratisara, a counter-magical formula. The meanings, reverting or circular amulet, such as a bracelet or a cord tied around the neck, are also attested. Mayrhofer 19561980, vol. 3, p. 360 explains pratisara as a cord used as an amulet, magical protection and the word man . i, which appears in the mantra, as a pearl worn at the neck, a necklace (Mayrhofer 19561980, vol. 3, apratisar a as holding a p. 556). The mantra would then address Mah idhari ) or, with Sen 1965, p. 71, an necklace or amulet cord (man . i ). According to SM, no. 194, p. 396, amulet and a vajra (vajrin . 1920, no. 195, p. 398, 34 and no. 206, p. 406, 1617, the mantra is used for repetition (japa). SM, no. 196, p. 399, 1516 terms it

BUDDHIST DEITIES AND MANTRAS

35

). This mantra is also found in the the king of mantras (mantraraja caraks pan aman d ala of Abhay a karaguptas NY, p. 43, 56 (with the .. . . hum . ). In the NY, it is identied as the heart mantra long vowel in hum (!)23 of Mah apratisar a. The mantra om are . man . idhari vajrin . i mahapratis . hum . phat a , inscribed on a xylograph of Pratisar hum a from . phat . svah , is reproduced from Chandra 1991, p. 276, no. 725 in the Rin byun Illustration 2.

Illustration 2.

36

GUDRUN BUHNEMANN SR 5. MANJU I/MANJUGHOS .A

Bhattacharyya 1930, pp. 12951296 and 1932, pp. 161162 was the jughos rst to address the adoption of Man . a by the TS. Subsequently, Pal 1981, pp. 102104 has discussed this topic. Both authors refer only to texts cited in the TS. In the following, I address the mantras and jughos the iconography of Man . a in greater detail, referring to other texts such as the SVT. It seems that the fth chapter of an anonymous (which must be distinguished from the work of the Mantramuktaval rn ju a sa) is also devoted to Man sr same title authored by Pu . aprak (cf. Goudriaan in Goudriaan/Gupta 1981, p. 137). Unfortunately, the yet unedited text was not accessible to me. I will not discuss here ju sr .24 speculations regarding the origins of Man a) The Six-Syllabled Mantra h The six-syllabled mantra arapacana dh . of the Bodhisattva ju jughos Man sr /Man a consists of the ve initial syllables of the . arapacana syllabary, which represent the entire syllabary, followed by h the syllable dh . . The mantra, which is termed the king of mantras (mantraraja) in the SM, is well known (e.g., SM, no. 58, p. 122, 5 and ramahatantra , p. 162, 19) and continues to be recited by Siddhaikav practitioners of the Tibetan dGe lugs school up to the present. Davidson , which could 1981, p. 28, note 88 gives the mantra as arapacanadi be interpreted as arapacana and the other (syllables). However, it is uncertain from which source this uncommon variant is taken. The last . The syllable h syllable of the mantra is likely to be dh . and not (a)di h appears also in the mantra om dh h provided in SM, p. 151, 1516. dh . . . A variant of the mantra, which consists of the syllables arapacana plus a seed syllable ending in a visarga, is transmitted as arapacana muh . and ju of Sthiracakra, a form of Man sr (cf. SM, appears, e.g., in a sadhana . is dened as Man jughos p. 94, 15). The syllable muh . as heart syllable /m uh appears to be derived from the in NY, p. 65, 20. The syllable muh . . ju jughos sr /Man initial letter m in the name Man . a and the u from the penultimate syllable ju of his name. Judging from the occurrence in in the SM, the syllable muh the sadhanas . with the short u appears to be more common. h The entire mantra arapacana dh . appears in the TS and the SVT (in an encoded and somewhat corrupt form) in citations from the 25 and the Kukkutes Bhairavatantra, the Agamottara . varatantra. The Agamottara , cited in TS, p. 304, 810, gives the mantra aravacaladh m .. The same passage from the Agamottara, but with variants, appears in SVT 2, p. 715, 2526 and yields the mantra aravacanadh m . . The

BUDDHIST DEITIES AND MANTRAS

37

varatantra, cited in TS, p. 306, 1213, gives the mantra Kukkut . es arabam caladh , while the same passage cited in SVT 2, p. 717, 23 . caladh . TS, p. 308, 1119 and SVT 24 with variants yields aravam . 2, pp. 719, 26 720, 4 (quoting the Bhairavatantra?) include the following hymn of praise (stotra) to the deity. The rst syllable of each verse constitutes one syllable of the mantra arapacana (distorted to: h ): aravacana) dh . (here: dh
26 . gun amalam sarvakamadam / . nirgun . am . saram . inam . tam nam ami hitam n atham ma n jughos aham // (1) . . . . namamy . am 27 am . stutam rav s paramam . . saram . brahmadibhih . suraih . / jughos raktam aham // (2) . rajogun . air yuktam . man . namamy . am 28 . / vacanena na jananti na kayena ca kovidah tam s antam tamas a yuktam p tavastram nam amy aham // (3) . . . . 29 caran e patit a dev a daity an am jayahetave / . . caran vo buddhaye30 tam aham // (4) . e patito j . namamy yasya tattvam na jananti sura . sattvagun . ena vai / 31 . ca man jughos hr tam samastasaram aham // (5) .s .. . . am . namamy am ves varam dh s / . vis . caiva pratipattyadihetukam 32 sakalam caiva tam hitapradam // (6) . nis . . namami . kalam

(1) I bow to the one who is pure, without attributes, most excellent, virtuous, jughos the one who grants all desires, to that benecent leader I bow to Man . a. (2) To the lord of the sun, the highest, most excellent, who is praised by gods such as Brahm a, who is red, endowed with the qualities (gun . a), passion (rajas) (etc.) jughos I bow to Man . a. (3) And the learned ones do not know that tranquil one by means of speech or body, he who is connected with (the quality) darkness (tamas) I bow to the one (wearing) a yellow garment. (4) The gods prostrate at (his) foot for victory over demons. The living being prostrates at (his) foot for intelligence I bow to him. jughos (5) Whose true state the gods indeed do not know I bow to Man . a who is glad by means of the quality purity (sattva) and is the essence of the universe. (6) The lord of intelligence and also the lord of the universe, the cause of knowledge, etc., who is with qualities (sakala) and without qualities (nis . kala) I bow to him who bestows welfare.

na) b) The Iconographic Descriptions (dhya

Bhattacharyya 1930, p. 1296 and 1932, p. 162 shows that the TS verse of Man ju sr which can be identied in the contains a dhyana SM. This verse appears in TS, p. 305, 57, TS, p. 308, 79 and also 2, p. 716, 1920 (quoting another Tantra). in SVT
34 as adharam33 iva s ubhram nkap . im s an . khad . . gapusta antam cacud . am suruciram atis / . pan . kumaram 35 aks . am pr padmapatrayat . thunaravaramukhyam . . jughos kumatidahanadaks //36 . am . man . am . namami

38

GUDRUN BUHNEMANN

) who is white like the moon, whose hands are marked with The boy (kumara the sword and the manuscript, who is very bright, extremely tranquil, who has ve cacud . a), who is the foremost of great men (naravara) of reputation hair tufts (pan (pr . thu), whose eyes are extended like lotus-leaves, who is skilled in destroying ill jughos thoughts I bow to Man . a.

This stanza (with three variants) constitutes the rst verse in the written by Ajitamitra, SM, no. 55. It is also the Arapacanasadhana juvajrastotra composed by Man jugarbha and rst stanza in the Man h 13, 1992, pp. 56 and in Pandey 1994, pp. 148149. printed in Dh . h and in Pandey 1994 it is attributed to the Buddhist In the journal Dh . . ; however, the stotra cannot be identied in the ana Svayam . bhu-Pur an printed edition of the Pur . a published by the Asiatic Society, Calcutta in six fascicles in its Bibliotheca Indica Series, 18941900.37
adharam iva s ubhram nkap . im as s an . khad . . gapusta 38 antam cac suruciram atis pan ram / . . kumaram 39 aks . am pr padmapatrayat . thurativaramoks . . . am 40 41 jughos kumatidahanadaks . am . man . am . pran . amya //

In the version of the verse found in the SM and the one attributed to the . a, the epithet pan cac cacud . a. The term an ra replaces pan Svayam . bhu-Pur cac ju jughos pan ra frequently appears in descriptions of Man sr /Man .a 42 and has been interpreted in different ways. The term most likely refers to a hairstyle with ve hair tufts or knots, which is a characteristic of youth. The other signicant variant is pr . thurativaramoks ., . am who is the excellent liberation from intense passion, instead of pr . thutaravaramukhyam . thunaravaramukhyam . , which I emend to pr ., who is the foremost of great men (naravara) of reputation (pr thu ). . thutaravaramukhyam as very fat Sircar 19721973, p. 229 explains pr . . (cf. also Pal 1981, p. 99), which is unconvincing. The above stanza, which gives the iconographic description, includes only the gerund pran . amya but not a nite form of a verb (except for the version printed ) and the sentence is therefore gramh in Dh . , which substitutes namami matically incomplete. 2, p. 718, 1415 A second description of the deity appears in SVT e s varatantra : and TS, p. 307, 24, both quoting the Kukkut .
. aman sam cimadhye . purn .d . alatus . aramar . vicintya dhavalam balam . varakhad . gahastam / 43 anivaham uddamake s varapustak ad hyam . . . aks . am //44 nagnam . japet ks . atajapadmadalayat

Having thought of the boy in the centre of the completely round (= full) moon, who is white, (holds) the most excellent sword in (his) hand, who has a mass of untied45

BUDDHIST DEITIES AND MANTRAS

39

Illustration 3.

hair (and) is endowed with a most excellent manuscript, who is naked (and) whose eyes are extended like the leaves of a red lotus, one should repeat (the mantra).

Both verses describe the deity holding the same attributes, namely the manuscript and the sword, provided we interpret the word vara in the second description as most excellent and not as wish(-granting gesture) as Sircar 19721973, p. 230 and Pal 1981, p. 100 have erro-

40

GUDRUN BUHNEMANN

neously done, therefore assuming four (Sircar) or three (Pal) attributes for the second description. The iconography of the deity corresponds to that ju ap aramit ) of the two-armed Man sr holding a sword and the (Prajn a manuscript. The verse species the deity as Manjughos . a. Another name is Arapacana (cf. De Mallmann 1964, p. 26 for a list of names). In (cf. Illustration 3, reproduced from a xylograph from the Rin byun Chandra 1991, p. 348, no. 929), the deity holds a sword in his right h hand and a manuscript in his left. The mantra om . arapacana dh . is the rst of the mantras inscribed below the image. jughos In the Hindu Tantras Man . a is considered a form of Siva, as evidenced by a quote from the Bhairavatantra found in SVT 2, identies himself with p. 719, 14 and TS, p. 307, 2829, in which Siva jughos district near Man . a. In Dharmasthala, located in Beladhangad . jun aval river in coastal Karn a t aka, a deity named Man ath is the Netr . . . and thus identied with presently worshipped in the form of a linga jughos Siva. Bhattacharyya 1932, p. 162 reports that the worship of Man .a is still current in some parts of the Rad . ha country in Bengal.

6. DEITIES AND MANTRAS BORROWED FROM THE BHUTAD . AMARATANTRA

The TS and the SVT cite deity names and mantras from the Bhutad . amaratantra (BT) several times. Two versions of this Tantra are extant, a Buddhist and a Hindu one. As Bhattacharyya 1933 shows, the Hindu Tantra is later than the Buddhist Tantra, on which it is clearly based. Bhattacharyya 1933, p. 356 dates the Buddhist version to the rst part of the seventh century, while Pal 1981, p. 32, n. 8 assigns the Hindu Tantra to the period between the eleventh and fteenth centuries. For his research on both versions of the Tantra, Bhattacharyya relies on manuscript material. In 1993 the Sanskrit text of the Hindu version of the Tantra was published by K.K. Rai. The text is printed with a Hind translation. The translation supplies the mantras, which are encoded in the text, in their full forms. Rais edition of the Tantra is most likely based on older printed editions from Calcutta (see Goudriaan in Goudriaan/Gupta 1981, p. 119, n. 31), which are not accessible to me. The Sanskrit text of the Buddhist Tantra, which is yet unedited, is mentioned in SM, no. 265, p. 515, 3. I refer to Sanskrit manuscript MBB I-129 of the Buddhist Tantra, which is preserved in the Institute for Advanced Studies of World Religions, New York. While the Buddhist Tantra spells out the mantras in full, the Hindu Tantra refers to them only in encoded form.

BUDDHIST DEITIES AND MANTRAS

41

In the following I address only two instances of borrowings from the A detailed study of the citations from Hindu BT into the TS and SVT. is beyond the scope of the present paper the BT in the TS and the SVT and presupposes a critical edition of both versions of the Tantra.46
a) The yogin sadhana incorporated into the TS borrows the The Hindu BT (which is cited in the TS and the SVT) s from the Buddhist BT. The Buddhist mantras of a group of Yogin Tantra advocates the use of mantras and worship procedures of a large number of semi-divine beings, who usually appear in groups of eight s, the eight Sma s anaprave sin s, individuals. These are the eight Sundar tin aty ayan s, the eight Bhu s, the eight Apsarasas, the eight the eight K tas. Pal in s, the eight N a gar a j n s, the six Kinnar s and the eight Bhu Yaks . . sadhana in the TS 1981, p. 53 makes the general remark that the yogin s therefore is lifted from the originally Buddhist BT and that the Yogin must have been adopted from the Buddhist pantheon. An examination of the texts shows that Pals assumption is correct. The passage with the sadhana (TS, pp. 331, 9 335, 27 and SVT 2, pp. 346, 23 350, yogin 16) is identical with chapter 16.311 of the Hindu BT (here each number covers an entire paragraph in the text). This passage, which is already sadhana in the Hindu BT, lists the worship, the mantras called yogin , Manohar a, Kanak ant a, and iconographic descriptions of Surasundar ame svar , Ratisundar , Padmin , Nat in and Madhumat . A similar list K . of individuals, but classied as Yaks . s, appears in the Hindu BT 11.3. . in , Sarvamanoh arin , Kanakavat , K ame svar , They are called Surasundar . a, Padmin , Nat and Anur a gin . This list is based on the list Ratipriy . . s in the Buddhist BT (fol. 35a.4f.). of Yaks . . in b) The Mantra uttered by Krodharaja

A mantra of the king of the Krodhas appears in TS, p. 490, 2930 is (in an appendix [paris ta]) in a stanza cited from the BT. This stanza, .. which gives the mantra in an encoded form and species its employment . a), can be identied in the Hindu BT, in the rite of liquidation (maran chapter 2.2:
47 48 vis hanayugmam atah . ca vajrajvalena . param / . am 49 an tatah sarvabhut antamantram ritam // . kurcamantr

50 The code yields the following syllables: vis ; . ; vajrajvalena . a = om an ; kurca . . The complete = hum hanayugma = hana hana; sarvabhut an hum . .51 This can hana hana sarvabhut mantra is: om . vajrajvalena be translated as: Om . , with the diamond ame kill, kill all beings,

42

GUDRUN BUHNEMANN

. . If we adopt the better reading of the verse found in the Hindu hum BT (kurcam astrantam . manum), the mantra has the additional syllable astra (the weapon), i.e., phat . , at the end. This mantra, ending in the syllable phat . , can be identied in the Buddhist BT, fol. 1b.4 as om . hana hana sarvabhut an hum vajrajvale . phat . . In the manuscript of the , which addresses Buddhist BT we nd the vocative singular vajrajvale . the diamond ame, instead of the instrumental singular vajrajvalena The vocative is the preferred reading here for the following reason. In avajradhara, who is the Buddhist Tantra this mantra is uttered by Mah adhipati ), addressed as the great overlord of the Krodhas (mahakrodh . a). As soon as he utters aran for the sake of killing demons (bhutam avali ) manithe mantra a row/line of several diamond ames (vajrajval fests from the pores of his skin which destroys the demons. It is avajradhara therefore more appropriate that the mantra uttered by Mah addresses the diamond ame in the vocative before ordering the ame to kill.

7. CONCLUSION In this paper I address only selected deities and mantras of Buddhist and the TS, two texts which possibly belong to the origin in the SVT seventeenth or eighteenth centuries. A detailed study of these two texts, which are presently not available in critical editions and whose texts are frequently corrupt, must be postponed until a later time. Based on the textual materials examined in the two parts of this paper, we can identify the following common elements which indicate that Buddhist deities and their mantras were borrowed by Hindu Tantric texts:
The deity is visualized according to a pattern which is character ; such pattern may involve the istic of Tantric Buddhist sadhanas mental creation of the deity, beginning from a seed syllable, which transforms in rapid succession into different symbols and signs and nally into the deity. The deities surrounding the central deity bear the names of Buddhist agatas or Bodhisattvas. deities; these may be the well-known ve Tath The mantras used in the ritual have the following characteristics of Tantric Buddhist mantras: they may be prexed with invocations , salutation to the three jewels (i.e., such as namo ratnatrayaya 52 to the Buddha, dharma and sam . gha). They may contain words employing the prex or afx vajra. The mantras may be fragments

BUDDHIST DEITIES AND MANTRAS

43

of typically Buddhist Tantric offering mantras. The presiding deity or the seer of a mantra may be specied as the Buddha. which can be traced to Buddhist We may nd references to mudras texts. It is common that an originally Buddhist deity is identied with a major deity of the Hindu pantheon. In the Hindu Tantras, the originally Buddhist names of deities were sometimes changed. However, Tantric authors attempted to preserve the correct form of mantras, because of the common belief that mantras loose their efcacy or cause harm to the reciter when altered. But a study of the mantras clearly shows that mantras are frequently distorted, which appears to be caused by the ignorance of the copyists and scribes as well as that of the Tantric preceptors, once the tradition was lost. Only in one case did I encounter what seems to be a deliberate attempt of a redactor of a text to change the wording of a mantra in order to eliminate its Buddhist traces. This is the case of a rather long mantra of Buddhist origin, which is s inserted into the I ana s ivagurudevapaddhati found in the Mantrapada . a ar ayan as Tantras arasam graha as well as in the Agni-Puran and in N . . (see Part One of this paper, appendix 5e). In the Mantrapada and the Tantrasarasam . graha the mantra contains the name of the Buddhist ara as well as the word vajrin deity Vajrahum . k . i, which the redactor of . a replaces with the name Tryambaka, i.e., Siva, and the Agni-Puran the word cakrin . i. One important difference I noticed is that the Hindu versions of the mantras sometimes have certain seed syllables end in m tr m the nasal (hr . s . ), when the corresponding seed syllables in the .. h tr h Buddhist texts end in the visarga (hr . s . ). .. The iconography of the Buddhist and Hindu deity is usually identical, but typically Buddhist characteristics may be re-interpreted. hnemann 1996, pp. 475476 I have summarized the new interIn Bu pretation suggested by the Hindu Tantras of the icon of Aks . obhya in ). ar a and the goddesss bone ornaments (mudra the crown of Ugrat and the Tantrasarasam The Mantrapada . graha, which I examine in ar a Laks , Part One of this paper, incorporate worship rituals of Vasudh . m antaka as well as of Vajrag andh ar and Jambhala and mantra of Yam an Vajrap . i. All of these deities are associated with the Yaks . a cult. Within and the Tantrasarasam the context of the Mantrapada . graha these deities do not occupy major positions. The texts examined in Part Two of this paper, which are later than the sixteenth century, show the number of originally Buddhist deities and mantras expanded. Compilers of some later texts not only adopted individual deities and their mantras from Buddhist Tantras; some authorities went so far as to assign an

44

GUDRUN BUHNEMANN

independent status to Buddhist mantras among other mantras and to ana) prescribe paying homage to the Buddhist teaching (bauddhadars ana) in connection with the ritual next to that of other teachings (dars r cakra. worship of the s

NOTES
1 2

hnemann 1989, pp. 2627 for a discussion of the identity of this Vidy See Bu aran . ya. The text of this edition, but without the prose remarks and the variant readings found in the footnotes, was reprinted by Kaly an ag 19661967. The . Mandir, Pray text without the variant readings is also reprinted by R.K. Rai, V ar an 19861989 . as in three volumes. 3 hnemann 1989. For a study of the forms of Gan sa according to the SVT, see Bu . e 4 For a discussion of the common passages in the MM and the SVT, see section hnemann 1999. 1.3.4 in Bu 5 This manuscript is referred to in S astri 1944, p. 3. S astri tentatively places the SVT after 1520 and before 1720. 6 For this date, see Sircar 19721973, pp. 187188. Pal 1981, p. 3 prefers to place Kr ananda in the second half of the sixteenth century. The problem of the date .s . .n of the TS is discussed in Gode 1944 and by Goudriaan in Goudriaan/Gupta 1981, p. 139. 7 as the Nibandha. Sircar 1972 . avatantra also refers to the ST The Sr vidyarn 1973, p. 189 erroneously postulates that this Nibandha is identical to an unedited Nibandhamahatantra . 8 See, for example, the goddesses studied in Bolon 1992. Recently K.R. van Kooij 1999 presented a new interpretation of the iconography of Chinnamast a. 9 . . . trailokyamohanacakrasvamini (corrected from trailokyamohini cakrasvamini ) ana ngi ... prakat . ayogini bauddhadars 10 . am . am Br TS. puran , ST1, v.l. SVT, suran . hatstotraratnakara 11 p . tharacihnaves am SVT, p varacihna v.l. SVT, dh varacihnaves . . am ST2, chr varacihna TS. 12 pran , ST1, 2, TS. . ato smi Br . hatstotraratnakara 13 Metre: Upaj ati. 14 For a similar description, see Gandharvatantra 1.53: am . na s anarth aya vis buddharupin .a / daityan . una .n astram bauddhas asat proktam nagnan lapat adikam // . . 15 The Tantra was edited by R.C. Kak and Harabhatta Shastri (Kashmir Pratap Steam Press, Srinagar), 1934; by R.P. Trip at in Tantrasangraha , volume 3 .h rn (Sampu a nandasam skr tavi s vavidy a laya, V a r a n as ), 1979, pp. 1340 and by R.K. Rai . . . . (Krishnadas Academy, Varanasi), 1986. 16 I could not identify this passage in the printed editions of the Gandharvatantra. 17 . Tar abhaktisudh . ava. dvinayanam arn 18 . am . SVT. bibhran 19 abhir abhir. bahurup bahuvarn SVT for bahuvarn bahurup . abhir . abhir 20 , sphuranmauktika Tar abhaktisudh . ava. Either reading ratnamauktika Tantraraja arn gives a better sense. 21 E.g., the mantras found in TS, pp. 265, 16 (cf. SVT 2, p. 264, 8) and TS, p. 265, 1718 (cf. SVT 2, p. 269, 5).

BUDDHIST DEITIES AND MANTRAS

22

45

For the iconography of Mah apratisar a, see Mevissen 1991/1992, pp. 358369 and Mevissen 1999. 23 in pratisare is a scribal error. The a 24 For a brief summary of the discussions, cf. De Mallmann 1964, pp. 1618. S. L evi suggests the Tokharian origin of the deity; see the brief notice of his communication Lamotte discusses concepts that possibly in Journal Asiatique 19, 1912, p. 622. E. ju contributed to the development of Man sr (Toung Pao 48, 1960, pp. 196). Pal ju 1981, p. 104 holds that Man sr is a composite deity combining different concepts and iconographic elements. 25 varatantra appear to be lost texts and known The Agamottara and the Kukkut . es from citations only (cf. the respective entries in the NCC). 26 gun . itam . SVT. 27 varen . yam . SVT. 28 kayena na SVT for na kayena. 29 yasya SVT. 30 vr . ddhaye SVT with v.l. buddhaye. 31 kr s n am SVT. .. . . 32 nis . SVT. . phalam 33 as i SVT. s 34 ga TS. pusta 35 Suggested emendation pr . thunara . The TS and the SVT read pr . thutara . 36 Metre: M alin . 37 For recent research on the different versions of this Pur an . a, see H. Brinkhaus, pur The Textual History of the Different Versions of the Svayam an . bhu . a . In: G. Tofn (ed.), Nepal, Past and Present. Proceedings of the France-German Conference, Arc-et-Senans, June 1990 (Centre National de la Recherche Scientique, Paris) 1993, pp. 6371. 38 antam juvajrastotra in Dh alis h . and Pandey 1994. . Man 39 juvajrastotra printed in Dh pr h . thutaravaramoks . Man . 13. . am 40 juvajrastotra printed in Dh namami Man h . 13. 41 Metre: M alin . 42 Cf. the discussion of the term in De Mallmann 1964, pp. 1314 and Davidson 1981, p. 30, note 93. 43 . avaham uddamaka nkan . SVT. 44 Metre: Vasantatilak a. 45 Or: erect, i.e. ame-like hair? 46 An edition of the Buddhist Tantra is planned by the Central Institute of Higher Tibetan Studies, Sarnath, Varanasi. 47 BT omits ca. 48 tatah . BT. 49 kurcam astrantam . manum BT. 50 Vis a is the code word usually denoting the letter m; however, TS, p. 489, 18 . clearly equates it with the syllable om .. 51 A similar mantra appears in chapter 10.2 of the Hindu BT: om . hana hana sarvam . . phat maraya maraya vajrajvalena hum .. 52 Sarkar 1917, pp. 147, 192193 describes the worship of the three jewels by the Hindus, especially in connection with the Dharma cult in Bengal.

46

GUDRUN BUHNEMANN

REFERENCES Bhattacharya, R.S.: 1982, Buddha as Depicted in the Pur an an . as. Pur . a 24, pp. 384404. Bhattacharyya, B.: 1930, Buddhist Deities in Hindu Garb. Proceedings and Transactions of the Fifth Indian Oriental Conference. 2 volumes (University of the Panjab, Lahore), pp. 12771298. Bhattacharyya, B.: 1932, An Introduction to Buddhist Esoterism (Oxford University Press, London). tad Bhattacharyya, B.: 1933, The Cult of Bhu amara. Proceedings and Transactions . of the Sixth All-India Oriental Conference (Bihar and Orissa Research Society, Patna), pp. 349370. Bhattacharyya, B.: 1958, The Indian Buddhist Iconography Based on the Sadhanamala and other cognate Tantric Texts of Rituals (Firma K.L. Mukhopadhyay, Calcutta) (second edition, revised and enlarged). Bhattacharyya, D.C.: 1974, Tantric Buddhist Iconographic Sources (Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi). Gaur Bolon, C.R.: 1992, Forms of the Goddess Lajja in Indian Art (The Pennsylvania State University Press, Pennsylvania). 291. Edited by Br , Br . hatstotraratnakara . hatstotraratnakarah . stotrasam . khya Sivar ama sarm a V asis a Sam ar an 1960). . (Caukhamb . skr . t Series Ofce, V . as .t .hah akta S Brooks, D.R.: 1992, Auspicious Wisdom: The Texts and Traditions of Sr vidya Tantrism in South India (State University of New York Press, Albany, New York). . amaratantra BT Bhutad . amaratantra . amaramah (Buddhist Bhutad ) Manuscript MBB I-129 (Bhutad atan ), preserved in the Institute for Advanced Studies of World Religions, New traraja York. . amaratantra . amara evam (Hindu Bhutad ) Bhutad Tantram (Mula anuvad . hind sahita). Edited by K.K. R ay (Pr acya Prak a san, V ar an as 1993). . hnemann, G.: 1989, Forms of Gan a: A Study based on the Vidyarn . avatantra Bu . es r Indologie, Wichtrach). (Institut fu hnemann, G.: 1996, The Goddess Mah Bu ac nakrama-T ar a (Ugra-T ar a) in Buddhist and Hindu Tantrism. Bulletin of the School of Oriental and African Studies 59, pp. 472493. hnemann, G.: 1999, The Iconography of Hindu Tantric Deities. Volume One: The Bu Pantheon of the Mantramahodadhi (Egbert Forsten, Groningen). hnemann, G.: 1999b, Buddhist Deities and Mantras in the Hindu Tantras: I The Bu ana s ivagurudevapaddhati. Indo-Iranian Journal 42, Tantrasarasam . graha and the Is pp. 303334. Chandra, L.: 1991, Buddhist Iconography, begun by the late Prof. Raghu Vira. Compact edition (International Academy of Indian Culture/Aditya Prakashan, New Delhi). ju Davidson, R.M.: 1981, The Litany of Names of Man sr : Text and Translation of ju the Man sr n amasam ti. In: Tantric and Taoist Studies in Honour of R.A. Stein. . g Edited by M. Strickmann (Institut belge des hautes etudes chinoises, Bruxelles), volume 1, pp. 169. jus r De Mallmann, M.-Th.: 1964, Etude iconographique sur Man (Maisonneuve, Paris). ` liconographie du ta ntrisme bouddhique De Mallmann, M.-Th.: 1986, Introduction a (Maisonneuve, Paris). Vis Gail, A.: 1969, Buddha als avatara an . us im Spiegel der Pur . as. In: Zeitschrift der .n Deutschen Morgenl andischen Gesellschaft, Supplementa I: XVII. Deutscher Orientrzburg. Vortr alistentag vom 21. bis 27. Juli 1968 in Wu age, Teil 3, herausgegeben von W. Voigt (Franz Steiner Verlag, Wiesbaden), pp. 917923.

BUDDHIST DEITIES AND MANTRAS

47

Gandharvatantra, Gandharvatantram. In: Tantrasangraha . Volume 3. Edited by R.P. Trip at (Sampurnanand Sanskrit Vishvavidyalaya 1979), pp. 1340. .h Getty, A.: 1928, The Gods of Northern Buddhism: Their History, Iconography and Progressive Evolution Through the Northern Buddhist Countries (Clarendon Press, Oxford). Ghosh, M.: 1980, Development of Buddhist Iconography in Eastern India: A Study of a, Prajn as of Five Tathagatas Tar and Bhr (Munshiram Manoharlal Publishers . kut . Pvt. Ltd., New Delhi). Gode, P.K.: 1944, Some Dated Manuscripts of the Tantras ara of Kr ananda V ag sa .s . .n and Their Bearing on the Limits for his Date (A.D. 1500 to 1600), Journal of the Ganganatha Jha Research Institute 1, 177184. akta Goudriaan, T./S. Gupta: 1981, Hindu Tantric and S Literature (Otto Harrassowitz, Wiesbaden). Hatta, Y.: 1985, Shingon jiten (Hirakawa Shuppansha, Tokyo). anandas Khanna, M.: 1986, The Concept and Liturgy of the Sr cakra based on Siv Trilogy (Wolfson College, Oxford) (unpublished doctoral dissertation). ana . d . a, The Brahman . d an . am With Lalitopakhy of the Brahman . a-Puran . a-Mahapur English Introduction, Verse-Index and Textual Correction by K.V. Sarma (Krishnadas Academy,Varanasi 1983). jus r jus r Man mulakalpa , The Aryama n mulakalpa . Edited by T. Ganapati Sastri. 4 parts (Sri Satguru Publications, Delhi 1989) (reprint of the edition of Trivandrum 1925). rterbuch des Altindischen. Mayrhofer, M.: 19561980, Kurzgefasstes etymologisches Wo A Concise Etymological Sanskrit Dictionary. 3 volumes (C. Winter, Heidelberg). Mevissen, G.J.R.: 1991/1992, The Indian Connection: Images of Deied Spells in the Arts of Northern Buddhism, Part II. In: Silk Road Art and Archaeology. Journal of the Institute of Silk Road Studies 2 (The Institute of Silk Road Studies, Kamakura), pp. 351382. Mevissen, G.J.R.: 1999, Images of Mah apratisar a in Bengal: Their Iconographic Links with Javanese, Central Asian and East Asian Images. Journal of Bengal Art 4, pp. 99129. venkat .e MM Mantramahodadhi, Mantramahodadhih kah svar Steam Press, . sat . . (Sr Bombay 1910, 1962 [re-edited]; 1983 [reprint]). NCC New Catalogus Catalogorum, New Catalogus Catalogorum: An Alphabetical Register of Sanskrit and Allied Works and Authors (University of Madras, Madras 1949). .d NY Nis , Nis of Mahapan . Edited . pannayogaval . pannayogaval . ita Abhayakaragupta by B. Bhattacharyya (Oriental Institute, Baroda 1949). (Vichitra Pal, P.: 1981, Hindu Religion and Iconology According to the Tantrasara Press, Los Angeles). Pandey, J.S.: 1994, Bauddhastotrasamgraha (Motilal Banarsidass, Delhi). . . Phetkarin tantra, Phet tantram. In: Tantrasam . karin . graha. Volume 2. Edited by G. Kaviraj (Sampurnanand Sanskrit Vishvavidyalaya 1970), pp. 161306. Sarkar, B.K.: 1917, The Folk-Element in Hindu Culture: A Contribution to SocioReligious Studies in Hindu Folk-Institutions (Longmans, Green and Co., London). . ava Tantra (Modi Power Printing Works, S astri, S.S.: 1944, Iconography of Sr Vidyarn Bangalore). Sen, S.: 1965, On Dh aran and Pratisar a. In: Studies of Esoteric Buddhism and . Tantrism in Commemoration of the 1,150th Anniversary of the founding of Koyasan (Koyasan University, Koyasan). Siddhaikav ramahatantra , Siddhaikav ramahatantram . Dh h . 23, 1997, pp. 143166. Sircar, D.C.: 19721973, Tantras aradhr a Dhy anam al a. Journal of Ancient Indian . t History 6, pp. 196278.

48

GUDRUN BUHNEMANN

a , Sadhanam a . Edited by B. Bhattacharya. 2 volumes (Oriental SM Sadhanam al al Institute, Baroda 19251928). arad arad atilaka a-Tilaka adar s a> ST1 S ,S Tantra. Text <with Raghavabhat tas Padarth .. with Introduction. Edited by A. Avalon (Motilal Banarsidass, Delhi 1982) (reprint). arad arad atilaka atilakam ikendra with Padarth adar s a ST2 S , S of Sr Laks . man . ades Commentary by Sr mad Raghava Bhat ta. Edited by Mukund Jha Bkashi .. (Chaukhambha Sanskrit Sansthan, Varanasi 1986) (third edition). Sukla, R.: 1986, Mantra-Kos an a san, Alop b ag, . Mandir Prak . a. Edited by R. Sukla (Kaly Il ah ab ad 1986). . avatantra, Shrividyarnava Tantra. Edited by R.C. Kak/Harabhatta SVT Sr vidyarn Shastri. 2 volumes (Kashmir Mercantile Electric Press, Srinagar 19321937). , Tantrarajatantra >. Edited by L. Shastri Tantraraja <with the commentary Manorama (Motilal Banarsidass 1981, reprint). abhaktisudh . ava, Tar a-Bhakti-Sudh . ava With an Introduction in English. Tar arn arn Edited by P. Bhat t ach arya (Bharatiya Vidya Prakashan, Delhi 1983) (reprint). .. , Brihat Tantrasara by Sadhaka Chudamani Krishnanand Agamavagish. TS Tantrasara Edited and Rendered into Devanagari Script by R.K. Rai (Prachya Prakashan, Varanasi 1985). Van Kooij, K.R.: 1999, Iconography of the Battleeld: The Case of Chinnamast a. In: Violence Denied: Violence, Non-Violence and the Rationalization of Violence in South Asian Cultural History, edited by J.E.M. Houben and K.R. van Kooij (Brill, Leiden), pp. 249274. Wayman, A.: 1975, The Signicance of Mantra-s, from the Veda down to Buddhist Tantric Practice. Brahmavidy a. The Adyar Library Bulletin 39, pp. 6589.

University of Wisconsin-Madison Department of Languages and Cultures of Asia 1240 Van Hise Hall, 1220 Linden Drive Madison, Wisconsin 53706, USA