मृगेन्द्र आगम: विद्या एवं योग पाद (भट्ट नारायणकण्ठ वृत्ति सहित प्राचीनतम कामिक आगम परिशिष्ट)

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THE KASHMIR SERIES
OF
TEXTS AND STUDIES.

This page is a blank divider leaf containing only decorative horizontal rules and minor age-related foxing/spotting; there is no legible printed or handwritten text to transcribe.

THE
Kashmir Series of Texts and Studies.
No. L.
THE
S'RĪ MṚGENDRA TANTRAM
( Vidyāpāda & Yogapāda )
WITH
THE COMMENTARY OF
NĀRĀYAṆAKAṆṬHA.
EDITED WITH PREFACE AND INTRODUCTION
BY
PANDIT MADHUSŪDAN KAUL SHĀSTRĪ, M. A., M. O. L.
VIDYĀVĀRIDHI, M. R. A. S.
Director Research & Archæological Departments,
JAMMU & KASHMIR GOVERNMENT,
SRINAGAR.
Published under the Authority of the Government of
His Highness Rājarājes'vara Mahārājādhirāja
S'rī MAHĀRĀJA HARISINGHJI BAHADUR,
G. C. I. E., K. C. V. O.,
MAHĀRĀJA OF JAMMU AND KASHMIR.
BOMBAY:
PRINTED AT THE 'NIRNAYA SAGAR' PRESS.
1930. A. D.

“प्रणमत शिवनाथं शाश्वतं शर्महेतो-
रितरविषयसेवादुर्ग्रहं प्रोज्झ्य यत्नात् ।
न स भवति भवेऽस्मिन्नापि भूतो न भावी
तदितरनुतितो यः शर्मयुक्तः पुमान्स्यात् ॥”
भट्टरामकण्ठस्य

ॐ
काश्मीर-संस्कृतग्रन्थावलिः ।
ग्रन्थाङ्कः ५०
श्रीमृगेन्द्रतन्त्रम् ।
( विद्या-योग-पादौ )
श्रीनारायणकण्ठकृतटीकोपेतम् ।
श्रीराजराजेश्वर-महाराजाधिराज-कश्मीरनरेन्द्र-श्रीहरिसिंहजी-
बहादुराज्ञया
रिसर्च-आर्क्यालोजी-इत्यादिकार्यालयाध्यक्ष-पण्डित-
मधुसूदनकौल-शास्त्रिणा
उद्दिष्टकार्यालयस्थेतरपण्डितसहायेन
संशोधनादिसंस्करणोत्तरं
संपाद्य
मुम्बय्यां 'निर्णयसागर' मुद्रणालये मुद्रापयित्वा प्राकाश्यमुपनीतम् ।
THE RESEARCH DEPARTMENT JAMMU & KASHMIR STATE
संवत् १९८७. काश्मीर-श्रीनगर खैस्ताब्दः १९३०.
( अस्य ग्रन्थस्य सर्वे प्रकाशन-मुद्रापणाद्यधिकाराः प्रोक्तमहाराजवर्यैः
स्वायत्तीकृताः सन्ति )

( All rights reserved. )
Printed by Ramchandra Yesu Shedge, at the 'Nirnaya-sagar' Press,
26-28, Kolbhat Lane, Bombay.
Published by Pandit Madhusudan Kaul Shastri, M. A., M. O. L.
for the Research Department,
Jammu and Kashmir Government, SRINAGAR.

S'ri Mṛgendra Tantram.
PREFACE.
The 10th volume of the Kashmir Series of Texts
and Studies which is being presented to the sanskrit
scholars in the following pages goes by the name of
the Mṛgendra Tantram. Two sections only i. e. the
first and the last (Vidyāpāda and Yogapāda) dealing
with the philosophy proper and the ritualism of the
dualistic Shaivas could find place and publication in this
volume. This is mainly due to the fact that no
trustworthy material for printing and publishing it in
whole could so far come into our hands. It is hoped
that the Department will some day or other see its
efforts towards a search for the same crowned with
success and will then try to give an opportunity to the
readers of the Series to study the book in all its
four sections.
Its edition is based on the collation of the following
material:—
(a) A transcript from some old manuscript whose
particulars are not available in the records of this office:
It is written by the Departmental Pandits of the pre-
amalgamation days, on foolscap paper in beautiful
Devanagari character according to the art of modern
calligraphy. It measures 13"×8". A few opening
pages have got at the bottom a few lines embodying
notes on the difficult words in the text. It covers 207
pages and is legible and correct.
(b) A manuscript obtained on loan for a month or
so from the Sri Raghunath temple manuscript library at
Jammu as a special case under the orders of His late
Highness. It is written on country paper in Devanagari

2
character and contains 140 leaves of 8 lines with 46
letters in each. The date of copying is 1776 A. V. ( 1720
A. D.). It is legible and partly correct.
Up to the 13th Paṭala the Vidyāpāda was edited
and carried through the press under my supervision.
During my absence in consequence of the amalgamation
of the Department of Research with that of Archæology
the concluding portions of the Vidyāpāda and the
Yogapāda were similarly treated under the supervision
of Pandit R. C. Kak by Pt. J. D. Zādoo, Shastri, M. A.,
and Pt. Shiv Ram, Shastri B. A., the only retained hands
of the old Research establishment. On the sad and
lamentable death of the said Shiv Ram, Rājānaka
Maheshvara of the old Research establishment was
retaken in the Government service and since his
appointment he has been assisting in the publication
by preapring an Errata and a Concordance of the verses
of the text.
I take pleasure in recording my thanks to the above-
named Pandits with whose help I am able to publish
the present Tantram. My thanks are also due to
the Manager, Nirnaya Sagar Press, who has, for over a
score of years, been carrying out the printing of this
Department honestly and diligently.
Srinagar,
Dated 15-4-30 } Madhusudan Kaul

S'ri Mṛgendra Tantram:
INTRODUCTION.
On the authority of the Tantric Encyclopædia
called Tantrāloka, Tantras are classified under three
heads according to the form of worship and the
view they enunciate of the innermost essence of the
world. They are called S'iva, Rudra and Bhairava—
Shiva standing for those secret writings which ideal-
istically discuss the Reality in the monistic aspect alone;
Rudra for that class which confines itself to the dualistic
interpretation; the last, Bhairava, refers to the class
which has for its object the adoration of the supreme
being monistically as well as dualistically.
The Mṛgendra comes under the category of the
dualistic class called Rudra. The system of Philosophy
discussed in and preached through this Tantram, is
familiar under the name of the Pās'upata system. Like
all kindred Tantras it comprises four sections or pādas—
Vidyā, Kriyā, Charyā and Yoga—and aims at proving
the Un-beginning Trinity of Pashu, Pāsha and Pati.
According to this system the relation between the
creator and the created is that of the sheep and the
shepherd. The created, when divested bare of the
Veils, is not merged in, but becomes an approach
to, the creator. The Lord is immune eternally from
bondage whereas the individual soul is always in fetters
until realisation dawns and the complete unfoldment of
the supremacy of God takes place.
Tradition as preserved in the Āgamas has it that
the Mṛgendra has, as it were, streamed forth from the
upper face of Svacchanda Bhairava. Svacchanda, as we
know, is said metaphorically to possess five faces which
are called Is'āna, Tatpurusha, Ghora, Vāmadeva and
2

II INTRODUCTION.
Sadyojāta. This conception of the five faces is based
on the representation of the five faculties of Svacchanda
which are :—Chit, Ānanda, Icchā, Jñāna and Kriyā i. e.
consciousness, bliss, will, wisdom and activity.
So it comes to this that the Mṛgendra is the
scripture of that school of Shaivas, which believes in and
offers adoration to Pas'upati as the universal con-
sciouseness under the name of Īs'a or Īs'āna. The
study of the Tantra reveals, so far as the upodghāta or
the introduction is concerned, that it is an attempt to
connect the Shaivaistic doctrine and ritualism with, and
to trace them back to, the Vedic doctrines and ritualism.
Indra the highest god of the Vedic pantheon comes
before an assemblage of holy sages headed by the
venerable Bharadvāja in the hermitage of Bhadrī-
Nārāyaṇa. Disguised as an ascetic, he uses his power
of eloquence, argumentation and exhortation to dissuade
them from the worship of Shiva as a marked departure
from the path of the Vedas. When he finds them
adamant in their belief in the chosen path, he reveals
his personality and initiates them in the occult lore
which he has received from S'rī Kaṇṭha.
The story as to how he came by this sacred
knowledge is told by Indra. It is this :—
As an arch-enemy of the foes of righteousness, he
had once to enter into a duel with a certain demon
called Vṛtra of four arms and two heads, one engaged
in the recitation of the Vedic hymns and the other in
the emptying of huge goblets of wine. In the duel
he got the better of the demon and beheaded him. In
atonement for this murderous act, Indra took to
offering prayers and worship to Nārāyaṇa. As a result
of his pleasure with the mode of worship which Indra
offered, Nārāyaṇa granted to him an armour of
Narasimha with the instruction that the former, covered

INTRODUCTION. JII
with the armour thus granted, should meditate on the
glory of Shiva for a period of thousand years' duration.
He (Nārāyaṇa) also promised him an eye-to-eye
communion with Shiva on the expiry of the period of
meditation and the achievement of his cherished object
through Shiva's grace. The period of meditation
terminating, Indra got an interview with the Divinity
and all his pangs of consciousness were over. In the
interview he was also favoured with the knowledge of
the Kāmika Tantra.
Mṛgendra is an abridgment of the Kāmika Tantra.
It is so called because, as alluded to above, Indra
received the doctrine of Kāmikāgama while he was
wearing the armour in the shape of a lion. It is
referred to sometimes in the feminine form as Mṛgendrā
implying thereby the treatment of the composition as
that of a Saṃhitā and sometimes as Mṛgendrāḥ in
indication of the reverence conveyed by the plural use
of the name.
The Vidyāpāda unlike the Yogapāda is subdivided
into 13 Paṭalas describing the three fundamentals :
Pashu, Pāsha and Pashupati, the principal categories and
the theology of the dualistic Shaivas. Yogapāda defines
and describes the eightfold path of concentrative practice
leading to acquisition of various prophetic powers.
The three fundamentals :—
(1) Shiva or the Pashupati. He is the all-doer,
omniscient and eternally far above the range of imper-
fections due to various defilements. He is ever busy in
the play of his pentad of functions. They are evolution,
sustentation, involution, potential preservation and
assimilation. The five mantras sacred to the five names
of the Pati or lord and operative respectively in evolution
etc. constitute the four prominent parts of his body and
the body as a whole. Īś'āna occupies the place of the

IV INTRODUCTION.
head as indicating supreme sovereignty over the entire
creation. Tatpurusha represents the position of the
face as symbolising the inmost essence of all organic
and inorganic life. Aghora or Ghora forms the heart
as the vitalising principle of the Universe. For the
private parts of the body we have Vāmadeva as implying
vomiting forth or manifesting the world of creation.
The body as a whole is represented by Sadyojāta,
descriptive of the power of creating manifold forms at
will.
The verses relating to the above make us aquainted
with the struggle that the old Shaivaites had to undergo
to rationalize the worship of the personified God.
(2) Pashu or the fettered. He is the lord minus
the lord’s perfection in knowledge and action and plus
all the limitations which bring him down to the lowest
rung in the ladder of life. By the gradual evolution
through higher forms of life from his persistent desire
to evolve, the hold which materiality has on him grows
weaker. The process of evolution goes on hand in
hand with the relaxation of the hold till at last the
individual soul recognises the radical opposition of
matter and throws off its domination never to come
back to its fold again.
(3) The fetters :—They are fourfold—Prāvṛti, Īs'a-
bala, Karma and Māyākārya. Prāvṛti is an innate
defilement narrowing down perfect wisdom and perfect
activity. Īs'abala is the power of obstruction exercised
by the free over the fettered. Karma denotes that
defilement which results from the good or bad actions
in the-concrete or the abstract. Māyā etymologically
means that into which the world resolves and remains
potentially at the time of its dissolution and out
of which it develops at the time of creation. The
influence which this Māyā exerts over the soul in
fetters is the fourth defilement.

INTRODUCTION. v
DATE OF COMPOSITION.
The Tantram under edition bears the stamp of the
"revealed texts" and is written in the form of a dialogue
between Hārīta and his desciples. The S'aivaistic cult
and the view of life depicted herein seem to have been
known in the early centuries of the Christian era.
Both Bādarāyaṇa and S'aṇkara, the greatest exponent
of the Vedānta philosophy, refer to and reject the view
of those S'aivites under the name of Pās'upata, the
former in the Sūtra Patyur-ā-Samañjasyāt (2-2-37) and
the latter in his Bhāshyam on this Sūtra. Mṛgendra,
though embodying a very, very old school of philosophy
and the form of divine adoration which perhaps can
claim among its votaries the two great logicians and
philosophers Kaṇāda and Gautama, is comparatively
late as an abridgment of the Kāmikāgama. Reference
to the frequent use of surgical instruments in performing
operations (see Pas'u-lakshaṇa-prakaraṇa, S'l. 18)
imparts to it a colour of modernity, and brings its
composition down to the age of Sus'ruta, Charaka anp
other Hindu surgeons.
The introduction in sanskrit with which the work
opens is much later in composition than the text proper
which begins as "Athānādi" etc. on page 48. This is
very well borne out by the use of rich vocabulary and
poetic imagery.
COMMENTARY.
The author of the commentary is Nārāyaṇa Kaṇṭha,
son of Vidyā Kaṇṭha and grandson of S'aṇkara Kaṇṭha
and father of Rāma Kaṇṭha whose commentary on the
Nares'varaparīkshā has already appeared in the Kashmir
Research Series under No. 45. On page 30 Nārāyaṇa
Kaṇṭha quotes the fifty-fifth stanza from Is'vara Siddhi
(see page 30 of Is'vara Siddhi No. 34 of Kashmir

vi INTRODUCTION.
Research Series) of Utpaladeva who was known as a
renowned writer and philosopher in the 9th century.
Therefore Nārāyaṇa Kaṇṭha must have lived and
written the commentary somewhen between the 10th
and 11th centuries. He seems to have been a Kashmi-
rian by birth as is evidenced by the term Kaṇṭha—
a surname in vogue among some of the Kashmīrī
families of to-day even.

विद्यापादस्य
मूलश्लोकानुक्रमणी ।
—❖—
श्लो० पृ० | श्लो० पृ०
अ | अयोरुक्मपुटादूर्ध्व- २५।२८१
अथ तान्भावितानमत्वा ३।११ | अशक्तिः कारकापाये ३।२२६
अथ तेषां भरद्वाजो २१।४० | अशक्तिरप्रवृत्तत्वा- ६।२२८
अथ देहादिसापेक्षं १७।२१४ | अशीतोष्णो महीवाय्वोः २८।२६३
अथ प्रमाणं तन्नात्मा १३।६६ | अष्टादशाधिकं चान्य- २५।४४
अथ विश्वनिमित्तस्य १।१४९ | आ
अथ व्यक्तान्तराद्युद्धे- २०।२४० | आकलय्य स्वदृक्शक्त्या १९३।३५८
अथ शेषार्थसिद्धयर्थं १।२४५ | आत्मनेन्द्रियार्थनैकृष्टये ९।२५०
अथ सर्वज्ञवाक्येन १।१८६ | आधारे कारणे कार्ये १८८।३५३
अथ सिद्ध्यादिवर्गाणां १।२२५ | इ
अथानादिमलापेतः १।४८ | इति प्रवृत्तः करणैः १३।२११
अथान्यविषयं वाक्य- १३।३२ | इति बुद्धिप्रकाशोऽयं ८।२२९
अथाविद्यादयः पाशाः १।१६२ | इति मायादिकलान्त- ६।१८४
अथाशक्यं यतः शक्य- १६।१९७ | इति मेरुमधोऽस्यान्ते ६३।२९६
अथास्युत्पादिका शक्ति- १८।१९९ | इति यदणुनिरोधि १९८।३६२
अथास्त्वेवं घटे न्यायः १२।३१ | इति वस्तुत्रयस्यास्य ८।५८
अथेन्द्रियशरीरार्थै- १।१७९ | इति वादानुषङ्गेन १७।३८
अथैकविनियोगित्वे १२।२३२ | इति सर्वर्तुसुखदा ५५।२९३
अथैवं ब्रुवते केचि- ११।२३० | इत्थं शक्तिः कुर्वती १४।११८
अथोक्तार्थप्रसिद्ध्यर्थं १।२६९ | इत्यनीशवचोवारि- १०।२८
अथोपलभ्य देहादि १।९८ | इत्यातिवाहिकमिदं ३४।२६७
अद्वैतहानिरेवं स्या- १४।६७ | इत्याद्यज्ञानमूढानां २७।९३
अनन्तस्त्रिकलो गोप्ता १५३।३३० | इत्युक्तेऽपि परं भावं ७।१७
अनागामि च तज्ज्ञेयं ४।१०६ | इत्येतदुभयं विप्र ७।२०७
अन्तर्भावः कुरुष्वद्यौ ८७।३०५ | इत्येवं यौगपद्येन २३।१७८
अन्यथा कारकव्रात- १७।१९८ | इन्द्रद्वीपप्रभृतयो ९४।३०८
| इह सप्त पदार्थाः स्यु- १६।७३

२
श्लो० पृ०
ई
ईशतत्पुरुषाघोर- ९।११४
ईशविद्याद्यपेक्षित्वा- ३।१८१
ईषदर्थनिवृत्ते तु ८।१३८
उ
उग्रः प्रचण्डदृक् चेशो १४७।३२८
उपमन्युर्हरं दृष्ट्वा १५।३५
ऊ
ऊर्ध्वलिङ्गविरूपाक्ष- १२९।३२१
ऊर्ध्वं ब्रह्मा हरिरधः १२३।३१९
ऊर्ध्वं कलाया विद्याधः १७८।३४६
ऋ
ऋभुः सनत्कुमारश्च ११७।३१७
ए
एकदेशोऽपि यो धर्मः ११।१९४
एतावत्येव घोरेयं १५५।३३१
एवं गुणादिसर्गाणां १८४।३५६
एवं मन्त्रेशमुख्येषु १९१।३५७
एवं व्यक्तक्रियाशक्ति- ८।२०८
क
[L

३
श्लो० पृ० | श्लो० पृ०
चन्द्रबिम्बद्युतिर्नीला- ८३।३०३ | तत्पारतन्त्र्यं बद्धत्वं ४।१६४
चन्द्रभद्राकरौ द्वीपौ ८६।३०५ | तथापनयनं मुक्त- २४।२४२
चैतन्यं दृक्क्रियारूपं ५।५५ | तथा बीजं शरीरादेः ११।१४१
ज | तदचेतनमेव स्या- ४।१८४
जगज्जन्मस्थितिध्वंस- ३।५३ | तदनादिस्थमर्गावा ९।१६८
जनकं धारकं भोग्य- ४।१८२ | तदनुग्राहकं तत्त्वं ४।२०५
जनस्याब्दसहस्राणि ८९।३०६ | तदभिव्यक्तिचिच्छक्ति- ११।२१०
जनस्येन्दुत्विषो नित्य- ८८।३०६ | तदर्थं क्षोभयित्वेशः ९।२०८
जनोऽष्टकोट्यवच्छिन्नः ११६।३१७ | तदर्धेनात्तविष्कम्भो ६६।२९७
जम्बूफलरसोद्भूता ७४।३०० | तदसत्कर्मणो भोगा- २५।८८
ज्ञानं तदक्षयोगात्तत् ११।२५१ | तदाधाराणि कार्याणि १३।१९५
ज्वलल्ललाटदृग्दग्ध- ५४।२९३ | तदावरणमस्याणोः ६।१६६
त | तदीशभागे तस्याद्रेः ६०।२९५
त ऊचुर्नन्वयं धर्म ५।१३ | तदूनकोटिलोकै- ११५।३१६
तं पीत्वा पक्षिसर्पाखु- ७५।३०० | तदूनमुन्नतो लक्षं ४३।२८८
तच्चास्यावृत्तिशून्यत्वा- १४।१४३ | तदेकमशिवं बीजं २।१८७
तज्जाततृपसंज्ञाभिः ९७।३०९ | तदेकं बहुसंख्यं तु १०।१६९
ततः पुटाष्टयस्त्रिंश- १३।२७६ | तदेकं विषयानन्या- १७।१४६
ततः प्राधानिकं तत्त्वं १९।२१६ | तदेकं सर्वभूताना- ८।१६७
ततश्चतस्रः षट् चेति ११९।३१८ | तद्भर्त्तिवाचकव्रात- २४।४३
ततश्छिद्रव्यजा सा स्या- १५।२५३ | तद्व्यक्तिर्जननं नाम २०।२०१
ततोऽनन्ताथमिव्यक्तः ९।१२६ | तन्त्वादिकारकौदानं १४।१९६
ततो बुद्ध्याद्युपादानं २०।२१७ | तन्निवृत्तौ निवर्तन्ते १९०।३५७
तत्कर्मसंकरभया- २०।८० | तन्मेदसा मही च्छन्ना १०५।३१२
तत्कुर्वन्नुच्यते प्राणः २३।२४१ | तमःशक्त्यधिकारस्य १।१३२
तत्त्वान्तरोक्तवृत्तिभ्यो १०।२५१ | तया स पुष्करद्वीपः १०६।३१३
तत्राणाव्यञ्जनाचापि ११।११५ | तस्मान्नियामिका जन्य- १९।१९९
तत्र द्वात्रिंशतोऽमीषां २३।२८० | तस्य प्रदेशवर्तिला- २।१८०
तत्रादौ केवलाणूनां २।१२१ | तस्य प्राचीं दिशं शक्रः १२१।३१९
तत्रापि विस्तरं हित्वा २९।४६ | तस्य सानुषु हैमेषु ६१।२९५
३ मृ०

४
श्लो० पृ०
तस्य स्वभावतो ज्वालाः १२।२७६
तस्यामुपासते देवा ५९।२९५
तानप्याविश्य भगवा- १०।१२७
तानि कालानलादीनि २।२७०
ता निवृत्त्यादिसंज्ञानां १६६।३३७
तासां माहेश्वरी शक्तिः ११।१७०
तिरस्कृतांशुमज्ज्योति- ४२।२८७
तुष्टिर्मिथ्यास्वरूपत्वा- ५।२२७
ते च मन्त्रेश्वरव्यक्त- ६।१२४
ते तमृग्भिर्यजुर्भिश्श्च १९।३९
तेन प्रकाशरूपेण १०।२०९
तेन प्रदीपकल्पेन ५।२०५
तेन स्वभावसिद्धेन ४।५३
तेभ्योऽवगत्य दृग्ज्योति- २८।४६
ते वव्रिरे शिवज्ञानं २०।३९
तेषामनन्तः सूक्ष्मश्च ३।१२२
तैजसो वैकृतो योऽन्यो २।२४६
त्रयो गुणास्तथाप्येकं २१।२१७
त्रयोदशसहस्रायु- ८१।३०३
त्रिंशद्वब्दसहस्रायुः ८४।३०४
त्रिपदार्थं चतुष्पादं २।५२
द
दण्डो द्वे धनुषी ज्ञेयः ८।२७४
देवः सदाशिवो बिन्दौ १६१।३३३
देवप्रवर्तकं शीघ्र- ७।२४९
दशवर्षसहस्रायु- १०८।३१३
दैत्ययक्षासुराधीश- ३४।२८४
द्वयोरप्यध्वनोरेवं १७९।३४७
द्वीपकेतुरभूज्जम्बूः ७६।३०१
द्वीपशैलसरिद्वारि-