"Non UBC"@en . "DSpace"@en . "Bang, Junglan. \u00E2\u0080\u009CThe Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) in \u00C5\u009Aaiva Initiation, Together with an Analysis of the Pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras Taught in the Tantrasadbh\u00C4\u0081va and the Tantr\u00C4\u0081loka.\u00E2\u0080\u009D Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada, July 9-13, 2018, Section 6: Tantra Studies. Edited by Diwakar Acharya, Michael Slouber, and Judit T\u00C3\u00B6rzs\u00C3\u00B6k, 2019."@en . "World Sanskrit Conference (17th : 2018 : Vancouver, B.C.)"@en . "University of British Columbia. Department of Asian Studies"@en . "Bang, Junglan"@en . "2020-06-10T17:35:17Z"@en . "2019"@en . "The yogic practice of p\u00C4\u0081\u00C5\u009Bastobha (the stunning of bonds) is described at length in the\r\nninth chapter of the \u00C5\u009Aaiva Trika, Tantrasadbh\u00C4\u0081va. In Saiddh\u00C4\u0081ntika texts, this practice is\r\nnot closely associated with initiation, rather it is treated as one of eight pratyayas which\r\nare achieved by mantra practice and udgh\u00C4\u0081ta. The Trika\u00E2\u0080\u0099s M\u00C4\u0081lin\u00C4\u00ABvijayottara which is\r\npresumably earlier than the Tantrasadbh\u00C4\u0081va, enumerates five different pratyayas and\r\nmentions p\u00C4\u0081\u00C5\u009Bastobha as an optional ritual action. We can see that the Tantrasadbh\u00C4\u0081va\u00E2\u0080\u0099s\r\nemphasis on p\u00C4\u0081\u00C5\u009Bastobha differs from previous \u00C5\u009Aaiva Trika literature. Moreover, the\r\napplication of p\u00C4\u0081\u00C5\u009Bastobha in initiation seems to be original to the Tantrasadbh\u00C4\u0081va,\r\nespecially since Abhinavagupta attests that the secret mantras for the p\u00C4\u0081\u00C5\u009Bastobha\r\nexplained in the Tantr\u00C4\u0081loka are taught in the Tantrasadbh\u00C4\u0081va. Therefore, this paper aims to\r\nexamine the process of the adoption of p\u00C4\u0081\u00C5\u009Batobha practice into initiation in order to\r\nbetter understand the development of \u00C5\u009Aaiva initiation. This paper will also look at the\r\nnature of the textual layers of the Tantrasadbh\u00C4\u0081va and its incorporation of materials from\r\nthe Saiddh\u00C4\u0081ntika and from earlier Trika scriptures."@en . "https://circle.library.ubc.ca/rest/handle/2429/74648?expand=metadata"@en . " The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) in \u00C5\u009Aaiva Initia-tion, Together with an Analysis of the Pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras Taught in the Tantrasadbh\u00C4\u0081va and the Tantr\u00C4\u0081loka Junglan Bang Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada, July 9-13, 2018, Section 6: Tantra Studies. Section Convenors: Diwakar Acharya, Michael Slouber, and Judit T\u00C3\u00B6rzs\u00C3\u00B6k\u00E2\u0080\u00A8General Editor: Adheesh Sathaye Published by the Department of Asian Studies, University of British Columbia, on behalf of the International Association for Sanskrit Studies. DOI: 10.14288/1.0391829.\u00E2\u0080\u00A8URI: http://hdl.handle.net/2429/74648. Suggested Citation Format: MLA:\u00E2\u0080\u00A8Bang,Junglan. \u00E2\u0080\u009CThe Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) in \u00C5\u009Aaiva Initiation, Together with an Analysis of the Pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras Taught in the Tantrasadbh\u00C4\u0081va and the Tantr\u00C4\u0081loka.\u00E2\u0080\u009D Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada, July 9-13, 2018, Section 6: Tantra Studies. Edited by Diwakar Acharya, Michael Slouber, and Judit T\u00C3\u00B6rzs\u00C3\u00B6k, 2019. \u00E2\u0080\u00A8DOI: 10.14288/1.0391829. APA:\u00E2\u0080\u00A8Bang, J. (2019). The development of p\u00C4\u0081\u00C5\u009Bastobha (the stunning of bonds) in \u00C5\u009Aaiva initiation, together with an analysis of the pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras taught in the Tantrasadbh\u00C4\u0081va and the Tantr\u00C4\u0081loka. In D. Acharya, M. Slouber, & J. T\u00C3\u00B6rzs\u00C3\u00B6k (eds.) Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada, July 9-13, 2018, Section 6: Tantra Studies. DOI: 10.14288/1.0391829. Chicago:\u00E2\u0080\u00A8Bang, Junglan. 2019. \u00E2\u0080\u009CThe Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) in \u00C5\u009Aaiva Initiation, Together with an Analysis of the Pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras Taught in the Tantrasadbh\u00C4\u0081va and the \u00E2\u0080\u00A8Tantr\u00C4\u0081loka.\u00E2\u0080\u009D In Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada, \u00E2\u0080\u00A8July 9-13, 2018, Section 6: Tantra Studies, edited by Diwakar Acharya, Michael \u00E2\u0080\u00A8Slouber, and Judit T\u00C3\u00B6rzs\u00C3\u00B6k. DOI: 10.14288/1.0391829. Proceedings of the 17th World Sanskrit Conference, July 9-13, 2018 University of British Columbia, Vancouver, CanadaCopyright \u00C2\u00A9 2019 by the author. Content is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 4.0 International license (CC BY-NC-ND 4.0). http://creativecommons.org/licenses/by-nc-nd/4.0/\u00E0\u00A4\u00B5\u00E0\u00A5\u0088\u00E0\u00A4\u00A7\u00E0\u00A5\u0081\u00E0\u00A4\u00B8\u00E0\u00A4\u00B5 \u00E0\u00A5\u008D\u00E0\u00A4\u00AE\u00E0\u00A4\u0095\u00E0\u00A4\u00AC\u00E0\u00A5\u0081\u00E0\u00A4\u0082\u00E0\u00A4\u009F\u00E0\u00A5\u0081\u00E0\u00A4\u0095\u00E0\u00A4\u0085 \u00E0\u00A4\u00BE\u00E0\u00A4\u00B0\u00E0\u00A4\u00BE \u00E0\u00A4\u00AF\u00E0\u00A4\u00B8\u00E0\u00A4\u0082 \u00E0\u00A4\u00A4\u00E0\u00A5\u0083\u00E0\u00A4\u00BE \u00E0\u00A4\u00AF\u00E0\u00A4\u00A8\u00E0\u00A4\u00B8\u00E0\u00A4\u00AE\u00E0\u00A4\u00B5\u00E0\u00A4\u00BE\u00E0\u00A4\u00AF\u00E0\u00A4\u0083INTERNATIONAL ASSOCIATION OF SANSKRIT STUDIESTHE 17TH WORLD SANSKRIT CONFERENCEVANCOUVER, CANADA \u00E2\u0080\u00A2 JULY 9-13, 2018 THE 17TH WORLD SANSKRIT CONFERENCE, VANCOUVER, CANADA, JULY 9-13, 2018 The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) in \u00C5\u009Aaiva Initiation, Together with an Analysis of the Pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras Taught in the Tantrasadbh\u00C4\u0081va and the Tantr\u00C4\u0081loka Junglan Bang The Institute for Comprehensive Studies of Buddhism, Taisho University Tokyo, Japan. Abstract The yogic practice of p\u00C4\u0081\u00C5\u009Bastobha (the stunning of bonds) is described at length in the ninth chapter of the \u00C5\u009Aaiva Trika, Tantrasadbh\u00C4\u0081va. In Saiddh\u00C4\u0081ntika texts, this practice is not closely associated with initiation, rather it is treated as one of eight pratyayas which are achieved by mantra practice and udgh\u00C4\u0081ta. The Trika\u00E2\u0080\u0099s M\u00C4\u0081lin\u00C4\u00ABvijayottara which is presumably earlier than the Tantrasadbh\u00C4\u0081va, enumer-ates five different pratyayas and mentions p\u00C4\u0081\u00C5\u009Bastobha as an optional ritual ac-tion. We can see that the Tantrasadbh\u00C4\u0081va\u00E2\u0080\u0099s emphasis on p\u00C4\u0081\u00C5\u009Bastobha differs from previous \u00C5\u009Aaiva Trika literature. Moreover, the application of p\u00C4\u0081\u00C5\u009Bastobha in initia-tion seems to be original to the Tantrasadbh\u00C4\u0081va, especially since Abhinavagupta attests that the secret mantras for the p\u00C4\u0081\u00C5\u009Bastobha explained in the Tantr\u00C4\u0081loka are taught in the Tantrasadbh\u00C4\u0081va. Therefore, this paper aims to examine the process of the adoption of p\u00C4\u0081\u00C5\u009Batobha practice into initiation in order to better under-stand the development of \u00C5\u009Aaiva initiation. This paper will also look at the nature of the textual layers of the Tantrasadbh\u00C4\u0081va and its incorporation of materials from the Saiddh\u00C4\u0081ntika and from earlier Trika scriptures. Keywords: p\u00C4\u0081\u00C5\u009Bastobha; p\u00C4\u0081\u00C5\u009Baccheda; sapratyayad\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081; pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantra; n\u00C4\u0081diph\u00C4\u0081ntakrama; Tantrasadbh\u00C4\u0081va; Tantr\u00C4\u0081loka. Introduction Initiation is a key to understanding the development of the \u00C5\u009Aaiva tradition. Un-like Vedic initiation, \u00C5\u009Aaiva initiation is said to free the initiand from the cycle of transmigration; that is to say, a \u00C5\u009Aaiva initiand can be liberated through initiation from the bonds that bind him in sa\u00E1\u00B9\u0083s\u00C4\u0081ra. In studying the development of \u00C5\u009Aaiva doctrine, one of most significant questions is how \u00C5\u009Aaivas attempted to prove the Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada, July 9-13 2018, Section 6: Tantra Studies, edited by Diwakar Acharya, Michael Slouber, and Judit T\u00C3\u00B6rzs\u00C3\u00B6k, 2019. DOI: 10.14288/1.0391829. BANG 2validity of \u00C5\u009Aaiva initiation. Pratyaya, in the context of yogic practice or ritual ac-tion, means a sign which proves the accomplishment of the practice or ritual and inspires conviction. Abhinavagupta deals with tul\u00C4\u0081d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081 (initiation with scales) in the twentieth chapter of his Tantr\u00C4\u0081loka. There he refers to the term sapratyayad\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081 (initiation with a sign) and describes the purification through tul\u00C4\u0081d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081 as a ritual which brings forth an immediate sign (sadya\u00E1\u00B8\u00A5pratyayak\u00C4\u0081rin). 1Jayaratha, who wrote a commentary on the Tantr\u00C4\u0081loka, attests that such a teach-ing is found in the Tantrasadbh\u00C4\u0081va. Likewise, the three pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras for p\u00C4\u0081\u00C5\u009Basto-bha (the stunning of bonds) discussed in the twenty-ninth chapter of the Tantr\u00C4\u0081loka are also said to originate in the Tantrasadbh\u00C4\u0081va. Indeed, the Tantrasadbh\u00C4\u0081va which is handed down to us through three Nepalese manuscripts teaches the p\u00C4\u0081\u00C5\u009Bastobha practice in its section on initiation. However, the associ-ation of p\u00C4\u0081\u00C5\u009Bastobha with initiation is not a pervasive in all \u00C5\u009Aaiva works. Pratyayas found in \u00C5\u009Aaiva literature Eight pratyayas in Saiddh\u00C4\u0081ntika works An early appearance of the term p\u00C4\u0081\u00C5\u009Bastobha occurs in the list of eight pratyayas found in Saiddh\u00C4\u0081ntika works. These pratyayas are described as evidence of the supernatural power which can be achieved with mantras and udgh\u00C4\u0081tas (a kind of breath retention). For example, in S\u00C4\u0081rdhatri\u00C5\u009Batik\u00C4\u0081lottara 21, the eight pratyayas are (1) burning without fire (anagnijvala), (2) destroying trees (v\u00E1\u00B9\u009Bk\u00E1\u00B9\u00A3\u00C4\u0081labhana), (3) stunning of bonds (p\u00C4\u0081\u00C5\u009Bastobhana), (4) destroying the great sins (mah\u00C4\u0081p\u00C4\u0081-takan\u00C4\u0081\u00C5\u009Bana), (5) removing poisons (vi\u00E1\u00B9\u00A3asa\u00E1\u00B9\u0083hara\u00E1\u00B9\u0087a), (6) causing seeds not to sprout (nirb\u00C4\u00ABjakara\u00E1\u00B9\u0087a), (7) ending possession (grahavin\u00C4\u0081\u00C5\u009Ba), and (8) removing fever (jvaravin\u00C4\u0081\u00C5\u009Ba). 2However, the mantras associated with these pratyayas are eleven in num-ber because the second, third, and fourth pratyayas also include mantras that counteract their effect. Thus mantras for destroying and reviving trees (v\u00E1\u00B9\u009Bk\u00E1\u00B9\u00A3\u00C4\u0081py\u00C4\u0081yana), for stunning and reviving bonds (p\u00C4\u0081\u00C5\u009Botth\u00C4\u0081pana), and for intensify-ing (mah\u00C4\u0081p\u00C4\u0081takagurutva) and lessening sins (mah\u00C4\u0081p\u00C4\u0081takalaghutva) are given. In Table 1, the eleven mantras and the required number of breath retentions (udgh\u00C4\u0081- Cf. TAK III, 113 s.v. t\u00C5\u00ABl\u00C4\u0081d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081. For details of the description of this initiation with scales 1in the Tantrasadbh\u00C4\u0081va\u00E2\u0080\u0099s ninth chapter, see Bang 2018: 224-225,402-405. S\u00C4\u0081rdhatri\u00C5\u009Batik\u00C4\u0081lottara 21.1c-3b (verse numbers are from Bhatt\u00E2\u0080\u0099s edition): anagnijvalana\u00E1\u00B9\u0083 2caiva v\u00E1\u00B9\u009Bk\u00E1\u00B9\u00A3asy\u00C4\u0081labhana\u00E1\u00B9\u0083 tath\u00C4\u0081 || p\u00C4\u0081\u00C5\u009B\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 stobhana\u00E1\u00B9\u0083 caiva mah\u00C4\u0081p\u00C4\u0081takan\u00C4\u0081\u00C5\u009Banam | vi\u00E1\u00B9\u00A3asa\u00E1\u00B9\u0083hara\u00E1\u00B9\u0087a\u00E1\u00B9\u0083 caiva nirb\u00C4\u00ABjakara\u00E1\u00B9\u0087a\u00E1\u00B9\u0083 tath\u00C4\u0081 || grahajvaravin\u00C4\u0081\u00C5\u009Ba\u00C5\u009B ca pratyayo '\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADavidha\u00E1\u00B8\u00A5 sm\u00E1\u00B9\u009Bta\u00E1\u00B8\u00A5 | The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) 3tas) taught in the S\u00C4\u0081rdhatri\u00C5\u009Batika are given (the table has been prepared on the basis of the explanation of R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha's viv\u00E1\u00B9\u009Bti). 3Table 1. The mantras and udgh\u00C4\u0081tas for the eight pratyayas in S\u00C4\u0081rdhatri\u00C5\u009Bativiv\u00E1\u00B9\u009Bti 21. This same chapter on pratyayas is found in several recensions of the K\u00C4\u0081lo-ttara, viz., one South Indian recension, Dvi\u00C5\u009Batik\u00C4\u0081lottara 16 (based on IFP tran-script 176), and three Nepalese recensions based on Nepalese manuscript NGMPP B 118-7, i.e., Dvi\u00C5\u009Batik\u00C4\u0081lottara 17 (a 200-verse K\u00C4\u0081lottara recension), Adhy-u\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADa\u00C5\u009Bata 20 (a 350-verse K\u00C4\u0081lottara recension), and Sapta\u00C5\u009Batika 27 (a 700-verse K\u00C4\u0081-lottara recension). The eight signs are identical in these K\u00C4\u0081lottara recensions, however, the mantras for each pratyaya show slight variants. While the S\u00C4\u0081rdha-tri\u00C5\u009Batika and its commentary by R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha teach the mantras but does not give exact forms, other K\u00C4\u0081lottara recensions e.g., the Dvi\u00C5\u009Batika, give the mantras ex4 -Pratyayas S\u00C4\u0081rdhatri\u00C5\u009Bativiv\u00E1\u00B9\u009Bti 21 Udgh\u00C4\u0081tas1 anagnijvala o\u00E1\u00B9\u0083 rhro\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5 1,0002 v\u00E1\u00B9\u009Bk\u00E1\u00B9\u00A3\u00C4\u0081labhana v\u00E1\u00B9\u009Bk\u00E1\u00B9\u00A3\u00C4\u0081py\u00C4\u0081yanao\u00E1\u00B9\u0083 rhar hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5 (o\u00E1\u00B9\u0083 hva\u00E1\u00B9\u0083 hva\u00E1\u00B9\u0083 hva\u00E1\u00B9\u0083 hva\u00E1\u00B9\u0083 hva\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5)7003 p\u00C4\u0081\u00C5\u009Bastobhana p\u00C4\u0081\u00C5\u009Botth\u00C4\u0081panao\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 rhrau nama\u00E1\u00B8\u00A5 (o\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 hyau\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5) 5004 mah\u00C4\u0081p\u00C4\u0081takagurutva mah\u00C4\u0081p\u00C4\u0081takalaghutvao\u00E1\u00B9\u0083 hla\u00E1\u00B9\u0083 hyau\u00E1\u00B9\u0083 hl\u00C4\u0081\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5 o\u00E1\u00B9\u0083 hya\u00E1\u00B9\u0083 hyau\u00E1\u00B9\u0083 hya\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A510,0005 vi\u00E1\u00B9\u00A3asa\u00E1\u00B9\u0083hara\u00E1\u00B9\u0087a o\u00E1\u00B9\u0083 hvya hyau hl\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5 8006 nirb\u00C4\u00ABjakara\u00E1\u00B9\u0087a o\u00E1\u00B9\u0083 rhro\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5 5007 grahan\u00C4\u0081\u00C5\u009Bana o\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 pha\u00E1\u00B9\u0087 nama\u00E1\u00B8\u00A5 8008 jvaran\u00C4\u0081\u00C5\u009Bana o\u00E1\u00B9\u0083 hu\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD hu\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD hu\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD pha\u00E1\u00B9\u00AD 5 800 Bhatt 1979: 138-142.3 However, a 300-verse K\u00C4\u0081lottara based on the above-mentioned Nepalese manuscript (B 4118-7) quotes the mantras directly, albeit in a considerably corrupt form: (1) o\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (2-1) o\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 u\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (2-2) o\u00E1\u00B9\u0083 hau\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (3-1) o\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (3-2) o\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (4-1) o\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 sv\u00C4\u0081\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (4-2) o\u00E1\u00B9\u0083 hyu\u00E1\u00B9\u0083 hyu\u00E1\u00B9\u0083 hyu\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, and the others are missing. BANG 4plicitly. In spite of the fact that the mantras in the different recensions are not 5identical, they are similar in that the mantras for the first six pratyayas are en-closed by \u00E2\u0080\u009Co\u00E1\u00B9\u0083\u00E2\u0080\u009D in the beginning and \u00E2\u0080\u009Cnama\u00E1\u00B8\u00A5\u00E2\u0080\u009D at the end; the seventh mantra is enclosed by \u00E2\u0080\u009Co\u00E1\u00B9\u0083\u00E2\u0080\u009D and \u00E2\u0080\u009Cpha\u00E1\u00B9\u0087 nama\u00E1\u00B8\u00A5\u00E2\u0080\u009D; and the last mantra begins with \u00E2\u0080\u009Co\u00E1\u00B9\u0083\u00E2\u0080\u009D and ends with \u00E2\u0080\u009Chu\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD\u00E2\u0080\u009D or its derivative form. And in each recension all middle syl-lables are transformed on the basis of the syllable \u00E2\u0080\u009Cha.\u00E2\u0080\u009D Five pratyayas in non-Saiddh\u00C4\u0081ntika works Pratyayas in non-Saiddh\u00C4\u0081ntika \u00C5\u009Aaiva sources are found in the context of initia-tion. The Trika's M\u00C4\u0081lin\u00C4\u00ABvijayottara, at 11.35, mentions five pratyayas: (1) bliss (\u00C4\u0081nanda), (2) a sudden leap (udbhava), (3) trembling (kampa), (4) sleeping (nidr\u00C4\u0081), and (5) whirling (gh\u00C5\u00ABr\u00E1\u00B9\u0087i). Abhinavagupta cites this verse in the fifth chapter of 6his Tantr\u00C4\u0081loka and elucidates that an initiand will simultaneously experience these sensations in five spots of his body: bliss in the genitalia, a sudden leap in the testicles, trembling in the heart, yogic sleep in the palate, and whirling in the dv\u00C4\u0081da\u00C5\u009B\u00C4\u0081nta (twelve a\u00E1\u00B9\u0085gulas above the head). This happens just after the bonds 7 The eleven mantras taught in Dvi\u00C5\u009Batik\u00C4\u0081lottara 16 (IFP 176) are (1) o\u00E1\u00B9\u0083 hr\u00C4\u0081\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hra\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 5nama\u00E1\u00B8\u00A5, (2-1) o\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (2-2) o\u00E1\u00B9\u0083 hva\u00E1\u00B9\u0083 hvau\u00E1\u00B9\u0083 hv\u00C5\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (3-1) o\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (3-2) o\u00E1\u00B9\u0083 ra\u00E1\u00B9\u0083 hau\u00E1\u00B9\u0083 ra\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (4-1) o\u00E1\u00B9\u0083 hl\u00C4\u0081\u00E1\u00B9\u0083 hlau\u00E1\u00B9\u0083 hl\u00C4\u0081\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (4-2) o\u00E1\u00B9\u0083 hya\u00E1\u00B9\u0083 hyau\u00E1\u00B9\u0083 hya\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (5) o\u00E1\u00B9\u0083 hy\u00C4\u00AB\u00E1\u00B9\u0083 hyau\u00E1\u00B9\u0083 hy\u00C4\u00AB\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (6) o\u00E1\u00B9\u0083 hr\u00C4\u0081\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hra\u00E1\u00B9\u0083 o\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (7) o\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 vau\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 pha\u00E1\u00B9\u0087 nama\u00E1\u00B8\u00A5, and (8) o\u00E1\u00B9\u0083 hra\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD au\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD. However, the mantras in the Nepalese recension based on Dvi\u00C5\u009Batika 17 (NGMPP B 118-7) are (1) o\u00E1\u00B9\u0083 hra\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (2) o\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C5\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (3) o\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hr\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (4-1) o\u00E1\u00B9\u0083 hya\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 sva\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (4-2) o\u00E1\u00B9\u0083 ha\u00E1\u00B9\u0083 he\u00E1\u00B9\u0083 sthe\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (5) o\u00E1\u00B9\u0083 hy\u00C4\u0081\u00E1\u00B9\u0083 hya\u00E1\u00B9\u0083 hy\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (6) o\u00E1\u00B9\u0083 hy\u00C4\u0081\u00E1\u00B9\u0083 hau\u00E1\u00B9\u0083 hy\u00C4\u00AB\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (7) o\u00E1\u00B9\u0083 hra\u00E1\u00B9\u0083 hrau\u00E1\u00B9\u0083 hra\u00E1\u00B9\u0083 nama\u00E1\u00B8\u00A5, (8) o\u00E1\u00B9\u0083 hu\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD o\u00E1\u00B9\u0083 hro\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD hu\u00E1\u00B9\u0083 pha\u00E1\u00B9\u00AD. M\u00C4\u0081lin\u00C4\u00ABvijayottara 11.35: lak\u00E1\u00B9\u00A3ayec cihnasa\u00E1\u00B9\u0083gh\u00C4\u0081tam \u00C4\u0081nand\u00C4\u0081dikam \u00C4\u0081dar\u00C4\u0081t | \u00C4\u0081nanda udbhava\u00E1\u00B8\u00A5 6kampo nidr\u00C4\u0081 gh\u00C5\u00ABr\u00E1\u00B9\u0087i\u00C5\u009B ca pa\u00C3\u00B1cam\u00C4\u00AB || \u00E2\u0080\u0093 \u00E2\u0080\u009C[The guru] should ascertain carefully that [an ini-tiand] has been struck by the signs beginning with bliss, i.e. bliss, a sudden burst, trembling, sleeping, and whirling as the fifth.\u00E2\u0080\u009D Tantr\u00C4\u0081loka 5.11: \u00C4\u0081nandacakra\u00E1\u00B9\u0083 vahnya\u00C5\u009Bri kanda udbhava ucyate | kampo h\u00E1\u00B9\u009Bt t\u00C4\u0081lu nidr\u00C4\u0081 ca 7gh\u00C5\u00ABr\u00E1\u00B9\u0087i\u00E1\u00B8\u00A5 sy\u00C4\u0081d \u00C5\u00ABrdhvaku\u00E1\u00B9\u0087\u00E1\u00B8\u008Dal\u00C4\u00AB; Jayaratha's Viveka: vahnya\u00C5\u009Br\u00C4\u00ABti triko\u00E1\u00B9\u0087a\u00E1\u00B9\u0083 yogin\u00C4\u00ABvaktram ity artha\u00E1\u00B8\u00A5 | \u00C5\u00ABrdhvaku\u00E1\u00B9\u0087\u00E1\u00B8\u008Dal\u00C4\u00ABti dv\u00C4\u0081da\u00C5\u009B\u00C4\u0081nta\u00E1\u00B8\u00A5 | The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) 5(p\u00C4\u0081\u00C5\u009Bas) are removed in the practice of \u00C4\u0081ve\u00C5\u009Ba (possession) by means of \u00C5\u009Baktip\u00C4\u0081ta 8(the descent of \u00C5\u009Aakti). The practice of p\u00C4\u0081\u00C5\u009Bastobha is not included in this series of 9pratyayas but is followed by them. It is noteworthy that the M\u00C4\u0081lin\u00C4\u00ABvijayottara mentions p\u00C4\u0081\u00C5\u009Bastobha as an ancillary or optional ritual action together with pa\u00C5\u009Bu-graha (the seizing of a bound soul). However, the Tantrasadbh\u00C4\u0081va adopted the 10eight pratyayas which presumably originated in the Siddh\u00C4\u0081nta, even though the former tradition belongs to the cult of the goddesses Par\u00C4\u0081, Par\u00C4\u0081par\u00C4\u0081, and Apar\u00C4\u0081. We can find the reason for the Tantrasadbh\u00C4\u0081va\u00E2\u0080\u0099s inclusion of the eight pratyayas in a verse which says \u00E2\u0080\u009CLiberation is invisible; but it can be proven by visible signs. In order to prove invisible [liberation], the eight pratyayas are taught.\u00E2\u0080\u009D That is, 11the Tantrasadbh\u00C4\u0081va introduced the eight pratyayas as the visible signs of libera-tion that occur after initiation. Saiddh\u00C4\u0081ntika terms for the removal of bonds Cutting bonds (p\u00C4\u0081\u00C5\u009Baccheda, -viccheda) and slackening of bonds (p\u00C4\u0081\u00C5\u009Bavi\u00C5\u009Ble\u00E1\u00B9\u00A3a) The culmination of initiation is the removal of the bonds of the bound soul. Saiddh\u00C4\u0081ntika scriptures seem not to use the word stobha (stunning or paralysis) in the context of initiation. It becomes clear, when Bha\u00E1\u00B9\u00AD\u00E1\u00B9\u00ADa R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha glosses p\u00C4\u0081\u00C5\u009B\u00C4\u0081\u00E1\u00B9\u0087\u00C4\u0081\u00E1\u00B9\u0083 with \u00C5\u009Bar\u00C4\u00ABr\u00C4\u0081\u00E1\u00B9\u0087\u00C4\u0081\u00E1\u00B9\u0083 and sth\u00C5\u00ABla\u00C5\u009Bar\u00C4\u00ABr\u00C4\u0081tman\u00C4\u0081\u00E1\u00B9\u0083 in his commentary on the Said-dh\u00C4\u0081ntika S\u00C4\u0081rdhatri\u00C5\u009Batik\u00C4\u0081lottara, that for him the stunning occurs to gross bodies \u00C5\u00AArmikaul\u00C4\u0081r\u00E1\u00B9\u0087ava (19v5-6) 2.231c-232 (numbering is based on Dyczkowski's edition): pra8 -calanti mah\u00C4\u0081p\u00C4\u0081\u00C5\u009B\u00C4\u0081 (corr. mah\u00C4\u0081p\u00C4\u0081\u00C5\u009B\u00C4\u0081n cod.) \u00C4\u0081ve\u00C5\u009Ba\u00E1\u00B9\u0083 tasya j\u00C4\u0081yate || \u00C4\u0081nanda udbhava\u00E1\u00B8\u00A5 (em. h\u00E1\u00B9\u009Bdbhava\u00E1\u00B8\u00A5 cod.) kampo nidr\u00C4\u0081 gh\u00C5\u00ABrmis tu pa\u00C3\u00B1cam\u00C4\u00AB | tattvavidvasya deve\u00C5\u009Bi pa\u00C3\u00B1c\u00C4\u0081vasth\u00C4\u0081 bha-vanti hi || \u00E2\u0080\u0093 \u00E2\u0080\u009C[When] the great sins are removed, possession arises in him. Five states, i.e. bliss, a leap, trembling, yogic sleep, and whirling as the fifth, occur in [the yogin] who knows reality, O lord of the gods.\u00E2\u0080\u009D Tantr\u00C4\u0081loka 29.207-8: anay\u00C4\u0081 \u00C5\u009Bodhyam\u00C4\u0081nasya \u00C5\u009Bi\u00C5\u009Bos t\u00C4\u00ABvr\u00C4\u0081dibhedata\u00E1\u00B8\u00A5 | \u00C5\u009Baktip\u00C4\u0081t\u00C4\u0081c citivyoma-9pr\u00C4\u0081\u00E1\u00B9\u0087an\u00C4\u0081ntarbahistan\u00C5\u00AB\u00E1\u00B8\u00A5 || \u00C4\u0081vi\u00C5\u009Bant\u00C4\u00AB rudra\u00C5\u009Bakti\u00E1\u00B8\u00A5 kram\u00C4\u0081t s\u00C5\u00ABte phala\u00E1\u00B9\u0083 tv idam | \u00C4\u0081nandam udbhava\u00E1\u00B9\u0083 kampa\u00E1\u00B9\u0083 nidr\u00C4\u0081\u00E1\u00B9\u0083 gh\u00C5\u00ABr\u00E1\u00B9\u0087i\u00E1\u00B9\u0083 ca dehag\u00C4\u0081m || M\u00C4\u0081lin\u00C4\u00ABvijayottara 11.36: evam\u00C4\u0081vi\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADay\u00C4\u0081 \u00C5\u009Bakty\u00C4\u0081 mandat\u00C4\u00ABvr\u00C4\u0081dibhedata\u00E1\u00B8\u00A5 | p\u00C4\u0081\u00C5\u009Bastobhapa\u00C5\u009Bugrahau 10prakurv\u00C4\u00ABta yathecchay\u00C4\u0081 || \u00E2\u0080\u0093 \u00E2\u0080\u009CBy means of \u00C5\u009Aakti which has entered [into the initiand] thus, according to the level of [intensity], mild, [middle], and intense, [his guru] should per-form the stunning of bonds and the grasping of the bound soul as he wishes.\u00E2\u0080\u009D Tantrasadbh\u00C4\u0081va 9.242: sa ca mok\u00E1\u00B9\u00A3as tv ad\u00E1\u00B9\u009B\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADas tu s\u00C4\u0081dhyate d\u00E1\u00B9\u009B\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADahetun\u00C4\u0081 | a\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADau ye pratyay\u00C4\u0081\u00C5\u009B 11cokt\u00C4\u0081 [em., caukt\u00C4\u0081 \u00CE\u00A3] ad\u00E1\u00B9\u009B\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADasya tu s\u00C4\u0081dhane || BANG 6not to subtle bonds. Then, what term do Siddh\u00C4\u0081ntas use in the sense of \u00E2\u0080\u009Cmak12 -ing an initiand's soul liberated from bonds?\u00E2\u0080\u009D It is p\u00C4\u0081\u00C5\u009Baccheda, p\u00C4\u0081\u00C5\u009Baviccheda, or p\u00C4\u0081\u00C5\u009Bavi\u00C5\u009Ble\u00E1\u00B9\u00A3a. The eighth chapter of the S\u00C4\u0081rdhatri\u00C5\u009Batik\u00C4\u0081lottara, which deals with 13d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081, mentions p\u00C4\u0081\u00C5\u009Baccheda as a rite which an officiant should perform before offering p\u00C5\u00ABr\u00E1\u00B9\u0087\u00C4\u0081huti (a complete oblation). In addition, we can see that the term 14p\u00C4\u0081\u00C5\u009Bastobha is not used in the ritual context of initiation. However, for Saiddh\u00C4\u0081n-tika authors, the term p\u00C4\u0081\u00C5\u009Baccheda, the cutting of bonds, seems to have not been entirely sufficient to describe the state of an initiate whose soul has been freed from bonds by the descent of a higher power through initiation. For instance, Bha\u00E1\u00B9\u00AD\u00E1\u00B9\u00ADa N\u00C4\u0081r\u00C4\u0081ya\u00E1\u00B9\u0087aka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha claims that the cutting of the bonds does not indicate that they are cut off at the root, citing a verse which he attributes to Sadyojyoti\u00E1\u00B8\u00A5 in his commentary on the M\u00E1\u00B9\u009Bgendr\u00C4\u0081gama\u00E2\u0080\u0099s Kriy\u00C4\u0081p\u00C4\u0081da. Bha\u00E1\u00B9\u00AD\u00E1\u00B9\u00ADa R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha also 15comments that the expression \u00E2\u0080\u009Ccutting of bonds\u00E2\u0080\u009D is a figurative saying that de-notes their (the bonds\u00E2\u0080\u0099) inactive state. 16Another term, p\u00C4\u0081\u00C5\u009Bavi\u00C5\u009Ble\u00E1\u00B9\u00A3a (the slackening of bonds), is found in the Ki-ra\u00E1\u00B9\u0087a\u00E2\u0080\u0099s sixth chapter. It is interesting that there Garu\u00E1\u00B8\u008Da raises the question of how the removal of bonds can be proven although the removal is invisible. \u00C5\u009Aiva's 17answer to this question (Kira\u00E1\u00B9\u0087a 6.16) contains an allusion to the Siddh\u00C4\u0081nta's un- R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha\u00E2\u0080\u0099s commentary S\u00C4\u0081rdhatri\u00C5\u009Bati ad 21.10c: p\u00C4\u0081\u00C5\u009B\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 \u00C5\u009Bar\u00C4\u00ABr\u00C4\u0081\u00E1\u00B9\u0087\u00C4\u0081\u00E1\u00B9\u0083 stobhasya 12tadaivodbh\u00C5\u00ABtasyev\u00C4\u0081numitasya k\u00C4\u0081raka\u00E1\u00B8\u00A5 ||; ad 8.18cd: tata\u00C5\u009B ca janan\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 (conj., janin\u00C4\u0081\u00E1\u00B9\u0083 Bhatt ed., janan\u00C4\u00ABn\u00C4\u0081\u00E1\u00B9\u0083 Cod.) p\u00C4\u0081\u00C5\u009B\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 sth\u00C5\u00ABla\u00C5\u009Bar\u00C4\u00ABr\u00C4\u0081tman\u00C4\u0081\u00E1\u00B9\u0083 sarvath\u00C4\u0081 viccheda\u00E1\u00B8\u00A5 | TAK III: 439-441. s.v. p\u00C4\u0081\u00C5\u009Baccheda; 442-443, s.v. p\u00C4\u0081\u00C5\u009Bavi\u00C5\u009Ble\u00E1\u00B9\u00A3a.13 S\u00C4\u0081rdhatri\u00C5\u009Batik\u00C4\u0081lottara 8.18cd: p\u00C4\u0081\u00C5\u009Baccheda\u00E1\u00B9\u0083 tath\u00C4\u0081stre\u00E1\u00B9\u0087a dady\u00C4\u0081t p\u00C5\u00ABr\u00E1\u00B9\u0087\u00C4\u0081huti\u00E1\u00B9\u0083 tata\u00E1\u00B8\u00A5 ||14 The verse attributed by N\u00C4\u0081r\u00C4\u0081ya\u00E1\u00B9\u0087aka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha to Sadyojyoti\u00E1\u00B8\u00A5 (M\u00E1\u00B9\u009Bgendr\u00C4\u0081gama\u00E2\u0080\u0099s Kriy\u00C4\u0081p\u00C4\u0081da ad 158.100c-102b): na m\u00C5\u00ABl\u00C4\u0081t k\u00E1\u00B9\u009Bntana\u00E1\u00B9\u0083 cheda\u00E1\u00B8\u00A5 p\u00C4\u0081\u00C5\u009B\u00C4\u0081n\u00C4\u0081m iha k\u00C4\u00ABrtyate | a\u00E1\u00B9\u0087or asamplavo yasya tasya chinno vidh\u00C4\u00AByate | R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha\u00E2\u0080\u0099s commentary, Kira\u00E1\u00B9\u0087atantra ad 5.4 (p\u00C4\u0081\u00C5\u009Bacchedo yath\u00C4\u0081 prokto mantrar\u00C4\u0081\u00E1\u00B8\u008D bha16 -gav\u00C4\u0081\u00C3\u00B1 chiva\u00E1\u00B8\u00A5 | eva\u00E1\u00B9\u0083 \u00C5\u009Baktinip\u00C4\u0081to \u00E2\u0080\u0099pi procyate sopac\u00C4\u0081rata\u00E1\u00B8\u00A5 ||): yath\u00C4\u0081 ca p\u00C4\u0081\u00C5\u009B\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 d\u00C4\u00ABk\u00E1\u00B9\u00A3ita\u00E1\u00B9\u0083 pu-ru\u00E1\u00B9\u00A3a\u00E1\u00B9\u0083 pratyapravartanam eva ccheda iva ccheda ucyate | na tu v\u00C4\u0081stavo dvaidh\u00C4\u00ABbh\u00C4\u0081va\u00E1\u00B8\u00A5 |. The text and the translation of this part is based on Goodall 1998: 328-9. Kira\u00E1\u00B9\u0087atantra 6.15 (Goodall 1998: 149): garu\u00E1\u00B8\u008Da uv\u00C4\u0081ca || p\u00C4\u0081\u00C5\u009Bavi\u00C5\u009Ble\u00E1\u00B9\u00A3a\u00E1\u00B9\u0087\u00C4\u0081rtha\u00E1\u00B9\u0083 tu d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081pi kriyate 17kila | vi\u00C5\u009Ble\u00E1\u00B9\u00A3o 'pi na d\u00E1\u00B9\u009B\u00C5\u009Byeta a\u00E1\u00B8\u008D\u00E1\u00B9\u009B\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADv\u00C4\u0081t katha\u00E1\u00B9\u0083 vada ||; the following is the English translation by Goodall (1998: 379): \u00E2\u0080\u009C[Garu\u00E1\u00B8\u008Da spoke:] Now initiation is for the sake of removing bonds and [revealing innate \u00C5\u009Aivahood, and yet] it is said (kila) that it is \u00E2\u0080\u0098performed.\u00E2\u0080\u0099 And yet no removal is seen. Since it is not seen, tell me how [it happens].\u00E2\u0080\u009D The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) 7derstanding of the relation between p\u00C4\u0081\u00C5\u009Bavi\u00C5\u009Ble\u00E1\u00B9\u00A3a and p\u00C4\u0081\u00C5\u009Bastobha. The following is the English translation by Goodall (1998: 379-380): [The Lord spoke:] It is proven that the destruction of the bonds can be brought about by stunning them (p\u00C4\u0081\u00C5\u009Bastobh\u00C4\u0081t*). And that is achieved by well-established mantras (\u00C5\u009Bambarai\u00E1\u00B8\u00A5), for [the powers of] mantras are unthinkable, as [we commonly experience when they effect such super-natural things as] the destruction of physical poison. (* My insertion.) 18As discussed above, the use of the term p\u00C4\u0081\u00C5\u009Bastobha in K\u00C4\u0081lottara literature is only associated with mantra practice. Here, too, p\u00C4\u0081\u00C5\u009Bastobha seems to indicate a general example of the power of mantras. For instance, mantras paralyse people or make dead people move. The next verse, Kira\u00E1\u00B9\u0087a 6.17, goes on to describe the efficacy of mantras in bringing a person under the practitioner's control from a distance. The idea that visible signs are required for successful \u00C4\u0081ve\u00C5\u009Ba may be al-luded to, but it does not yet arise clearly here. According to Bha\u00E1\u00B9\u00AD\u00E1\u00B9\u00ADa R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha\u00E2\u0080\u0099s Kira\u00E1\u00B9\u0087av\u00E1\u00B9\u009Btti, the word bonds here means the effects of misdeeds (du\u00E1\u00B9\u00A3k\u00E1\u00B9\u009Btakarma). 19Therefore, the act [of p\u00C4\u0081\u00C5\u009Bastobha], i.e. the stunning of bonds, is carried out by performing praya\u00C5\u009Bcitta (reparation). In other words, R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha, at least, does not interpret p\u00C4\u0081\u00C5\u009Bastobha as proof of a successful initiation, rather, he associates it with karmak\u00E1\u00B9\u00A3aya (the destruction of karma) which is to be achieved by praya\u00C5\u009Bcitta. Consequently, he deliberately eliminates the possibility of interpret-ing p\u00C4\u0081\u00C5\u009Ba-stobha as a mystical sign that arises due to the \u00C4\u0081ve\u00C5\u009Ba. Kira\u00E1\u00B9\u0087atantra 6.15-16 (Goodall 1998: 150): bhagav\u00C4\u0081n uv\u00C4\u0081ca || p\u00C4\u0081\u00C5\u009Bastobh\u00C4\u0081t k\u00E1\u00B9\u00A3aya\u00E1\u00B8\u00A5 siddha\u00E1\u00B8\u00A5 18sa\u00E1\u00B9\u0083siddhai\u00E1\u00B8\u00A5 so \u00E2\u0080\u0099pi \u00C5\u009Bambarai\u00E1\u00B8\u00A5 | \u00C5\u009Bambar\u00C4\u0081\u00E1\u00B9\u0087\u00C4\u0081m acintyatv\u00C4\u0081d yath\u00C4\u0081 m\u00C5\u00ABrtavi\u00E1\u00B9\u00A3ak\u00E1\u00B9\u00A3aya\u00E1\u00B8\u00A5 || R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha\u00E2\u0080\u0099s Kira\u00E1\u00B9\u0087av\u00E1\u00B9\u009Btti ad 6.16ab: p\u00C4\u0081\u00C5\u009B\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 du\u00E1\u00B9\u00A3k\u00E1\u00B9\u009Btakarmar\u00C5\u00ABp\u00C4\u0081\u00E1\u00B9\u0087\u00C4\u0081\u00E1\u00B9\u0083 stobh\u00C4\u0081t k\u00E1\u00B9\u00A3aya\u00E1\u00B8\u00A5 | yas19 -m\u00C4\u0081t p\u00C4\u0081\u00C5\u009Bastobhakarma praya\u00C5\u009Bcitt\u00C4\u0081tmakam ucyate tasm\u00C4\u0081t k\u00E1\u00B9\u00A3ayo du\u00E1\u00B9\u00A3k\u00E1\u00B9\u009Btalak\u00E1\u00B9\u00A3a\u00E1\u00B9\u0087\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 karma\u00E1\u00B9\u0087\u00C4\u0081\u00E1\u00B9\u0083 yena bhavat\u00C4\u0081\u00E1\u00B9\u0083 siddha\u00E1\u00B8\u00A5 ten\u00C4\u0081tra prathamo hetur anaik\u00C4\u0081ntika ity artha\u00E1\u00B8\u00A5 | asiddh\u00C4\u0081\u00C5\u009B c\u00C4\u0081karmatv\u00C4\u0081d d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081y\u00C4\u0081 mantra\u00C5\u009Baktir hy \u00C4\u0081c\u00C4\u0081ryavy\u00C4\u0081p\u00C4\u0081r\u00C4\u0081bhivyakt\u00C4\u0081 d\u00C4\u00ABk\u00E1\u00B9\u00A3ety uktam | BANG 8The stunning of bonds (p\u00C4\u0081\u00C5\u009Bastobha) found in the Tantrasadbh\u00C4\u0081va Dev\u00C4\u00AB's question on p\u00C4\u0081\u00C5\u009Bastobha The section on p\u00C4\u0081\u00C5\u009Bastobha in the Tantrasadbh\u00C4\u0081va starts with a question by 20Dev\u00C4\u00AB. Her claim is that p\u00C4\u0081\u00C5\u009Bas (bonds) arise from M\u00C4\u0081y\u00C4\u0081 in a very subtle and in21 -sentient nature but, at the same time, are separate from M\u00C4\u0081y\u00C4\u0081; therefore, they are impossible to be stunned. Although it must be said that the stunning hap-pens to the pa\u00C5\u009Bu (the bound soul), Bhairava, nevertheless, taught it as stunning of bonds (p\u00C4\u0081\u00C5\u009Bastobha). This might be caused by the fact that the p\u00C4\u0081\u00C5\u009Ba and the pa\u00C5\u009Bu are mutually pervaded. However, it is unclear what is actually stunned. This 22argument seems to be grounded on the Saiddh\u00C4\u0081ntika view. On this point, it is noteworthy that the redactor(s) of the Tantrasadbh\u00C4\u0081va insert the above-mentioned verse (Kira\u00E1\u00B9\u0087atantra 6.16) in Bhairava\u00E2\u0080\u0099s reply to Devi\u00E2\u0080\u0099s question. However, the word p\u00C4\u0081\u00C5\u009Bastobh\u00C4\u0081t in the Tantrasadbh\u00C4\u0081va implies \u00E2\u0080\u009Cfrom 23the sign, i.e., from the initiate's falling down on the ground after \u00C4\u0081ve\u00C5\u009Ba.\u00E2\u0080\u009D That is, it conveys the opposite intention to R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha's interpretation. In other words, the Tantrasadbh\u00C4\u0081va, in its utilisation of the passage in the Kira\u00E1\u00B9\u0087a, equates the function of stunning (stobhana) with falling (patana), trembling (kampana), and cutting (k\u00E1\u00B9\u009Bntana): Wise men should separate from their bonds through initiation. Once there is separation of the bonds, the stunning (stobha\u00E1\u00B8\u00A5) arises undoubt- This section runs from 9.201 to 289, and this numbering of verses is based on my 20edition (Bang 2018, 208-218 and 377-392). Tantrasadbh\u00C4\u0081va 9.201: devy uv\u00C4\u0081ca || \u00C5\u009Brut\u00C4\u0081 d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081 may\u00C4\u0081 n\u00C4\u0081tha \u00E1\u00B9\u00A3a\u00E1\u00B8\u008Dvidh\u00C4\u0081dhve yath\u00C4\u0081 sthit\u00C4\u0081 | 21s\u00C4\u0081\u00E1\u00B9\u0083prata\u00E1\u00B9\u0083 p\u00C4\u0081\u00C5\u009Ba\u00C5\u009Baithilya\u00E1\u00B9\u0083 \u00C5\u009Brotum icch\u00C4\u0081mi tattvata\u00E1\u00B8\u00A5 | Tantrasadbh\u00C4\u0081va 9.202-204b: p\u00C4\u0081\u00C5\u009B\u00C4\u0081\u00E1\u00B8\u00A5 (A C, p\u00C4\u0081\u00C5\u009B\u00C4\u0081 B) s\u00C5\u00ABk\u00E1\u00B9\u00A3m\u00C4\u0081s tu ye prokt\u00C4\u0081 m\u00C4\u0081yotth\u00C4\u0081 22m\u00C4\u0081yavartjit\u00C4\u0081\u00E1\u00B8\u00A5 (understood as m\u00C4\u0081y\u00C4\u0081varjit\u00C4\u0081\u00E1\u00B8\u00A5, metri causa) | acetan\u00C4\u0081 ar\u00C5\u00ABp\u00C4\u0081s tu te\u00E1\u00B9\u00A3\u00C4\u0081\u00E1\u00B9\u0083 stobho na vidyate || p\u00C4\u0081\u00C5\u009Bor (A C, pa\u00C5\u009Bo B) ya\u00E1\u00B8\u00A5 (em., yat \u00CE\u00A3) kriyate stobha\u00E1\u00B8\u00A5 (em., stobh\u00C4\u0081 \u00CE\u00A3) p\u00C4\u0081\u00C5\u009Bastobha (em., pa\u00C5\u009Bustobha \u00CE\u00A3) iti sm\u00E1\u00B9\u009Bta\u00E1\u00B8\u00A5 | caitanya\u00E1\u00B8\u00A5 p\u00C4\u0081\u00C5\u009Bita\u00E1\u00B8\u00A5 p\u00C4\u0081\u00C5\u009Bair anyonya\u00E1\u00B9\u0083 (em., anyony\u00C4\u0081 \u00CE\u00A3) vy\u00C4\u0081pya (B, vy\u00C4\u0081pi A C) sa\u00E1\u00B9\u0083sthit\u00C4\u0081\u00E1\u00B8\u00A5 (em., sa\u00E1\u00B9\u0083sthita\u00E1\u00B8\u00A5 \u00CE\u00A3) || dv\u00C4\u0081bhy\u00C4\u0081\u00E1\u00B9\u0083 kasya bhavet stobha\u00E1\u00B8\u00A5 pa\u00C5\u009Bup\u00C4\u0081\u00C5\u009B\u00C4\u0081t-mak\u00C4\u0081 (understood as pa\u00C5\u009Bup\u00C4\u0081\u00C5\u009B\u00C4\u0081tmak\u00C4\u0081yo\u00E1\u00B8\u00A5, metri causa) prabho |; The passage 9.202-203b is cited in TAK III: 445. Tantrasadbh\u00C4\u0081va 9.238c-239b (= Kira\u00E1\u00B9\u0087atantra 6.16): p\u00C4\u0081\u00C5\u009Bastobh\u00C4\u0081t (p\u00C4\u0081\u00C5\u009Ba- Apc B C, p\u00C4\u0081\u00C5\u009B\u00C4\u0081- Apc) 23k\u00E1\u00B9\u00A3aya\u00E1\u00B8\u00A5 siddha\u00E1\u00B8\u00A5 sa\u00E1\u00B9\u0083siddhai\u00E1\u00B8\u00A5 (B C, sa\u00E1\u00B9\u0083siddhes A) so 'pi samvarai\u00E1\u00B8\u00A5 (cf. \u00C5\u009Ba\u00E1\u00B9\u0083varai\u00E1\u00B8\u00A5 Kira\u00E1\u00B9\u0087a) | sa\u00E1\u00B9\u0083var\u00C4\u0081\u00E1\u00B9\u0087\u00C4\u0081m (cf. \u00C5\u009Ba\u00E1\u00B9\u0083v\u00C4\u0081r\u00C4\u0081\u00E1\u00B9\u0087\u00C4\u0081\u00E1\u00B9\u0083 Kira\u00E1\u00B9\u0087a) acintyatv\u00C4\u0081d (em., acintyatv\u00C4\u0081n \u00CE\u00A3) yath\u00C4\u0081 m\u00C5\u00ABrtivi\u00E1\u00B9\u00A3ak\u00E1\u00B9\u00A3aya\u00E1\u00B8\u00A5 | The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) 9edly. The stunning (stobha) is indeed taught as trembling (kampanam) and falling (patanam). And then [the next step is] the linking (yoga) to the highest state which is without illness (nir\u00C4\u0081maya) of the initiate who has fallen down on ground. 24Also, The stunning [of the bonds] has been taught as the cutting (k\u00E1\u00B9\u009Bntanam) [of the bonds]. It is nothing else but imagination (kalpan\u00C4\u0081). For those who have been initiated through [the stunning] of the bonds, the seeds [of their bonds] have been burned. 25In other words, Bhairava\u00E2\u0080\u0099s answer is that stunning means not only the immobilising (of bonds) but also trembling and falling (i.e., the initiate\u00E2\u0080\u0099s trem-bling and falling down); as long as such a visible sign is witnessed, the initiation can be deemed successful. Thus, he says as follows: Liberation can be proven through initiation once the stunning has arisen; it cannot be proven by dry reasoning (\u00C5\u009Bu\u00E1\u00B9\u00A3katarkai\u00E1\u00B8\u00A5) nor even with ten million authorised scriptures, O Goddess, leader of the gods. It is indeed undoubtedly true that liberation can never arise without the stunning [of bonds]. 26Mantras for the sake of p\u00C4\u0081\u00C5\u009Bastobha The scheme of mantra encoding for p\u00C4\u0081\u00C5\u009Bastobha in the Tantrasadbh\u00C4\u0081va As the first step in finding which syllable is denoted by which body part of the Goddess, each syllable should be arranged in a certain diagram. The method for creating this diagram is stated in the third chapter of the Tantrasadbh\u00C4\u0081va. The result, the gahvara diagram, is displayed in Table 2. Tantrasadbh\u00C4\u0081va 9.234-235: viyoga\u00C5\u009B caiva p\u00C4\u0081\u00C5\u009B\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 kartavyo d\u00C4\u00ABk\u00E1\u00B9\u00A3ay\u00C4\u0081 vidbhi\u00E1\u00B8\u00A5 (em., vidhai\u00E1\u00B8\u00A5 \u00CE\u00A3) | 24viyogas tu yad\u00C4\u0081 j\u00C4\u0081tas tad\u00C4\u0081 stobho na sa\u00E1\u00B9\u0083\u00C5\u009Baya\u00E1\u00B8\u00A5 || stobho n\u00C4\u0081ma samuddi\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADa\u00E1\u00B8\u00A5 kampana\u00E1\u00B9\u0083 patana\u00E1\u00B9\u0083 (A C, pata\u00E1\u00B9\u0083 B) tath\u00C4\u0081 | k\u00C4\u0081\u00C5\u009Byap\u00C4\u00ABtalasa\u00E1\u00B9\u0083sthasya yoga\u00C5\u009B caiva nir\u00C4\u0081maye || Tantrasadbh\u00C4\u0081va 9.240-241: k\u00E1\u00B9\u009Bntana\u00E1\u00B9\u0083 stobhana\u00E1\u00B9\u0083 prokta\u00E1\u00B9\u0083 na c\u00C4\u0081ny\u00C4\u0081 kalpan\u00C4\u0081 sm\u00E1\u00B9\u009Bt\u00C4\u0081 (A C, 25sm\u00E1\u00B9\u009Bt\u00C4\u0081\u00E1\u00B8\u00A5 B) | dagdhab\u00C4\u00ABj\u00C4\u0081s tu te devi ye\u00E1\u00B9\u00A3\u00C4\u0081\u00E1\u00B9\u0083 d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081 tu (A C, omit. B) p\u00C4\u0081\u00C5\u009Bav\u00C4\u00AB || Tantrasadbh\u00C4\u0081va 9.243-244b: \u00C5\u009Bu\u00E1\u00B9\u00A3katarkais tu deve\u00C5\u009Bi na caiv\u00C4\u0081gamako\u00E1\u00B9\u00ADibhi\u00E1\u00B8\u00A5 | s\u00C4\u0081dhyate d\u00C4\u00ABk\u00E1\u00B9\u00A3ay\u00C4\u0081 26muktir yad\u00C4\u0081 stobha\u00E1\u00B8\u00A5 praj\u00C4\u0081yate || stobhah\u00C4\u00ABn\u00C4\u0081 na mukti\u00E1\u00B8\u00A5 (corr. mukti \u00CE\u00A3) sy\u00C4\u0081t satya\u00E1\u00B9\u0083 satya\u00E1\u00B9\u0083 na sa\u00E1\u00B9\u0083\u00C5\u009Baya\u00E1\u00B8\u00A5 | BANG 10Table 2. M\u00C4\u0081lin\u00C4\u00ABgahvara in Tantrasadbh\u00C4\u0081va 3.99-102. The three mantras for p\u00C4\u0081\u00C5\u009Bastobha are expressed in an encoded manner that is based on the n\u00C4\u0081diph\u00C4\u0081ntakrama. As Vasudeva has already shown (2007), 27the n\u00C4\u0081diph\u00C4\u0081ntakrama (lit., \u00E2\u0080\u009Cthe order [of Sanskrit syllables] beginning with \u00E2\u0080\u0098na\u00E2\u0080\u0099 and ending with \u00E2\u0080\u0098pha\u00E2\u0080\u0099\u00E2\u0080\u009D) of the Tantrasadbh\u00C4\u0081va follows the system of the M\u00C4\u0081lin\u00C4\u00ABvi-jayottara and other works relevant to the Trika with minor variants. Based on the above gahvara, the M\u00C4\u0081lin\u00C4\u00AB sequence can be extracted. For example, the text de-notes that the head of the Goddess is placed between \u00E2\u0080\u009Cai\u00E2\u0080\u009D and \u00E2\u0080\u009Cda\u00E2\u0080\u009D \u00E2\u0080\u0093 viz., the let-ter \u00E2\u0080\u009Ctha\u00E2\u0080\u009D; her topknot is made of the letter in the middle of \u00E2\u0080\u009Cpa\u00E2\u0080\u009D and \u00E2\u0080\u009Cdha\u00E2\u0080\u009D \u00E2\u0080\u0093 viz., the letter \u00E2\u0080\u009Cna\u00E2\u0080\u009D; her skull garland consists of four letters in the front/east side of \u00E2\u0080\u009Ce\u00E2\u0080\u009D \u00E2\u0080\u0093 viz., the letters \u00E2\u0080\u009C\u00E1\u00B9\u009B,\u00E2\u0080\u009D \u00E2\u0080\u009Cr\u00CC\u00A3,\u00CC\u0084\u00E2\u0080\u009D \u00E2\u0080\u009C\u00E1\u00B8\u00B7,\u00E2\u0080\u009D \u00E2\u0080\u009Cl \u00CC\u00A3.\u00CC\u0084\u00E2\u0080\u009D In this manner, the entire M\u00C4\u0081lin\u00C4\u00AB sequence is 28taught in Tantrasadbh\u00C4\u0081va 3.103-126b as follows: na [topknot], \u00E1\u00B9\u009B \u00E1\u00B9\u009B \u00CC\u0084 \u00E1\u00B8\u00B7 \u00E1\u00B8\u00B7 \u00CC\u0084 [anadem], tha [head], ca [third eye], dha [eyes], \u00C4\u00AB [nose], \u00E1\u00B9\u0087a [ears], u [right earring], \u00C5\u00AB [left earring], ba [mouth], ka kha ga gha \u00E1\u00B9\u0087a [teeth], i [tongue], a [speech], va [throat], bha [right shoulder], ya [left shoulder], \u00E1\u00B8\u008Dha [left arm], \u00E1\u00B8\u008Da [right arm], \u00E1\u00B9\u00ADha [palm of the hand], jha [fingers of the right hand], \u00C3\u00B1a [fingers of the left hand], \u00E1\u00B9\u00ADa [the skull in the left hand], ra [the staff of the trident], ja [the trident in the right a \u00C4\u0081 i \u00C4\u00AB u \u00C5\u00AB \u00E1\u00B9\u009Bja jha \u00C3\u00B1a \u00E1\u00B9\u00ADa \u00E1\u00B9\u00ADha \u00E1\u00B8\u008Da \u00E1\u00B9\u009B \u00CC\u0084cha bha ma ya ra \u00E1\u00B8\u008Dha \u00E1\u00B8\u00B7ca ba sa ha la na l\u00CC\u00A3 \u00CC\u0084\u00E1\u00B9\u0085a pha \u00E1\u00B9\u00A3a \u00C5\u009Ba va ta egha pa na dha da tha aiga kha ka a\u00E1\u00B8\u00A5 a\u00E1\u00B9\u0083 au o For the n\u00C4\u0081diph\u00C4\u0081ntakrama in Trika literature, see Vasudeva 2007.27 Tantrasadbh\u00C4\u0081va 3.103-104: n\u00C4\u0081diph\u00C4\u0081ntasvar\u00C5\u00ABpe\u00E1\u00B9\u0087a yath\u00C4\u0081 bhavati tacch\u00E1\u00B9\u009B\u00E1\u00B9\u0087u | ai-da-madhya\u00E1\u00B9\u0083 28\u00C5\u009Biro devy\u00C4\u0081\u00E1\u00B8\u00A5 k\u00C4\u0081rayec chubhalak\u00E1\u00B9\u00A3a\u00E1\u00B9\u0087am || pa-dha-madhya\u00E1\u00B9\u0083 \u00C5\u009Bikh\u00C4\u0081 caiva adha\u00E1\u00B8\u00A5 \u00C5\u009Biro vyavasthitam | ai-p\u00C5\u00ABv\u00C4\u0081r\u00E1\u00B9\u0087acatu\u00E1\u00B9\u00A3ka\u00E1\u00B9\u0083 tu \u00C5\u009Birom\u00C4\u0081l\u00C4\u0081 nigadyate ||. These verses are parallel to Kubjik\u00C4\u0081mata 4.81ab, 4.83ab, and 4.82 (see Goudriaan & Schoterman 1988: 188 and Bang 2018: 184). The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) 11hand], pa [heart], \u00E1\u00B9\u00A3\u00C4\u0081 [stomach], cha [right breast], la [left breast], \u00C4\u0081 [milk], ha [breath], sa\u00E1\u00B8\u00A5 [soul], k\u00E1\u00B9\u00A3a [navel], ma [buttocks], \u00C5\u009Ba\u00E1\u00B9\u0083 [genitalia], ta [thighs], e [right knee], ai [left knee], o [right shank], au [left shank], da [right foot], and pha [left foot]. 29On the basis of this scheme for concealing syllables, four mantras (the three mentioned in the twenty-ninth chapter of the Tantr\u00C4\u0081loka plus a fourth) for p\u00C4\u0081\u00C5\u009Bastobha are encoded in Tantrasadbh\u00C4\u0081va 9.284-289 as follows: (9.284-285b, encoding the first mantra): \u00C4\u0081tm\u00C4\u0081b\u00C4\u00ABja\u00E1\u00B9\u0083 nitambastha\u00E1\u00B9\u0083 da\u00E1\u00B9\u0087\u00E1\u00B8\u008D\u00C4\u0081-kr\u00C4\u0081nta\u00E1\u00B9\u0083 (A C, -kr\u00C4\u0081nta B) tad\u00C4\u0081sanam | v\u00C4\u0081ma\u00C5\u009Bikharam \u00C4\u0081r\u00C5\u00AB\u00E1\u00B8\u008Dha\u00E1\u00B9\u0083 bh\u00C5\u00AB\u00E1\u00B9\u00A3ita\u00E1\u00B9\u0083 bh\u00C5\u00AB\u00E1\u00B9\u00A3a\u00E1\u00B9\u0087ena || v\u00C4\u0081makar\u00E1\u00B9\u0087asya su\u00C5\u009Bro\u00E1\u00B9\u0087i stobhayet sacar\u00C4\u0081caram | The seat of that [i.e.\u00C5\u009Aakti], that is the seed of the soul (\u00C4\u0081tmab\u00C4\u00ABja) [= s], placed on the buttock [= m, viz., sm], loaded on the staff [= r, viz., smr], mounted on the left top (the left shoulder) [= y, viz., smry], and adorned by an earring of the left ear [= \u00C5\u00AB, viz. smry\u00C5\u00AB\u00E1\u00B9\u0083], can stun [the universe] composed of that which is moving and unmoving, O Su\u00C5\u009Bro\u00E1\u00B9\u0087\u00C4\u00AB. (9.285c-286, encoding the second mantra): \u00C4\u0081tmapr\u00C4\u0081\u00E1\u00B9\u0087a\u00E1\u00B9\u0083 tath\u00C4\u0081 n\u00C4\u0081bhi-da\u00E1\u00B9\u0087\u00E1\u00B8\u008D\u00C4\u0081kr\u00C4\u0081nta\u00E1\u00B9\u0083 tu k\u00C4\u0081rayet || d\u00C4\u00ABpayed vahnin\u00C4\u0081 devi \u00C5\u009Bikhare\u00E1\u00B9\u0087a (A C, \u00C5\u009Bikhare B) tath\u00C4\u0081 puna\u00E1\u00B8\u00A5 | bh\u00C5\u00AB\u00E1\u00B9\u00A3a\u00E1\u00B9\u0087ena tu v\u00C4\u0081mena trailokya\u00E1\u00B9\u0083 stobhayet priye || And the breath of the soul (\u00C4\u0081tmapr\u00C4\u0081\u00E1\u00B9\u0087am) [= s and h] \u00E2\u0080\u0093 which is mounted on the navel [= k\u00E1\u00B9\u00A3] and the staff [= r, viz., shk\u00E1\u00B9\u00A3r] \u00E2\u0080\u0093 should burn with fire [= initial r, viz. rshk\u00E1\u00B9\u00A3r], O Goddess, and so also with the [left] top (the left shoulder) [= y, viz., rshk\u00E1\u00B9\u00A3ry]. And then along with the left ornament [= \u00C5\u00AB, viz., rshk\u00E1\u00B9\u00A3ry\u00C5\u00AB\u00E1\u00B9\u0083], it can paralyse the threefold world. (9.287-288b, encoding the third mantra): v\u00C4\u0081mab\u00C4\u0081hu\u00E1\u00B9\u0083 (B, -b\u00C4\u0081hu A C) nita-mbastha\u00E1\u00B9\u0083 (A C, -stha B) da\u00E1\u00B9\u0087\u00E1\u00B8\u008D\u00C4\u0081kr\u00C4\u0081nta\u00E1\u00B9\u0083 (A C, -krantan B) tad\u00C4\u0081sanam | \u00C5\u009Bikhare\u00E1\u00B9\u0087a tu v\u00C4\u0081mena bh\u00C5\u00AB\u00E1\u00B9\u00A3a\u00E1\u00B9\u0087ena tu bh\u00C5\u00AB\u00E1\u00B9\u00A3itam || stobhana\u00E1\u00B9\u0083 sarvasattv\u00C4\u0081n\u00C4\u0081\u00E1\u00B9\u0083 satya\u00E1\u00B9\u0083 satya\u00E1\u00B9\u0083 na sa\u00E1\u00B9\u0083\u00C5\u009Baya\u00E1\u00B8\u00A5 | And the [third] seat of that [i.e. \u00C5\u009Aakti] is the left arm [= \u00E1\u00B8\u008Dh], which is placed on the buttock [= m, viz., \u00E1\u00B8\u008Dhm], mounted on the staff [= r, viz., \u00E1\u00B8\u008Dhmr], and adorned with the left top (the left shoulder) [=y, viz., \u00E1\u00B8\u008Dhmry] and the [left] ornament [= \u00C5\u00AB, viz. \u00E1\u00B8\u008Dhmry\u00C5\u00AB]. [By this third mantra, viz., \u00E1\u00B8\u008Dhmry\u00C5\u00AB\u00E1\u00B9\u0083] the stunning [happens] to all living beings, without doubt. The whole Sanskrit text and the translation of the extraction of letters is based on Bang 292018: 184-186 and 351-354. BANG 12(9.288c-289, encoding another chief mantra): ath\u00C4\u0081nya\u00E1\u00B9\u0083 parama\u00E1\u00B9\u0083 devi va-k\u00E1\u00B9\u00A3yam\u00C4\u0081\u00E1\u00B9\u0087a\u00E1\u00B9\u0083 s\u00E1\u00B9\u009B\u00E1\u00B9\u0087u\u00E1\u00B9\u00A3va me || j\u00C4\u00ABva\u00E1\u00B9\u0083 (A C, j\u00C4\u00ABva B) vahnisam\u00C4\u0081r\u00C5\u00AB\u00E1\u00B8\u008Dha\u00E1\u00B9\u0083 tad\u00C4\u0081kr\u00C4\u0081nta\u00E1\u00B9\u0083 tu k\u00C4\u0081rayet | v\u00C4\u0081yun\u00C4\u0081 prerita\u00E1\u00B9\u0083 caiva \u00E1\u00B9\u00A3a\u00E1\u00B9\u00ADkayukta\u00E1\u00B9\u0083 tathaiva ca || Now listen to me in regard to another chief [mantra] which is going to be explained. One should make [another] seat of that [i.e. \u00C5\u009Aakti] which is the soul [= s], loaded on fire [= r, viz., sr], stimulated by wind [= y], and the sixth [vowel] [= \u00C5\u00AB, viz., sry\u00C5\u00AB\u00E1\u00B9\u0083]. As a result, the decrypted forms are SMRY\u00C5\u00AAM\u00CC\u0087, RSHK\u00E1\u00B9\u00A2RY\u00C5\u00AAM\u00CC\u0087, \u00E1\u00B8\u008CHMRY\u00C5\u00AAM\u00CC\u0087, and SRY\u00C5\u00AAM\u00CC\u0087. Abhinavagupta's witness to the Tantrasadbh\u00C4\u0081va As mentioned above, when Abhinavagupta refers to a set of three pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras which cause paralysis (stobhak\u00C4\u0081rin) in the twenty-ninth chapter of his Tantr\u00C4\u0081loka, he clarifies that the source of the teaching of this sapratyayad\u00C4\u00ABk\u00E1\u00B9\u00A3a, (initiation bearing a sign) is the Tantrasadbh\u00C4\u0081va. The three pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras are encrypted in 30the following manner (Tantr\u00C4\u0081loka 29.212c-213): sudh\u00C4\u0081gnimaruto mandaparak\u00C4\u0081l\u00C4\u0081gniv\u00C4\u0081yava\u00E1\u00B8\u00A5 || vahnisaudh\u00C4\u0081suk\u00C5\u00AB\u00E1\u00B9\u00AD\u00C4\u0081gniv\u00C4\u0081yu (em., -v\u00C4\u0081yu\u00E1\u00B8\u00A5 KSTS edition) sarve sa\u00E1\u00B9\u00A3a\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADhak\u00C4\u0081\u00E1\u00B8\u00A5 | etat pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Datraya\u00E1\u00B9\u0083 stobhak\u00C4\u0081ri pratyekam ucyate || Everything, i.e., (1) nectar, fire, and wind, and (2) manda, para, k\u00C4\u0081la, fire, and wind, and (3) fire, that which is nectar-related, breath, the peak, fire, and wind, is furnished with the sixth [vowel]. These are the three clus-ter-[mantras] (pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Datrayam). Each of them is said to cause the stunning. According to Jayaratha's commentary, they are SRY\u00C5\u00AAM\u00CC\u0087, \u00E1\u00B8\u008C\u00E1\u00B8\u008CHMRY\u00C5\u00AAM\u00CC\u0087, and RSHK\u00E1\u00B9\u00A2RY\u00C5\u00AAM\u00CC\u0087. 31 Tantr\u00C4\u0081loka 29.211c-212b: atha sapratyay\u00C4\u0081\u00E1\u00B9\u0083 d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081\u00E1\u00B9\u0083 vak\u00E1\u00B9\u00A3ye tu\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADena dh\u00C4\u00ABmat\u00C4\u0081 || \u00C5\u009Bambhu-30n\u00C4\u0081thenopadi\u00E1\u00B9\u00A3\u00E1\u00B9\u00AD\u00C4\u0081\u00E1\u00B9\u0083 d\u00E1\u00B9\u009B\u00E1\u00B9\u00A3\u00E1\u00B9\u00AD\u00C4\u0081\u00E1\u00B9\u0083 sadbh\u00C4\u0081va\u00C5\u009B\u00C4\u0081sane | \u00E2\u0080\u0093 \u00E2\u0080\u009CNow I shall teach the initiation which brings forth a sign, which was taught by \u00C5\u009Aambhun\u00C4\u0081tha who is satisfied and wise and which was seen in the teaching of the [Tantra-]sadbh\u00C4\u0081va.\u00E2\u0080\u009D Jayaratha's commentary on Tantr\u00C4\u0081loka 29.212c-213: sudh\u00C4\u0081 so 'gn\u00C4\u00AB ro marud ya eva\u00E1\u00B9\u0083 sry\u00C5\u00AB\u00E1\u00B9\u0083 | 31mando \u00E1\u00B8\u008Dak\u00C4\u0081ras tatpara\u00E1\u00B8\u00A5 pha\u00E1\u00B9\u0087abh\u00E1\u00B9\u009Bcchabdav\u00C4\u0081cyo \u00E1\u00B8\u008Dhak\u00C4\u0081ra\u00E1\u00B8\u00A5 pr\u00C4\u0081\u00E1\u00B9\u0087a\u00C5\u009Bamano 'ntako mo 'gn\u00C4\u00AB ro v\u00C4\u0081yur ya eva\u00E1\u00B9\u0083 \u00E1\u00B8\u008D\u00E1\u00B8\u008Dhmry\u00C5\u00AB\u00E1\u00B9\u0083 | vahn\u00C4\u00AB ra\u00E1\u00B8\u00A5 soma\u00E1\u00B8\u00A5 so 'su\u00E1\u00B8\u00A5 pr\u00C4\u0081\u00E1\u00B9\u0087o ha\u00E1\u00B8\u00A5 k\u00C5\u00AB\u00E1\u00B9\u00ADa\u00E1\u00B9\u0083 k\u00E1\u00B9\u00A3o 'gn\u00C4\u00AB ro v\u00C4\u0081yur ya eva\u00E1\u00B9\u0083 rshk\u00E1\u00B9\u00A3ry\u00C5\u00AB\u00E1\u00B9\u0083 | atra sam\u00C4\u0081h\u00C4\u0081re dvandva\u00E1\u00B8\u00A5 | sarva iti trayo 'pi pi\u00E1\u00B9\u0087\u00E1\u00B8\u008D\u00C4\u0081\u00E1\u00B8\u00A5 | sa\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADhak\u00C4\u0081 ity \u00C5\u00ABk\u00C4\u0081r\u00C4\u0081sanasth\u00C4\u0081 arth\u00C4\u0081d bindv\u00C4\u0081dil\u00C4\u0081\u00C3\u00B1chit\u00C4\u0081\u00C5\u009B ca | pratyekam iti vyastam ity artha\u00E1\u00B8\u00A5 | The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) 13Table 3. Encrypted Mantras of the Tantrasadbh\u00C4\u0081va and Tantr\u00C4\u0081loka. The first and the fourth mantras of the Tantrasadbh\u00C4\u0081va are close to or identical to the first one of the Tantr\u00C4\u0081loka; the second mantra is identical in both texts; and the minor variant of the third mantra is the absence of the initial \u00E2\u0080\u009C\u00E1\u00B8\u008D.\u00E2\u0080\u009D However, each of them is obviously homologous. Further-more, these discrepancies in consonants, in fact, do not cause a signifi-cant difference in actual articulation. Conclusion That stobha (stunning) had become a central characteristic of \u00C5\u009Aaiva ini-tiation at some points is well-attested by a passage Jayaratha quotes in his commentary on the thirteenth chapter of the Tantr\u00C4\u0081loka in which Abhi-navagupta defines five kinds of initiation (Sanderson 2014: 61). Sanderson provides the following English translation of the verse quoted by Ja-yaratha as follows. Initiation is taught to be of five kinds. In the Siddh\u00C4\u0081nta it is [principally] through offerings into the fire. In the Tantras [of Bhairava] it is the fu-sion [of the soul of the candidate with the deity at the end of the fire-rit-ual that is crucial]. In the Trika [= M\u00C4\u0081lin\u00C4\u00ABvijayottara] initiation requires [one of the modes of penetration by Rudra\u00C5\u009Bakti known as] Sam\u00C4\u0081ve\u00C5\u009Ba. In the Kula [= Bhairavakula] it is a state of automatism (stobha\u00E1\u00B8\u00A5) [in which it is the possessing deity that moves one\u00E2\u0080\u0099s limbs]. In the Kaula [= V\u00C4\u00ABr\u00C4\u0081-Tantrasadbh\u00C4\u0081va Tantr\u00C4\u0081lokaSMRY\u00C5\u00AAM\u00CC\u0087 1 SRY\u00C5\u00AAM\u00CC\u0087RSHK\u00E1\u00B9\u00A2RY\u00C5\u00AAM\u00CC\u0087 2 RSHK\u00E1\u00B9\u00A2RY\u00C5\u00AAM\u00CC\u0087\u00E1\u00B8\u008CHMRY\u00C5\u00AAM\u00CC\u0087 3 \u00E1\u00B8\u008C\u00E1\u00B8\u008CHMRY\u00C5\u00AAM\u00CC\u0087SRY\u00C5\u00AAM\u00CC\u0087 4 BANG 14val\u00C4\u00AB/Siddhav\u00C4\u00ABr\u00C4\u0081val\u00C4\u00AB] it is a state of spontaneous fusion [with the con-sciousness of the initiator]. 32Here the Trika system is that of the M\u00C4\u0081lin\u00C4\u00ABvijayottara, and the Kula is that of the Bhairavakula. The five types of initiation are again mentioned in the twen-ty-second chapter of the Tantr\u00C4\u0081loka. There Abhinavagupta states that the essence of the Bhairavakula is taught in the Siddhav\u00C4\u00ABr\u00C4\u0081val\u00C4\u00AB. The Bhairavakula and V\u00C4\u00ABr\u00C4\u0081val\u00C4\u00AB, 33which are lost except for the fragments that survive in Abhinavagupta\u00E2\u0080\u0099s citations and Jayaratha\u00E2\u0080\u0099s commentary, are classified together there in the view of initia-tion. However, in a broad sense, the last four types of initiation (thus excluding the Siddh\u00C4\u0081nta) can be grouped with the initiation of the Trika. Therefore, if we reflect on the Tantrasadbh\u00C4\u0081va\u00E2\u0080\u0099s establishment of the p\u00C4\u0081\u00C5\u009Bastobha practice in initia-tion, it can be said that the text features a characteristic of the later Kula system of the Trika. Furthermore, given that the Tantrasadbh\u00C4\u0081va\u00E2\u0080\u0099s textual layers resulted from the borrowing of verses from the Svacchanda and that the Kubjik\u00C4\u0081mata adopted its verses, we can characterize the Tantrasadbh\u00C4\u0081va as a transitional 34scripture situated between the Bhairavatantras and \u00C5\u009A\u00C4\u0081ktatantras and between the earlier Trika and the Kula. Moreover, this text shows how compliers or redac-tors reinforced their new doctrine by employing an earlier view found in \u00C5\u009Aaiva sources to establish scriptural authority. Acknowledgments This research was assisted by a postdoctoral fellowship from The Robert H. N. Ho Family Foundation Program in Buddhist Studies administered by the American Jarayatha quotes the following verse in his commentary on Tantr\u00C4\u0081loka 13.302: hautr\u00C4\u00AB 32(em. by Sanderson, hotr\u00C4\u00AB KSTS edition) d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081 tu siddh\u00C4\u0081nte tantre yojanik\u00C4\u0081 sm\u00E1\u00B9\u009Bt\u00C4\u0081 | trike sam\u00C4\u0081ve\u00C5\u009Bavat\u00C4\u00AB kule stobh\u00C4\u0081tmik\u00C4\u0081 mat\u00C4\u0081 || s\u00C4\u0081marasyamay\u00C4\u00AB kaule d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081 pa\u00C3\u00B1cavidhodit\u00C4\u0081 | (Cf. Sanderson 2014: 61 fn.231). Tantr\u00C4\u0081loka 22.40c-42b: siddh\u00C4\u0081nte d\u00C4\u00ABk\u00E1\u00B9\u00A3it\u00C4\u0081s tantre da\u00C5\u009B\u00C4\u0081\u00E1\u00B9\u00A3\u00E1\u00B9\u00AD\u00C4\u0081da\u00C5\u009Babhedini || bhairav\u00C4\u00ABye catu\u00E1\u00B8\u00A5\u00E1\u00B9\u00A3a\u00E1\u00B9\u00A3\u00E1\u00B9\u00ADau 33t\u00C4\u0081n p\u00C4\u0081\u00C5\u009B\u00C5\u00ABn d\u00C4\u00ABk\u00E1\u00B9\u00A3ayet trike | siddhav\u00C4\u00ABr\u00C4\u0081val\u00C4\u00ABs\u00C4\u0081re bhairav\u00C4\u00ABye kule 'pi ca | pa\u00C3\u00B1cad\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081kramop\u00C4\u0081tt\u00C4\u0081 d\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081nuttarasa\u00E1\u00B9\u0083j\u00C3\u00B1it\u00C4\u0081 | The citation of this text and an English translation are given in Sanderson 2014: 61, fn. 231. This intertextuality has been discussed by Sanderson in several articles (2009, 2014, 34etc.); the details on parallels in the Tantrasadbh\u00C4\u0081va, the Svacchanda, the Kubjik\u00C4\u0081mata, and other \u00C5\u009Aaiva sources and other non-\u00C5\u009Aaiva sources (especially Buddhist sources) are also studied in Bang 2018: 62-67. The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) 15Council of Learned Societies. I thank Dr. Bergljot Chiarucci for editing the draft of this article, but all remaining errors are my own. Abbreviations ac ante correctionem. Cod. the reading of the manuscript. conj. conjecture. em. emendation. IFP Institut fran\u00C3\u00A7ais de Pondich\u00C3\u00A9ry. KSTS Kashmir Series of Texts and Studies. ms, mss manuscript, manuscripts. NGMPP Nepal-German Manuscript Preservation Project, Reel No. pc post correctionem. TAK Tantrik\u00C4\u0081bhidh\u00C4\u0081nako\u00C5\u009Ba (Goodall and Rastelli 2013). Bibliography Primary Sources \u00C5\u00AArmikaul\u00C4\u0081r\u00E1\u00B9\u0087ava. Unpublished ms. National Archives, Kathmandu ms 5-5207; Nepal-German Manuscript Preservation Project, Reel B 115-9, incomplete, paper, Newar\u00C4\u00AB script; electronic edition provided by Mark Dyczkowski. K\u00C4\u0081lottara. Unpublished ms. National Archives, Kathmandu ms 1-1114; Nepal-German Manuscript Preservation Project, Reel B 25-7: palm-leaf, P\u00C4\u0081la script; contains J\u00C3\u00B1\u00C4\u0081napa\u00C3\u00B1c\u00C4\u0081\u00C5\u009Bik\u00C4\u0081, Eka\u00C5\u009Batika (See Goodall 2007), Dvi\u00C5\u009Batika, S\u00C4\u0081rdhatri\u00C5\u009Batika, and Trayoda\u00C5\u009Ba\u00C5\u009Batika recensions. Kira\u00E1\u00B9\u0087atantra. Kira\u00E1\u00B9\u0087a with the commentary (Kira\u00E1\u00B9\u0087av\u00E1\u00B9\u009Btti) of Bha\u00E1\u00B9\u00AD\u00E1\u00B9\u00ADa R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha II on Vidy\u00C4\u0081p\u00C4\u0081da, Pa\u00E1\u00B9\u00ADalas 1-6. See Goodall 1998. Kubjik\u00C4\u0081mata. See Goudriaan and Schoterman 1988. Tantrasadbh\u00C4\u0081va. Unpublished mss. (A) National Archives, Kathmandu ms 5-445; Nepal-German Manuscript Preservation Project, Reel A 44-2, complete, palm-leaf, old Newar\u00C4\u00AB, dated to sa\u00E1\u00B9\u0083vat 217 (1097/8 CE in the reign of Har\u00E1\u00B9\u00A3adeva); (B) National Archives, Kathmandu, ms 1-362; Nepal-German Manuscript Preservation Project, Reel A 44-1, incomplete, palm-leaf, old BANG 16Newar\u00C4\u00AB; (C) Nepal-German Manuscript Preservation Project, Reel A 188-22 to 189-1, complete, Devanagar\u00C4\u00AB. See Bang 2018. Tantr\u00C4\u0081loka of Abhinavagupta with the commentary (-viveka) of R\u00C4\u0081j\u00C4\u0081naka Jayara-tha, edited by Mukund R\u00C4\u0081m \u00C5\u009A\u00C4\u0081str\u00C4\u00AB. Kashmir Series of Texts and Studies, 23, 28, 30, 35, 29, 41, 47, 59, 52, 57, 58. Srinagar: The Research Department Jammu & Kashmir State, 1918-38. Dvi\u00C5\u009Batik\u00C4\u0081lottarav\u00E1\u00B9\u009Btti of Aghora\u00C5\u009Biva. Unpublished ms. Pondicherry, Institut fran\u00C3\u00A7ais de Pondich\u00C3\u00A9ry ms t. 176. M\u00C4\u0081lin\u00C4\u00ABvijayottara edited by Madhus\u00C5\u00ABdana Kaula \u00C5\u009A\u00C4\u0081str\u00C4\u00AB. Kashmir Series of Texts and Studies, 37. Srinagar: The Research Department Jammu & Kashmir State, 1922. See Vasudeva 2004. S\u00C4\u0081rdhatri\u00C5\u009Batik\u00C4\u0081lottara with the commentary (-v\u00E1\u00B9\u009Btti) of Bha\u00E1\u00B9\u00AD\u00E1\u00B9\u00ADa R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha II, edi-ted by N. R. Bhatt. Publications de l\u00E2\u0080\u0099Institut fran\u00C3\u00A7ais d\u00E2\u0080\u0099Indologie, 61. Pon-dicherry: Institut fran\u00C3\u00A7ais de Pondich\u00C3\u00A9ry (IFP), 1979. Secondary Sources Bang, Junglan. 2018. \u00E2\u0080\u009CSelected Chapters from the Tantrasadbh\u00C4\u0081va, Based on the Tradition of 11th-century \u00C5\u009Aaiva Sanskrit Manuscripts in Nepal.\u00E2\u0080\u009D Doctoral thesis, Universit\u00C3\u00A4t Hamburg. Bhatt, N. R. 1979. S\u00C4\u0081rdhatri\u00C5\u009Batik\u00C4\u0081lottar\u00C4\u0081gama avec le commentaire de Bha\u00E1\u00B9\u00AD\u00E1\u00B9\u00ADa R\u00C4\u0081ma-ka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha. Publications de d\u00E2\u0080\u0099Indologie, 61. Pondicherry: Institut fran\u00C3\u00A7ais de Pondich\u00C3\u00A9ry (IFP). Goodall, Dominic. 1998. Bha\u00E1\u00B9\u00AD\u00E1\u00B9\u00ADa R\u00C4\u0081maka\u00E1\u00B9\u0087\u00E1\u00B9\u00ADha II\u00E2\u0080\u0099s Commentary on the Kira\u00E1\u00B9\u0087atantra. Volume I: Chapters 1-6. Critical Edition and Annotated translation. Publications du d\u00C3\u00A9partement d\u00E2\u0080\u0099Indologie, 86.1. Pondicherry: Institut fran\u00C3\u00A7ais de Pondi-ch\u00C3\u00A9ry (IFP) / \u00C3\u0089cole fran\u00C3\u00A7aise d\u00E2\u0080\u0099Extr\u00C3\u00AAme-Orient (EFEO). Goodall, Dominic and Marion Rastelli. 2013. T\u00C4\u0081ntrik\u00C4\u0081bhidh\u00C4\u0081nako\u00C5\u009Ba III: \u00E1\u00B9\u00AC-PH. [A Dictionary of Technical Terms from Hindu Tantric Literature.] Beitr\u00C3\u00A4ge zur Kultur- und Geistesgeschichte Asiens, 76. Vienna: \u00C3\u0096sterreichischen Akademie der Wissenschaften. Goudriaan, T. and J. A. Schoterman. 1988. Kubjik\u00C4\u0081matatantra: Kul\u00C4\u0081lik\u00C4\u0081mn\u00C4\u0081ya ver-sion. Orientalia Rheno-traiectina, 30. Leiden: Brill. Sanderson, Alexis 2009. \u00E2\u0080\u009CThe \u00C5\u009Aaiva Age: An Explanation of the Rise and Domi-nance of \u00C5\u009Aaivism During the Early Medieval Period.\u00E2\u0080\u009D In Genesis and Deve- The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) 17lopment of Tantrism, edited by Shingo Einoo. Tokyo: Institute of Oriental Culture, University of Tokyo, 41-349. Sanderson, Alexis. 2012-13. \u00E2\u0080\u009CThe \u00C5\u009Aaiva Literature.\u00E2\u0080\u009D Journal of Indological Studies (Kyoto) 24/25: 1-113. Vasudeva, Somadeva. 2004. The Yoga of the M\u00C4\u0081lin\u00C4\u00ABvijayottaratantra, Chapters 1-4, 7, 11-17. Collection Indologie 97. Pondicherry: Institut fran\u00C3\u00A7ais de Pondich\u00C3\u00A9ry (IFP) / \u00C3\u0089cole fran\u00C3\u00A7aise d\u00E2\u0080\u0099Extr\u00C3\u00AAme-Orient (EFEO). Vasudeva, Somadeva. 2007. \u00E2\u0080\u009CSyn\u00C3\u00A6sthetic Iconography: 1. The N\u00C4\u0081diph\u00C4\u0081ntakrama.\u00E2\u0080\u009D In M\u00C3\u00A9langes tantriques \u00C3\u00A0 la m\u00C3\u00A9moire d'H\u00C3\u00A9l\u00C3\u00A8ne Brunner (Tantric Studies in Me-mory of H\u00C3\u00A9l\u00C3\u00A8ne Brunner), edited by Dominic Goodall and Andr\u00C3\u00A9 Padoux. Collection Indologie, 106. Pondicherry: Institut fran\u00C3\u00A7ais de Pondich\u00C3\u00A9ry (IFP) / \u00C3\u0089cole fran\u00C3\u00A7aise d\u00E2\u0080\u0099Extr\u00C3\u00AAme-Orient (EFEO)."@en . "Conference Paper"@en . "10.14288/1.0391829"@en . "eng"@en . "Reviewed"@en . "Vancouver : University of British Columbia Library"@en . "Attribution-NonCommercial-NoDerivatives 4.0 International"@* . "http://creativecommons.org/licenses/by-nc-nd/4.0/"@* . "Faculty"@en . "p\u00C4\u0081\u00C5\u009Bastobha"@en . "p\u00C4\u0081\u00C5\u009Baccheda"@en . "sapratyayad\u00C4\u00ABk\u00E1\u00B9\u00A3\u00C4\u0081"@en . "pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantra"@en . "n\u00C4\u0081diph\u00C4\u0081ntakrama"@en . "Tantrasadbh\u00C4\u0081va"@en . "Tantr\u00C4\u0081loka"@en . "The Development of P\u00C4\u0081\u00C5\u009Bastobha (The Stunning of Bonds) in \u00C5\u009Aaiva Initiation, Together with an Analysis of the Pi\u00E1\u00B9\u0087\u00E1\u00B8\u008Damantras Taught in the Tantrasadbh\u00C4\u0081va and the Tantr\u00C4\u0081loka"@en . "Text"@en . "http://hdl.handle.net/2429/74648"@en .