By Teun Goudriaan; Sanjukta Gupta
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Extra info for A history of Indian literature, Volume 2, Part 2. Epics and Sanskrit religious literature. Hindu Tantric and Sakta Literature
Also L. RENOU, Histoire de la langue sanskrite, Lyon 1956, p. 94. 130 There is such an affirmation in Buddhist Tantric literature; see the long quotation from the Vimalaprabha (comm. on the Kalacakratantra) discussed by BAG· cm, ed. of the KJN, p. V. In our view, BAGCHI misses the right interpretation of the passage. 131 Cf. -V. V. 's opinion (Introd. to SST, IV, p. 90) that the older Tantras lack the grammatical defaults of some younger texts, is in need of qualification. ; 28 T. Goudriaan ·Hindu Tantric Literature in Sanskrit it might be pointed out that the strange idioms and bad grammar of some Tantric texts are often in no way conducive to a better understanding.
Mter this, the text (on fol. ) returns to ritual subjects: kinds of bathing, the Sivavrata, temple worship, the installation of the Linga, initiation, particulars about the kamarpiJalu (ritual water-pot) and other items. The Tattvasadbhava, according to its colophon, belongs to the Vidyapitha of the Bhairavasrotas; it is ascribed to Sambhunatha. D. 10973 1 • The text might be identical with the Tantrasadbhava ascribed to Sambhunatha, quotations from which are found in Trika authors. aJini32. A quotation from "Tantrasadbhava" by ~emaraja in his commentary on N etratantra 19, 55 deals with demoniac females and might have been taken from the KriyakalagUJ;lottaratantra which also calls itself Tantrasadbhava (in 1, 10).
Another characteristic of "Northern" Saiva Tantric literature is the attention given in them to the notion of Sakti. Even where Siva is unambiguously referred to as the Supreme Deity and the only source and ruler of the universe, the cosmogonic process is in some way or other ascribed to one or more female manifestations called Sakti(s). The supreme reality is considered to be the union of Siva and Sakti ( yamala); there is a clear tendency to emphasize the importance of the Sakti(s) as agents of creation and accessible representatives of the Unseen, and therefore much space is devoted to the propagation of her (their) mantras and worship.