{"product_id":"great-tantra-of-ajita-5-volumes-ide718","title":"The Great Tantra of Ajita: 5 Volumes","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eIDE718\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/pt\/book-author\/edited%20translated%20annotated%20by%20n%20r%20bhatt%20jean%20filliozat%20pierre%20sylvain%20filliozat\" class=\"underlined\" title=\"Edited, Translated \u0026amp; Annotated By. N.R. Bhatt, Jean Filliozat \u0026amp; Pierre-Sylvain Filliozat\"\u003eEdited, Translated \u0026amp; Annotated By. N.R. Bhatt, Jean Filliozat \u0026amp; Pierre-Sylvain Filliozat\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/pt\/book-publisher\/indira%20gandhi%20national%20centre%20for%20the%20arts%20and%20motilal%20banarsidass%20publishers%20pvt%20ltd\" class=\"underlined\" title=\"Indira Gandhi National Centre for the Arts and Motilal Banarsidass Publishers Pvt. Ltd.\"\u003eIndira Gandhi National Centre for the Arts and Motilal Banarsidass Publishers Pvt. Ltd.\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eLanguage:\u003c\/td\u003e \u003ctd\u003eEnglish\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e2005\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e9788120819740\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e1844 (B \u0026amp; W Illus: 285)\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003eHardcover\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e9.8\" X 7.5\"\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eWeight\u003c\/td\u003e \u003ctd rel=\"product-weight\"\u003e5.03 kg\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003cp style=\"text-align: center;\"\u003e \u003cb\u003eFrom the Jacket:\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The Hindu temple is the seat of a full culture including material commodities and services, arts ranging from cooking and flower decoration, to music and philosophy. To conceive, build, organize, manage, maintain such a privileged site of culture an authentic and well thought out theory and guidance is required. Sanskrit Agamic literature plays this role. The Saiva religion is based on a set of twenty-eight \u003ca href=\"\/pt\/article\/tantric\"\u003eTantra\u003c\/a\u003e's. The Ajitamahatantra is the fifth in a international list, a lengthy text, which invites the reader to approach the Saiva religion in a form, which probably goes back to the Cola period and is definitely located in Tamilnadu. In eighty-nine chapters, it offers a systematic account of the installation of Linga starting from the selection of the stone ad construction of the temple to the great ceremony of installation of the deity. Thereafter it deals extensively with the daily worship, festivals and occasional rituals, with iconography, subsidiary rituals, as well as the rites of atonement of faults and failures. The present publication in five volumes is the second revised critical edition with English translation and annotation. Wherever possible, descriptions have been illustrated with theoretical drawings or photographs of actual monuments and icons.\u003c\/p\u003e \u003cp style=\"text-align: center;\"\u003e \u003cb\u003eAbout the Author:\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003cp\u003e \u003ci\u003eN. Ramachandra Bhatt\u003c\/i\u003e is a traditional Pandit well-versed in the vast literature of Saivagama. He has toured South India for many years to collect manuscripts and conduct inquiries in the temples. He has directed a team of researchers on this subject in the French Institute of Pondicherry and authored critical editions of Agamas and relevant texts. To his credit is also a general study, \u003ci\u003eThe religion of Siva\u003c\/i\u003e (in French) which sheds light on the rituals with special reference to Tamilnadu.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003cp\u003e \u003ci\u003eJean Filliozat\u003c\/i\u003e (1906-1982) was a versatile scholar in many fields of Indology, with an excellent command over Sanskrit, Pali, Tibetan and Tamil. Initially a medical doctor, he held the prestigious chair of Indology in \u003ci\u003eCollege de France\u003c\/i\u003e (Paris). He established and administered the French Institute of Pondicherry from 1955 to 1978 where he conceived and directed a project of the study of Saivagamas and South Indian temples. His works cover all branches of Indology from Ayurveda to Buddhism, Tamil literature, expansion of Indian culture in South East Asia, etc.\u003c\/p\u003e \u003cp\u003e \u003ci\u003ePierre-Sylvain Filliozat\u003c\/i\u003e is Professor of Sanskrit in Paris and conducts research mainly in the field of Sanskrit literature, Alamkarasastra, Vyakarana, Saivagamas, History of Indian art and architecture. His publications bear \u003ci\u003einter alia\u003c\/i\u003e on Panini and \u003ca href=\"\/pt\/book\/details\/study-of-patanjali-IDF929\"\u003ePatanjali\u003c\/a\u003e, Saivagama and Temple architecture in Karnataka.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003cp style=\"text-align: center;\"\u003e \u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The origin of this work is an initiative taken by Jean Filliozat in the fifties of the twentieth century. He had observed, at that time, that Indology had progressed a good deal in the knowledge of Vedic rituals and more generally in the reconstruction of the ancient Vedic religion, but was lacking in the field of Hindu rituals, particularly in the knowledge of those conducted in the temples which are the living centres of all branches of Hinduism. It was known that there existed a ritualistic literature in \u003ca href=\"\/pt\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e which was the source for the practice of religion in medieval, modern and contemporary times. But it was not accessible to the world of Indologists and had not yet attracted the attention and efforts of philologists, historian, archaeologists etc. the existing printed publications in this field were aimed at the followers of the religion, such as temple priests, monasteries, worshippers etc. the pioneering writings of Gopinath Rao, Woodroffe, Schrader and a few others were just enough to make the international indological community aware of the existence and importance of this branch of literature.\u003c\/p\u003e \u003cp\u003e With a special interest in understanding the activities conducted in Hindu temples, Jean Filliozat inquired about the source books of the priests in temples of south India. The existence of a considerable mass of manuscripts dealing with rituals appeared quickly to him. In the French Institute of Indology established by him at Pondicherry, in 1955, he started a project of publication, translation, study on scientific basis of the source literature of \u003ca href=\"\/pt\/shiva.htm\"\u003eSiva\u003c\/a\u003e temples in south India. He selected this branch of Hinduism, because similar undertakings occurred at the same time in the field of Vaisnava literature etc. by other institutions in Tirupati and other centres. Dr. N.R. Bhatt was appointed to collect manuscripts and prepare critical editions of texts. Dr. Helene Brunner-Lachaux undertook a translation into French of a standard mediaeval manual, the Somasambhupaddhati. The first volume of the critical text of Ajitagama was published in 1964, a second volume appeared after a short interval, in 1967, a third volume came only in 1991. The reason for this long gap was the slow process of collecting manuscripts from a vast area and of retrieving portions of the text scattered in a very large number of composite manuscripts. The projected translation appears only now. The reason for this still longer gap is only the difficulty of a task which involves exploration of other sources than the mere individual text and inquiry in the oral tradition which is its background.\u003c\/p\u003e \u003cp\u003e Philological work improves considerably the reliability and readability of a text. The final goal is still beyond that. We aim at an improved understanding of the contents as a source for the knowledge of religion and culture in the course of history. The close relationship of the ritualistic literature with the practice of religion incites the researcher to extend his efforts to an inquiry in the temples and the live activities of the worshippers. Consequently Jean Filliozat added to the philogical project another project of archaeological, iconographical and epigraphical survey of temples, particularly those of Tamilnadu which yielded the majority of manuscripts. He personally visited and observed a great number of temples of south India, with a mind attentive to note down any relationship between observable monuments, icons and ceremonies with the texts in course of editorial work.\u003c\/p\u003e \u003cp\u003e The textual source always remained in his mind the most important object of study, as being the source of the whole culture displayed in temple life. He personally participated in the project by undertaking a French translation of Ajitagama and teaching the text in a long course of lectures delivered at the Ecole pratique des hautes etudes which is a centre of post-graduate research in the University of Paris, in the seventies. Only his demise in 1982 prevented the final output of his efforts in the form of a publication. He left me a handwritten manuscript of some 400 pages. In fact this manuscript was not the direct preparation of a text for publication. It had been written by him to prepare his lectures. It contains a draft of a French translation of the first volume and stops abruptly in the very beginning of the second, in the chapter of iconography and thus covers only a half of the whole text. This manuscript could not be published in the state in which it was left. It is clear also that it was not intended by its author for publication. It is a mere literal translation. But in his lecture Jean Filliozat added a lot of oral explanations, a few of philological interest, a lot of archaeological and historical bearing. Had he been to pursue his project, he would have re-written his first draft of translation, commented, annotated and illustrated it. His oral comments and illustrations have not been preserved. And the task left by him has proved to be considerable.\u003c\/p\u003e \u003cp\u003e Thanks to a timely help of the Indira Gandhi National Centre for the Arts, I undertook to retrieve my father's manuscript and protect it from oblivion. I made it a starting point for the present work. The English translation of offer now, is not a translation from this French manuscript. It is a new translation in English of the original Sanskrit after revising the first edition of the text. It covers the whole of the matter published in the first edition, with the exception of a few chapters whose authenticity is under suspicion with sufficient reasons. And of course I benefited not only from my father's manuscript, but also from my memories of numerous conversations we had about the contents of the text and about the relevant temples and religion.\u003c\/p\u003e \u003cp\u003e The other major contribution to this work comes from Dr. N.R. Bhatt who is presently authoring the revised edition of the text. No new manuscripts have become accessible, since the first edition, nor any new material found. But in the course of the translation work, fresh interpretations have been done and occasionally variant readings, indicated previously in footnotes, appeared to yield a better interpretation. They have been now integrated in the main text, the reading previously placed in the main text being now relegated in a footnote. Thus the main difference with the previous edition is in the constitution of the text displayed as main in print.\u003c\/p\u003e \u003cp\u003e The number of manuscripts available to us is quite small. It appears that they belong to one tradition only, are all recent and very close one to the other. In spite of that, variant readings are very numerous. We observe that in most cases they are punctual, one word in a sentence or a clause of a sentence. There is no chronological criterium to do a selection. There is no older reading which could be preferred for being nearer to the original redaction of the text, all being equally distant from it. The only criteria are formal, consistency of language and style, metre and meaningfulness. The reading giving the best meaning is selected to constitute the best meaningful and readable text and displayed as main in the typography of the publication. There remain problematic variations, occasional cases of variant readings, all meaningful, with no criterium of selection available at present. Such cases are discussed in footnotes.\u003c\/p\u003e \u003cp\u003e Now the selection done at the present stage of research maybe is not final. New manuscripts can be found and future research can find new clues, new researchers can have better insights. It seemed good to us to leave this work open and provide the future researchers with all the available material of variations at hand, together with the text presently constituted. Therefore, all variant readings already noted in the first edition are again given here, so that the reader may have constantly the complete material before his eyes, at the time he reads the new edition and the accompanying translation and notes. We had to do this reproduction, because the constituted text has been modified and the presentation of readings was consequently changed. A mere invitation to consult the previous edition would have led the reader to an unpleasant effort of reconstruction and eventually to confusion. The arrangement and presentation of variant readings have been also slightly modified with a view to take into account a particular feature of the variations. It happens that all manuscripts have punctual differences on diverse words in one verse or sentence, none giving a correct and meaningful expression of the whole. The text is constituted by taking material in more than one manuscript, sometimes in each of them. The difference between our constituted text and the manuscripts is more obvious, if we indicate in one footnote the whole chain of the expression in several manuscripts, instead of showing only the punctual variations in separate footnotes.\u003c\/p\u003e \u003cp\u003e There is also a major departure from the first edition, and that regards the method of interpretation. The first edition has rendered a great service to researchers by publishing extracts of numerous other Agama-s, many of them unknown and taken from manuscripts, on each subject dealt with in Ajita. And the text was then constituted with criteria in recent years, at the time of preparing the translation, has made us gradually more and more aware of the originality of Ajitagama. It is true that there is much common material in the different Agama-s at our disposal. But that should not overshadow the differences. The first approach of the text of Ajitagama has been through emphasizing the common stock. The new approach in the present edition and translation emphasizes the differences. Another point is that a thorough study brings to light the unity of conception of the text. We are more aware now that its contents form a well-organised system of worship, reflected in the composition of the text. Each Agama maybe represents a slightly different system. And it is more advisable to treat each one, first as a unitary whole, then to compare the different systems. There is a risk of erring by mixing the contents through punctual interpretations of passages of one by fragments of others. Consequently we are giving now a preference to internal study, attempting comparisons between diverse passages inside the text and refraining to use too much external material. As less emphasis is given to the external material, we have not reproduced here the numerous extracts of other texts given in footnotes in the previous edition.\u003c\/p\u003e \u003cp\u003e To summarize, this new edition is a companion to the translation and complements the previous one, neither reproducing, nor replacing it. It aims to be a further step in the progress of our knowledge and understanding of Ajitagama.\u003c\/p\u003e \u003cp\u003e The contribution of Dr. N. R. Bhatt has not been only the edition. He has also revised my English translation thoroughly. This translation is itself the output of many years of joint work, as he accompanied the researches of my father and mine all along the years. His contribution to our understanding of the text and of the religion goes in fact very far. Such a text as Ajitagama takes its full meaning through the oral tradition which is its background. Indian culture in general is such that its written expression is a complement to an overwhelming oral tradition. That is well-known for Vedic literature and religion. It is also perfectly true of Tantric literature and Hinduism. No authentic understanding of a text like Ajitagama would be possible without access to the knowledge obtained in India through oral tradition. Reversely, a pure ethnographic inquiry without reliance on textual sources cannot yield a right knowledge of religious matters. The text has been composed and transmitted always with a background of knowledge transmitted orally. It has been composed in such a way that it is understood through a non-written material transmitted orally with its written from. Oral tradition is thus a component of the text and an important part of the documentation. The scientific analysis has to take it into account to be exhaustive. Dr. N.R. Bhatt knows the literature through his pandit's qualification and his life-long specializing in the branch of Saiva literature. He knows also the religion from the inside, as a Hindu Brahmin. He knows specially the Saiva religion through his constant visits of temples of south India and intimacy with the gurukkal priests of Tamilnadu. The influence of a scholar in full possession of the tradition on our translation could only lend more authenticity and prevent us to err. A denial of validity for a tradition in the name of an apparent conflict with a written testimony, is risky, considering that the text may have been composed for an interpretation in agreement with the tradition and all efforts have to be done to see if the disagreement is not apparent or the result of a wrong understanding. All along the years I have passed in India I have learned the reliability of tradition. A simple instance of such conflict is the sexual interpretation of the Linga. The current tradition in south India ignores it. To read this interpretation in Ajitagama by relying on a few external references in Purana-s or other texts conflicting with this tradition, would be a serious error. As we shall see, the Ajitagama have no express reference to any sexual symbolism, emphasizes expressly different meanings, can be entirely read and understood in complete ignorance of it and in total agreement with the tradition. A denial of validity of the tradition in such a case would come from a defective inquiry and representation. Any generalization of stray references to the whole of Saivism would be a gross exaggeration.\u003c\/p\u003e \u003cp\u003e Another aspect of the work involved in this project have been an attempt at confronting the contents of the text with the observable reality. The Ajitagama has a practical destination. It is a manual for the temple priest. Its meaning ends in actual performance. It is to be understood with its applicability to practice and it can be told to be understood only when its applicability to practice is demonstrated. A mere translation is not sufficient, a demonstration of the practical use is to be done. Our effort to understand the import of any sentence has been pursued up to the ascertainment of a practical possibility of performing the rite or abiding by the prescription. This has been checked by as many comparisons with reality as possible. It appears utopic to think that every prescription can be illustrated by a reference to practice in one temple. Two cases have to be considered, the comparison with an observable reality and the comparison with a virtual reality. The second case, the most frequent, has been dealt with through virtual drawings or descriptions which are our has been dealt with through virtual drawings or descriptions which are our reconstructions and which aim only at demonstrating the possibility of a practical realization. The first case has been dealt with in two manners, as we have to distinguish two different situations. With regard to architecture and iconography the prescriptions of the text can be compared with monuments and sculptures of the past. As will be shown in details, most of the instances of a good agreement between the text and monuments or sculptures pertain to the early and middle Cola period. This is an indication of the probable date of redaction of Ajitagama. With regard to rituals, which are the core subject of the book, the situation is quite different. We have no past records of rituals. Only observation o contemporary practice can be done. References to rituals in inscriptions are not detailed enough and too sporadic to furnish material useful for comparison. There has been a long history, maybe a millennium, since the presumed times of Ajitagama. We cannot claim to illustrate the text with records of rituals contemporaneous with it, as we could do in the case of architecture and sculpture. Therefore we have voluntarily refrained to give illustrations in the form of photographs of present rituals. We have attempted some reconstructions, in the case of \u003ca href=\"\/pt\/mudras.htm\"\u003emudra\u003c\/a\u003e-s for instance, only to give a visual help to the reader and to demonstrate the possibility of realizing the text prescriptions, not to show an existing reality.\u003c\/p\u003e \u003cp\u003e The history of this undertaking explains sufficiently the presence of three authors for the book. Jean Filliozat is no more. There remains to me the duty to express how much his memory is still present, commanding and inspiring the continuation of the project. I personally express my immense gratitude to Dr. N.R. Bhatt for his life-long zeal in the preparation, pursuance and completion of the work. If something of the great tradition of the Saivacarya-s is present in this publication in authentic form, it is entirely due to his massive participation. I have to mention also that the background influence of the culture of my Indian wife plays a great part in imprinting authenticity to my researches. Her help in facilitating my approach to deep level of this long undertaking have been constantly engineered by her. A Further material support has been a timely help the last stage and with great pleasure I acknowledge the efforts of my assistants in Mysore, Dr. Ananta N. Bhat who typed the entire Sanskrit text on a computer and Shelva Pille Iyengar who worked a lot to revise and format the book, to prepare the index and illustrations, without failing in giving useful informations about rites and customs Finally I express my sincere gratitude to Dr. Kapila Vatsyayana, Prof. N. R. Shetty, Dr. Satkari Mukhopadhyaya, Dr. Tripathi for accepting this publication in the prestigious Indira Gandhi National Centre for the Arts, for the sympathy they have always shown towards our undertaking and the financial help given to this project. As a token of gratitude I with to express my admiration for the original concept of this institution which integrates all branches of research towards a holistic understanding of Indian culture, in which arts are not separated from techniques, philosophies and religions.\u003c\/p\u003e \u003cp style=\"text-align: center;\"\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eCONTENTS\u003c\/b\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"7\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd width=\"100%\"\u003e Preface\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introduction: Saivism, Religion, Culture, System \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 9\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Text and Translations of Ajitamahatantra \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e Volume I\u003cbr\u003e (Patala I-XVIII)\u003c\/center\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala I, The descent of Tantra-s\u003c\/td\u003e \u003ctd\u003e 3\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala II, The nature of Siva\u003c\/td\u003e \u003ctd\u003e 29\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala III, The process of birth of the Linga\u003c\/td\u003e \u003ctd\u003e 39\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala IV, The process of characterizing the Linga\u003c\/td\u003e \u003ctd\u003e 43\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala V, The process of collecting stones etc.\u003c\/td\u003e \u003ctd\u003e 63\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala VI, Description of sites\u003c\/td\u003e \u003ctd\u003e 75\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala VII, The rite of ploughing\u003c\/td\u003e \u003ctd\u003e 83\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala VIII, The process of worshipping the Site-Spirit\u003c\/td\u003e \u003ctd\u003e 83\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala IX, The process of installing the gnomon\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala X, The process of placing the first bricks\u003c\/td\u003e \u003ctd\u003e 105\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XI, The rules concerning the temple-base\u003c\/td\u003e \u003ctd\u003e 121\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XII, The process of characterizing the temple\u003c\/td\u003e \u003ctd\u003e 127\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XIII, The rule concerning the wall-base\u003c\/td\u003e \u003ctd\u003e 145\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XIV, The characteristics of the pillars etc.\u003c\/td\u003e \u003ctd\u003e 155\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XV, The process of placing the head-bricks\u003c\/td\u003e \u003ctd\u003e 181\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XVI, The characteristics of the pedestal\u003c\/td\u003e \u003ctd\u003e 193\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XVII, The process of the innermost deposit\u003c\/td\u003e \u003ctd\u003e 207\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XVIII, The process of installation of the Linga\u003c\/td\u003e \u003ctd\u003e 217\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"7\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd width=\"100%\"\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Text and Translations of Ajitamahatantra \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e Volume II\u003cbr\u003e (Patala XIX-XXXV)\u003c\/center\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XIX, The Process of ablutions\u003c\/td\u003e \u003ctd\u003e 3\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XX, The process of worship\u003c\/td\u003e \u003ctd\u003e 29\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXI, The process of fire ritual\u003c\/td\u003e \u003ctd\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXII, The process of preparing the auxiliaries of worship\u003c\/td\u003e \u003ctd\u003e 125\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXIII, The process of waving lights\u003c\/td\u003e \u003ctd\u003e 157\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXIV, The process of illumination\u003c\/td\u003e \u003ctd\u003e 163\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXV, The process of the daily festival\u003c\/td\u003e \u003ctd\u003e 167\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXVI, The process of characterizing mudra-s\u003c\/td\u003e \u003ctd\u003e 177\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXVII, The process of the great festival\u003c\/td\u003e \u003ctd\u003e 193\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXVIII, The process of the swing-festival\u003c\/td\u003e \u003ctd\u003e 257\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXIX, The process of the bathing ceremony\u003c\/td\u003e \u003ctd\u003e 275\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXX, The process of the special worship\u003c\/td\u003e \u003ctd\u003e 333\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXI, The process of the milk ablution\u003c\/td\u003e \u003ctd\u003e 345\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXII, The process of heaping up substances on the Linga\u003c\/td\u003e \u003ctd\u003e 353\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXIII, The process of the ablution of clarified butter\u003c\/td\u003e \u003ctd\u003e 357\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXIV, The process of the cool ablution\u003c\/td\u003e \u003ctd\u003e 371\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXV, The process of the offering of sprouts\u003c\/td\u003e \u003ctd\u003e 377\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"7\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd width=\"100%\"\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Text and Translations of Ajitamahatantra \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e Volume III\u003cbr\u003e (Patala XXXVI-LXVI)\u003c\/center\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXVI, The process of characterizing icons\u003c\/td\u003e \u003ctd\u003e 3\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXVII, The process of characterizing of pavilions\u003c\/td\u003e \u003ctd\u003e 93\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXVIII, The process of characterizing of compounds\u003c\/td\u003e \u003ctd\u003e 109\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XXXIX, The rule about the entourage-shrines\u003c\/td\u003e \u003ctd\u003e 121\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XL, The process of installation of icons\u003c\/td\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLI, The process of installation of icons with Goddess, \u003c\/td\u003e \u003ctd\u003e 159\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLII, The process of installation of Siva with Visnu and Brahman\u003c\/td\u003e \u003ctd\u003e 173\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLIII, The process of installation with Uma, Sri, Visnu \u003c\/td\u003e \u003ctd\u003e 179\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLIV, The process of installation of Half-Hari\u003c\/td\u003e \u003ctd\u003e 185\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLV, The process of installation of Ardhanarisvara\u003c\/td\u003e \u003ctd\u003e 193\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLVI, The process of installation of the Lord of bulls\u003c\/td\u003e \u003ctd\u003e 199\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLVII, The process of installation of Brahman\u003c\/td\u003e \u003ctd\u003e 209\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLVIII, The process of installation of the Mothers\u003c\/td\u003e \u003ctd\u003e 217\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala XLIX, The process of installation of Vinayaka\u003c\/td\u003e \u003ctd\u003e 229\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala L, The process of installation of Skanda\u003c\/td\u003e \u003ctd\u003e 243\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LI, The process of installation of Candesa\u003c\/td\u003e \u003ctd\u003e 257\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LII, The process of installation of Jyestha\u003c\/td\u003e \u003ctd\u003e 267\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LIII, The process of installation of \u003ca href=\"\/pt\/durga.htm\"\u003eDurga\u003c\/a\u003e\n\u003c\/td\u003e \u003ctd\u003e 275\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LIV, The process of installation of Surya\u003c\/td\u003e \u003ctd\u003e 283\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LV, The process of installation of Ksetrapala\u003c\/td\u003e \u003ctd\u003e 301\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LVI, The process of installation of the surrounding deities\u003c\/td\u003e \u003ctd\u003e 313\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LVII, The process of installation of Visnu\u003c\/td\u003e \u003ctd\u003e 323\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LVIII, The process of installation of Sarasvati\u003c\/td\u003e \u003ctd\u003e 325\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LIX, The process of installation of trident\u003c\/td\u003e \u003ctd\u003e 335\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LX, The process of installation of the tower deities\u003c\/td\u003e \u003ctd\u003e 345\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXI, The process of installation of golaka etc.\u003c\/td\u003e \u003ctd\u003e 353\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXII, The process of installation of a devotee\u003c\/td\u003e \u003ctd\u003e 357\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXIII, The process of installation of devotee\u003c\/td\u003e \u003ctd\u003e 367\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXIV, The process of installation and festival of Sastr\u003c\/td\u003e \u003ctd\u003e 379\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXV, The installation of the seven Kanya-s\u003c\/td\u003e \u003ctd\u003e 403\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXVI, The installation of Kanyaka-Paramesvari\u003c\/td\u003e \u003ctd\u003e 407\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"7\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd width=\"100%\"\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Text and Translations of Ajitamahatantra \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e Volume IV\u003cbr\u003e (Patala LXVII-LXXXIX)\u003c\/center\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXVII, The process of the spring festival\u003c\/td\u003e \u003ctd\u003e 3\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXVIII, The process of the light-festival of Krttika-s\u003c\/td\u003e \u003ctd\u003e 9\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXIX, The process of the sraddha festival\u003c\/td\u003e \u003ctd\u003e 19\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXX, The bath festival\u003c\/td\u003e \u003ctd\u003e 35\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXI, The process of Gauri festival\u003c\/td\u003e \u003ctd\u003e 39\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXII, The process of offering firstlings\u003c\/td\u003e \u003ctd\u003e 51\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXIII, The process of worship of Siva with kala-s\u003c\/td\u003e \u003ctd\u003e 55\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXIV, The process of worship of the enjoying aspect [of Sakti]\u003c\/td\u003e \u003ctd\u003e 63\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXV, The process of donation of a bull\u003c\/td\u003e \u003ctd\u003e 67\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXVI, The process of circumambulation and salutation\u003c\/td\u003e \u003ctd\u003e 73\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXVII, The process of diksa\u003c\/td\u003e \u003ctd\u003e 83\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXVIII, The characterization of the acarya\u003c\/td\u003e \u003ctd\u003e 89\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXIX, The process of the five cow-products\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXX, The process of the five ambrosias\u003c\/td\u003e \u003ctd\u003e 109\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXI, The process of the construction of the temple-car\u003c\/td\u003e \u003ctd\u003e 117\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXII, The process of ordeals\u003c\/td\u003e \u003ctd\u003e 121\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXIII, The pacification of portents\u003c\/td\u003e \u003ctd\u003e 141\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXIV, the process of renovation\u003c\/td\u003e \u003ctd\u003e 145\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXV, The process of sprinkling\u003c\/td\u003e \u003ctd\u003e 157\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXVI, The process of installation of Linga's socle\u003c\/td\u003e \u003ctd\u003e 169\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXVII, The process of atonement of faults\u003c\/td\u003e \u003ctd\u003e 181\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXVIII, The process of purification of the arcaka\u003c\/td\u003e \u003ctd\u003e 203\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Patala LXXXIX, The purification of places\u003c\/td\u003e \u003ctd\u003e 207\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Glossary of substances\u003c\/td\u003e \u003ctd\u003e 213\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Index of half-stanzas\u003c\/td\u003e \u003ctd\u003e 227\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"7\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd width=\"100%\"\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e Volume V\u003c\/center\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Abbreviations\u003c\/td\u003e \u003ctd\u003e vii\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e List of Illustrations\u003c\/td\u003e \u003ctd\u003e ix\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cb\u003eIllustrations\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Volume I\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Volume II\u003c\/td\u003e \u003ctd\u003e 67\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Volume III\u003c\/td\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Volume IV\u003c\/td\u003e \u003ctd\u003e 183\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cfont size=\"5\" color=\"red\"\u003eSample Pages\u003c\/font\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cfont size=\"5\" 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