Genesis and Development of Tantrism by Shingo Einoo

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By Shingo Einoo

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The earlier prominence of the Nitya¯ cult is indicated by the fact that ¯ the *Cincin a syncretistic text of the cult of Kubjika, ˜ . ¯ımatasarasamuccaya, ¯ contains a section drawn from the Nityakaula, ¯ or from some lost text closely related to it, in which it sets out this cult as the ‘teaching of the southern or- 14 15 ˜ arthikap ¯ ¯ supatas, mastering the eight Praman ¯ . a scriptures, and for [those, the Pa¯ nc a´ ¯ svara. For those ¯ supata observance, it is [the Tattva] of I´ who engage] in the Pa´ ´ ¯ it is Sivatattva.

Tair mlecchair a´sucikarmabhih . tadharme de´se ’smin *pun ¯ arapravartane ¯ (conj. ) | arya¯ . yac de´syan ¯ sa sam ¯ vyatanod darun ¯ . am . sthapya . tapah . ) promote pious observance in this land that had been overrun by barbarians of impure conduct, Dards and Tibetans, and [so] had lost the [brahmanical] Dharma, he settled [brah¯ mins] of Aryade´ sa. Thereafter he performed a terrible penance’. S TEIN (1979, p. 46), no doubt faithfully reproducing the reading of the codex archetypus, gives pun ¯ .

1–4 an excellent woman or a woman granting desires (varastr¯ı) appears and says that she will fulfill whatever the performer desires. See Goudriaan 1978: 294–298, for similar rites in the later Tantric texts. For the magical ointment applied to the eyes (anjana ˜ or a¯ njana), ˜ see Gonda 1980: 150–152 and Goudriaan 1978: 317–318. 3cd–4ab teach the preparation of two kinds of anjana. ˜ By applying the first, everybody becomes one’s servant (kim . kara) while the second is called the origin of good fortune of all beings (sarvabhut ¯ an ¯ am ¯.

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