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worn. PREFACE. xxxi the female organ. The last is called Yoni Mudra. This is again treated as a deity and amulets sacred to this deity are The work seems to treat of some of most elementary Tantrika conceptions such as Kundalini, Manipura, &c. The former means the coils of a vein in the midst of which the soul is said to reside and the latter the jewelled room in which it lies. Caitanya-kalpa (from the Brahmayamala), No. 116, is a most recent work written with the view of proving Caitanya, the great Vaisnava reformer of the sixteenth century, to be an incarnation of Visnu. It is said to be a part of Brahmayamala, one of the six yamala Tantras, treating of obligatory mysterious nocturnal ceremonies productive of great merit to the worshippers. We have got only one chapter of the Jiana-tantra, namely, the tenth in the codex examined as No. 124. The chapter treats of the qualification of the Preceptor, the manner of initiation, and cognate topics. The last cloka is significant. It says that mendicants alone should adopt the system of left-handed worship with five M's., namely, Matsya (fish), Mamsa (meat), Madya (spirits), Mudra (delicious food), and Maithuna (sexual intercourse) while the householders are to adopt the right-handed system without any one of these. The chapter is called a pariccheda, and not a patala and the interlocutors are Civa and Narada and not Civa and his consort. Codex No. 125 contains only the sixth chapter of the Jnanabhairavi-tantra which treats of the worship of Trijata, which has, says the speaker Mahadeva, already been described in the work entitled Brahmacintamani. Jnana-marjani-tantra, No. 126, is a short but very curious work as it adopts the Vedantist line of thought as opposed to the Samkhya line which the majority of Tantrika works accepts. Though professing to be an original Tantra and keeping up all the forms of one, it differs from the rest in having a Mangalacarana or invocation, of the Supreme