Notices of Sanskrit Manuscripts
by Rajendralala Mitra | 1871 | 921,688 words
These pages represent a detailed description of Sanskrit manuscripts housed in various libraries and collections around the world. Each notice typically includes the physical characteristics, provenance, script, and sometimes even summaries of the content of the Sanskrit manuscripts. The collection helps preserve and make accessible the vast herit...
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PREFACE. ixi plete work has been noticed by Burnell. But he classifies it as a tantra, while Stein who saw 4-12 amcas classes it with Puranas. The Codex under notice is the eleventh Amca complete in 50 chapters. I should like to call this work a Samhita consisting of some Tantrika and some Pauranika chapters. The second Amca has been noticed in the Notices, Second Series, Volume I, No. 361. But there it is affiliated to the Skandapurana. There are other notices, too, affiliating it with that Purana. Sanat-Kumara Samhita, 238, in 25 Patalas, is a Tantrika work to be differentiated from the work of the same name belonging to the Skandapurana. Samayacaratantra No. 241, is a totally different work from L. 755. Prapancasara, No. 129, attributed to Cankaracaryya treats of the condition of a child in the womb. Prapancasara, No. 130, is the same work as described by Eggeling, p. 869. Devirahasya, No. 106, treats of the incarnations of Candika in 120 Clokas; Siddhikhanda, No. 247, in Hindi by Nityanatha Siddha treats of the six dark rites. bol Civa-Samhita, No. 214, appears to be a totally different work from L. 474. This is complete in 500 Clokas, while that is incomplete with 2511. This is divided into patalas while that is divided into Adhyayas. This treats of Yoga, while that treats of a dualistic system of Caivadarcana. This is said to be Icvaraviracita, composed by Civa, a statement which stamps it as a Tantra. The Tantrika compilations contain Kulapujanacandrika, No. 37, by Candracekhara Carma, treating of the process of worship in the left-handed form. Tantradipani, No. 79, by Ramagopala is a compilation made in 1636 Saka. The author describes himself as a disciple of Kacinathananda Natha, a Yogi. The work includes many Buddhist rites such as the worship of Manjughosa. Aksobhya and Tara are mentioned in the very first verse in a manner which stamps it as Buddhistic. Aksobhya is placed on the forehead of Tara just as Dhyani Buddhas are placed on the forehead of Bodisattvas. Tantrapradipaprabha, No. 80, by Sanatana Tarkacaryya,