KASHMIR John Nemec Introduction General Overviews Historical Works Primary Sources

The Rājataraṅgiṇī of Kalhaṇa The Nīlamatapurāṇa

The Haracaritacintāmaṇi of Jayadratha Other Rājataraṅgiṇīs

Secondary Sources Sanskrit Literary Works Mahākāvyas

Gnomic, Didactic, and Satirical Poetry Erotic Poetry Stotras, or Devotional Hymns Plays/Dramas Kṣemendra The Bṛhatkathā in Kashmir The Mokṣopāya

Aesthetic Theory Editions Translations Studies

Śāstric Works The Nyāya

Buddhist Philosophy Grammatical Traditions

Works on Dharma Śaiva Philosophy

Śaiva Scriptural Writings Śaiva Post-Scriptural Writings

The Śaiva Siddhānta Spanda Pratyabhijñā Abhinavagupta’s Trika-Based Exegesis

The Pañcarātra & Other Vaiṣṇava Writings Buddhists in Kashmir The Emergence of Islam in Kashmir Introduction The Kashmir Valley of around the ninth to twelfth centuries was, in many regards, the preeminent South Asian center for Sanskritic culture and learning of its day. The Brahmins who authored the philosophical, literary, aesthetic, and other works that were produced there in this period were drawn to the region from across the Indian subcontinent. Yet, once settled there they shared in common a particular Kashmiri identity, as is exemplified by their common subscription from an early date to one and the same Vedic

tradition, that of the Kāṭhaka recension of the Black Yajurveda. This coincidence of intellectual cosmopolitanism and geographic regionalism proved tremendously fruitful, as the range and quantity of groundbreaking and genre-making works that were produced there will attest. Royal patronage did much to cultivate this cultural richness, as the many contributions in poetry and aesthetic theory illustrate, these being important concerns of the premodern South Asian court; but this was not the only factor. The relative security of the Valley also offered reliable protection from outside military interference, even while desirable external influences were permitted entrance into Kashmir. Perhaps most notably, Tibetan Buddhist pilgrims frequented Kashmir in order to study in the Valley’s thriving monasteries, which were influential in the period in question even if few archaeological traces of them have survived to the present day. Another influence was economic: trade along the Silk Road is likely to have contributed to the Valley’s material prosperity, which facilitated the cultivation of its cultural wealth; and the Valley itself was agriculturally self-sufficient. Finally, Kashmir was—and is—considered to be one of the most beautiful places of the entire sub-continent, and people simply wanted to live there. The Brahmins of Kashmir were evidently more willing to reveal information concerning themselves than were many other authors of premodern Sanskritic works, and one therefore can know more about the Valley than other contemporaneous centers of learning. Indeed, so many Sanskrit-language works are associated with the Valley that one may be forgiven for feeling as though the bibliography of Kashmiri contributions is asymptotic to that of premodern Sanskrit learning tout court. Yet, a fuller historical picture, were it available, might have served to contextualize Kashmir’s towering cultural accomplishments, by elevating awareness of other contemporaneous cultural centers, even if this would do nothing to diminish the accomplishments of the Kashmiri authors themselves. Given the seemingly ubiquitous scope of Kashmir’s cultural accomplishments, it is not possible to list every conceivable bibliographic entry in this study; and a number of significant Sanskrit works must be left out of the present bibliography, for two reasons. First, the prosopograhical record of premodern South Asia remains opaque, and a number of works that undoubtedly had an influence in the Valley are not listed here for want of definitive evidence of any Kashmiri provenance. Second, the scholarly record is as-yet incomplete: a number of texts from our period (particularly but not exclusively tantric works) have yet to emerge from the raw archive of unpublished manuscripts. It is a testament, then, to Kashmir’s colossal cultural influence that the present bibliography can offer only incomplete evidence of it. General Overviews Several works offer general overviews of, or at least points of entry into, the cultural and intellectual life of the Kashmir Valley in and around the historical period in question. Ray 1969 gives a broad account of the cultural, social, and political history of the Valley. A combination of Witzel 1994 and Sanderson 2009 furnishes a detailed study of the religious and cultural lives of the Brahmins who authored so many of the various works surveyed in this bibliography. Sanderson 1985 presents a highly condensed, but philosophically significant, study of Brahminical theories of personhood and agency as conceived by the orthodox and esoteric traditions of the Kashmir Valley in the period in question. NAUDOU 1980 offers a comprehensive survey of the history of Buddhism in Kashmir. Finally, Bühler 1877 offers a first-hand account of his quest to collect manuscripts in and around the Valley and furnishes a detailed narrative, both contemporaneous and historical, of Brahminical life there. Bühler, Georg. 1877. “Detailed Report of a Tour in Search of Sanskrit MSS, Made in Kashmir, Rajputana & Central India.” Journal of the Bombay Branch of the Royal Asiatic Society Extra number 34a: 1-90.

This dated but nevertheless seminal essay is divided into three parts. In the first, Bühler offers a first-person account of his travels. The second, titled “The Kaśmirian Brahmins,” details the habits and preferences of his informants. Finally, a third section offers a thorough account of the manuscripts he collected, placing them in their proper intellectual and historical contexts. Three

appendices list the manuscripts collected and quote selected extracts from them. Naudou, Jean. 1980. Buddhists of Kaśmīr. Translated by Brereton and Picron. Delhi: Agama Kala Prakashan.

This foundational work surveys a great range of historical, philosophical and other sources in the course of presenting a comprehensive overview of the place of Buddhism in premodern Kashmir. It notably offers significant attention to the longstanding Tibetan links with Kashmir.

Ray, Sunil Chandra. 1969. The Early History and Culture of Kashmir. New Delhi: Munshiram Manoharlal.

A number of books in print are similar to this one, which accesses a range of Sanskrit (and other) sources to map the cultural, political, economic, literary, archeological, and religious histories of Kashmir . A rendering of the author’s 1957 Ph.D. dissertation from the University of Calcutta, this volume is apparently the first among such survey works; it offers a reliable and readable account of the Valley and its history.

Sanderson, Alexis. 1985. “Purity and Power Among the Brahmins of Kashmir.” In The Category of the Person: Anthropology, Philosophy and History, ed. by S. Collins, M. Carrithers, and S. Lukes, 190–216. Cambridge: Cambridge University Press.

This article presents a condensed and complex, but lucid and penetrating, account of the relationship between tantric and non-tantric Brahminical traditions in the Kashmir Valley of the period in question. An essay of deserved renown, it examines the philosophical significance of the relevant traditions.

Sanderson, Alexis. 2009. “Kashmir.” Brill's Encyclopedia of Hinduism, Volume One: Regions, Pilgrimage, Deities. Edited by Knut A. Jacobsen. Leiden and Boston: Brill. Handbuch der Orientalistik. Zweite Abteilung, Indien, vol. 22, pp. 99–126.

Relying heavily on the account of Kalhaṇa’s Rājataraṅgiṇī but also accessing a range of original (often unpublished) Sanskrit works, this article offers a substantial review of Brahmanism, classical Hindu (principally Śaiva) traditions, and the cultural life of the Valley from its prehistory until the rise of Islam.

Witzel, Michael. 1994. “The Brahmins of Kashmir.” In A Study of the Nīlamatapurāṇa: Aspects of Hinduism in Ancient Kashmir. Edited by Yasuke Ikari. Kyoto: Institute for Research in Humanities, Kyoto University, pp. 237-294.

This essay examines the cultural life of Brahmins in premodern Kashmir, accessing a range of historical and literary works to cull the relevant information; copiously annotated, it helpfully outlines the contours of Brahminical prestige, patterns of immigration and emigration, habits of learning, and other, related topics.

Historical Works Kashmiri writers, taken collectively, appear to stand as something of an exception to the rule that authors of premodern Sanskrit works intentionally erase datable historical markers from their productions. This phenomenon is most clearly exemplified by the fact that Kashmiris themselves wrote history, most famously the Rājataraṅgiṇī of Kalhaṇa (12th century), though other historical accounts were also composed, such as the now lost Nṛpāvali of Kṣemendra, which is mentioned in the prolegomenon of Kalhaṇa’s magnum opus. This emic concern for history has been matched in contemporary scholarship by an equally robust proliferation of historiographical writing on the Valley. Both the extant primary sources for such historical work and, following this, key secondary works are reviewed in what follows.

Primary Sources Contemporary scholars who have addressed historical questions related to premodern Kashmir often rely on the account of the Rājataraṅgiṇī, though many also consult a series of sources that were first examined by Kalhaṇa himself. These include the primary works examined in this section, though Kalhaṇa had access to inscriptional and other sources that are now lost. The Rājataraṅgiṇī of Kalhaṇa Once considered the one and only work of Sanskrit that offers a self-consciously historical view of events and concerns, this text is a rich and complex poem (kāvya) chronicling the lives of the kings of Kashmir from the first days of the last of the four Hindu eons, the Kali Yuga, until the poet’s day. Completed in 1148/9 C.E., the work records innumerable details of Kashmiri cultural and political life in its own mature style of verse. The classical study of the text is bound with the authoritative (if occasionally dated) translation, that of Stein [1900] 1979. His study of the text offers a detailed examination of the historical sites mentioned in the text and does the work of identifying the verifiable historical facts offered by Kalhaṇa. It’s focus is mostly on positivist history, however, and leaves scope for other approaches. And, indeed, other studies, such as those found in Cox, et. al. 2013, reexamine the place of the work in the history of history/historiography in South Asia. As is well known, much of the inscriptional evidence of Kashmir has been lost, and along with it a number of other works that would be relevant to the study of Kashmiri history. One consequence of this fact is that, though it is emphatically not the only work of Sanskrit that is self-consciously historical in its orientation, the Rājataraṅgiṇī has become the preeminent resource for the study of Kashmiri history. Cox, Whitney. “Literary Register and Historical Consciousness in Kalhaṇa: A Hypothesis.” In Whitney Cox, et. al., Editors. 2013. “Special Issue: The Rājataraṅgiṇī of Kalhaṇa.” Indian Economic and Social History Review 50/2: 131-160.

Cox argues that the Rājataraṅgiṇī is the culminating effort of a series of Kashmiri Sanskrit poets who developed a peculiarly Kashmiri style of writing that the author labels the “Kashmirian ślokakathā.” This style of writing did much to shape Kalhaṇa’s interpretation of events in Kashmir, says Cox, who concludes the Rājataraṅgiṇī is the work of “a sardonic moralist in a world where morality is in a real sense absurd.”

Cox, Whitney, et. al., editors. 2013. “Special Issue: The Rājataraṅgiṇī of Kalhaṇa.” Indian Economic and Social History Review 50/2.

Herein is a collection of seven essays that reconsiders the place of Kalhaṇa’s masterwork in the context of the study of Sanskrit literature and history. The authors address a range of questions including the interrelationship of narrative and history in the work, the style of the text, and the relationship of the work to other historical traditions in South Asia.

Kölver, Bernhard. 1971. Textkritische und Philologische Untersuchungen zur Rājataraṅgiṇī des Kalhaṇa. Wiesbaden: Franz Steiner Verlag GMBH.

This volume surveys the manuscripts and editions of the Rājataraṅgiṇī, followed by several studies addressing: Kalhaṇa’s use of permitted variations of metre (i.e., vipulās); his use of Sanskrit particles; the prolegomenon of the text; and the work’s historical accuracy. An Appendix examines the rivers of Kashmir, suicide, and the taking of oaths, all as described in the text itself.

McCrea, Lawrence. “Śāntarasa in the Rājataraṅgiṇī: History, Epic, and Moral Decay.” In Whitney Cox, et. al., editors. 2013. “Special Issue: The Rājataraṅgiṇī of Kalhaṇa.” Indian Economic and Social History Review 50/2.

Exploring Kalhaṇa’s statement that the “śāntarasa rules supreme” in the Rājataraṅgiṇī, McCrea argues that the selected emotional mood ties the poem to the Mahābhārata and that the sort of “quiescence” evoked is one of despair with worldly endeavors: “even ‘good’ kings regularly go bad and the most promising political endeavours lead only to decay, loss and despair.”

Obrock, Luther, ed., in collaboration with Katrin Einicke. 2013. Marc Aurel Stein: Illustrated Rājataraṅgiṇī, Together with Eugen Hultzsch’s Critical Notes and Stein’s Maps. Halle an der Saale: Universitätsverlag Halle-Wittenberg.

Notes recovered from the Western Manuscripts Collection of the Bodleian Library record Stein’s revised views of the Rājataraṅgiṇī in a new prolegomenon and in two appendices of philological and historical notes to his published text. Nearly 100 photographs and two of the author’s maps are included, as are four reprinted articles recording Hultzsch’s emendations to large portions of the text.

Stein, Sir M. A., ed. and trans. [1900] 1979. Kalhaṇa’s Rājataraṅgiṇī: A Chronicle of the Kings of Kaśmīr. 3 vols. New Delhi: Motilal Banarsidass.

This heavily annotated, complete translation is accurate and useful. The introduction and notes take verifiable historical data as their primary interest and Stein identifies the geographical landmarks and architectural monuments mentioned in the text, a major contribution. Appendices treat the Kashmiri monetary system and reproduce the author's “Memoir on Maps illustrating the Ancient Geography of Kaśmīr.”

Zutshi, Chitralekha. 2011. “Translating the Past: Rethinking Rajatarangini Narratives in Colonial India,” The Journal of Asian Studies 70/1: 5-27.

This essay outlines the use of the Rājataraṅgiṇī by nationalist and colonialist figures, examining the ways in which the framing of disparate translations of the text allowed for its significance to be cast in contrasting lights.

The Nīlamatapurāṇa This local Purāṇa was certainly a Kashmiri product and was a source that Kalhaṇa readily accessed to fill various historical gaps or to add color to his narrative. The work deals extensively with the sacred geography of the Valley and also records a series of myths and stories that can help one to flesh out the cultural life of premodern Kashmir. While it has been translated in full, no critical edition of the text exists, and there is much scope for further analysis. Ved Kumari. 1968-1972. The Nīlamatapurāṇa. 2 volumes. Srinagar: J&K Academy of Art, Culture and Languages (distributed by Motilal Banarsidass).

A reworking of the author’s Ph.D. dissertation, these volumes offer accessible and complete, but sometimes inelegant, translations of this local purāṇa.

Ikari, Yasuke. 1994. A Study of the Nīlamatapurāṇa: Aspects of Hinduism in Ancient Kashmir. Kyoto: Institute for Research in Humanities, Kyoto University.

Twelve essays, accompanied by a historical map and other back-matter, offer technical and detailed studies of this key source.

The Haracaritacintāmaṇi of Jayadratha This thirteenth-century work, which includes thirty-two stories, contains much information about Kashmiri cultural life, including the (Śaiva and Vaiṣṇava) rites and festivals of the Valley. Its major focus is the cult of Śiva at sacred sites, and Alexis Sanderson (Sanderson 2009) suggests that the work records a series of anonymously authored purāṇic texts associated with such sacred sites, these texts having been lightly edited by Jayadratha. Sanderson further argues that the author, who was himself a Śākta Śaiva initiate and the brother of Jayaratha, the famed commentator on Abhinavagupta’s Tantrāloka, compiles this text in order to address an audience beyond the Śaiva initiate, namely that of the Śaiva laity. The work remains untranslated in any Western language, apart from occasional renderings of excerpts, and it merits further philological and interpretive investigation. The Haracharitachintāmani of Rājānaka Jayadratha. 1897. Edited by Mahāmahopādhyāya Pandit Śivadatta. Bombay: Nirnaya Sāgara Press.

This is the commonly recognized edition of the text. No fully critical edition is available to date. Sanderson, Alexis. 2009. “The Śaiva Age.” In Genesis and Development of Tantrism, Edited by Shingo Einoo. Tokyo: Institute of Oriental Culture, University of Tokyo.

Sanderson engages the work in question, outlining its scope and purpose in a subsection of this very extensive article the title of which is “Converting the Outsiders.”

Other Rājataraṅgiṇīs Just as Kalhaṇa’s kāvya was not the first historically-focused work ever to have been composed in Kashmir—Kalhaṇa himself refers not only to Kṣemendra’s (now lost) Nṛpāvali, as already noted, but also to a variety of other sources that informed his own effort—so, too, was Kalhaṇa’s masterwork succeeded by no fewer than three additional texts titled Rājataraṅgiṇī. These include the works by that name of Jonarāja, who chronicles the history of Kashmir from 1149/50 to 1458/59, of Śrīvara (1458/59-1486), and of Śuka (1486-1586). In point of fact, the chronicling of history in Kashmir extended up to the nineteenth century, as Slaje 2004 indicates. Unlike Kalhaṇa’s poem, these works have received little attention, though they deserve to be critically edited and require fresh translation and extensive interpretive study. Cataloged in this section is only a pair of scholarly works, including what is something of a provisional translation of the trio of post-Kalhaṇa Rājataraṅgiṇīs and a single, brief but informative, study of the same. Dutt, Jogesh Chandra. [1898] 1993. Medieval Kashmir: Being a Reprint of the Rajataranginis of Jonaraja, Shrivara and Shuka, as translated by J. C. Dutt and published in 1898 A.D. under the title “Kings of Kashmira”, Vol III. New Delhi: Atlantic Publishers and Distributors.

A short introduction prefaces readable renderings of these three sequels to Kalhaṇa’s historical masterpiece. The reader should be warned, however, that Dutt translated the editio princeps of these Rājataraṅgiṇīs, which was produced in Bengal in 1835 and which records many—and many significant—corruptions. As such, these translations are compromised, even if they are the best we have at present.

Slaje, Walter. 2004. Medieval Kashmir and the Science of History. Austin, TX: The South Asia Institute of The University of Texas.

Slaje considers the significance of the post-Kalhaṇa Rājataraṅgiṇīs in this published version of the Madden Lectures, which were given at the University of Texas at Austin in 2003-2004. In it, he considers the transmission of the texts in question, entertains selected paleographic questions, and shows precisely how Kashmiri historical evidence has been developed and received down to the present day.

Secondary Sources An extensive series of works similar to that of Ray 1969 (about which see General Overviews) could be listed in this section, as such histories of Kashmir largely crib the Rājataraṅgiṇī of Kalhaṇa (or even, it appears, the work of Ray himself). Some of the items that do not merely replicate this approach and that could rightly be counted as secondary sources on Kashmiri history have been cited in the section devoted to Kalhaṇa’s masterwork (see *The Rājataraṅgiṇī of Kalhaṇa*), this because of the unparalleled value of that work for any historiographical study of Kashmir. Enumerated in this section, then, are only a few of the most significant secondary works on Kashmiri history. Numismatics are addressed by Cunningham [1894] 1967, architecture by Kak [1933] 2002, geography by Stein 1899, the history of Sanskrit culture in a provocative essay by Pollock 2001, and the history of legal consciousness, or rather selected episodes of it, in Davis and Nemec 2012. Finally, and of particular note, Witzel 1990 explores the historiographical practices of premodern South Asia and considers Kalhaṇa’s use of them. Despite these contributions much remains to be examined in the study of premodern Kashmiri history. The Valley’s distinctive temple architecture deserves further study and greater contextualization in the history of architecture, for example, though Meister 2006 offers an exemplar of the potential to be found in engaging the historical record of Kashmiri material culture. Cunningham, Sir Alexander A. [1894] 1967. Coins of Mediaeval India: From the Seventh Century down to the Muhammadan Conquests. Varanasi: Indological Book House.

This book offers a short, but historically grounded and careful, numismatic survey of Kashmir, along with three pages of plates illustrating exemplars of coins from, most notably, the Kārkoṭa, Utpala, and Lohara dynasties. A short analysis of the monetary system of Kashmir of the period is also included.

Davis, Donald R., Jr. and John Nemec. “Legal Consciousness in Medieval Indian Narratives.” Journal of Law, Culture and the Humanities, 2012. doi: 10.1177/1743872112443762.

This essay examines the legal consciousness exhibited in medieval narrative sources, principally the Rājataraṅgiṇī and the Kathāsaritsāgara. The authors redirect the largely empirical approach of legal consciousness studies toward the literary and historical analysis of Sanskrit texts. In doing so, they examine the constructed image of law as the hegemonic domain of elite Brahmins and kings, along with the assumptions and awareness of law and legal procedure in the context of medieval Kashmir.

Kak, Ram Chandra. [1933 ] 2002. Ancient Monuments of Kashmir. Reprinted Edition. New Delhi: Motilal Banarsidass.

Buddhist, Hindu, and Muslim structures are cataloged and described in this volume, and are pictured in a series of 77 black-and-white plates. This is a useful resource that maps the architectural history of the Valley.

Pal, Pratapaditya. 1975. Bronzes of Kashmir. Graz, Austria: Akademische Druck- u. Verlagsanstalt.

This is a beautiful book that illustrates multiple exemplars of Hindu and Buddhist iconography of the Valley from roughly the sixth to twelfth centuries. Comparable works from outside the Valley are also illustrated in an appended series of plates.

Meister, Michael. 2006. “Mountain Temples and Temple-Mountains: Masrur.” Journal of the Society of Architectural Historians 65/1: 26-49.

Meister argues that an analysis of Nāgara stone architecture in the lower Himālayas suggests a

northward movement of political influence from the plains of India, rather than from Kashmir to the lower hills; this analysis is based on an examination of the temple architecture at Masrur, whose very architectural form was meant to symbolize a “world-kingdom.”

Pollock, Sheldon. 2001. “The Death of Sanskrit.” Comparative Studies in Society and History 43(2): 392-426.

In this innovative essay Pollock examines causes of civilizational decline and identifies the Kashmir Valley of around 1140 as the locus of the “death of Sanskrit,” where he suggests the great tradition of literary production in Sanskrit gasped its last breaths (though of course with exceptions).

Stein, Mark Aurel. 1899. “Memoir on Maps illustrating the Ancient Geography of Kaśmīr.” Journal of the Asiatic Society of Bengal Extra No. 2: 1-232.

Entirely reproduced in Stein’s edition of the Rājataraṅgiṇī, this long essay examines the topography of the Kashmir region in tremendous detail, accessing Greek, Chinese, and Arab sources in addition to analyzing numerous Sanskrit-language texts. An indispensible resource.

Witzel, Michael. 1990. “On Indian Historical Writing: The Role of the Vaṃśāvalīs.” Journal of the Japanese Association of South Asian Studies 2: 1-57.

This groundbreaking article illustrates the debt of the Rājataraṅgiṇī to the rather more panegyrical Vaṃśāvalī literature, this by way of examining a parallel Nepali tradition.

Sanskrit Literary Works The contributions of Kashmiri authors to Sanskrit literature are many and varied, and the production of works of belles-lettres has a long pedigree in the Valley, one that substantially predates the period here under study. Mātṛgupta, for example, was a Kashmiri king of circa the sixth century who wrote his own poetry and employed Meṇṭha (a.k.a. Bhartṛmeṇṭha) in his court, the famed author of the now lost Hayagrīvavadha. And Amaru, the probably eighth-century author of the famed Amaruśataka, is suspected to have hailed from Kashmir. (The evidence for this is somewhat uncertain, however, and indirect: scholars speculate that the fact that the Śaṅkaradigvijaya identifies king Amaru as a Kashmiri—it is his body that Śaṅkara is said to have possessed in the course of learning firsthand all there is to know of the ars amatoria in order to win an argument with Maṇḍanamiśra’s wife—indicates that the author of the work was very likely a Kashmiri, as well.) Dāmodaragupta certainly hailed from the Valley, and he served as a minister in the court of king Jayāpīḍa (r. 773/4-804/5). He of course authored the Kuṭṭanīmata. According to Kalhaṇa, moreover, four other court poets served in the same court: Manoratha, Śaṅkhadanta, Caṭaka, and Saṃdhimat. Ratnākara also was Kashmiri and lived in the Valley at the end of the ninth century under the reign of a pair of kings, Cippaṭajayāpīḍa (r. 826-838) and Avantivarman (r. 855/6-883). Śivasvāmin also lived under the reign of the latter king. Being himself a Buddhist (despite his name), he is of course the renowned author of the Kapphiṇābhyudaya, an epic poem in which the protagonist, a king of south India named Kapphiṇa, converts to Buddhism. Bilhaṇa (late eleventh century) also hailed from the Valley, though he left during the tumultuous reign of Kalaśa (1064-1088) to become the court poet of King Vikramāditya VI of the western Cālukya dynasty, for whom he wrote the Vikramāṅkadevacarita. And the list goes on: Bhallaṭa, Śilhaṇa, Śambhu, Jalhaṇa, Kalhaṇa, Abhinanda (about whose prose narrative see Cox 2013, reviewed in *The Rājataraṅgiṇī of Kalhaṇa*), Kṣemendra, Bhaṭṭa Nārāyaṇa, Maṅkha, Somadeva—a veritable who’s-who of artists has contributed landmark works across a great range of genres, no doubt in part due to a long tradition of court patronage in the Valley. To wit, we have seen reviewed a number of narrative texts that have been somewhat arbitrarily cataloged under the heading of “Historical Works,” the Rājataraṅgiṇī not least among them.

What follows is a review of major literary works in eight (partially emic, partially etic, and again somewhat arbitrary) sub-categories. Those seeking a broader overview of these materials may wish to consult either A. K. Warder’s (1972-2011) eight-volume survey of Indian literature, titled Indian Kāvya Literature, or the survey of Maurice Winternitz (1963), as these studies regularly deal with the many Kashmiris who are integral to the history of Indian literature in Sanskrit. Warder, A. K. 1972-2011. Indian Kāvya Literature. 8 Volumes. Delhi: Motilal Banarsidas.

An indispensible survey of Indian works of belles-lettres, Warder’s monumental contribution is a first place to look for a detailed account of many of the relevant Kashmiri works here under review.

Winternitz, Maurice. 1963. A History of Indian Literature, Volume 3, part 1: Classical Sanskrit Literature. Translated with additions from the German by Subhadra Jhā. Delhi: Motilal Banarsidass.

Available in a reprinted edition, this is a classic study, fluidly translated into English from the German original. It offers a comprehensive and highly reliable accounting of the gamut of literary works produced in South Asia in premodernity. Now somewhat antiquated, this remains an authoritative and useful resource for those interested in Sanskrit (and Prakrit) literary works.

Mahākāvyas Taking inspiration for their plots from the Sanskrit Epics and Purāṇas, these works served as vehicles to display the poet’s skill by offering ornate and detailed descriptions of kings, battles, the quest for love, and the like. As David Smith summed it up, “the overriding concern of the court epic is to proclaim the triumph of the hero and the defeat of the foe.” Often, poets sought to outdo the previous efforts of their brethren. Kashmiri contributions to the genre are notable, if understudied. All of course came from the hands of court poets, and all deserve further study, and unbroken renderings. Our collection of mahākāvyas would reach back to the sixth century if Bhartṛmeṇṭha’s Hayagrīvavadha had come down to us, as this poet worked in the court of Mātṛgupta, according to the Rājataraṅgiṇī, but alas the text is lost. We do have the prodigious contribution of Ratnākara, a poet of the 9th century, in the form of the Haravijaya, for the edition of which see Paṇḍita Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Parab (1890) and for a key study of which see Smith 1985. Around the same time, Śivasvāmin composed the Kapphiṇābhyudaya (see Shankar 1989). Bilhaṇa, the erstwhile Kashmiri who ventured to the south in the late eleventh century, authored the famed Vikramāṅkadevacarita, edited by Nagar (1945) And, finally, Maṅkha, who was Kalhaṇa’s contemporary and lived during the reign of King Jayasiṃha (r. 1128-1149), composed the Śrīkaṇṭhacarita, which was also edited by Paṇḍita Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Parab (1887). Here reviewed, then, are the key editions and selected studies of these works. Nagar, Murari Lal, Ed. 1945. The Vikramāṅkadevacarita Mahākāvya. The Princess of Wales Sarasvati Bhavana Texts Series 82. Benares: Government Sanskrit College.

This useful edition of Bilhaṇa’s magnum opus is preceded by the edition found in: Georg Bühler, Ed. 1875. The Vikramānkadevacharita, A Life of King Vikramāditya-Tribhuvana Malla of Lakyāṇa, Composed by his Vidyāpati Bilhaṇa, Edited with an Introduction. Bombay Sanskrit Series 14. Bombay: Government Central Book Depot.

Paṇḍita Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Parab, Eds. 1887. Śrīkaṇṭhacarita of Maṅkha, with the Commentary of Jonarāja. Kāvyamālā 3. Bombay: Nirṇaya Sāgara Press. This is the standard edition of this mahākāvya in its 25 sargas.

Paṇḍita Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Parab, Eds. 1890. Haravijaya of Ratnākara, With the Commentary of Rājānaka Alaka. Kāvyamālā 22. Bombay: Nirṇaya Sāgara Press.

This prolific pair of editors has again offered the principal edition of a major work of kāvya, this time the massive Haravijaya in its 50 sargas and 4351 verses.

Shankar, Gauri, Ed. 1989. Śivasvāmin’s Kapphiṇābhyudaya, or Exaltation of King Kapphiṇa. With an Appendix and Romanized Version of Cantos i-viii and xix by Michael Hahn. New Delhi: Aditya Prakashan.

The present edition includes the reissue of Gauri Shankar’s editio princeps of this mahākāvya, along with re-edited sections of the text that were prepared by Michael Hahn and with the help of a manuscript not available to Shankar. No unbroken translation of the work is known to me.

Smith, David. 1985. Ratnākara’s Haravijaya: An Introduction to the Sanskrit Court Epic. Delhi: Oxford University Press.

This volume offers a reworked version of the author’s D.Phil. dissertation, in which are examined (in the first three chapters) the history of the genre in question—that of the mahākāvya—followed by a detailed study of Ratnākara’s contribution to it in the remaining eight chapters.

Gnomic, Didactic, and Satir ical Poetry Well known are the gnomic and didactic verses that are so frequently peppered into various prose works of Sanskrit. Such verses are often clever and delight with their fluid communication of wisdom. Satire, for its part, is a handmaiden of wisdom, and Kashmiris composed a number of works that sardonically illustrate the foibles of human nature and the dangers of failing to understand the ways of the world. Perhaps Kṣemendra (whose works are largely reviewed in a following section of this study) is the most robust Kashmiri contributor of satirical works, and Kashmiri authors have composed a number of freestanding poetic works that, at least as Winternitz saw it, themselves constitute notable contributions to the gnomic and didactic literature. Among them is the Bhallaṭaśataka of Bhallaṭa, which, as Winternitz (1963) indicates (vol. 3, part 1, p. 161), is similar to the Nītiśataka that is attributed to Bhartṛhari. Bhallaṭa lived during the reign of Śaṅkaravarman (883-902), and his eponymous century of stanzas offers a solemn accounting of worldly experience and reads as something of a denunciation of the transience of lived experience (see Vasudeva 2005). The Mugdhopadeśa, in turn, is a work of the circa twelfth-century poet Jalhaṇa that offers some three score of verses that furnish instructions for foolish people who succumb to the tricks of prostitutes or fall into other traps. (Somadeva Vasudeva has typed in the text, which is available on GRETIL in 66 verses.) Śilhaṇa Miśra, a Kashmiri who departed for Bengal, authored the Śāntiśataka, a work that Winternitz (1963) suggests (vol. 3, part 1, p. 162), is similar to the Vairāgyaśataka, itself attributed to Bhartṛhari: it borrows and alters a number of verses from Bhartṛhari’s collection in narrating the problems with the world of saṃsāra and the virtues of renunciation (see Schönfeld 1910). Śambhu, in turn, penned two panegyrical poems that praise the famously wicked king, Harṣa of Kashmir (r. 1089-1101), for whom he served as a court poet (see Vedakumārī Ghaī 1973). Finally, perhaps the greatest contribution of all is found in the form of Dāmodraragupta’s famed Kuṭṭanīmata (edited and translated in Dezső and Goodall 2012), which attracted a pan-Indian audience and delights to this day by revealing the bawd’s counsel, the secrets of the art of seduction, and something of the hard realities of succumbing to those who have mastered them. Dezső, Csaba and Dominic Goodall, Eds. and Trans. 2012. Dāmodaragupta-viracitaṃ Kuṭṭanīmatam: The Bawd’s Counsel, Being an Eighth-Century Verse Novel in Sanskrit by Dāmodaragupta, Newly Edited and Translated into English. Groningen: Egbert Forsten.

This “verse novel,” here beautifully rendered and accompanied by a critical edition of and learned introduction to the text, presents two connected moral tales that offer a stylized treatment of the

cultivated life in its various dimensions, shedding light on Kashmiri social life in the author’s day. Dāmodaragupta, it should be added, is said in the Rājataraṅgiṇī to have lived in Kashmir in the time of King Jayāpīḍa, who reigned in the Valley from 773/4-804/5 A.D.

Schönfeld, Karl. 1910. Das Śāntiśataka: Mit Einleitung, Kritischem Apparat, Ubersetzung und Anmerkungen. Leipzig: Otto Harrassowitz.

This fine volume offers a fully critical edition that records numerous variant readings and parallel passages, followed by an annotated German translation of the work.

Vasudeva, Somadeva. 2005. Three Satires, by Bhallaṭa, Kṣemendra, and Nīlakaṇṭha. Clay Sanskrit Library. New York: NYU Press and the JJC Foundation.

This compact volume offers face-à-face translations of three great satirists, the first two among them being Kashmiris. The 100 free-standing, aphoristic verses of Bhallaṭa explore the follies of human experience and are composed in a variety of metres. Kṣemendra’s Kalāvilāsa, in turn, offers a playful and sardonic exploration of six depravities: sanctimoniousness, greed, lust, unfaithfulness, fraud, and intoxication.

Vedakumārī Ghaī, Ed. and Trans. 1973. Rājendrakarṇapūraḥ: Hindībhāshānuvāda tathā Kāvyamarmabodhinī Ṭippaṇiyoṃ Saṃvalita. Jammū Tavī: Rāmapratāpa.

Śambhu lived during the reign of King Harṣadeva (1089-1101). He penned a work titled the Anyoktimuktālatā, or “Pearl Creeper of Expressions of Something Else” as Warder translated it, which is ornamented with alliterations and rhymes. He also composed the Rājendrakarṇapūra to glorify the memory of the notorious king who patronized him, this latter work being found in this volume along with a Hindi translation.

Erotic Poetry It should come as no surprise that Kashmiris wrote ornate poems that evoke erotic themes. Such was of course not uncommon in the Sanskrit tradition, where erotic poetry not infrequently was fused with devotional overtones. The Kashmiri contributions are some of the most famous, and pioneering. After all, Bilhaṇa’s Caurīsuratapañcāśikā (translated in Barbara Stoller Miller 1991) is a rightfully popular contribution to the genre, and the fame of the Kashmiri compositions would be tremendously augmented if we could count Amaru a Kashmiri with any certainty, of course because his eponymous work is probably the single most prominent exemplar of the genre. (Somadeva Vasudeva has produced a Sanskrit e-text of Bilhaṇa’s work; it is available for download from GRETIL and is based on the edition that was edited by S.N. Tadpatrikar, Poona Oriental Series 86, Poona: Oriental Book Agency, 1966). Finally, if McCrea and Bronner (2001) are correct, Ratnākara’s Vakroktipañcāśikā pioneers the very use of vakrokti or “verbal perversions” that are found in so many Sanskrit literary works (though it does so in recounting a lover’s quarrel, between Śiva and Pārvatī, more than it offers an explicitly erotic poem, so its inclusion here is somewhat arbitrary). McCrea, Lawrence and Yigal Bronner, “The Poetics of Distortive Talk: Plot and Character in Ratnākara’s ‘Fifty Verbal Perversions’ (Vakroktipañcāśikā),” Journal of Indian Philosophy 29.4(2001): 435-464.

This article treats in detail the use of “verbal perversions”—the intentional misunderstanding of bivalent expressions—in advancing the plot and developing the texture of the dialogue between Śiva and Pārvatī in Ratnākara’s famous, yet understudied, poem. The authors also argue that Ratnākara himself may well have invented the literary trope so clearly exemplified in this work.

Miller, Barbara Stoller. 1991. The Hermit and the Love-Thief: Sanskrit Poems of Bhartṛhari and Bilhaṇa. Penguin Classics.

An elegant translation of Bilhaṇa’s Caurīsuratapañcāśikā. Though possibly improperly attributed to Bilhaṇa, this was almost certainly a Kashmiri production. It narrates the poet’s surreptitious encounter with the daughter of the king, who, it is said, discovered their affair and condemned Bilhaṇa to death. The verses meant to inspire the king’s pardon, though this should not be taken as an historically accurate narrative.

Stotras, or Devotional Hymns Devotional hymns have a long pedigree in Kashmir, and they reached a popular—and perduring—audience. In fact stotras are among the only works of Sanskrit to continue to be composed with any vigor in the centuries following the emergence of Muslim rule in the Valley, as Pollock noted in his “Death of Sanskrit” (reviewed under the “Secondary Sources” subsection of the section entitled *Historical Works*). A recent Ph.D. dissertation on the subject, that of Dr. Hamsa Stainton (2013), thoroughly charts the history of the genre in Kashmir and offers a sensitive analysis that examines many works that cannot be mentioned here. Stainton’s dissertation is the primary resource for those interested in this area of Sanskrit learning. Included in this section are references to some of the key works and studies, notably the three stotras that received commentary from the hand of Kṣemarāja, Abhinavagupta’s premiere disciple: the Sāmbapañcāśikā (translated and studied in Bäumer 2006), the Stavacintāmaṇi of Bhaṭṭa Nārāyaṇa (for which see Silburn 1964), and the Śivastotrāvalī of Utpaladeva (translated in Bially 1987). A selection from Abhinava’s own hand is also found in translation in Muller-Ortega 2000. And, not least of all, Daniel Ingalls (1989) offers a study and rendering of thirty-seven verses of Ānandavardhana’s famed Devīśataka. Bailly, Constantina Rhodes. 1987. Shaiva Devotional Songs of Kashmir: A Translation and Study of Utpaladeva’s Shivastotravali. SUNY Series in the Shaiva Traditions of Kashmir. Albany, NY: SUNY Press.

A brief introduction precedes a complete and fluid translation of Utpaladeva’s devotional hymns. The volume also includes a reprinting of the Chowkhamba edition of the original Sanskrit text.

Bäumer, Betttina, 2006. “Sūrya in a Śaiva Perspective: the Sāmbapañcāśikā, A Mystical Hymn of Kashmir and Its Commentary by Kṣemarāja,” in Sahṛdaya: Studies in Indian and South East Asian Art in Honour of Dr. R. Nagaswamy, eds. Bettina Bäumer, et al. Chennai: Tamil Arts Academy, 1-28.

Introductory comments precede a full translation of the stotra, along with a study of Kṣemarāja’s commentary, and Bäumer also explores the association of Sūrya with Śaivism. The essay is supplemented with three of the author’s photos of the famed Mārtaṇḍa temple of Kashmir.

Daniel H.H. Ingalls. 1989. “Ānandavardhana’s Devīśataka,” in Journal of the American Oriental Society 109/4: 565-575.

Ingalls examines a citrakāvya (“picture stanza”) of the Kashmiri aesthetician, Ānandavardhana. The poem is said to rely on “tricks” to convey meaning, while lacking in poetic suggestion (dhvani) and emotional content (rasa), fatal flaws according to Ānandavardhana himself. Ingalls explains the contradiction in presenting a wonder of Sanskrit high culture: a literal circle of syllables depicted by the verses themselves.

Muller-Ortega, Paul E. 2000. “On the Seal of Śambhu: A Poem by Abhinavagupta.” In Tantra in Practice, Edited by David Gordon White. Princeton: Princeton University Press, 573-586.

This essay offers an English translation of the Anubhavanivedanam, a stotra of the famed Tantric Śaiva scholar and polymath, Abhinavagupta. Muller-Ortega also explains the various meanings

of the term mudrā, which is of concern insofar as Abhinava takes the famed śāmbhavī mudrā (translated by Muller-Ortega as the “seal of Śambhu”) as the primary subject-matter in the poem.

Stainton, Hamsa. 2013. “Poetry and Prayer: Stotras in the Religious and Literary History of Kashmir.” Ph.D. Dissertation, Columbia University.

This dissertation explores the close relationship between poetry and religious devotionalism in Kashmir. Though two chapters map the legacy of the Stutikusumāñjali of Jagaddhara Bhaṭṭa, a fourteenth-century collection of highly developed stotras, a detailed study of hymns that were composed in Kashmir from the ninth to twelfth centuries is also included. This is the definitive work on the subject.

Silburn, Lilian. 1964. La Bhakti: Le Stavacintāmaṇi de Bhaṭṭa Nārāyaṇa. Texte traduit et commenté par Lilian Silburn. Paris: E. de Bouccard.

A long, contextualizing introduction precedes the Sanskrit text and full translation of the poem, which is explained by Silburn, along with translations of selected passages of Kṣemarāja’s commentary.

Plays/Dramas Familiar circumstances have impoverished the record of the production of dramatic works in Kashmir. First and foremost, less is known of the lives of the Sanskrit playwrights than of the court poets of premodern South Asia, and as a result one cannot be certain of the place, or time of composition, of many Sanskrit dramatic works. Can one possibly suggest that the author of the Veṇisaṃhāra, one Nārāyaṇa Bhaṭṭa, was a Kashmiri and the same person as the author of the Stavacintāmaṇi, for example? Two significant dramatic compositions are certainly the productions of Kashmiris, however. The first is Bhaṭṭa Jayanta’s Āgamaḍambara—following Csaba Dezső, who in turn is following Alexis Sanderson, we may see the title rendered with “Much Ado About Religion”—, a wonderful satire that skewers religious hypocrisy while revealing much about contemporaneous Kashmiri society. The second is the Karṇasundarī(nāṭikā) of the Kashmiri émigré Bilhaṇa. The first is available in a handy edition that was published in the Clay Sanskrit Library (Dezső 2005). The second work has received little critical attention, to my knowledge, since the editio princeps was first put into print in Pandit Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Paraba 1888. Dezső, Csaba. 2005. Much Ado About Religion, by Bhaṭṭa Jayanta. Clay Sanskrit Library. New York: New York University Press and the JJC Foundation.

The Naiyāyika philosopher Bhaṭṭa Jayanta (c. 850-910) penned this satirical work, which pillories the opponents of a young and ambitious Mīmāṃsaka named Saṅkarṣaṇa. Even the famed Kashmiri Buddhist epistemologist, Dharmottara, is defeated. Saṅkarṣaṇa also sees a radical sect expelled from the Valley, namely, the eccentric “black-blankets.” A play surprisingly detailed in its philosophical discussions, one that should not be missed.

Pt. Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Paraba, Eds. 1888. The Karṇasundarī. Kāvyamālā 7. Bombay: Nirṇaya Sāgara Press.

Bilhaṇa’s famed play is here edited, to my knowledge, for the first time. A work about a historical figure, namely a Cālukya prince of Aṇhilvāḍ named Karṇa who was the son of Bhīmadeva (r. 1064-1074). The play narrates the prince’s furtive and ultimately successful quest to win the love of a Vidyādharī princess.

Kṣemendra

I devote an entire subsection to the late tenth to 11th century polymath Kṣemendra, this in order to highlight the many understudied and underappreciated writings of this prolific author, who, as Winternitz (1963) put it, “has worked in all the spheres.” Such a study is particularly called for because, unfortunately, earlier generations of Indologists have not given the author his due. Winternitz himself paraphrases Sylvian Lévi in suggesting that Kṣemendra’s Bhāratamañjarī and Rāmāyaṇamañjarī “are deprived of all beauty,” for example; and elsewhere he further judges Kṣemendra a “tedious and biting pedant” in “all his works.” Georg Bühler similarly suggested that Kṣemendra’s poetry is akin to bad prose versified. Such comments unfortunately reflect what until recently was something of a common consensus regarding the standard of this author’s many significant—and beautiful—compositions. Kṣemendra indeed did write a great number of significant works that cover a range of genres, including aesthetic theory and poetics, prosody, satire, erotics, didactic and gnomic literature (as we have already seen), devotional hymns, narrative and epic literature, and, depending on one’s views of the authorship of the Lokaprakāśa (about which see Bloch 1914), something akin to lexicography. The Bodhisattvāvadānakalpalatā, re-edited by De Jong (1979), merits particular mentioned for its influence on Tibetan literature. Generally speaking, his shorter writings, which are difficult and intricate, have received greater attention than his longer works. Editions of these shorter texts may be found in Rāghavācārya and Padhye 1961, who refer to them as Kṣemendra’s “minor works.” Translations of selections of the same are offered in Baldissera 2005, Haskar 2009 and 2011, Sato 1994, Sūryakānta 1954 and in Vasudeva 2005 (the last having been cited in **Gnomic, Didactic, and Satirical Poetry**). Scholarship on Kṣemendra’s Bṛhatkathāmañjarī is reviewed in the section entitled *The Bṛhatkathā In Kashmir*. His Rāmāyaṇamañjarī and Daśāvatāracarita, however, are virtually deprived of study, though editions of the texts were published many years ago, and they deserve sustained scholarly analysis and merit full translations. Indeed, much work remains to be completed in the study of this fascinating and prolific polymath, and it is hoped scholars will approach Kṣemendra’s oeuvre with renewed vigor in the coming years. Baldissera, Fabrizia, Ed. and Trans. 2005. The Narmamālā of Kṣemendra: Critical Edition, Study and Translation. Beiträge zur Südasienforschung 197. Heidelberg: Südasien-Institut Ergon Verlag.

The edition herein is based on the evidence of the single extant manuscript, which was also used in two earlier editions of the text. The translation is a first, and is highly accurate. The Narmamālā skewers the kāyasthas—corrupt clerks who selfishly controlled the royal bureaucracy in Kashmir in Kṣemendra’s time—and also the false virtue of the Kaulas.

Bloch, J. 1914. Le Lokaprakāśa: Un manuel du scribe cachemirien au XVIIe siècle, attribué à Kṣemendra. Paris: Librairie Paul Geuthner.

Bloch has shown that the Lokaprakāśa, at the least, cannot be entirely of Kṣemendra’s hand, for it frequently uses Persian terminology and otherwise dates itself to the reign of Shah Jahan (r. 1628-1658). An unbroken French translation is included herein. An English rendering is available in: Lallanajī Gopāla, Ed. and Trans, 2008, Lokaprakāśa of Śrīkṣemendra, Varanasi: Ratana Offsets Limited.

Haskar, A. N. D., Trans. 2011. Three Satires from Ancient Kashmir. New York: Penguin Books.

Herein are translated three of Kṣemendra’s “minor works” (as they are referred to in Rāghavācārya and Padhye 1961): the Narmamālā, the Kalāvilāsa, and the Deśopadeśa. All are satirical works, and while Haskar helps to make them accessible to a wider audience, one wishes he made other selections as all the three were previously translated into English.

Haskar, A. N. D., Trans. 2009. The Courtesan’s Keeper: A Satire from Ancient Kashmir. Delhi: Rupa and

Company. This is to my knowledge the first English translation of the Samayamātṛkā, which, according to Winternitz, was completed in 1050 C.E. and is “partly more brilliant than the work of Dāmodaragupta,” on which it was possibly based. Winternitz further says it falls “ within the boundary of pornography,” but its eight chapters or samayas offer greater insight into contemporaneous social life than this judgment suggests.

De Jong, J. W. 1979. Textcritical Remarks on the Bodhisattvāvadānakalpalatā (Pallavas 42-108). Studia Philologica Buddhica. Tokyo: Reiyukai Library.

Offers improvements to the edition of the majority of the 108 pallavas of Kṣemendra’s influential contribution to avadāna literature. The editio princeps was published in 1888-1917 by Sarat Chandra Das and Paṇḍit Hari Mohan Vidyābhūṣaṇa (and, after 1906, Satis Chandra Vidyābhūṣaṇa). See also the contributions of Marek Mejor (1992, Kṣemendra’s Bodhisattvāvadānakalpalatā, Tokyo: International Institute for Buddhist Studies) and Martin Straube (2009, Studien zur Bodhisattvāvadānakalpalatā, Wiesbaden: Harrassowitz Verlag).

Rāghavācārya, E. V. V. and D. G. Padhye, Eds. 1961. Minor Works of Kṣemendra. Sanskrit Academy Series 7. Hyderabad: Osmania University Press.

Eleven texts are included in this skillfully, if not entirely critically, edited collection of Kṣemendra’s “minor works,” and a number of them await translation. Six useful appendices, including one that offers a list of terms not treated in Monier-Williams or Apte, round out this useful volume. The Osmania University editions are the place to begin when engaging these works.

Sato, Hideaki. 1994. The Deśopadeśa of Kṣemendra: Instruction for the Country, Calcutta: Writer’s Workshop Publication.

This publication is a product of P. Lal’s famed writer’s workshop, and it offers an accessible translation of this didactic satire.

Sūryakānta Śāstrī. 1954. Kṣemendra Studies: Together with an English Translation of his Kavikaṇṭhābharaṇa, Aucityavicāracarcā and Suvr̥ttatilaka. Poona Oriental Series 91. Poona, India: Oriental Book Agency.

This useful study offers a solid overview of Kṣemendra’s writings, along with renderings of three short works that the author composed in addressing aesthetic theory and issues related to the production of literary works.

The Bṛhatkathā In Kashmir A work of one Guṇāḍhya that is said to have been written in an obscure Prakrit, Paiśācī, but which is now lost, the Bṛhatkathā has a clear legacy in the history of Indian literature. Five works, written in Sanskrit, Prakrit, and Old Tamil, are demonstrably based on this seminal narrative. Two of the five versions are products of Kashmir: the Kathāsaritsāgara of Somadeva and Kṣemendra’s Bṛhatkathāmañjarī. (Both include the cycle of stories of the famed Vetālapañcaviṃśatikā.) Donald Nelson (1974, 1978) has done much of the work in reconstructing the Bṛhatkathā from the surviving compositions that are based in it, though it must be observed that Lacôte (1908) anticipated some of his conclusions. It is perhaps no surprise that Kṣemendra’s adaptation of the Bṛhatkathā remains woefully understudied, and untranslated, given the degree to which scholars have historically undervalued Kṣemendra’s writings. (It does appear in a published edition, however, namely that of Mahāmahopādhyāya Paṇḍit Śivadatta and Kāśinātha Pāṇḍuraṅga Parab 1901.) The Kathāsaritsāgara for its part is accessible, along with the copious notes that were subsequently added by N. M. Penzer, in the form Tawney’s unbroken rendering of the narrative.

James Mallinson (2007-2009) has also published the first two of a projected seven volumes of an unbroken retranslation of Somadeva’s work. Kṣemendra. 1901. Bṛhatkathāmañjarī. Edited by Mahāmahopādhyāya Paṇḍit Śivadatta and Kāśinātha Pāṇḍuraṅga Parab. Kāvyamālā 69. Bombay: Nirṇaya Sagara Press.

This is the regularly accessed edition of the text. As noted, a full study and translation of this work is not yet available, though highly desirable.

Lacôte, Félix. 1908. Essai sur Guṇāḍhya et la Bṛhatkathā, suivi du texte inédit des chapitres XXVII a XXX du Nepāla-māhātmya. Paris: Ernest Leroux.

Lacôte devotes a long chapter to the Kashmiri renderings of the Bṛhatkathā in this, the foundational and path-breaking study of Guṇāḍhya’s famous work.

Nelson, Donald. 1978. “Bṛhatkathā Studies: The Problem of an Ur-text.” Journal of Asian Studies 37/4: 663-676.

Nelson examines the relationship of five versions of the Bṛhatkathā of Guṇāḍhya, and this article stands as a sort of précis of the author’s Ph.D. dissertation, Nelson 1974.

Nelson, Donald. 1974. The Bṛhatkathā: A Reconstruction from Bṛhatkathāślokasaṃgraha, Peruṅkatai and Vasudevahiṃḍi. Ph.D. Dissertation, Department of South Asian Languages and Civilizations, University of Chicago.

Nelson’s doctoral dissertation offers a full accounting of his reconstruction of the Bṛhatkathā, which is offered in a refined but well truncated form in his “Bṛhatkathā Studies: The Problem of an Ur-text” (1978).

Penzer, N. M., The Ocean of Story, Being C. H. Tawney’s Translation of Somadeva’s Kathāsaritsāgara, Now Edited with Introduction, Fresh Explanatory Notes, and Terminal Essay. 10 Vols. London: “privately printed for subscribers only.” Available for download at www.archive.org

Tawney’s translations offer an unbroken and clean rendering of Somadeva’s concentric series of stories. Penzer’s extensive notes offer innumerable useful references to the gamut of the world’s traditions of story literature. This is an incomparable project for the ages, a classic contribution to the study of comparative myth and story literature.

The Ocean of the Rivers of Story (Kathāsaritsāgara). 2007-2009. Translated by Sir James Mallinson. 2 Vols. Clay Sanskrit Library. New York: NYU Press and JJC Foundation.

The discontinuation of the Clay Sanskrit Library probably spells the demise of the last five volumes of what was projected to be a seven-volume, unbroken rendering of the Kathāsaritsāgara. In print are the early sections of the story in a smooth translation, which faces the original Sanskrit text, appearing in the idiomatic transliteration scheme of the Library.

The Mokṣopāya Walter Slaje (1997) is to be credited with discovering the presence in Kashmir of a textual strand of what is commonly referred to as the Yogavāsiṣṭha. Identifying itself as the Mokṣopāya, this work differs greatly from the former, as it is a text that includes substantial modifications to what must have been the shared textual ancestor of the pair. It is certainly a Kashmiri production, as Slaje 2005 illustrates, and it was composed “near 950 A.D.,” as Hanneder 2005 suggests. The Mokṣopāya is immune to the Vedānticization applied to the Yogavāsiṣṭha, which rendered that work more sympathetic to Śaṅkara’s philosophical advaita. Other changes recorded in the Yogavāsiṣṭha include the heavy overlay of a

devotionalism to Rāma, the removing of what could be read as anti-vedic and anti-ritualistic passages of the text, and the suppression or outright elimination of Buddhist terms and influences, obscuring thereby the affinities found in the Mokṣopāya with Gauḍapāda’s Kārikās and the Mahāyāna Laṅkāvatārasūtra. The Universitätsverlag Halle-Wittenberg and Harrassowitz have published critical editions of large sections of the text and of fragments of the commentary of the non-dualist Kashmiri Bhāskarakaṇṭha, with additional volumes forthcoming. (Only the commentary on the first two, and part of the third, chapters or prakaraṇas of the Mokṣopāya remain extant.) German translations of the works are planned, as well, but not yet in print. Slaje, Jürgen Hanneder, and Bruno Lo Turco have each had a hand in preparing these editions. The entries listed below constitute a trio of key general overviews of the text. Slaje, Walter. 1997. “The Mokṣopāya Project.” Annals of the Bhandarkar Oriental Research Institute 77: 209-221.

This brief account announces the discovery of the Kashmiri text and offers an outline of and status report on the proposed edition of the Mokṣopāya in its six chapters or prakaraṇas.

Slaje, Walter. 2005. “Locating the Mokṣopāya.” In The Mokṣopāya, Yogavāsiṣṭha and Related Texts. Edited by Jurgen Hanneder. Aachen: Shaker Verlag, 21-36.

This article identifies Kashmir—and Śrīnagar and the slopes or the top of Pradyumna hill more specifically—as the locus of composition of the Mokṣopāya. The evidence offered is based in a judgment that a handful of passages from the text must record the personal observations of the author. (The text also includes personal observations of sites in Central Asia.)

Hanneder, Jurgen. 2005. “The Mokṣopāya: An Introduction.” In The Mokṣopāya, Yogavāsiṣṭha and Related Texts. Edited by Jurgen Hanneder. Aachen: Shaker Verlag, 9-19.

This article ponders briefly the transmission history of the Mokṣopāya, reviews selected manuscript evidence of the text, and offers a view regarding the date of composition of the work in question. It should be read as a pair with Slaje 2005.

Aesthetic Theory The mature phase of the Alaṅkāraśāstra, beginning in the late eighth century and building and innovating upon the foundational works of (the non-Kashmiris) Bhāmaha and Daṇḍin, is almost exclusively a Kashmiri phenomenon. First, Vāmana, who worked in the court of King Jayāpīḍa (r. 773/4-804/5), sought to systematize aesthetic theory, mimicking Pāṇini’s Aṣṭādhyāyī in the process; and Udbhaṭa, who also worked in Jayāpīḍa’s court, sought to incorporate semantic theory into aesthetics. Rudraṭa followed these authors by a few decades, perhaps, and reinvigorated the analysis of bivalent expressions or śleṣa. Ānandavardhana, in turn, was employed in the court of Avantivarman (r. 855-83) and in his famed Dhvanyāloka gave a place of privilege to dramatic theory by suggesting that all poetic works evoke in their audiences one among a series of fixed emotional states or rasas, which were first outlined in the Nāṭyaśāstra in a list of eight, to which was added a ninth, the śāntarasa. This was to be accomplished by way of suggestion (dhvani), a linguistic capacity Ānandavardhana said his predecessors had failed to note. Following him, Bhaṭṭa Nāyaka, who probably lived during the reign of Śaṅkaravarman (r. 883-902), sought to explain how poetry could invoke a particular emotional mood not in the actors of a play, but in members of the audience. He drew inspiration from the Mīmāṃsā in positing the existence of a certain illocutionary power or bhāvanā in poetry that functioned similarly to arthavādas in the Veda. (Alas, his Hṛdayadarpaṇa is lost, though his ideas are reconstructed in Pollock 2010). Abhinavagupta (fl. c. 975-1025) followed Bhaṭṭa Nāyaka in this and added his own religious concerns regarding the nature of self, and self-realization or liberation. Kuntaka (late 10th century), on the other hand, authored a comprehensive compendium of aesthetic linguistic forms that harkened back to the pre-rasa theorists.

Next, Mammaṭa with the Kāvyaprakāśa (c. 1100) offered a synthesis and culminating effort in the history of Alaṅkāraśāstra, he being the one who “made Kāśmīra poetics Indian poetics,” as Gerow put it. This work developed a typology of poetic forms, utilizing Ānandavardhana’s mutual distinction of their denotative, metaphorical, and suggestive dimensions. Ruyyaka (a.k.a. Rucaka), the early 12th-century author who wrote the Alaṃkārasarvasva and also composed a commentary on Mammaṭa’s Kāvyaprakāśa (the Kāvyaprakāśasaṅketa) and Vyaktiviveka, was also a systematic thinker who brought a śāstric style to aesthetics. Reviewed below are selected editions, translations, and studies that engage these myriad theoretical efforts. The first resource to access is Bronner 2012, an excellent and concise summary consulted for the present résumé. Bronner, Yigal. 2012. “Sanskrit Poetics.” In The Princeton Encyclopedia of Poetry and Poetics, 4th edition, edited by Roland Greene and Stephen Cushman, 1244–1250. Princeton: Princeton University Press.

This short yet detailed article outlines the history of Sanskrit aesthetics in three periods: early history, the middle period (largely a Kashmiri phenomenon), and the “new poetics” of early Modernity. This is the single best point of entry for those who are new to this field of learning.

Gerow, Edwin. 1978. Indian Poetics. A History of Indian Literature, vol. 5, fasc. 3. Edited by Jan Gonda. Wiesbaden: Otto Harrassowitz.

Gerow treats the majority of the major Kashmiri contributors to the history of Alaṅkāraśāstra and offers a useful, and somewhat longer, complement to the summary found in Bronner 2012.

Edit ions The following list includes many of the key editions of the major works of the Kashmiri aesthetic theoreticians. While much new scholarship on aesthetics has emerged in recent years, most notably with the work of Sheldon Pollock and his students, much remains to be done, as is perhaps best exemplified by the nearly complete absence of text-critical scholarship in this area of learning—that is, the works in question are published but only in uncritical editions. Similarly, the early publication dates of many of the editions here reviewed further mark the need for fresh textual work in the study of Alaṅkāraśāstra. The materials that follow may be classed in two groups: those that include Sanskrit editions only, and those that include translations with the Sanskrit texts. The former group includes the edition of Rudraṭa’s Kāvyālaṃkāra (Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Paraba 1886), Ruyyaka’s Alaṃkārasarvasva (Janaki and Raghavan 1965), Mammaṭa’s Kāvyaprakāśa (Karmarkar 1965), Ānandavardhana’s Dhvanyāloka (Pattābhirāma Śāstri 1940), Rudraṭa’s Śṛṅgāratilaka and Ruyyaka’s Sahṛdayalīlā (Pischel 1886), and Udbhaṭa’s Kāvyālaṃkārasaṃgraha (Telang 1915). The latter includes, in what here follows, only a rendering of the Kāvyālaṃkārasūtravṛtti (Jhā 1971) and Kuntaka’s Vakroktijīvita (Krishnamoorthy 1977, itself reviewed in Lariviere 1980). Additional relevant translations are reviewed in the sub-section entitled *Translations*. Pt. Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Paraba, Eds. 1886. Kāvyālaṃkāra of Rudraṭa. Kāvyamālā 2. Bombay: Nirṇaya Sāgara Press.

This useful edition includes the eleventh-century commentary of the Jain scholar, Namisādhu. Janaki, S.S. and V. Raghavan, Eds. 1965. Alaṃkārasarvasva of Ruyyaka with the Sañjīvanī Commentary of Vidyācakravartin. Delhi: Meharchand Lachmandas.

This useful text and study should be compared to the edition of the Alaṃkārasarvasva of Pt. Durgāprasāda and Kāśīnātha Pāṇḍuraṅga Paraba, volume 35 in the Nirṇaya Sāgara Press series.

Jhā, Bechana, Ed. and Trans. 1971. Kāvyālaṃkārasūtravṛtti of Ācārya Vāmana, With the Kāvyālaṃkārakāmadhenu of Śrī Gopendra Tripurahara Bhūpāla. Edited with Hindi Translation. Kashi Sanskrit Series 209. Benares: Chowkhamba Sanskrit Series Office.

This is the edition that serves as the basis for Masahiro Takano’s e-text of the work in question, available from the Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Karmarkar, Raghunath Damodar, Ed. 1965. The Kāvyaprakāśa of Mammaṭa, With the Sanskrit Commentary Bālabodhinī by the Late Vamanacharya Ramabhatta Jhalakirkar. 7th edition. Poona: Bhandarkar Oriental Research Institute.

The present edition of the text was rendered in Jha’s 1967 translation, titled The Kāvyaprakāśa of Mammaṭa, With English Translation, which is listed in the subsection entitled *Translations*, where renderings of works of aesthetics are reviewed.

Krishnamoorthy, K., Ed. 1977. The Vakrokti-jīvita of Kuntaka: Critically Edited with Variants, Introduction, and English Translation. Dharwad: Karnatak University.

This volume builds on the work of S. K. De, whose editions of the text (dated to 1923 and 1928 and 1961) showed gradual improvement in his understanding of the composition of Kuntaka’s Vakroktijīvita. (The text that has come down to us remains incomplete, however.) The English translation is accurate and readable, a useful addition to the scholarship.

Lariviere, Richard. 1980. Review of K. Krishnamoorthy, Ed., The Vakrokti-jīvita of Kuntaka: Critically Edited with Variants, Introduction, and English Translation. In Journal of the American Oriental Society, volume 100/3, p. 324)

This review notes the ways in which Krishnamoorthy’s edition is neither definitive nor fully critical, helpful though it is.

Pischel, R, Ed. 1886. Rudraṭa’s Çṛṅgāratilaka and Ruyyaka’s Sahṛdayalīlā: With an Introduction and Notes. Kiel: C. F. Haeseler.

A relatively succinct introduction precedes the beautifully set devanāgarī editions of these two works. What distinguishes this volume is the fact that it records variant readings for each text from selected manuscripts, thereby offering what is nearly the only properly critical work on texts of Alaṅkāraśāstra.

Pt. Pattābhirāma Śāstri, Ed. 1940. Dhvanyāloka of Ānandavardhana, with the Commentaries of Abhinavagupta and Śrīrāmaśāraka. Kashi Sanskrit Series 135. Varanasi: Chowkhamba Sanskrit Series Office.

This is the edition that served as the basis for the translations of Ingalls, et. al., which is reviewed in the *Translations* subsection of the section entitled *Aesthetic Theory*.

Telang, Mangesh Rāmkrishna, Ed. 1915. The Kāvyālaṃkāra Saṃgraha by Udbhaṭa Bhaṭṭa, with the Commentary of Pratīhārendurāja. Bombay: Nirṇaya Sāgara Press.

This is a useful, if not a critical, edition of Udbhaṭa’s major contribution to aesthetic theory, along with Pratīhārendurāja’s Kāvyālaṃkārasāralaghuvṛtti.

Translat ions Not all the key works of Indian aesthetic theory have been translated, and much work remains to be completed in this area of scholarship on the subject. We have already seen that the Vakrokti-jīvita of

Kuntaka is translated into English in Krishnamoorthy 1977, and Vāmana’s Kāvyālaṃkārasūtravṛtti is rendered in Hindi in Jhā 1971 (both items are reviewed in the subsection entitled *Editions* of the section entitled *Aesthetic Theory*).. To these we add reference to the famed rendering of the Dhvanyāloka and -Locana, offered in Ingalls, et. al. 1990, to an early and now reprinted rendering in German of Ruyyaka’s Alaṃkārasarvasva found in Jacobi 2010, to Jha’s famed interpretive translation of the Kāvyaprakāśa of Mammaṭa, to a Hindi rendering of Mahimabhaṭṭa’s Vyaktiviveka with Ruyyaka’s commentary in Dwivedi 1964, and to a complete English translation of the Nāṭyaśāstra of Bharata offered in Rangacharya 1996. To my knowledge, there are no available, unbroken translations of Rudraṭa’s Kāvyālaṃkāra or of either Udbhaṭa’s Kāvyālaṃkārasaṃgraha or of Pratīhārendurāja’s commentary thereon; or of Ruyyaka’s commentary on Mammaṭa’s Kāvyaprakāśa, the Kāvyaprakāśasaṅketa. Translations of any and all of these works in English, or another Indian or European language, would be most welcome, and well needed, additions to the scholarship on Indian aesthetics. Dwivedi, Rewaprasada, Ed. and Trans.1964. Vyaktiviveka, with Ruyyaka’s Commentary. Varanasi: Chowkhamba Sanskrit Series.

This classic of Mahimabhaṭṭa, along with Ruyyaka’s commentary, is available in a competent Hindi translation. The work merits further study, of course, and James Reich (currently a doctoral student at Harvard University) is engaged precisely in a reexamination of Ruyyaka’s oeuvre.

Ingalls, Daniel H. H., Jeffrey Moussaieff Masson and M. V. Patwardhan. 1990. The Dhvanyāloka of Ānandavardhana with the Locana of Abhinavagupta. Harvard Oriental Series 49. Cambridge, MA.: Harvard University Press.

This is the authoritative translation of this foundational text in aesthetic theory, accompanied by the famed commentary of the great Kashmiri tantric and polymath, Abhinavagupta.

Jacobi, Hermann. 2010. Zur indischen Poetik und Ästhetik. Edited by Andreas Pohlus. Classics of Indology 15. Aachen: Shaker Verlag.

The series of essays and pair of translations reprinted in this volume include Jacobi’s rendering (in German) of Ruyyaka’s Alaṃkārasarvasva. (The Dhvanyāloka is the second of the pair of works translated.)

Jha, Sir Ganganatha. 1967. The Kāvyaprakāśa of Mammaṭa, With English Translation. Varanasi: Bhāratīya Vidyā Prakāshan.

First published in 1918, Jha completed this unbroken rendering of Mammaṭa’s famous work (in ten ullāsas) at the age of only eighteen years. This reissued edition offers both Jha’s interpretive translation of the root text (along with the Bālabodhinī commentary) and the original Sanskrit text in devanāgarī script.

Rangacharya, Adya, Trans. 1996. Nāṭyaśāstra: English Translation with Critical Notes. Revised Edition. New Delhi: Munshiram Manoharlal Publishers.

This is a generally reliable, and readily available, English rendering of Bharata’s famous work, though a number of other translations are available in a host of European and Indian languages.

Studies A number of resources treat the major theories and problems associated with the study of Alaṅkāraśāstra. Some of these materials cover common ground, because the individual contributions of the various theoreticians on aesthetics have been known, in more or less detail, for some time. So much is illustrated by the parallel contributions of S. K. De and P. V. Kane, the essence of which one can

capture by reviewing the polished and more succinct contributions of Bronner 2012 and Gerow 1978 (see: *Aesthetic Theory* for the two relevant reviews). What is perhaps needed is renewed critical study of the major authors and concerns of the subject, as is offered in Pollock 2010, for example. Novel and innovative approaches to the material, such as those that are happily found in Bronner 2010 and McCrea 2008, would also be welcomed. Finally—and on another subject—a pair of works here reviewed, Masson and Patwardhan 1969 and Gnoli 1985, give insight into Abhinavagupta’s contributions to aesthetic theory. The former examines the literary, philosophical, tantric, and other influences on Abhinavagupta’s philosophy of aesthetics, after which it offers numerous translations of excerpts from key primary sources, most prominent among them the Dhvanyālokalocana and the śāntarasa section of the Abhinavabhāratī; the latter takes rasa theory as its primary subject and Abhinava’s understanding of it in particular, this in light of key theoretical predecessors (including Daṇḍin, Bhaṭṭa Lollaṭa, Śaṅkuka, Bhaṭṭa Nāyaka, and Ānandavardhana). The bibliography of studies on aesthetics (virtually all of which substantially address the relevant Kashmiri authors) could of course be expanded greatly, as many significant scholarly works have been published in this area over the course of more than a century. A review of the bibliographies in McCrea 2008, Bronner 2010, and Gerow 1978 will give the reader some indication of where to go in order to access some among these many additional resources. Bronner, Yigal. 2010. Extreme Poetry: The South Asian Movement of Simultaneous Narration. South Asia Across the Disciplines Series. New York: Columbia University Press.

This justifiably well-received and groundbreaking study examines the history of bivalent poetry in South Asia, and many of the Kashmiri authors of works on Alaṅkāraśāstra figure prominently in the author’s narrative.

De, S. K. 1960. History of Sanskrit Poetics. Second Revised Edition. Calcutta: Firma K L Mukhopadhyay.

Originally published in two volumes, this work is similar to Kane’s study of the same title in that it offers an historical survey of the major authors on Alaṅkāraśāstra and explores the major themes and concerns presented in this area of learning. An indispensible resource for those interested in the subject.

Gnoli, Raniero. 1985. The Aesthetic Experience According to Abhinavagupta. Chowkhamba Sanskrit Studies 62. Third Edition. Varanasi: Chowkhamba Sanskrit Series Office.

This famed study of Abhinavagupta’s views on aesthetics offers a learned introduction, followed by an edition and translation of a key excerpt of Abhinava’s commentary on the Nāṭyaśāstra, the Abhinavabhāratī. Three appendices include a trio of additional translations, one of another excerpt of the Abhinavabhāratī and a pair of selections (absent the original Sanskrit text) from the Dhvanyālokalocana.

Kane, P.V. 1971. History of Sanskrit Poetics. Fourth Edition. Delhi: Motilal Banarsidass.

This well-known volume offers a comprehensive overview of Sanskrit aesthetic theory in two parts. The first part offers a chronological survey of major authors and texts that contributed to the history of Indian aesthetics; the second part offers a thematic survey of the major concerns of the subject. This, along with De 1960, is an indispensible resource.

Masson, J. L., and M. V. Patwardhan. 1969. Śāntarasa and Abhinavagupta’s Philosophy of Aesthetics. Bhandarkar Oriental Series 9. Pune: Bhandarkar Oriental Research Institute.

While the authors are not correct in all their judgments about the materials examined in this lovely volume, primarily because they could not have been aware of the recent, significant progress

scholars have made in mapping Indian intellectual history, this is nevertheless a key contribution that will be of value to all who are interested in Abhinava’s aesthetics.

McCrea, Lawrence. 2008. The Teleology of Poetics in Medieval Kashmir. Harvard Oriental Series 71. Cambridge, MA.: Harvard University Press.

This work of ten chapters explores the poetic theory of the Kashmiri aesthetician, Ānandavardhana, and examines the revisions and additions thereto that were proposed by five additional authors: Mukulabhaṭṭa, Pratīhārendurāja, Kuntaka, Mahimabhaṭṭa, and Abhinavagupta. McCrea argues that these Kashmiri authors owe a theoretical debt to the Mīmāṃsā, which shaped the new direction that poetic analysis took following Ānandavardhana’s Dhvanyāloka.

Pollock, Sheldon. 2010. “What was Bhaṭṭa Nāyaka Saying? The Hermeneutical Transformation of Indian Aesthetics.” In Sheldon Pollock, ed. Epic and Argument in Sanskrit Literary History: Essays in Honor of Robert P. Goldman. Delhi: Manohar, 143-184.

Pollock argues that Bhaṭṭa Nāyaka, who probably lived during the reign of Śaṅkaravarman (883-902), was influenced by the Mīmāṃsā. Just as arthavādas, though expressing the concerns of people from other places and times, were relevant to contemporaneous audiences (according to the Mīmāṃsā), so, Bhaṭṭa Nāyaka argued, the rasa felt by a literary character is experienced by the audience, as well.

Śāstr ic Works The demonstrably Kashmiri contributions to Indian technical and philosophical literature are substantial, but the present bibliography can only partially represent the degree to which Kashmiri authors engaged śāstric works and concerns in the Valley from the ninth to twelfth centuries. This is so because many texts that were written by non-Kashmiris were studied extensively in the Valley, and were implicitly and explicitly engaged in the various Kashmiri contributions to Indian thought. Such, of course, is the nature of any highly articulated tradition of learning: the classics perdure, and generate live debate over time and far from their points of origin. Nevertheless, the identifiably Kashmiri contributions are substantial and span a range of śāstric traditions. Grammar was a major concern in the Valley, and the Nyāya-Vaiśeṣika was well represented, in particular, by the Naiyāyika Bhaṭṭa Jayanta, a colossus in the field. The Brahmins of Kashmir also contributed actively to the history of Dharmaśāstra. Buddhist thought similarly thrived in the Valley. Finally, Śaiva philosophy merits particular attention, this because many of the most influential—or at least most read—studies of Indian philosophy have historically given it insufficient attention, setting the tradition somewhat to the side in preference for accounts that examine the famed “Six Schools” or ṣaḍdarśanas of (Hindu) philosophy (or the like), this despite the fact that the Śaiva contributions, like virtually all philosophical works, fully integrated themselves into the patterns of debate that so regularly invoked the most “orthodox,” or mainstream, of Brahminical, Buddhist and other philosophical authors and traditions. The Nyāya and Vaiśeṣika Schools The philosophy of the realist Naiyāyikas held considerable sway in the Kashmir Valley of the period in question. Extended arguments dealing with the Nyāya are found in the philosophical writings of the Pratyabhijñā, for example, these appearing, of course, alongside the writings of the Buddhist epistemologists; and the longstanding fight between prominent Naiyāyika and Buddhist philosophers is well represented in the extant Kashmiri writings. Bhaṭṭa Jayanta (c. 840-900) is the towering Kashmiri representative of the school, and his Nyāyamañjarī is the paragon of a clear Sanskrit philosophical prose, one that had a pan-Indian and lasting influence. Bhāsarvajña (c. 860-920) also was a Kashmiri, and he wrote both a brief work titled the Nyāyasāra and a long treatise, the Nyāyabhūṣaṇa, which is a

commentary on the former that espouses a number of novel and unorthodox positions and apparently reflects the influence of the author’s religious affiliation with the Śaiva Pāśupatas. Other prominent Naiyāyikas also are possibly of Kashmiri origin, most notably Vyomaśiva (c. 900-960) but also Varadarāja (c. 1100-1150); yet, given that the places where they lived and wrote are disputed more or less spiritedly, they have been left out of this bibliography. Finally, there is one important commentator on the Vaiśeṣikasūtra who was likely to have lived and worked in Kashmir: Candrānanda. His dates are uncertain, but it is not unlikely he wrote at some time around A.D. 900. Isaacson 1995 offers an assessment of the evidence for his date and his ties to Kashmir, as well as an edition of a part of his Vaiśeṣikasūtravṛtti. Kei Kataoka, in turn, has critically edited a number of sections of the Nyāyamañjarī in, at last count, eight separate published articles, all of which are listed in Graheli 2012. Sanskritists will of course wish to consult these excellent editions, and cross-reference them with the earlier edition of the text found in Sukla 1936. A translation of a large portion of the Nyāyamañjarī is offered in Bhattacharyya 1978. Finally, Potter 1977 furnishes a useful overview of the range of Nyāya-Vaiśeṣika works, ideas, and authors, including Bhāsarvajña (among many others). Bhattacharyya, Janaki Vallabha, Trans. 1978. Jayanta Bhaṭṭa’s Nyāya-mañjarī: The Compendium of Indian Speculative Logic, Translated into English by Janaki Vallabha Bhattacharyya. Delhi: Motilal Banarsidass

The most up-to-date rendering yet available of this foundational Naiyāyika work. Unfortunately, the translation, which was first published serially in The Calcutta Review, renders only the first half of the voluminous text.

Graheli, Alessandro. 2012. “A Preliminary List and Description of the Nyāyamañjarī Manuscripts.” Journal of Indian Philosophy 40: 317–337.

As the title of this short work indicates, the author here assembles an extensive list of editions and manuscripts of Bhaṭṭa Jayanta’s Nyāyamañjarī. This is a useful resource for Sanskritists, as much critical work remains to be engaged in the study of this text.

Isaacson, Harunaga. 1995. “Materials for the Study of the Vaiśeṣika System.” Ph.D. Dissertation. Leiden University. This dissertation examines the evidence for Candrānanda’s date, identifies Kashmir as the likely

geographical region where the author lived and wrote, and offers a critical edition of Candrānanda’s Vaśeṣikasūtravṛtti on the first adhyāya and the first āhnika of the second adhyāya of the Vaiśeṣikasūtra. The edition should be compared with the editio princeps of Jaina Muni Jambūvijaya, published in 1961.

Potter, Karl. 1977. Encyclopedia of Indian Philosophies, Volume 2: Nyāya-Vaiśeṣika. Delhi: Motilal Banarsidass.

A long introduction offers a historical résumé and detailed overview of key authors and ideas. Following are the customary (for these Encyclopedia volumes) critical summaries of the key texts and authors of the tradition under study. An indispensible resource that also includes summaries of the Nyāyasāra and Nyāyabhūṣaṇa of Bhāsarvajña.

Sukla, Surya Narayana. 1936. Nyāyamañjarī. Kashi Sanskrit Series 106. Published by Jaya Krishna Dās Haridās Gupta, The Chowkhamba Sanskrit Series Office, Benares City. Benares: Vidya Vilas Press.

The present is a serviceable edition of the text, which was accessed by Potter, Bhattacharyya, and Usharbudh Arya in their summary of the work for the Encyclopedia of Indian Philosophies.

Buddhist Philosophy Kashmir figures prominently in the history of Buddhist thought, the Valley being a center of Buddhist learning from an early period. The Sarvāstivāda was prevalent there from the time of Aśoka, and the Mahāvibhāṣā very likely had a Kashmiri provenance. Kumārajīva (344-413), the great translator who did much to bring Buddhism to prominence in China, is also likely to have had close ties to Kashmir; and of course Chinese intellectual pilgrims, such as Xuanzang (c. 602-664), also visited the Valley and noted the prominence of Buddhism there. Kashmiri thinkers had a role in bringing Buddhism to Tibet, as well, as is exemplified by the fact that both Jinamitra (of the 9th century) and Sarvajñamitra (end of 8th, beginning of 9th centuries) were Kashmiris. Yet, the greatest contribution to Buddhist thought probably came in the area of Buddhist epistemology. Vinītadeva, of perhaps the first half of the eighth century, spent time in Kashmir, and Dharmottara is explicitly associated with the Valley by Kalhaṇa, who places him there during the reign of Jayāpīḍa (r. 773/4-804/5). Arcaṭa (730-790), too, hailed from the Valley, and Jñānaśrīmitra (975-1025) and Śaṅkaranandana (c. 940-1030) also lived and wrote in Kashmir. A somewhat dated but foundational history of these figures and their Kashmiri ties is offered in Naudou’s Buddhists of Kaśmīr (reviewed in *General Overviews*; see esp. pp. 122-129). McCrea and Patil 2010 offers a useful philosophical résumé of key ideas. While Dunne 2004 does not deal with Kashmir per se, it offers a sophisticated treatment of Buddhist epistemology as presented by Dharmakīrti, who of course was of colossal influence on the Kashmiri thinkers in question. Hattori 1968 does the same for Dignāga. Finally, Stcherbatsky 1962 offers something similar, and, while dated, the volume is of foundational importance to scholarship on the subject. Dunne, John D. 2004. Foundations of Dharmakīrti’s Philosophy. Boston: Wisdom Publications.

This volume offers a philosophically and historically sophisticated and detailed account of Dharmakīrti’s thought.

Hattori, Masaaki. 1968. Dignāga On Perception: Being the Pratyakṣapariccheda of Dignāga's Pramāṇasamuccaya from the Sanskrit Fragments and the Tibetan Versions, Translated and Annotated. Harvard Oriental Series 47. Cambridge, MA: Harvard University Press.

This landmark study offers exemplary translations of Sanskrit fragments and Tibetan renderings of the pratyakṣapariccheda of Dignāga’s Pramāṇasamuccaya. The text under study is the foundational work of Buddhist epistemology and, while the writings of Dharmakīrti (and his commentators) have a more commanding presence in the Valley, it too had a tremendous, if mediated, influence there in the period in question.

McCrea, Lawrence J. and Parimal G. Patil. 2010. Buddhist Philosophy of Language in India: Jñānaśrīmitra on Exclusion. New York: Columbia University Press.

Devoted primarily to the writings of Jñānaśrīmitra (975-1025), an important Buddhist philosopher who offers a novel, surprising, and frankly aberrant interpretation of the Buddhist theory of exclusion (apoha), this volume also includes a concise historical survey of Buddhist epistemological theory that identifies Dharmottara,(8th century), who lived and worked in Kashmir, as one who triggered an “epistemological revolution” in Buddhist thought.

Stcherbatsky, Fedor Ippolitovich. 1962. Buddhist Logic. 2 volumes. New York: Dover Publications. This foundational study of the Buddhist Epistemologists offers a basis for examining the school’s Kashmiri authors, Dharmottara in particular.

Grammatical Tradit ions The study of grammar was an enduring concern in premodern South Asia, and it is clear that the Pāṇinian

tradition held great currency in Kashmir in our period, as it did across the Indian sub-continent. Bhartṛhari was also tremendously influential, perhaps to a degree not yet fully known, as is argued in Nemec 2011 (reviewed in *The Pratyabhijñā* ). A number of prominent grammarians were Kashmiris. First, the famed co-authors of the Kāśikāvṛtti, Jayāditya and Vāmana, are sometimes thought to have hailed from the Valley (the latter is mentioned in the Rājataraṅgiṇī and the former is sometimes identified with late 8th- and early 9th-century king Jayāpīḍa, in whose employ Vāmana worked as a minister). Kaiyaṭa, too, who is probably of the 11th or 12th centuries, is said to have been a Kashmiri. He is of course the author of the Pradīpa, a foundational commentary on the Mahābhāṣya of Patañjali. Helārāja, an author of the late tenth or eleventh centuries who wrote the Prakīrṇaprakāśa, a key commentary on the Vākyapadīya of Bhartṛhari, is also associated with Kashmir. Finally, Patañjali himself (2nd century, B.C.E.) may have been a Kashmiri as well, if we believe the arguments put forward by Aklujkar in Kaul and Aklujkar 2008. Kaul, Mrinal and Ashok Aklujkar, Eds. 2008. Linguistic Traditions of Kashmir: Essays in Memory of Pandit Dinanath Yaksha. New Delhi and Jammu: D.K. Printworld and The Harabhatta Shastri Indological Research Institute.

Twenty-one essays address various concerns regarding the study of Grammar in Kashmir. Perhaps most notable is the contribution of Ashok Aklujkar, who in three linked essays speculates that Patañjali was a Kashmiri. Other issues addressed include the influence of vyākaraṇa on tantric authors, the system of the Kātantra, Udbhaṭa’s contributions to vyākaraṇa, and the śāradā manuscripts of the Kāśikāvṛtti.

Shastri, Mangal Deva, Ed. 1931. The Ṛgvedaprātiśākhya with the Commentary of Uvaṭa, Edited from Original Manuscripts, with Introduction, Critical and Additional Notes, English Translation of the Text and Several Appendices. 3 Volumes. Punjab Oriental Series 24. Lahore: M. L. Banarsi Das.

While many scholars came to Kashmir to live and work, some left the Valley for similar reasons. Uvaṭa (mid-11th century), for example, is said to have left Kashmir to work in King Bhoja’s court. He is most renowned for his commentaries on selected Prātiśākhyas, perhaps most notably the Ṛgvedaprātiśākhya, as indicated by the present entry, but also the Śuklayajurvedaprātiśākhya.

Works on Dharma Nearly all Brahmins in Kashmir identified themselves with the Kāṭhaka recension of the Black Yajurveda, probably from an early date. It is here further worth noting that some of the Dharma texts associated with this tradition probably are of a Kashmiri pedigree. At least this much is suspected by P. V. Kane (in his monumental History of Dharmaśāstra), who places the origins of the Viṣṇudharmasūtra (c. 100-300 C.E.) in Kashmir, or the Panjab, on the basis of its reliance on the Kāṭhakagṛhyasūtra and use of Kāṭhaka mantras. The Dharmasūtra of Hārīta also may have been of a Kashmiri provenance. Closer to our period, Kane, following Bühler, identifies Medhātithi as a Kashmirian. The author, whose approximate dates are of the early 9th to mid-11th centuries, is of course well known as an early commentator on the Mānavadharmaśāstra. Aparārka (fl. c. 1100-1200), while not a Kashmiri, seems to have had his commentary on the Yājñavalkyasmṛti introduced in the Valley during the reign of Jayasiṃha (r. 1128-1149) by an emissary of the Konkan king Aparāditya (the evidence for this being mention of such an encounter in Maṅkha’s Śrīkaṇṭhacarita), and, as Kane notes, the work in question endured as the standard legal text of Kashmiri pandits to modern times. Kane, P. V. 1930. History of Dharmaśāstra (Ancient and Medieval Religious and Civil Law). Vol. 1. Pune: Bhandarkar Oriental Research Institute.

The first volume of this massive and historic study of Hindu law offers the relevant evidence for the Kashmiri provenance of certain Dharmaśāstric texts and authors. Kashmir figures

prominently in the second part of the fifth volume as well, where a history of tantra is offered in an examination of its significance to the history of Dharmaśāstra.

Śaiva Philosophy Tantra is regularly—and appropriately—associated with esotericism and a range of ritual, yogic, and other practices meant to bring the practitioner along the road toward the acquisition of either magical powers (siddhis) or spiritual emancipation (mokṣa). Yet, tantric authors also made significant contributions to Indian philosophy: both the authors of the non-dualist Pratyabhijñā, or “Recognition,” School, here represented by scholarly works that treat the writings of Utpaladeva and Abhinavagupta, and the authors of the dualist Śaiva Siddhānta wrote what should be counted as strictly śāstric, philosophical works. The Nyāya is a common interlocutor of these authors, though the Buddhist epistemologists—Dharmakīrti (and Dharmottara), in particular—appear more regularly as their most significant opponents. The works here reviewed should help to facilitate a much-deserved integration of these authors and their philosophical ideas into the mainstream study of Indian philosophy, where they properly belong. Thus, Kaul 1938-43 offers the editio princeps of Abhinavagupta’s somewhat eclectic but philosophically encyclopedic Īśvarapratyabhijñāvivṛtivimarśinī, the longer of that author’s two major philosophical works, which is ripe for further textual and philosophical investigation. Indeed, the Vivṛtivimarśinī has never been edited critically or translated, apart from the rendering of the occasional excerpted passage, and while the work is a storehouse of Abhinava’s philosophical learning, it wants for a much greater degree of scholarly attention than it has received to date. Pandey 1954, in turn, furnishes a rendering of the shorter of Abhinava’s two major philosophical works, the Īśvarapratyabhijñāvimarśinī, and he offers with it a translation, for the first time, of Utpaladeva’s Īśvarapratyabhijñākārikās, the root text on which Abhinavagupta’s pair of texts is based (the shorter commenting on the shorter of Utpaladeva’s two auto-commentaries, the Īśvarapratyabhijñākārikāvṛtti, the latter on the longer of the two, the Īśvarapratyabhijñāvivṛti, which is has not survived to the present day outside of a few fragments). Ratié 2011 offers a detailed and philosophically rigorous examination of the Vimarśinī, while Torella 1994 furnishes a rendering of the Kārikās and Utpaladeva’s short auto-commentary thereupon. Finally, Watson 2006 and Watson, et. al., 2013 do much to bring the philosophical writings of the dualist Śaiva Siddhāntin, Bhaṭṭa Rāmakaṇṭha, to light. It is hoped, to reiterate, that these scholarly works represent only the beginning of a sustained effort to draw Śaiva thought into the mainstream of the study of Indian philosophy, as much work remains to be done to facilitate as much. Kaul, Madhusudana, Ed. 1938-43. The Īśvarapratyabhijñāvivṛtivimarśinī. Kashmir Series of Texts and Studies Volumes 60, 62 & 65. Bombay: Nirṇaya Sāgara Press.

This scholastic and highly complex work offers Abhinavagupta’s most comprehensive account of Pratyabhijñā thought, one that he contextualizes in his encyclopedic understanding of a range of Brahminical and Buddhist schools of thought. The text, while highly philosophical, is not devoid of rather more theological passages, and since it glosses Utpaladeva’s lost Vivṛti, it is often difficult to decipher.

Pandey, K. C., Ed. and Trans. 1954. Bhāskarī. An English Translation of the Īśvara Pratyabhijñā Vimarśinī in the Light of the Bhāskarī with an Outline of the History of Śaiva Philosophy. 3 vols. Princess of Wales Saraswati Bhavana Texts 84. Lucknow.

The present rendering of Abhinavagupta’s Īśvarapratyabhijñāvimarśinī, while not infrequently difficult to follow—at least for those keen on understanding the precise philosophical issues to hand—and while including little in the way of explanatory annotations, is complete and largely accurate, and it also includes the sub-commentary of Bhāskarakaṇṭha, an added asset of this groundbreaking, if imperfect, work.

Ratié, Isabelle. 2011. Le Soi et l’Autre: Identité difference, et laterite dans la philosophie de la Pratyabhijñā. Jerusalem Studies in Religion and Culture 13. Leiden: Brill.

This lightly revised rendering of the author’s Ph.D. dissertation offers a detailed analysis of the philosophical arguments found in the Īśvarapratyabhijñāvimarśinī, Abhinavagupta’s sub-commentary on Utpaladeva’s short auto-commentary on the Īśvarapratyabhijñākārikās, the Īśvarapratyabhijñākārikāvṛtti. Included is a detailed study of the first of the text’s four chapters (adhikāras), in which Pratyabhijñā idealism is developed largely in dialogue with Buddhist epistemology.

Torella, Raffaele. 1994. The Īśvarapratyabhijñākārikā of Utpaladeva with the Author’s Vṛtti: Critical Edition and Annotated Translation. Rome: IsMEO.

This is a valuable translation of Utpaladeva’s foundational work, the Īśvarapratyabhijñākārikās, along with the author’s short auto-commentary, the -Vṛtti. The author’s critical edition and English translation, which is properly annotated, offers a direct entry into the Pratyabhijñā by way of the text that best defines the philosophical positions of the school.

Watson, Alex. 2006. The Self’s Awareness of Itself: Bhaṭṭa Rāmakaṇṭha’s Arguments Against the Buddhist Doctrine of No-self. Publications of the De Nobili Research Library, 32. Vienna: De Nobili Research Library.

Watson offers a close reading and learned analysis of Bhaṭṭa Rāmakaṇṭha’s Nareśvaraparīkṣāprakāśa, a commentary on the Nareśvaraparīkṣā of the (probably non-Kashmiri) Saiddhāntika exegete, Sadyojyotis. In particular, he examines Rāmakaṇṭha’s arguments against Buddhist ideas regarding the impermanence of the self or ātman. Key Naiyāyika, Sāṃkhya, Vaiśeṣika, and Bhāṭṭa Mīmāṃsaka philosophical formulations are examined, as well.

Watson, Alex, Dominic Goodall and S. L. P. Anjaneya Sarma. 2013. An Enquiry into the Nature of Liberation: Bhaṭṭa Rāmakaṇṭha’s Paramokṣanirāsakārikāvṛtti, A Commentary on Sadyojyotiḥ’s Refutation of Twenty Conceptions of the Liberated State (mokṣa). Collection Indologie no 122. Pondicherry, Institut Français de Pondichéry / Ecole française d’Extrême-Orient.

As the title suggests, this work examines a series of arguments against disparate views of liberation from a ranging array of opposing philosophical schools. While Sadyojyotis cannot be shown to be a Kashmiri, his commentator Rāmakaṇṭha undoubtedly hails from the Valley.

Śaiva Scriptural Writ ings Some four score of scriptural Śaiva texts among those that were composed in the 5th to 11th centuries are known to remain extant in the various manuscript collections of South Asia and Europe. Though the origins of these works are often obscured, a handful of them are certain or nearly certain to have first emerged in the Kashmir Valley. Others, however, cannot be proven to have such a provenance, even if their historical influence in Kashmir is certain. With these facts in mind, two significant doctoral dissertations that examine a pair of tantric works of great historical currency in the Valley, but which may well have been produced elsewhere, have been excluded. (These are: the dissertation of Shaman Hatley, who examined the Brahmayāmala/Picumata in his 2007 Ph.D. Dissertation; and that of Judit Törzsök, who examined the Siddhayogeśvarīmata in her Oxford D.Phil. thesis of 1999.) Also left out is the Tridaśaḍāmaratantra, the contents of which were reviewed and analyzed in John Nemec, “On the Structure and Contents of the Tridaśaḍāmaratantra, a Kaula Scriptural Source of the Northern Transmission” (Journal of Hindu Studies 6.3(2013): 297-316), for while the dhyāna presented in this work closely parallels the appearances of a pair of Kashmiri bronzes of the eleventh or twelfth centuries, the

proof of a Kashmiri provenance is otherwise uncertain. Conversely, a pair of works that should be included in this bibliography is of necessity left out: the Bṛhatkālottara and the (second, third, and fourth ṣaṭkas of the) Jayadrathayāmala are very likely to be Kashmiri products, but no editions, translations, or extended studies thereof have been published to date, apart from the occasional excerpts embedded in scholarly works addressing other intellectual concerns. The three entries here reviewed, then, give a necessarily partial glimpse into the Kashmiri textual tradition of Śaiva tantric scriptural works. Sanderson 1988 offers a comprehensive survey of the history of Śaiva scriptural writings, and this rich, if challenging, article is the place to start for anyone seeking to know the nature of the subject to hand. Sanderson 2004, in turn, examines a key tantric scriptural work that is likely a Kashmiri production, the Netratantra. Finally, Arraj 1988 offers a useful survey of the Svacchandatantra, which is also very likely to have been a Kashmiri production; for, after all, Kṣemarāja, Abhinvagupta’s premiere disciple, wrote an important commentary on the work that explicitly sought to overturn dualist, Śaiva Saiddhāntika interpretations thereof. Arraj, William James. 1988. The Svacchandatantram: History and Structure of a Śaiva Scripture. 2 Volumes. Ph.D. Dissertation. University of Chicago.

Arraj proposes a Himālayan provenance of this tantra, and the work was centrally important to the religious life of the Kashmir Valley. Volume one addresses methodological concerns, reviews Kṣemarāja’s commentary, and offers a detailed summary of the contents of the tantra. Volume two offers translations of five substantial passages of the text that illustrate its compositional history.

Sanderson, Alexis. 1988. “Śaivism and the Tantric Traditions.” In The World’s Religions: The Religions of Asia, ed. by S. Sutherland, L. Houlden, P. Clarke, and F. Hardy, 660–704. London: Routledge.

This foundational essay offers an historical map of the various textual traditions of the canon of Śaiva scriptural writings, one that has needed only minor corrections in the more than twenty-five years since it was first put into print. This article has served to direct research into the history of these texts since its publication.

Sanderson, Alexis. 2004. “Religion and the State: Śaiva Officiants in the Territory of the King’s Brahminical Chaplin.” Indo-Iranian Journal 47: 229-300.

The author argues that the Netratantra can be shown to have been produced in Kashmir sometime between approximately 700 and 850 C.E., probably toward the latter half of this period. Sanderson further argues that the distinctive feature of the text is that it atypically placed the tantric Śaiva officiant in the position of serving as the king’s chaplain.

Śaiva Post-Scriptural Writ ings It is not the case that all tantric “post-scriptural” writings were composed after all the various tantric scriptural sources—the many Tantras, Āgamas, and Saṃhitās—emerged on the scene. Yet, these works all claim human authorship and self-consciously reflect, or reflect on, scriptural sources that they sometimes explicitly and sometimes only obliquely invoke. Kashmir of the ninth to twelfth centuries was perhaps the preeminent center for the production of such works, and a number of post-scriptural traditions developed there in this time period. These include: (1) the writings of the dualist Śaiva Siddhāntins, (2) the traditions of exegesis based in the Kālīkula, (3) the Krama subgroup of the Kālīkula traditions, (4) the Spanda school, (5) the Pratyabhijñā, and (6) the exegesis based in the Trika. Much has been written about the Pratyabhijñā and its most famous trio of authors, Somānanda, Utpaladeva, and Abhinavagupta. The last of these authors, in turn, is the preeminent representative of the post-scriptural Trika. The Spanda School, too, has received much attention (thanks primarily to the various contributions

of Mark Dyczkowski). The same can be said for the Śaiva Siddhānta. Conversely, the state of scholarship on the Kālīkula and its Krama subgroup is decidedly in its early stages, as the vast majority of the relevant surviving works remain unpublished, unedited, understudied, and untranslated. Those interested in these areas of learning should direct their attention to Sanderson 2007, which not only offers a detailed account of the Kālīkula in Kashmir, but also gives a comprehensive and detailed overview of the gamut of Śaiva exegetical traditions in the Valley in our period. Pandey, K.C. [1963] 2000. Abhinavagupta: An Historical and Philosophical Study. 2nd ed. Varanasi: Chowkhamba Sanskrit Series Office.

This extensive, eponymous work surveys the life, writings, and ideas of this great Kashmiri polymath, offering a broad view of Śaiva post-scriptural traditions in the process. Abhinavagupta’s tantric writings are emphasized herein, but his aesthetics are not ignored, and much of the biographical, philosophical, and historical information here offered has yet to be surpassed in subsequent scholarly writings.

Sanderson, Alexis. 2007. “The Śaiva Exegesis of Kashmir.” In Mélanges tantrique à la mémoire d’Hélène Brunner. Tantric Studies in Honor of Hélène Brunner, ed. by Dominic Goodall and André Padoux, 231–442. Pondicherry: Institut Français de Pondichéry / École Française d’Extrême-Orient.

This long essay—as substantial as most monographs—offers a comprehensive historical overview, articulated with a deep attention to philological concerns, of the writings of the Kashmiri Śaiva post-scriptural authors. Though it is not written for a general audience, committed students could use this article to orient themselves in the history of these myriad traditions.

The Śaiva Siddhānta The Kashmiri Śaiva Siddhānta was outlined in some detail in Sanderson 2007: 242-247 (reviewed in *Śaiva Post-Scriptural Writ ings*), and his account largely informs what follows. The record reveals that much of what is extant of the Kashmiri post-scriptural Siddhānta has come from the hand either of Bhaṭṭa Nārāyaṇakaṇṭha or of Bhaṭṭa Rāmakaṇṭha (II), his son. Not all of their extant works have come into print, and others have been lost. Nārāyaṇakaṇṭha authored a commentary on the Mṛgendrāgama (which is translated into French in Brunner-Lachaux 1985 and Hulin 1980 and part of which is critically edited in Bhatt 1962). Rāmakaṇṭha (c. 950-1000) produced the Sārdhatriśatikālottaravṛtti (edited in Bhatt 1979; cf. Goodall 2007), a commentary on the Kālottara of 350 verses (this being a text on the basis of which Nārāyaṇakaṇṭha composed a now-lost paddhati), a commentary on the first twelve chapters of the Kiraṇatantra (for which see Goodall 1998), a commentary on the Mataṅgapārameśvarāgama (critically edited in Bhatt 1977 and Bhatt 1982) and, most notably, a commentary on the Nareśvaraparīkṣā of Sadyojyotis that appears under the title Nareśvaraparīkṣāprakāśa. (Alex Watson has examined this last work in some detail in Watson 2006, reviewed in *Śaiva Philosophy*.) Rāmakaṇṭha and Nārāyaṇakaṇṭha also produced a number of sub-commentaries on the exegetical works of Sadyojyotis that gloss a pair of Saiddhāntika scriptures, the Rauravasūtrasaṃgraha and the Svāyambhuvasūtrasaṃgraha. The scholarship on these works remains incomplete, however. In addition to the contributions of these authors, one can also mention a pair of additional works: the unpublished Bhāvacūḍāmaṇi, a commentary on an unpublished Pratiṣṭhātantra titled the Mayasaṃgraha, which was composed by Bhaṭṭa Vidyākaṇṭha, Rāmakaṇṭha’s student; and a commentary on the Kiraṇatantra by one Bhūtikaṇṭha (as was first noted by Sanderson). Finally, Somaśaṃbhu and his eponymous paddhati are not here included, this in deference to the arguments offered in Sanderson 2007 that suggest he was unlikely to have been a Kashmiri and that, even if he were, his Somaśambhupaddhati teaches a ritual system that is not characteristic of the Kashmiri Siddhānta.

Bhatt, N.R., Ed. 1962. Mṛgendrāgama: Kriyāpāda et Caryāpāda: avec le commentaire de Bhatta-Nārāyanakantha. Publications de l'Institut français d'indologie, no. 23. Pondichéry: Institut français d'indologie.

The Mṛgendrāgama’s Kriyā- and Caryā-pādas are here edited, preceded by a brief introduction in French and Sanskrit. Indexes alphabetically record each quarter-verse of the text, as well as those quoted in the commentary. A glossary of terms is appended, and a series of plates illustrate the relevant ritual implements and mudrās. This is the foundational edition of this work.

Bhatt, N.R., Ed. 1977. Mataṅgapārameśvarāgama: Vidyāpāda: avec le commentaire de Bhaṭṭa Rāmakaṇṭha. Publications de l'Institut français d'indologie. no. 56. Pondichéry: Institut français d'indologie. This is the authoritative edition of the Vidyāpāda of the Mataṅgapārameśvarāgama. The

remaining three pādas are edited and published in Bhatt 1982. . Bhatt, N.R., Ed. 1979. Sārdhatriśatikālottarāgama: avec le commentaire de Bhaṭṭa Rāmakaṇṭha. Publications de l'Institut français d'indologie, no. 61. Pondichéry: Institut français d'indologie.

The Kālottara appears in all the lists of the twenty-eight principal Saiddhāntika scriptures and is regularly counted as the twenty-eighth among them. It appears in many recensions and is known by various names, such as the Vātulāgama. Herein is a complete edition of the text and commentary, coupled with the relevant front- and back-matter. An indispensible volume for the study of the Siddhānta.

Bhatt, N.R., Ed. 1982. Mataṅgapārameśvarāgama: Kriyāpāda, Yogapāda, et Caryāpāda: Avec le commentaire de Bhaṭṭa Rāmakaṇṭha. Publications de l’ Institut français d'indologie no. 65. Pondichéry: Institut français d'indologie.

This volume, together with Bhatt 1977, offers a complete and authoritative edition of the Mataṅgapārameśvarāgama in its four quarters (pādas), each prefaced with extended introductions in French and Sanskrit, pāda indexes, and other useful back-matter. Rāmakaṇṭha’s commentary extends across the entire Vidyāpāda and through the eleventh paṭala of the Kriyāpāda. No commentary on the Yoga- and Caryā-pādas survives.

Brunner-Lachaux, Hélène, Trans. 1985. Mṛgendrāgama: section des rites et section du comportement, avec la vṛtti de Bhaṭṭanārāyaṇakaṇṭha; traduction, introduction, et notes. Series: Publications de l'Institut français d'indologie, no 69. Pondichery: Institut français d'indologie.

A short introduction precedes an unbroken French translation of the kriyā and caryā sections of the Mṛgendrāgama in this copiously annotated rendering that includes the commentary of Bhaṭṭa Nārāyaṇakaṇṭha. This is an authoritative translation of these sections of this early Saiddhāntika Āgama.

Goodall, Dominic. 1998. Bhaṭṭa Rāmakaṇṭha’s Commentary on the Kiraṇatantra. Volume I. Chapters 1-6. Critical Edition and Annotated Translation. Pondicherry: Institut Français d’Indologie.

While the provenance of this early scriptural work of the Śaiva Siddhānta is uncertain, the commentator, Bhaṭṭa Rāmakaṇṭha II (fl. C. 950-1000), was undoubtedly a Kashmiri. The first six (of twelve) chapters of his commentary are included in this volume, along with a meticulously prepared critical edition and annotated translation of both the tantra and commentary. An outstanding resource.

Goodall, Dominic. 2007. “A First Edition of the [Śatika-]Kālajñāna, the Shortest of the Non-eclectic Recensions of the Kālottara.” In Dominic Goodall and André Padoux, Eds. Mélanges tantrique à la mémoire d’Hélène Brunner. Tantric Studies in Honor of Hélène Brunner. Pondicherry: Institut Français de Pondichéry / École Française d’Extrême-Orient. 125-166.

This essay offers an edition of one of the shortest recensions of the Kālottara, of which Bhatt was not aware at the time of the publication of his Sārdhatriśatikālottarāgama: avec le commentaire de Bhaṭṭa Rāmakaṇṭha.

Hulin, Michel. 1980. Mṛgendrāgama: sections de la doctrine et du yoga: avec la vṛtti de Bhaṭṭanārāyaṇakaṇṭa et la Dīpikā d'Aghoraśivācārya / traduction, introduction, et notes Pondichéry: Institut français d'indologie.

Herein is presented an unbroken French translation of the jñāna and yoga pādas of the Mṛgendrāgama, along with both Nārāyaṇakaṇṭha’s commentary and the sub-commentary by Aghoraśiva, the famed South Indian writer of approximately the mid-twelfth century. This is an authoritative rendering of the text and an indispensible resource for the study of the Siddhānta.

The Spanda School The “doctrine of vibration” is said to be represented primarily by a pair of works, the Śivasūtras and the Spandakārikās. The former is said to have been discovered by Vasugupta on Mt. Mahādeva in Kashmir (where the sūtras were inscribed on a rock, by one account); the latter is said to interpret the ideas of this work, though the authorship is variously attributed to Vasugupta (by Kṣemarāja) or to Bhaṭṭaśrī Kallaṭa, his student (by Bhaṭṭa Bhāskara and Bhāgavatotpala, a.k.a. Utpala Vaiṣṇava). The tradition counts both as equally representative of the spanda doctrine—the view that Śiva is in essence a pulsating consciousness—even if the Śivasūtras nowhere make mention of such “vibration” or spanda. It is unclear the degree to which earlier esoteric, tantric works influenced these texts, because many of the possibly relevant goddess-centered works have been lost. What is certain is that these texts spawned a cottage industry of commentary and exegesis, as the various translations found in Dyczkowski 1992 exemplify, and they have commanded a dedicated following even down to the present day. The materials here reviewed offer a rather comprehensive scholarly treatment of the subject. Dyczkowski 1987 furnishes a synchronic and thematic overview of the relevant texts and traditions. Dyczkowski 1992 delivers a readable and reliable rendering of the Spandakārikās, and the same author translates the sūtras in his The Aphorisms of Śiva. The latter may be compared with the French rendering found in Silburn 1980, which also includes Kṣemarāja’s Vimarśinī. Dyczkowski, Mark. 1987. The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism. Albany, NY: SUNY Press.

This is the published rendering of the author’s Ph.D. dissertation, which thoroughly introduces the Śaiva post-scriptural Spanda school. The Krama is also discussed in detail. Dyczkowski accesses a great range of published and often untranslated Sanskrit texts herein, furnishing a sophisticated survey of the key texts and traditions. This is a landmark study of the Spanda and related traditions.

Dyczkowski, Mark, Trans. 1992. The Stanzas on Vibration: The Spandakārikā with Four Commentaries. Albany, NY: SUNY Press.

This large volume offers accurate, fluent translations of this key post-scriptural work, along with the key commentaries.

Dyczkowski, Mark, Trans. 1992. The Aphorisms of Śiva: The Śivasūtras with Bhāskara’s Commentary, the Vārttika. Albany, NY: SUNY Press.

This is the authoritative translation of the Śivasūtras, one of the pair (along with the Spandakārikās) of foundational texts of the Spanda school. The volume includes Bhāskara’s commentary on the sūtras as well, the Vārttika.

Silburn, Lilian. 1980. Śivasūtra et Vimarśinī de Kṣemarāja. (Études sur le Śivaïsme du Cachemire, École Spanda.) Traduction et introduction. Publications de l'Institut de Civilisation Indienne, Série in-80, Fasc. 47. Paris: Institut de Civilisation Indienne.

Though criticized for containing interpretive errors and for, pace Alexis Sanderson, the author’s “homiletic method,” which is “careless of history,” at least this book offers a readable rendering of Kṣemarāja’s important commentary on this foundational Spanda work.

The Pratyabhijñā The Pratyabhijñā or “Recognition” school is the philosophical tradition most closely associated with what has commonly been labeled “Kashmiri Śaivism.” The core of this tradition is found in the writings of Utpaladeva, principally his Īśvarapratyabhijñākārikās, along with his short auto-commentary, the -Vṛtti, and long auto-commentary, the -Vivṛti. Torella 1994 (reviewed in *Śaiva Philosophy*) offers a critical edition and translation of the first two of these works; the third is lost, excepting for some fragments discovered by Torella himself. Abhinavagupta composed, late in his career, a pair of sub-commentaries, the Īśvarapratyabhijñāvimarśinī and the Īśvarapratyabhijñāvivṛtivimarśinī, glossing the shorter and longer auto-commentaries, respectively. While these works, at least somewhat arbitrarily, were classed under the rubric of “Śaiva Philosophy,” herein are reviewed a series of works that examine what we could (again somewhat arbitrarily) describe as rather more theological dimensions of the tradition. Lawrence 1999 engages the thought of the two towering figures just mentioned, while Nemec 2011 examines the first work of the Pratyabhijñā, the Śivadṛṣṭi of Somānanda, Utpaladeva’s teacher. Finally, Singh 1977 renders in translation, with notes, a primer in the subject that was penned by Abhinava’s premiere disciple, Kṣemarāja. Lawrence, David Peter. 1999. Rediscovering God with Transcendental Argument: A Contemporary Interpretation of Monistic Kashmiri Śaiva Philosophy. Albany, NY: SUNY Press.

This book offers a constructive theological engagement with Utpaladeva’s and Abhinavagupta’s contributions to Pratyabhijñā philosophy. Informed by the writings of Western theorists and theologians, Lawrence suggests that the Pratyabhijñā offers a relevant position in contemporary discourse, one that can establish the reality of the divine in the face of relativist and deconstructionist philosophical positions.

Nemec, John. 2011. The Ubiquitous Śiva: Somānanda’s Śivadṛṣṭi and His Tantric Interlocutors. New York: Oxford University Press.

Nemec offers a critical edition, annotated translation, and critical study of the Śivadṛṣṭi, the magnum opus of Somānanda, the founding author of the Pratyabhijñā (the philosophical school most closely associated with “Kashmiri Shaivism”).

Singh, Jaydev. Trans. 1977. Pratyabhijñāhṛdayam: Sanskrit Text with English Translation, Notes, and Introduction. Delhi: Motilal Banarsidass.

Kṣemarāja, Abhinavagupta’s preeminent disciple, wrote this short but difficult work with the intention that it serve as a primer in Pratyabhijñā thought. Singh offers extensive commentary to the text, and the volume thus offers something of a suitable gateway to the subject.

Abhinavagupta’s Trika-Based Exegesis The many works of this great polymath are often divided among three categories, devoted to his philosophical, aesthetic, and tantric writings, respectively. It is the last of these that is (partially) examined here. Any such cataloging of his writings is necessity reductive, as his deeply scholastic and habitually synthetic productions often crossed boundaries and fused intellectual horizons, whether implicitly or explicitly. And the category of “tantric” writings is overly vague, because Abhinavagupta was influenced by and exerted influence on a range of distinguishable tantric traditions, including notably the Trika and the Krama, as well, of course, as the Pratyabhijñā, in the lineage of which he stands, the line extending from Somānanda to Utpaladeva and, thorough Lakṣmaṇagupta, to Abhinavagupta himself. Abhinava’s monumental Tantrāloka, often counted as his magnum opus, offers an encyclopedic account of tantric ideas, rites, and practices. Dyczkowski has announced his intention to publish an unbroken English rendering of the entire work, which occupies no fewer than twelve volumes of the Kashmir Series of Texts and Studies, but none of his promised rendering is yet in print. A French translation of the first five chapters was printed in Silburn and Padoux 1998, and a complete Italian translation (Gnoli 1999) is readily available. The late Hemen Chakravarty renders in English Abhinavagupta’s Tantrasāra, which is meant to offer a condensed version of the Tantrāloka. Elsewhere, Biernacki 1999 examines and translates a section of Abhinava’s Īśvarapratyabhijñāvivṛtivimarśinī that could be described as a rather more tantric division of this elsewhere more philosophically oriented work. Singh 1988, in turn, renders Abhinavagupta’s commentary on a key short Trika work, while Bansat-Boudon and Tripathi 2011 offer a subtle and sophisticated study and translation of Abhinava’s propaedeutic Paramārthasāra. Hanneder treats Abhinavagupta’s key commentary on the Mālinīvijayottaratantra, one of a trio of Trika scriptural sources—the famed ṣaḍardha or “half of six”—that was privileged by Abhinavagupta and the one for which his Tantrāloka is said to stand as a paddhati, or technical ritual manual. Many other items could be added to this list, as a perusal of Pandey’s now somewhat dated but seminal survey will attest (Pandey [1963] 2000); yet, these works offer a glimpse of the core of Abhinava’s tantric writings. Bansat-Boudon, Lyne and Kamaleshadatta Tripathi. 2011. An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja. Routledge Studies in Tantric Traditions. London and New York: Routledge Press.

Abhinava explicitly presented his text as a rewriting of Ādiśeṣa’s Paramārthasāra (6th-7th centuries), which itself synthesized Sāṅkhya ideas with a form of pre-Śaṅkara Vedānta “halfway between the dvaitādvaitavāda of Bhartṛprapañca and the advaitavāda of Gauḍapāda.” A copiously annotated English translation of Abhinavagupta’s text and the commentary of Yogarāja (late 11th century), himself a disciple of Kṣemarāja, accompanies a learned introduction.

Birenacki, Loriliai. 1999. Taboo and Orthodoxy: Making Tantra Respectable in 11th- Century Kashmir. Ph.D. Dissertation, University of Pennsylvania.

Biernacki makes available for the first time a readable and reliable translation of the Āgamādhikāra section of Abhinavagupta’s Īśvarapratyabhijñāvivṛtivimarśinī, his long subcommentary on the Īśvarapratyabhijñākārikās, which glosses the Īsvarapratyabhijñāvivṛti, the long auto-commentary of Utpaladeva on his own Kārikās. It also includes a study of transgression and of samāveśa, or ritually induced trance, in the Pratyabhijñā.

Chakravarty, H. N. 2012. Tantrasāra of Abhinavagupta. Edited by Boris Marjanovic. Portland, OR: Rudra Press.

The twenty-two chapters of Abhinava’s Tantrasāra are here rendered in English, preceded by an Introduction that summarizes the contents of the text. Limited notes further explain various

details of the work. This is a useful and readable rendering of the author’s short exposition of the various matters addressed in Abhinavagupta’s encyclopedic account of tantric scripture and practice, the Tantrāloka.

Gnoli, Raniero, Trans. 1999. Abhinavagupta: Luce dei Tantra: Tantrāloka. 2nd ed. Biblioteca Orientale. Milan: Adelphi.

Written in an elegant if highly formal (and difficult) Italian, this remains the single unbroken translation of the Tantrāloka in any Western language, though Mark Dyczkowski (Personal Communication, Benares, March 2008) has largely prepared a complete English rendering and has expressed a wish to publish it in the coming few years.

Hanneder, Jürgen. 1999. Abhinavagupta’s Philosophy of Revelation: Mālinīślokavārttika I, 1-399. Groningen: Egbert Forsten.

This volume includes a concise introduction to a critical edition and translation of a section of Abhinavagupta’s verse commentary on the Mālinīvijayottaratantra that deals with the authority and hierarchy of the Śaiva tantric scriptures. A transcription of a fragment of the now lost Śrīkaṇṭhī, a work that can be shown to have influenced Abhinavagupta’s account of scripture, is also included.

Silburn, Lilian and André Padoux. 1998. La lumière sur les tantras: Chapitres 1 à 5 du Tantrāloka. Publications de l'Institut de civilisation indienne. Série in-8o ; fasc. 66. Paris: Collège de France, Dépositaire exclusif Edition-diffusion de Boccard.

As the title suggests, the present volume includes an unbroken translation of the first five chapters of Abhinavagupta’s encyclopedic Tantrāloka. No further translations of the work’s remaining chapters are expected, however.

Singh, Jaydev, Ed. and Trans. 1988. The Parātriṃśikāvivaraṇa of Abhinavagupta. Delhi: Motilal Banarsidass.

Offering a complete translation of this key work, this volume notably includes Abhinavagupta’s quotations of Somānanda’s lost Parātriṃśikāvivṛti, which can be said to be the earliest Trika post-scriptural work.

Vasudeva, Somadeva. 2004. The Yoga of the Mālinīvijayottaratantra: Chapters 1-4, 7, 12-17. Collection Indologie 97. Pondichéry: Institut Français de Pondichéry & École Française d’Extrême-Orient.

This book includes a critical edition of eleven chapters of the Mālinīvijayottaratantra, accompanied by a lengthy study of the theory and practice of yoga represented therein. It is particularly strong at identifying divergences between the tantra and the interpretations of it offered by Abhinavagupta. A copiously annotated work, impressively far-reaching in tracing the provenance and legacies of a range of yogic practices addressed nowhere else by modern scholarship.

The Pañcarātra & Other Vaiṣṇava Writ ings Though the kings of the Kashmiri Kārkoṭa dynasty (c. 625-855/6) were Vaiṣṇavas, and while the Pañcarātra was clearly present in Kashmir from an early date, relatively few Vaiṣṇava works can be definitively associated with the Valley. The supposed Kashmiri provenance of several scriptural works has been challenged in Sanderson 2001, for example. (Schrader [1916] 1973, contra Sanderson, suggests that the Ahirbudhnyasaṃhitā is a Kashmiri work, however.) The key challenge in locating and dating these works lies with the fact that the Pāñcarātrikas did not produce many post-scriptural writings until a very late date, with the notable exception of the Spandapradīpikā of a Kashmiri named

Bhāgavatotpala, a.k.a. Utpala Vaiṣṇava, an unbroken English translation of which may be found in Dyczkowski’s The Stanzas on Vibration (reviewed in *The Spanda School*). Another post-scriptural work that must be of a Kashmiri origin is the Saṃvitprakāśa, composed by one Vāmanadatta. This is likely a product of the tenth century. An edition of this work may be found in Dyczkowski 1990, and Torella 1994 examines its reception in Sanskrit literary sources. As for other scriptural writings, Sanderson’s “The Śaiva Age” (reviewd in *The Haracaritacintāmaṇi of Jayadratha*) gives a detailed account of the Śaiva influences on several key early Pāñcarātrika sources, including the Jayākhya-, Jayottara-, and Sāsvata-saṃhitās, which Sanderson dates to after the ninth century. These works may well have had Kashmiri origins. Similar debts to Śaiva sources can be identified in the Pauṣkara, Sanderson further argues, though he also identifies possible Pāñcarātrika influences on the Śaiva Spanda School. Elsewhere, Inden 2000 explores in detail the construction and purpose of another Kashmiri revelation, the Viṣṇudharmottarapurāṇa, a local Kashmiri work that he suggests may be dated not merely to the period of Kārkoṭa rule, as Indologists had argued before him, but may also be associated with the Vaiṣṇava Kārkoṭa dynasty and the Kārkoṭa king Candrāpīḍa (who reigned c. 712/13-720/1) in particular. (His title, Vajrāditya, Inden argues, tantalizingly echoes the name of one Vajra, the protagonist king described in the text itself.) As for so many of the other extant Pāñcarātrika works, they are of necessity excluded from this survey, because they clearly first emerged in South India and not in the Valley of Kashmir. Dyczkowski, Mark S. G. 1990. The Saṃvitprakāśa by Vāmanadatta. Varanasi: Ratna Printing Works.

This is a useful edition of this fascinating tenth-century Vaṣṇava work, which articulates a monistic philosophical position that shows a deep debt to the Śaiva Pratyabhijñā.

Inden, Ronald. 2000. “Imperial Purāṇas: Kashmir as Vaiṣṇava Center of the World.” In Querying the Medieval: Texts and the History of Practices in South Asia, Edited by Ronald Inden, Jonathan Waters, and Daud Ali. Oxford and New York: Oxford University Press, 29-98.

This essay examines the composition and contents of the Viṣṇudharmottarapurāṇa (VDhP), arguing that it was composed in pursuit of a political agenda and in association with the Kārkoṭa king Candrāpīḍa. Inden further argues that the VDhP sutures the Vedas and other scriptures to itself in developing a “scale of [authoritative] texts” at the head of which stands the purāṇa itself.

Sanderson. Alexis. 2001. “History Through Textual Criticism in the Study of Śaivism, the Pañcarātra, and the Buddhist Yoginītantras.” In Les Sources et le temps. Sources and Time: A Colloquium, Pondicherry, 11–13 January 1997, Edited by François Grimal. Publications du département d’Indologie 91. Pondicherry: Institut Français de Pondichéry/École Française d’Extrême-Orient, 1–47.

This article executes precisely the agenda indicated by its title. It is here that Sanderson argues for a South Indian provenance for two key Pāñcarātrika scriptural sources, the Lakṣmītantra and the Ahirbudhnyasaṃhitā, this despite a contrary assessment offered in Schrader 1973.

Schrader, F. Otto. [1916] 1973. Introduction to the Pāñcarātra and the Ahirbudhnyasaṃhitā. Second Edition. Madras: The Adyar Library and Research Center.

Schrader offers a thoroughgoing introduction to the texts and ideas of the Pañcarātra, and also gives a detailed report on the nature and contents of the Ahirbudhnyasaṃhitā. He argues for a Kashmiri origin for the work, a view contradicted by Sanderson 2001.

Torella, Raffaele. 1994. “On Vāmanadatta.” In Pandit N. R. Bhatt Felicitation Volume, edited by P.-S. Filliozat, S. P. Narang, and C. P. Bhatta. New Delhi: Motilal Banarsidass, pp. 481-498.

Torella here outlines the reception of the Saṃvitprakāśa in some detail, noting the fact that it is

quoted for the most part in Śaiva post-scriptural works, with the notable exception of the Spandapradīpikā.

Buddhists in Kashmir A number of historical works written by or about Tibetans in India offer some account of the Kashmir Valley of the ninth to twelfth centuries. Naudou studied these works carefully in preparing his Buddhists of Kaśmīr (reviewed in *General Overviews*), though scholars will themselves wish to examine them directly. They offer much in the way of contextual information on the links of Tibet to Kashmir, the authorship of Buddhist works and translations from the Sanskrit to Tibetan of such works, and on the kings of Kashmir and other nearby kingdoms. Four works, in particular, should be consulted on the subject. Roerich 2007 offers an unbroken translation of the famed Blue Annals, which record extended descriptions of the travels of Tibetans to Kashmir. Francke 1914-1926 similarly gives access to the chronicles of Ladakh, in which Kashmir is prominently featured. Petech 1939, in turn, offers a study of the same. Finally, Tāranātha’s famed history of Indian Buddhism is translated into English in Chimpa and Chattopadhyaya [1970] 2010. G. N. Roerich, Ed. and Trans. 2007. The Blue Annals (Two parts in One Volume). Second Edition. New Delhi: Motilal Banarsidass.

This work of the Tibetan chronicler Gos lo-tsa-ba-gZon-nu dpal (1392-1481) includes extended descriptions of Tibetan travelers to Kashmir. One of the frequently accessed primary source works, the translation of Roerich, first printed in 1949, remains the standard rendering of the text.

Francke, August Hermann. 1914-1926. Antiquities of Indian Tibet. 2 Volumes. New Imperial Series. Calcutta, Archaeological Survey of India.

The first of these two volumes offers a first-person account of the author’s travels through the Spiti Valley and into Ladakh, furnishing detailed accounts of the peoples and places encountered, accompanied by scores of plates and a detailed map. The second volume offers a full edition and translation of the Tibetan text of the chronicles of Ladakh (La-dvags-rgyal-rabs), along with renderings of a series of additional, minor chronicles. Kashmir figures prominently in many of these sources.

Petech, L. 1939. A Study on the Chronicles of Ladakh. Calcutta: Calcutta Oriental Press.

Composed (apart from later additions) in the early seventeenth century, the Chronicles offer a history of central Tibet in their first two sections and of Ladakh in the third. Petech associates this last section with the Vaṃśāvalī literature of the various Himalayan hill states. A useful resource for the study of the links between Tibet and the Kashmir Valley.

Chimpa, Lama and Alaka Chattopadhyaya, Trans. [1970] 2010 Tāranātha’s History of Buddhism in India. Edited by Debiprasad Chattopadhyaya. Second Edition. Delhi: Motilal Banarsidass.

This volume offers an unbroken and clear rendering of Tāranātha’s famed history in forty-four chapters, which was first composed in the early seventeenth century. It is preceded by a German translation (of Anton Schiefner) and a Russian translation (of V. P. Vasil’ev of 1869) and is based on Schiefner’s 1868 edition of the text. Kashmir figures prominently in the work.

The Emergence of Islam in Kashmir In the centuries following the period placed under study in this bibliographic essay, Islam emerged as a major cultural and political influence in the Valley, and Kashmir was ruled by Muslim kings for nearly five centuries, beginning in 1339 with the reign of Shah Mir and until the annexation of the

Valley into the Sikh Empire by Ranjit Singh in 1819. Moreover, while it is true that the Valley today is a well-known locus of Hindu-Muslim conflict, such communal tensions are rather deeply linked to the political conundrum created in the process of decolonization and the partition of India; and, to the contrary, Kashmir was host to a certain cross-pollination of religious traditions after the historical period examined in this bibliographic essay (though not without attenuating cross-currents and conflict). Thus, for example, the fourteenth-century “Kashmiri Shaiva” saint, Lallā, a.k.a. Lal Ded, Lalleśvarī, etc., wrote mystical poems in Kashmiri that had a deep influence on a contemporaneous Sufi saint, Sheikh Noor-ud-din Wali, who was a founding figure in the Kashmiri Rishi Sufi order, which helped to shape a uniquely Kashmiri identity. The items here reviewed cannot account fully for either the history of Islam in Kashmir or the question of Kashmir’s place in the contemporary states of India and/or Pakistan; for, both subjects merit dedicated bibliographic essays in their own rights. What is offered, instead, are mere pointers, indicators of where readers could first turn in examining such matters. More contemporary concerns regarding Kashmir, and its place in subcontinental geopolitics, are addressed (directly and indirectly) in a trio of selected works: Zutshi 2004 examines the emergence of Kashmiriyat from its pre-colonial roots through to a post-Independence India; Rai 2004 examines the political, cultural and religious dimensions of Dogra rule in the Valley from the time of Ranjit Singh to Indian Independence; and Bose 2003 explores the current (post-Independence) conflict over Kashmir. Closer to the period examined in this bibliographic essay, selections of Lallā’s poems may be found translated in Grierson and Barnett [1920] 2013. Odin 2013, in turn, explores Lallā’s influence on Noor-ud-din and his own verses. Next, the emergence of Islam in the Valley is surveyed in André Wink’s famed Al-Hind, and, finally, Sachau [1879] 1983 gives access to Al-Biruni’s (973-1048) sprawling study of Indian culture and society, which furnishes the occasional, and sometimes not insignificant, reference to the Valley. Bose, Sumantra. 2003. Kashmir: Roots of Conflict, Paths to Peace. Cambridge, MA.: Harvard University Press.

This volume offers an even-handed survey of the ongoing conflict over Kashmir and proposes possible avenues to a fruitful resolution to it.

Grierson, Sir George and Lionel D. Barnett, Eds. and Trans. [1920] 2013. Lallā-vākyāni: The Wise Sayings of Lal Dĕd, A Mystic Poetess of Ancient Kashmīr. Introduction and Translitrator (sic) by Prof. Shafi Shauq. Srinagar: Jay Kay Books. This reprint of the classic study of Grierson and Barnett includes a new introduction and

transliterations (in Kashmiri) of the selected poems here included and rendered in English. Odin, Jaishree K. 2013. Lallā to Nūruddīn: Rishī-Sufi Poetry of Kashmir. New Delhi: Motilal Banarsidass.

Noor-ud-din (1378-1439) is oft considered Lallā’s spiritual heir, and he founded the Rishi Sufi order in Kashmir. This volume, with an author favorable to the sort of “religious syncretism and communal harmony” she finds in the tradition under study, explores link between the two, primarily through a study of Noor-ud-din himself.

Rai, Madhu. 2004. Hindu Rulers, Muslim Subjects: Islam, Rights, and the History of Kashmir. Princeton: Princeton University Press.

This book explores the establishment of Dogra rule in Kashmir and the various efforts to support and legitimize the same from the time of Ranjit Singh and through to Indian Independence.

Sachau, Edward, Ed. and Trans. [1879] 1993. Alberuni's India: An Account of the Religion, Philosophy, Literature, Geography, Chronology, Astronomy, Customs, Laws and Astrology of India about A.D. 1030. New Delhi: Oriental Reprint: Distributed by Munshiram Manoharlal.

An unbroken rendering of Al-Biruni’s Al-Hind is contained in this single-volume reprint of the two-volume translation. An indispensible resource giving access to what is often counted as the first work of Indology.

Wink, André. 1990-2004. Al-Hind: The Making of the Indo-Islamic World. Three Volumes. Leiden and New York: E.J. Brill.

These volumes explore the emergence of Islam in South Asia and survey the entire history of Islam in Kashmir from its prehistory in the seventh and eighth centuries through to circa 1500, the eve of the Mughal Empire.

Zutshi, Chitralekha. 2004. Languages of Belonging: Islam, Regional Identity, and the Making of Kashmir. New York: Oxford University Press.

This instructive volume explores the pre-colonial history of Kashmir in an effort to trace the development of Kashmiriyat from that time to the colonial period and through to the advent of Indian independence. A valuable and insightful study.