by David Reigle

An extensive archive of Sanskrit texts has been assembled over the past thirty-five years in connection with research on the question of the existence of a once universal but now hidden wisdom tradition. In particular, these Sanskrit texts were gathered to one day annotate the so far unknown "Book of Dzyan," a generic title meaning Book of Wisdom (Jnana), used by H. P. Blavatsky for the source of the stanzas translated in her 1888 book, The Secret Doctrine. This ongoing research indicates the likelihood that such a book exists, and therefore that at some point it will become available.

There was always the intention to eventually make these Sanskrit texts widely accessible, and this has now become possible on the web. This archive of the Eastern Tradition Research Institute includes almost all known printed Sanskrit Buddhist texts, many Sanskrit editions of the primary Hindu texts, and the major Sanskrit and Prakrit Jaina texts. The Sanskrit Buddhist texts will be posted first, as being more in demand, since they are harder to find than the Hindu texts.

These are digital image scans of the original editions. They show the text exactly as it was printed, without the inevitable introduction of typographical errors when these texts are input to make electronically searchable files. They also make it possible to find specific references to specific page numbers in specific editions. Most importantly, they make available a full library of Sanskrit texts, many of which are rare and hard to find. As we continue the search for the Book of Dzyan, it is our hope that others will find these online Sanskrit texts to be useful in their own study or research.

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The Vaisesika-sutras of Kanada form the primary textbook of the Vaisesika darsana. A few editions of these have already been posted here. As noted, the old commentaries on this text that we know of only by quotations from them or references to them are lost. The intermediate-age commentary by Candrananda was recovered and published in 1961. This, along with parts of three other intermediate-age commentaries that were also recovered and published in the latter half of the 1900s, has allowed the recovery of a considerably better text of the Vaisesika-sutras than the current one commented on by Sankara-misra.

Heretofore in recent centuries, the primary text by which the Vaisesika darsana was studied was the Padartha-dharma-samgraha by Prasastapada. Although this is called a commentary or bhasya, the Prasastapada-bhasya, it is not a direct commentary on the Vaisesika-sutras, but rather is an exposition of their teachings. It in turn has commentaries written on it, and it is studied by way of these commentaries. There are traditionally said to be four of these commentaries on Prasastapada's Padartha-dharma-samgraha: (1) the Vyomavati by Vyomasiva, (2) the Nyaya-kandali by Sridhara, (3) the Nyaya-lilavati by Srivatsa, and (4) the Kiranavali by Udayana. Of these, it seems that the Nyaya-lilavati by Srivatsa is lost, although some identify it with the available Nyaya-lilavati by Vallabha.

Far and away the most widely studied of these commentaries is the Kiranavali by Udayana. Despite the fact that the Kiranavali is incomplete, covering only the first or dravya section and part of the second or guna section of Pasastapada's Padartha-dharma-samgraha, it has become a standard text of the Vaisesika system. For this reason, a number of further commentaries have been written on it. Four of these commentaries on the Kiranavali were published in The Princess of Wales Saraswati Bhavana Texts series from Benares between 1920 and 1936. These have become quite hard to find, so they are posted here. One of them was published in two volumes. The five Kiranavali commentary volumes from this series are:

(series no. 1:) The Kiranavali-Bhaskara of Padmanabha Misra, edited by Gopi Nath Kaviraj, 1920.
(on the dravya section only)

(series no. 5:) The Rasasara of Bhatta Vadindra, edited by Gopinatha Kaviraja, 1922.
(on the guna section only)
[Anantalal Thakur points out that the title Rasasara is incorrect, and that it is actually Haraprasada-kiranavali-darpanaka (Origin and Development of the Vaisesika System, p. 295).]

(series no. 38:) The Kiranavali Prakasa Didhiti by Raghunatha Siromani, edited by Badri Nath Sastri, 1932.
(on the guna section only)

(series no. 45. part I:) The Kiranavali Prakasa by Vardhamana Upadhyaya, (Part I), edited by Badri Natha Sastri, 1933.
(on the guna section only)

(series no. 45, part II:) The Kiranavali Prakasa (Guna) by Vardhamana Upadhyaya, [Part II], edited by Badri Nath Shastri, 1936.

The Padartha-dharma-samgraha by Prasastapada has six sections of quite unequal length, on the six Vaisesika padarthas or categories. These are:

1. dravya (substance)

2. guna (quality)

3. karma (action)

4. samanya (generality)

5. visesa (particularity)

6. samavaya (inherence)

The first two of these padarthas or categories make up most of the book. These two sections are often further divided into smaller sections, which are counted differently in different editions. The dravya section includes nine or twelve or thirteen smaller sections (the seventh or eighth of these, as counted in some editions, is on the manifestation and dissolution of the cosmos). The guna section includes forty-two or forty-three smaller sections (the twelfth or thirteenth of these is on buddhi). The Kiranavali commentary stops in the twelfth or thirteenth of these smaller sections of the guna section, that on buddhi.

Udayana in his Kiranavali refers to the very extensive (ativistara) commentary on the Vaisesika-sutras that he apparently had access to (p. 34 of the 1911 edition, edited by Siva Chandra Sarvvabhouma and published in the Bibliotheca Indica series, Calcutta). Padmanabha Misra in the first of the sub-commentaries listed above, the Kiranavali-Bhaskara, identifies this very extensive commentary. He says it was written by Ravana (p. 12, ravana-pranita); i.e., it is the long lost Ravana-bhasya.
Now posted is the core text of the Nyaya darsana, the Nyaya-sutras by Gotama or Gautama, along with the oldest extant commentary thereon, the bhasya by Vatsyayana. In my post of April 28, 2011, I had mentioned that there were no plans to post any texts of the Nyaya darsana, because these have been published in a series of excellent editions that supersede all the previous editions, 1996-1997. However, it is worthwhile to have at least one edition available online, for those who are unable to access the 1996-1997 editions. Moreover, the edition now posted is the first ever edition of the Nyaya-sutras with Vatsyayana's early commentary, published in 1865 in the Bibliotheca Indica series from Calcutta, and has reference value on that account alone. Before this edition was published in 1865, the Nyaya-sutras were studied primarily by way of the later commentary thereon, Visva-natha's vrtti. The importance of Vatsyayana's earlier commentary was well known, through quotations from it. But few had access to it, by way of rare manuscripts of it, before its 1865 published edition.

Like its related system, the Vaisesika darsana, the Nyaya darsana speaks of partless ultimate atoms, or paramanus, that we may understand as mathematical points. The Nyaya-sutras speak of these in chapter (adhyaya) 4, section (ahnika) 2, verses 16-25 (pp. 250-254 in this 1865 edition). The Nyaya-sutras are a basic source on these, since in the Vaisesika darsana they are mostly discussed in the commentaries rather than in the Vaisesika-sutras themselves.
The Lalita-vistara is the standard classical biography of the Buddha written in Sanskrit. It was one of the first Sanskrit Buddhist texts to be published. The first ever edition of it was prepared by Rajendralala Mitra, and published in the Bibliotheca Indica series from Calcutta in 1877. This is now posted here. In 1902 an edition utilizing many more manuscripts was published in Europe, followed in 1908 by a volume giving the variant readings from these manuscripts. In 1958 a composite edition of the first two editions was published in India as the first volume of the Buddhist Sanskrit Texts series. These three volumes were posted here on this website earlier.
The 1877 edition now posted has a 63-page English introduction, followed by 32 pages of English translation of the beginning of this text. Many of the Sanskrit texts posted here have English introductions, from which one can obtain a fairly comprehensive knowledge of the Sanskrit texts. In Rajendralala Mitra's lengthy English introduction, we learn much about the ancient Gatha language, later rather inaccurately called Buddhist Hybrid Sanskrit.
The language in which the verses of the Lalita-vistara are written has well been called the Gatha language, because it is that of the verses or gathas of texts such as this one. The prose portions of these texts are often in a quite different style, and this is especially the case in the Lalita-vistara. The Gatha language is obviously considerably older. The non-standard Sanskrit forms that it uses could not be changed without spoiling the meter, so they were kept. The prose portions of the texts could be "updated" to conform to the standards of Panini's classical Sanskrit grammar. This seems to be the case in the Prajna-paramita texts. But in the Lalita-vistara, the prose portions seem to be a later addition. The Gatha language shares features with the Vedic language, and this also indicates its great antiquity. The term now often used for it, Buddhist Hybrid Sanskrit, implies the hybridization of existing standard Sanskrit. But the Gatha language, as Rajendralala Mitra indicates, is likely to be older than the standardization of classical Sanskrit that was brought about by Panini's highly influential grammar.
Three texts from the Kalacakra system are now posted with the Buddhist documents. The Kalacakra-tantra was first published in 1966 by Raghu Vira and Lokesh Chandra. This was not a critical edition, but it made the original Sanskrit text of the Kalacakra-tantra available for the first time. It is now posted here. In 1985 a critical edition of the Kalacakra-tantra prepared by Biswanath Banerjee was published. It is still in print, so is not posted.
The Kalacakra-tantra is hardly understandable without a commentary. Its great commentary is the Vimalaprabha. This was published in three volumes from 1986 to 1994. The first volume, containing chapters 1 and 2 (of 5 total) has been out of print for years, so is now posted here. The other two volumes were still in print when I last checked, so they are not posted.
The Sekoddesa-tika is a commentary by Nadapada or Naropa on the Sekoddesa, a small section of the otherwise lost mula Kalacakra-tantra. It is on the several Kalacakra initiations. It was the first Kalacakra text to be published, in 1941. This book is very hard to find. It is now posted here. In 2006 a critical edition of the Sekoddesa-tika prepared by Francesco Sferra was published. It is, of course, still in print.
There are now many thousands of people who have received the Kalachakra Initiation, given in recent decades around the world by the present Dalai Lama and other Tibetan lamas. One is not allowed to study the Kalacakra texts without first receiving the Kalachakra Initiation.
The Manjusri-nama-samgiti, Chanting the Names of Manjusri, is a central text of the Buddhist tantric tradition. It probably has more commentaries on it than any other single text. Manjusri represents wisdom, and by reciting the descriptive phrases that make up this text, it is thought that wisdom will increase.
Here posted are most of the printed Sanskrit editions, one of which includes a Tibetan translation, and one includes an English translation. This text was first edited by I. P. Minaev and published in 1887 in a Russian academic journal that has remained largely inaccessible. It is now posted.
The next three editions published were unable to access Minaev's edition and make use of it. They lack all or part of the concluding prose portion, the anusamsa, which is found in full in the 1887 Russian edition. Further, they are based on more scanty manuscript material.
The first of these three is the edition published in India by Raghu Vira without date, around 1960. This edition was re-set more compactly and included in a 1966 book by Raghu Vira and his son Lokesh Chandra. Variant readings with suggested emendations were published in the 1960 edition, but the emendations were not incorporated into the text. The same text was reproduced in 1966, also without incorporating the emendations. So here posted is the 1966 edition, and the variant readings from the 1960 edition. 
In 1963 an edition prepared by Durga Das Mukherji was published, which included the canonical Tibetan translation in the Narthang and Derge blockprints. Not only was it not able to use Minaev's 1887 edition, it was also done independently of Raghu Vira's circa 1960 edition. It, too, was based on scanty manuscript material, although the Tibetan translation helped to establish some of the readings. It is here posted.
Finally Ronald Davidson was able to access Minaev's edition, and also the other three editions, for his 1981 composite edition. In this he recorded all the variant readings found and given in the various editions, including those given but not used by Raghu Vira. This remains quite the most accurate edition so far published. He was able to utilize four old Tibetan commentaries to help with the interpretation of the text for his English translation, the first ever made, and to help establish the correct readings in his Sanskrit edition. This is now posted.
At about the same time period, and independent of Davidson's English translation and Sanskrit edition, Alex Wayman was also preparing an English translation, along with the Sanskrit text and Tibetan text. He, too, had access to Minaev's edition, and also a Sanskrit-Tibetan blockprint from Peking. His translation drew upon three different Tibetan commentaries than the four used by Davidson. It was published in 1985, with the verses given in Sanskrit, Tibetan, and English side by side. The Sanskrit text is basically Minaev's edition, with a few corrections to this listed on p. 47. This book, titled Chanting the Names of Manjusri, has been reprinted by Motilal Banarsidass in India, and is still available. So it is not posted here.
The first published Sanskrit commentary on this text came out in 1994. This book is titled: Aryamanjusrinamasamgiti with Amrtakanika-tippani by Bhiksu Ravisrijnana and Amrtakanikodyota-nibandha of Vibhuticandra, edited by Banarsi Lal, and published by the Central Institute of Higher Tibetan Studies in Sarnath, Varanasi, India. This commentary comments on the Manjusri-nama-samgiti from the standpoint of Kalacakra. The Manjusri-nama-samgiti is a text of major importance in the Kalacakra system. This book is still in print and can be obtained from Biblia Impex, New Delhi, so is not posted here.
The important old Sanskrit commentary by Vilasavajra was the subject of a PhD thesis completed in 1994 by Anthony Tribe at the University of Oxford. It included a critical edition and annotated translation of chapters 1-5 of this commentary. It, of course, cannot be posted here.
The next group of texts posted are five Buddhist tantric works. As far as I know, the first Sanskrit Buddhist tantric text to be published was the Pancakrama by Nagarjuna. This was edited by Louis de la Vallee Poussin and published in 1896 (Gand). His edition included the Pindikrama by Nagarjuna, and a short tippani by Parahitaraksita on both the Pancakrama and the Pindikrama. The Pindikrama and Pancakrama are texts on the practice of the Guhyasamaja Tantra. In 1994 a critical edition of the Pancakrama was published, in both Sanskrit and Tibetan, edited by Katsumi Mimaki and Toru Tomabechi (Tokyo). An edition of the Pindikrama and Pancakrama was published in 2001, edited by Ram Shankar Tripathi (Varanasi). Only Poussin's 1896 edition is here posted, due to copyright restrictions. Tsongkhapa wrote an extensive commentarial work on the Pancakrama that has recently been published in English translation by Robert Thurman, titled Brilliant Illumination of the Lamp of the Five Stages (New York, 2010).
The Advayavajrasamgraha was published in the Gaekwad's Oriental Series in 1927 (Baroda), edited by Haraprasad Shastri. This is a collection of 21 short works on Buddhist tantra by Advayavajra. It is here posted. A critical edition of this group of texts was prepared in Japan by the Study Group for the Buddhist Tantric Texts, and published in four parts in the Annual of the Institute for Comprehensive Studies of Buddhism, Taisho University, 1988-1991.
The Prajnopaya-viniscaya by Anangavajra and the Jnanasiddhi by Indrabhuti were published in the Gaekwad's Oriental Series in 1929 (Baroda) under the title, Two Vajrayana Works, edited by Benoytosh Bhattacharyya. They are Buddhist tantric treatises. These are posted here. They were later included in the Guhyadi-Astasiddhi-Sangraha, published by the Central Institute of Higher Tibetan Studies in 1987.
The Nispannayogavali by Abhayakaragupta was published in the Gaekwad's Oriental Series in 1949 (Baroda), edited by Benoytosh Bhattacharyya. It describes 26 Buddhist tantric mandalas, including the Kalacakra mandala as the 26th. This edition is posted here. A critical edition was published in Korea in 2004, edited by Yong-hyun Lee.
Now posted with the Sanskrit Hindu texts are three editions of the Mandukya-karika by Gaudapada, also known as the Gaudapada-karika or the Agama-sastra. These all include English translations.
The first is a homemade composite of just the text of the Mandukya-karika in Sanskrit and English. The Sanskrit is taken from Agama-sastra, published in 1957 by the Mahabodhi Sabha, Kalakatta (Calcutta), with Hindi translation by Ananda Kausalyayana. I do not know what Sanskrit edition this is based on. The English is taken from The Mandukyopanishad with Gaudapada's Karikas and the Bhashya of Sankara, translated by Manilal N. Dvivedi, published in 1894 by the Bombay Theosophical Publication Fund. This was the first English translation of the Mandukya-karika ever published, and it follows the commentary of Sankaracarya. The Sanskrit and English verses were assembled in this composite edition by photocopying the pages from their respective books, cutting out the verses, lining them up together, and pasting them onto blank sheets. The title pages of the books they came from are given at the end of the PDF file.
The second is The Agamasastra of Gaudapada, edited, translated and annotated by Vidhushekhara Bhattacharya, University of Calcutta, 1943. Bhattacharya, like most Sanskrit pandits, had studied the Upanisads during his schooling. Then he went on to study some Sanskrit Buddhist texts. After a number of years, he was called upon to teach the Upanisads. When doing so, he was amazed at what he now saw in the Mandukya-karika. It, especially its fourth chapter, contained many terms and phrases that he had seen in his studies of Buddhist texts. These, moreover, were not always explained in the standard commentary by Sankaracarya in a way that seemed satisfactory to Bhattacharya. It should be noted here that the authenticity of Sankaracarya's commentary has been a topic of debate, and what he found led Bhattacharya to doubt its authenticity. So he set about annotating Gaudapada's karikas anew, on the basis of the Buddhist texts he had read, and he translated them accordingly. This was regarded by many as a major breakthrough in the interpretation and understanding of the Mandukya-karika.
The third is Gaudapada-karika, Edited, with a complete translation into English, Notes, Introduction and Appendices, by Raghunath Damodar Karmarkar, Poona: Bhandarkar Oriental Research Institute, 1953. This was prepared in response to Vidhushekhara Bhattacharya's translation, in order to counter the Buddhistic interpretations given by him, and to show that the standard Vedanta understanding of this text following Sankaracarya's commentary is the correct one. Bhattacharya, having worked with Western scholars, had prepared a translation that closely follows the Sanskrit, unlike the looser translations that had been published previously. Karmarkar produced an even more literal translation, to show that he was following the text very closely in giving the Vedanta interpretations. He wanted to show that the Buddhistic interpretations, thought by Bhattacharya to explain many of Gaudapada's verses more naturally, were not called for. This was welcomed by many Vedantins in India, especially because Bhattacharya's work had been accepted by a number of Indian scholars and most Western scholars (a notable exception is Christian Bouy, whose composite Sanskrit edition and French translation was published in Paris in 2000).
Regarding the Sanskrit edition, although one was published as early as 1850 by E. Roer in the Bibliotheca Indica series, the standard edition has been the Anandasrama Sanskrit series edition, first published in 1890, with a second edition in 1900. It was based on more than a dozen manuscripts, and variant readings were given in footnotes (these were omitted in the 1984 reprint edition). Bhattacharya in his 1943 edition collated eighteen more manuscripts in order to see if some of his suggested emendations could be found, and he gave the variant readings in an appendix. This remains the nearest thing we have to a critical edition today. Bouy's 2000 edition is a very helpful composite of previously published editions, but it did not utilize new manuscript material.
Some time ago, the first and still standard edition of the Ratnagotravibhaga was posted here. This is the Ratnagotravibhaga Mahayanottaratantrasastra, edited by E. H. Johnston and published by the Bihar Research Society, Patna, in 1950. Now, six more texts are added to this, greatly adding to research capabilities.
First is The Ratnagotravibhaga-mahayanottaratantra-castra, compared with Sanskrit and Chinese, edited by Zuiryu Nakamura, and published in Tokyo in 1961. This gives the Sanskrit text in roman script on the left-hand pages, and gives the corresponding Chinese translation facing this on the right-hand pages.
Then in 1967 was published Zuiryu Nakamura's critical edition of the Tibetan translation of this text, and his Japanese translation of this text on facing pages. Reproduced here is only his critical edition of the Tibetan translation. This matches his Sanskrit edition, page for page.
Also in 1967 was published Zuiryu Nakamura's very valuable word indexes to this text. These also serve as multi-lingual glossaries. Reproduced here is his complete Sanskrit-Tibetan-Chinese index to this text, and also his Tibetan-Sanskrit index to this text.
Besides the Sanskrit commentary that accompanies the Ratnagotravibhaga in Johnston's and Nakamura's editions, two very brief Sanskrit commentarial works have been discovered and edited and published.
The first of these is "A Manuscript of the Mahayanottaratantrasastropadesa, a Sanskrit Commentary on the Ratnagotravibhaga," edited by Jikido Takasaki, and published in Journal of Indian and Buddhist Studies, vol. 23, no. 2, March 1975, pp. 1065-1058.
The second of these is "Mahayanottaratantra-sastra-tippani by Vairocanaraksita," edited by Zuiryu Nakamura and published in Various Problems in Buddhist Thought: A Collection of Articles in Honor of Professor Akira Hirakawa's Seventieth Birthday, pp. 846-831, Tokyo, 1985.
The four main works of Haribhadra-suri on yoga, as he defines it, have now been posted with the Sanskrit Jaina texts. English translations of all four are included. These four texts are:
Haribhadra-suri is widely known for his non-sectarian approach in his writings. His two well-known works on yoga are the Yoga-bindu and the Yoga-drsti-samuccaya. These are written in Sanskrit. His two small works on yoga are the Yoga-vimsika, in twenty verses, and the Yoga-sataka, in one hundred verses. These are written in Prakrit. The Yogasataka had been lost and remained unknown until its re-discovery and publication in 1956, edited by Indukala Jhaveri. The 1965 edition posted here includes Haribhadra's own commentary in Sanskrit, re-discovered after the 1956 edition of only the Prakrit verses had been published.
The five posted books giving these four texts are:
Haribhadra Suri's Yogabindu, With commentary, edited by Luigi Suali. Bhavnagar: The Jain Dharma Prasaraka Sabha, 1911.
This is the first printed edition of the Yogabindu. It includes Haribhadra's own commentary.
The Yogabindu of Acarya Haribhadrasuri, with an English Translation, Notes and Introduction, by K. K. Dixit. Ahmedabad: Lalbhai Dalpatbhai, Bharatiya Sanskriti Vidyamandira, 1968.
Yogadrstisamuccayah (The Yogadrashti Samuchchaya [sic]), by Shriman Haribhadrasuri, edited by L. Suali. Sheth Devchand Lalbhai Jain Pustakoddhar Fund Series, no. 12. Bombay, 1912.
This is the first printed edition of the Yogadrstisamuccaya. It includes Haribhadra's own commentary.
Yogadrstisamuccaya and Yogavimsika of Acarya Haribhadrasuri, with English Translation, Notes and Introduction, by K. K. Dixit. Ahmedabad: Lalbhai Dalpatbhai, Bharatiya Sanskriti Vidyamandira, 1970.
A Sanskrit chaya of the Prakrit Yoga-vimsika is also included.
Haribhadrasuri's Yogasataka, with Auto-Commentary, along with his Brahmasiddhantasamuccaya, edited by Muniraj Sri Punyavijayaji. Ahmedabad: Lalbhai Dalpatbhai, Bharatiya Sanskriti Vidyamandira, 1965.
This includes an English translation of the Yogasataka by K. K. Dixit.
We continue with eleven more Buddhist tantric texts. These are, in alphabetical order:

1. Advayasiddhi, by Laksminkara, edited by Malati J. Shendge, Baroda, 1964. Includes Tibetan translation and English translation.

2. Cittavisuddhiprakarana, edited by Haraprasad Shastri in his article, "The Discovery of a Work by Aryadeva in Sanskrit," Journal of the Asiatic Society of Bengal, 1898.

3. Cittavisuddhiprakarana of Aryadeva, edited by Prabhubhai Bhikhabhai Patel, Calcutta, 1949. Includes two Tibetan translations.

4. Dakarnava-tantra, edited by Nagendra Narayan Chaudhuri in his book, Studies in the Apabhramsa Texts of the Dakarnava, Calcutta, 1935. Includes Sanskrit chaya and Tibetan translation.

5. Khasama-tantra-tika by Ratnakara-santi, edited by Jaganath Upadhyaya in the book, Sankaya Patrika: Sramanavidya, vol. 1, Varanasi, 1983. 

6. Megha-Sutra, extracts containing "all the significant parts of the sutra," edited by Cecil Bendall, published in Journal of the Royal Asiatic Society, 1880.

7. Sahajasiddhi by Dombi Heruka, edited by Malati J. Shendge, published in Indo-Iranian Journal, 1967. Includes Tibetan translation and English translation.

8. Subhasita-samgraha, "an anthology of extracts from Buddhist works compiled by an unknown author, to illustrate the doctrines of scholastic and of mystic (tantrik) Buddhism," edited by Cecil Bendall, published in Le Museon, 1903-1904.

9. Tattvajnanasamsiddhi by Samadhivajra, edited by Raniero Gnoli, published in Rivista degli Studi Orientali, 1966. Includes Italian translation.

10. Tattvaratnavali by Advayavajra, edited by Hakuju Ui, reprinted in his book, Daijo Butten no Kenkyu, Tokyo, 1963, from Nagoya Daigaku Bungakubu Kenkyu Ronshu, vol. 1, no. 3: Tetsugaku, 1952.

11. Vajravali by Abhayakaragupta, partial, "describing the mandalas," edited by D. C. Bhattacharyya, published in the book, Tantric and Taoist Studies in Honour of R. A. Stein, vol. 1, Bruxelles, 1981.

I fully echo Joe's sentiments. The service done to humanity by Nancy and David is invaluable.

Thank you Joe and Capt. Anand for your very kind words. Nancy and I greatly appreciate the opportunity to post these texts here. This came about due to the initial enthusiastic invitation from Joe, who recognized the value of these texts for the world, and the warm welcome by the members of Theosophy.Net. We hope that these texts will contribute to the upliftment of humanity.


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