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" xviii PREFACE. Kulamatam (59) is not an original Tantra, which is always an interlocution between Siva and Parvati or some other divine beings. It is, however, an independent work by Kavisekhara, dealing mainly with the worship of the Kaula sect. But it often deviates from the main point to treat of the Vira sect, who worship sitting on corpses. Govinda-vrndavana (78) in twenty-five patalas is a part of the Vrhad-gautamiya-tantra, a larger recension of the Gautamtyatantra, for which see L. 1143. Tattvasara (103) is an original Tantra, being an interlocution between Ananda-Bhairava and Ananda-Bhairavi. Tattvasara is really Yogasara, a treatise on the Yoga practice in which drinking is enjoined for the attainment of success in Yoga. It was hitherto known only from quotations. Tattvamrta-Tarangini, by Kulananda Natha (104), is complete in seven tarangas, and treats of the higher subjects of tantra, such as 'What is Atma?' 'What is Prakrti?' What is Purusa? What are six amnayas?' and so on. It is unknown to Aufrecht. Timira-candrika, by Rama-ratna (111), is incomplete. The present MS. contains only those chapters which deal with the daily duties of a certain sect of Tantrikas. Parnabhiseka-dipika (160), by Ananda-natha, the son of Ramanatha, a Brahmana of the Ardhakali family, deals with Parnabhiseka or complete initiation with the five M's. The present treatise is written in the interests of the kaulas. " Prapanca-Sara-Sambandha-dipika (161), by Uttamabodha, the pupil of Uttamaprakasa, is an incomplete MS. coming up to the 80 th patala, while the work is complete in thirtysix. There is nothing in the text to show who the "Acarya was. He is simply an Acarya. But Uttamabodha attributes it to Padacarya, that is, Padmapadacarya. Most likely he is not right. For the book does not belong to the Advaita ideas. Uttama-bodha, however, in his commentary, gives it a thoroughly Advaita interpretation. There is a work,