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Based on Alexis Sanderson's classification

Proposed Dissertation Title
The Industry of Miracles: A Typology of Dream Operations in Śaiva-Śākta Tantra
revelation
I. REVELATION

Agent receives information through passive observation or dialogue, but remains fundamentally unchanged in status or abilities.

empowerment
II. EMPOWERMENT

Agent is permanently transformed — gains new status, authority, or supernatural capacities through abhiṣeka or siddhi.

magic
III. DREAM MAGIC

Agent actively performs magic on external targets; effects manifest in waking reality (māraṇa, vaśīkaraṇa, uccāṭana).

yoga & consciousness
IV. CONSCIOUSNESS

Dream consciousness structure transformed through yogic methods (svapnasvapna, jāgratsvapna, heart-cakra meditation).

omens & protection V. OMENS & PROTECTION EXCLUDED (Passive category – not analyzed in detail)
Dreams as signs requiring interpretation or dangers requiring protection. Auspicious/inauspicious symbols; future events signaled; bad dream remedies; protective rites. Note: Demonstrates continuity from Vedic through medieval Tantra.
1. ŚAIVA TRADITIONS
► Atimārga ✗
Pāśupata ✗ (no svapna text)
Lākula ✗ (no svapna text)
► Mantramārga ✓
• Niśvāsatattvasaṃhitā (c. 450-550 CE)
Untranslated
revelation 1 passage
Guhyasūtra 3.54-60
revelation
Sanskrit (Transliterated)
3.54 deva devaṃ samabhyarcya vijñāpyārghaṃ pradāpayet | etan mantravaran deva [***] īvarado bhava ||
3.55 evannivedya mantraṃ tu tataḥ sādha[ka] | sugandhagandaliptāṅgā puṣpasragdāma bhūṣitaḥ ||
3.56 sudhūpito sutāmbūlaḥ sitavastradharaḥ śuciḥ | śrāvayitvā tato devaṃ svaped dakṣiṇamūrtiṣu ||
3.57 kusupustara[sayyāyāṃ] svapramāṇakaṃ japet | datvā guggulu dhūpaṃ tu sahasraikaṃ japed budhaḥ ||
3.58 svapnamāṇaṃ ca ko devaḥ kathet siddhivalāvalam | lābhā lābhaṃ śu[***]ccānyaṃ jñātum icchati ||
3.59 unnidhanapadāntikāya [***] siddhimantro'yam | amoghamantrārājaṃ tu na mithyaṃ asya bhāṣitaḥ ||
3.60 yaṃ dṛṣṭvā svapnakālai tu tat tathā na tad anyathā | śubhāśubhaṃ na dṛṣṭaṃ tu svapnenai sādhakena tu ||
Translation (AI Generated)
3.54 The practitioner should worship the supreme deity and request Him to accept the ritual offering while declaring these mantras sovereign.
3.55 The sādhaka should offer the mantra while adorned with sandalwood paste, flowers, and garlands.
3.56 After ritual preparations with incense, betel, and white clothes, the practitioner should recite mantras to the deity and sleep facing south.
3.57 The practitioner should recite mantras on a flower-strewn bed and perform one thousand recitations with guggulu incense.
3.58 Which deity will reveal through dreams the knowledge of success, failure, gains, losses, and other desired information?
3.59 This unfailing magical formula grants true knowledge about life's transitions, death, and final liberation, and its pronouncements are never false.
3.60 Whatever the sādhaka sees in dreams through this practice is true and reveals otherwise hidden auspicious and inauspicious realities.
Context: Svapnamāṇavaka practice - ritual protocol for consulting deity in dreams to prognosticate success in siddhi. Involves specific sleeping direction (south-facing), flower bed, 1000 mantra recitations, and guggulu incense.
► Śaiva Siddhānta ✓
• Mṛgendravṛtti (c. 950-1000 CE)
Untranslated
empowerment 1 passage
Dream-Obtained Mantras Achieve Siddhi (Vidyāpāda-vṛtti, citing Yoginītantra & Phetkāriṇītantra, MS lines 400-453)
empowerment
Sanskrit (IAST)
(400-401) yoginītantramālokya svapnalabdhamanorvidhiṃ | pravakṣyāmi hitārthāya sādhakānāṃ viśeṣataḥ ||
(402-405) svapnalabdhaṃ strīdattañca saṃskāreṇaiva siddhyati | svapnalabdhe ca kaluṣe guroḥ sthāne nivaśayet || vaṭapatre kuṃkume vā likhitvā grahaṇaṃ kṛtaṃ | tataḥ siddhimavāpnoti anyathā viphalaṃ bhavet ||
(407-412) evaṃ svapnādinā mantralābhe dīkṣoktakrameṇa kalasaṃ saṃsthāpya vaṭapatreṇa kuṃkumena likhitvā daśasaṃskāraṃ vidhāya gurormantra grahaṇaṃ kuryāt | athavā taddevatākasarvacakravicāritamantrāntaraṃ gṛhnīyāt upāsyasyaikamantratvāt svapnepi mantracchalena upāsyopadeśāttanmantramapi japet vahumantravataḥ puṃsaḥ kā kathā śiva eva saḥ | ityādi puraskāra śravaṇāditi saṃkṣepaḥ ||
(414-424) atha mantrasaṃskāraḥ || phetkāriṇītantre || jananaṃ jīvanaṃ caiva tāḍanaṃ bodhanaṃ tathā | athābhiṣeko vimalīkaraṇāpyāyanaṃ tataḥ || tarpanaṃ dīpanaṃ caiva gopanaṃ daśamaḥ smṛtaṃ |
(451-453) mantrāṇāṃ kathito hyete saṃskārāḥ śīghra siddhidāḥ | evaṃ krameṇa mantre gṛhīte svapnalabdhādi mantrāḥ siddhyantīti saṃkṣepaḥ
English Translation
(400-401) Having consulted the Yoginītantra, I shall proclaim the procedure for dream-obtained mantras, especially for the benefit of sādhakas.
(402-405) Mantras obtained in dreams or given by women achieve siddhi only through purification ritual (saṃskāra). If the dream-obtained [mantra] is impure, place it at the guru's seat. Having written [it] on a banyan leaf or with kuṅkuma, perform the reception ritual. Then one attains siddhi; otherwise it becomes fruitless.
(407-412) Thus when obtaining a mantra through dreams etc., one should set up a vessel according to the dīkṣā procedure, write with kuṅkuma on banyan leaf, perform the ten purifications (daśasaṃskāra), and receive the mantra from the guru. Or one should take another mantra from the deity's complete cakra system. Since the object of worship has one mantra, even in dreams through the mantra's form, from the teaching of the object of worship, one may also recite that mantra. "For a person with many mantras, what to say—he is Śiva himself" etc.—this is the summary from hearing the preliminaries.
(414-424) Now the mantra purifications: In the Phetkāriṇītantra: "Janana (birth), jīvana (enlivening), tāḍana (striking), bodhana (awakening), then abhiṣeka (consecration), vimalīkaraṇa (purification), āpyāyana (nourishing), tarpana (satisfaction), dīpana (illumination), and gopana (concealment) is the tenth—thus known."
(451-453) These purifications of mantras have been declared—they grant quick success (śīghra siddhi). Thus, when the mantra is received in this manner, dream-obtained and similar mantras become perfected (siddhyanti)—this is the summary.
KEY TEACHING: Mantras received IN DREAMS (svapnalabdha) are VALID and achieve SIDDHI when properly purified through 10 purifications (daśasaṃskāra). Teaching cited from Yoginītantra; purification list from Phetkāriṇītantra. Without purification → viphala (fruitless). With purification → śīghra siddhi (quick success).
► Non-Saiddhāntika = Bhairava Tantras ✓
► Mantrapīṭha (early Bhairava Tantras) ✓
• Svacchandatantra (7th-10th c.)
Untranslated
yoga & consciousness 1 passage
Svacchandatantra 7.322-326 (with Kṣemarāja's commentary)
yoga & consciousness
Sanskrit (Transliterated)
7.322 yadā tiṣṭhet tadāsya ṣvedaḥ kampaśca jāyate ||
Commentary hṛdi... prāṇāpānau hrasvakoṭyākārakalāvimarśanena yuktāvadhaḥ prasaraṇakrameṇa nābhau saṃyojya, proktakālaṃ tiṣṭhataḥ svedakampau bhavataḥ
7.323 punareva tu hṛtsthau hi prāṇāpānau nirodhayet | dīrghakoṭisamāyogāt tatkṣaṇācca pated bhuvi ||
7.324 kaṇṭhasthaṃ ca tathaiveha prāṇameva nirodhayet | plutakoṭisamāyogāt svapnavṛttistato bhavet ||
Commentary svapno'tra jijñāsitavastuprathanātmā yogyucitaḥ
7.325 bhrūmadhye binduyogena prāṇarodhaṃ tu kārayet | suṣuptaṃ jāyate tatra kṣaṇāccaiva prabuddhyate ||
Commentary praśāntamanovṛttiḥ suṣuptāvasthā udeti, kṣaṇācca prabuddhyata iti na laukikavat tamovaraṇena abhibhūyate
7.326 mūrdhadvāraṃ samāśritya niṣkalaṃ dhyānamārabhet | evamabhyasatastasya pratyayastu tadā bhavet ||
Translation (AI Generated)
7.322 When [prāṇa] remains thus, sweat and trembling arise.
Commentary Stage 1 — Nābhi (hrasva): Prāṇa-apāna in heart, united with contemplation of hrasva-koṭi A-kalā, by descending process joins in nābhi — when remaining for stated duration, sweat and trembling occur.
7.323 Again one should stop prāṇa-apāna stationed in the heart; through union with dīrgha-koṭi, at that instant [the body] falls to the ground.
7.324 And here likewise one should stop prāṇa stationed in the throat; through union with pluta-koṭi, then SVAPNA-VṚTTI arises.
Commentary Stage 3 — Kaṇṭha (pluta): SVAPNA here = the manifestation-nature of the object to be investigated, suitable for the yogin. [NOT ordinary sleep, but conscious dream state as investigative tool]
7.325 One should effect prāṇa-stoppage in the brow-center through bindu-union; suṣupti arises there, and [one] awakens instantly.
Commentary Stage 4 — Bhrūmadhya (bindu): Suṣupti-state with calmed mental-modifications arises, 'and awakens instantly' — NOT overwhelmed by tamas-veil as in ordinary [sleep]. [Conscious deep sleep]
7.326 Having entered the crown-opening, one begins niṣkala-dhyāna; for one practicing thus, then pratyaya (direct realization) arises.
Context: Progressive prāṇāyāma technique using ascending breath retention (nirodha) through five cakra locations with increasing kalās (hrasva → dīrgha → pluta → bindu). Stage 3 (kaṇṭha + pluta) produces SVAPNA-VṚTTI — conscious dream state as tool for investigating subtle objects. Stage 4 (bhrūmadhya + bindu) produces conscious SUṢUPTI without tamas-veil. Culminates in pratyaya (direct realization). Result (v. 7-257): "For him, whether waking or sleeping, there is NO [duality of] jāgrat-svapna, due to constant non-separation from turīya-light."
► Vidyāpīṭha ✓
► Yāmala Tantras ✓
• Brahmayāmala (c. 650-750)
► Śakti Tantras ✓
► Trika Tantras ✓
• Mālinīvijayottaratantra (7th-8th c.)
• Vijñānabhairavatantra (c. 850)
► Tantras of Kālī ✓
• Jayadrathayāmala (Śaṭka 4)
Untranslated
magic empowerment 3 passages
Jayadrathayāmala, Śaṭka 4, v.16-20
magic
Sanskrit (Transliterated)
4.16 maṇḍilāñjanādīni daṇḍaṃ kulakamaṇḍalum |
kuṇḍalānyajinaṃ sūtraṃ siddhadravyāṇi yāni ca ||
4.17 yakṣiṇyāḥ pūrvamuktā yāṃ prasena svapnasādhanaṃ ||
4.18-20 preṣaṇaṃ duṣṭadamanaṃ viṣa bhūtavināśanam |
vyādhinigrahame vākyavaśyākarṣaṇameva ca ||
māraṇoccāṭanādīni stambhastambhana jādiṣu |
nāvāśakaṭayantrāṇāṃ bhedanaṃ jambhanaṃ tathā ||
śāntika pauṣṭikaṃ caiva saubhāgyakaraṇaṃ tathā |
evamādīni yānīha pūrvaṃ tantre pracoditāḥ ||
Translation (AI Generated)
4.16 Collyrium, staff, skull-cup, earrings, antelope skin, thread, and [other] siddha substances.
4.17 The yakṣiṇī previously explained — through presence (prasena), DREAM PRACTICE (svapnasādhana).
4.18-20 Sending [spirits] (preṣaṇa), subduing enemies (duṣṭadamana), poison, destroying beings, disease control, attraction-drawing (vaśyākarṣaṇa). Killing (māraṇa), expulsion (uccāṭana) and so on, immobilization (stambha), paralysis, breaking of boats/carts/yantras, causing stupor. Pacification (śāntika), increase (pauṣṭika), and creating beauty/fortune (saubhāgya) — these and so forth were previously explained in the tantra.
Context: Yakṣiṇī evocation through dream practice (svapnasādhana). Once the yakṣiṇī is evoked via dreams, she grants magical powers (siddhis) affecting external targets: sending spirits (preṣaṇa), harming enemies, attraction magic (vaśīkaraṇa), killing (māraṇa), expulsion (uccāṭana), immobilization, pacification, and prosperity magic. Effects manifest in waking reality. Category: Dream magic — active operations on external targets.
Jayadrathayāmala, Śaṭka 4, v.40-43
magic
Sanskrit (Transliterated)
4.41 tatra vajrāṅkitaṃ sādhyaṃ cintayitvā tu tad bhavet |
anyānyapi hi karmāṇi sādhayet parameśvarī ||
4.42 prasenā svapnakathanā pātrāveśanamuttamam |
svasthāveśanamevānyat paratantropacārataḥ ||
4.43 sādhayatyeva deveśī bhogamokṣaphalapradā |
eṣā devī samutpannā pādacakrāṅkaraṅkinī ||
Translation (AI Generated)
4.41 There the vajra-marked sādhana, having visualized, that becomes. Other actions too one accomplishes, O Supreme Goddess.
4.42 Through presence (prasenā) — DREAM NARRATION (svapnakathanā), excellent possession of vessel (pātrāveśana), and also self-possession (svasthāveśana) through worship of another's tantra.
4.43 The sādhaka accomplishes indeed, O Goddess, giving fruits of enjoyment and liberation. This goddess arisen is Pādacakra Karaṅkinī.
Context: Dream narration (svapnakathanā) as magical technique for possession. Through the deity's presence (prasenā) in dream, the practitioner's dream-speech or narration achieves "vessel-possession" (pātrāveśana) — likely possession of an external person/object — and "self-possession" (svasthāveśana) — possibly return to one's own body after astral projection. Note: The exact procedure is ambiguous; the text does not specify whether narration occurs while dreaming or after waking, nor the precise mechanism of possession. This appears to be technical terminology from oral transmission. Category: Dream magic — possession operations.
Jayadrathayāmala, Śaṭka 4, v.14-19 (Kālasaṃvedinī Chapter)
empowerment yoga & consciousness
Sanskrit (Transliterated)
4.14 svayaṃ dṛśyā kathayate kālatrayamalaṃ śivā ||
4.15 ātmano vā parasyāpi dṛśyate nātrasa(ṃśayaḥ |
atītānāgataṃ sarvaṃ vartamānaṃ ca yadbhavet ||
4.16 dviguṇena tu jāpena nikhilaṃ paśyate svayam |
triguṇena tu jāpena śṛṇute sarvameva hi ||
4.17 svayaṃ sasādhakavaraḥ sa(ṃśayonātra kaścana |
susiddhāmānave devi svapnākhyaṃ sādhayiṣyati ||
4.18 śirodeśe pūjanena sādhakonātrasa(ṃśayaḥ |
evaṃ kālatrayaṃ jñātvā kurukarma yathecchayā ||
4.19 etāṃ jñātvā bhagavatīṃ kālīṃ kāla bhaya pradām |
nigrahānugrahaṃ karma kurvanta pratihanyate ||
Translation (AI Generated)
4.14 She herself appearing, tells the three times [past/present/future], the auspicious one.
4.15 For oneself or for another is seen, no doubt in this. All past, future, and whatever present there is.
4.16 With doubled japa, [one] sees everything oneself; with tripled japa, hears absolutely everything.
4.17 The excellent sādhaka himself — no doubt whatsoever in this. For the human siddha, O Goddess, will accomplish THE [PRACTICE] CALLED DREAM (svapnākhya).
4.18 Through worship at the CROWN REGION (śirodeśa), the sādhaka — no doubt in this. Thus knowing the three times, do actions as you wish.
4.19 Knowing this Bhagavatī Kālī who gives fear of time, doing acts of grace and wrath, one is not obstructed.
Context: Crown chakra (śirodeśa) worship for prophetic dreams. Through ritual worship at the crown region, Kālī Kālabhayapradā manifests in dreams and grants kālatrayajñāna (knowledge of three times: past/present/future). With doubled japa: sees everything; with tripled japa: hears everything. This is svapnākhya sādhana — "the practice called dream." Result: permanent supernatural capacity for omniscience and freedom of action ("do actions as you wish"). Category: Dream empowerment — receiving permanent siddhi (kālatrayajñāna) through dream encounter with deity. The only specific yogic/tantric anatomical technique for dream work in Jayadratha Yāmala.
► Krama tradition ✓
• Mahārthamañjarī (14th c.) - Maheśvarānanda
Translated
yoga & consciousness 2 passages
Mahārthamañjarī, Parimala commentary (lines 5708-5730)
yoga & consciousness
Sanskrit (Transliterated)
athaikadā niśīthinyāmāsīno yāgamaṇḍape |
tarpayitvā parāṃ devīṃ gandha-puṣpa-akṣata-āsavaiḥ ||
āsvādyānandapātrāṇi trīṇi tīvrāṇi tanmanāḥ |
svasaṃrambhaparāmarśabhavyāmanubhavan prathām ||
jāgarāsvapnayormadhyamadhyasya mahatīṃ daśām |
dūtyāḥ stanataṭotsaṅgam-aparāṅgena pīḍayan ||
pradīpaiḥ kuśalaireva pradīptairaparokṣitaḥ |
āste sma vismayākrāntaḥ kahlārotphullalocanaḥ ||
atrāntare striyaṃ kāñcit kaṇṭhā-śūla-kapālinīm |
sa dadarśa kilollokāṃ sindūra-alaṅkṛta-ālikām ||
ālokya ca sa tāṃ siddhāṃ kurvannāsanna-māsanam |
upāharadudāraśrīḥ pūjopakaraṇaṃ kramāt ||
dakṣiṇāṃ ca yathāśakti dātuṃ dūtīṃ samādiśat |
kruddheva yoginī sā ca kimebhiriti niḥspṛhā ||
mahārāṣṭrabhuvāṃ bhāṣāṃ prayuñjānā smitottaram |
saptasaṃkhyocitāṃ mudrāṃ badhnatī hastapallave ||
Translation (AI Generated)
Once at midnight, seated in the ritual space (yāgamaṇḍapa), having satisfied the Supreme Goddess with fragrances, flowers, rice, and wine, having drunk three intense vessels of bliss (ānandapātrāṇi), mind concentrated, experiencing the first arising of self-aware presence (svasaṃrambhaparāmarśa)—
He entered THE GREAT STATE IN THE MIDDLE BETWEEN WAKING AND DREAMING (jāgarāsvapnayormadhya), pressing against the body of the dūtī, her breast and lap, illuminated by skillfully kindled lamps. He sat overwhelmed with wonder, eyes brimming with ecstasy.
At that moment he saw a certain woman bearing kaṇṭhā, śūla, and kapāla [yoginī symbols], radiant, her face adorned with vermillion. Seeing that Siddha [yoginī], he immediately offered her a seat, brought forth excellent worship materials in sequence, and ordered the dūtī to give dakṣiṇā according to his capacity.
But the yoginī, as if angry, said "Why these things?" with detachment, speaking in Mahārāṣṭra language with a smiling response, binding the mudrā of the number seven with her lotus hands.
Practice: Entry into the hypnagogic threshold state (jāgarāsvapnayormadhya) for visionary experience. After ritual worship, consumption of intoxicating beverages (ānandapātrāṇi), and sexual ritual with dūtī, the practitioner enters the borderland between waking and dreaming where a Siddha Yoginī manifests. This is deliberate cultivation of the liminal consciousness state for receiving tantric transmission.
Mahārthamañjarī, Parimala commentary (lines 4778-4810) citing Tantrāloka 10.253-296
yoga & consciousness
Sanskrit (Transliterated)
turyamevaatra vimarśa ityākhyāyate, yena srakṣūtranyāyād adhastanam avasthātrayaṃ kroḍīkriyate | [...] jāgradādiṣu catasṛṣv avasthāsu parasparānuvedhaḥ pratīyate |
Jāgrat - 4 substates:
abuddhaṃ buddhaṃ prabuddhaṃ suprabuddham
Svapna - 4 substates (Tantrāloka 10.253ab):
gataāgataṃ suvikṣiptaṃ saṃgataṃ susamāhitam ||
Suṣupti - 4 substates:
uditaṃ vipulaṃ śāntaṃ suprasannam
Turya - 3 substates (iti śrītantrālokasthityā):
manonmana, ananta, sarvatobhadra
Turyātīta - 1 state (Tantrāloka 10.283cd):
satataodita
Definition (Tantrāloka 10.294cd-296):
yasya yad yat sphuṭaṃ rūpaṃ tajjāgraditi manyatām |
yadevaāsthiramābhāti svarūpaṃ svapna īdṛśaḥ ||
asphuṭaṃ tu yadābhāti suṣuptaṃ tat puro'pi yat |
srakṣūtrakalpaṃ tat tūrya sarvabhedeṣu gṛhyatām ||
Translation (AI Generated)
Turya is here called vimarśa (reflective awareness), which strings together the three lower states like a thread in a necklace. [...] In the four states beginning with waking, mutual interpenetration (parasparānuvedha) is experienced.
Jāgrat has four divisions:
unawakened (abuddha), awakened (buddha), fully awakened (prabuddha), supremely awakened (suprabuddha)
Svapna [dream] has four substates (as stated in Tantrāloka 10.253ab):
gone-and-come (gataāgata), well-dispersed (suvikṣipta), gathered (saṃgata), well-collected (susamāhita)
Suṣupti [deep sleep] has four substates:
arisen (udita), vast (vipula), peaceful (śānta), supremely clear (suprasanna)
Turya has three divisions (according to Tantrāloka):
mind-and-beyond-mind (manonmana), infinite (ananta), auspicious-in-all-directions (sarvatobhadra)
Turyātīta has one state (Tantrāloka 10.283cd):
perpetually shining (satataodita)
Definition by manifestation (Tantrāloka 10.294cd-296):
"Whatever appears clearly (sphuṭa) - consider that waking; Whatever appears unstable - such is dream; Whatever appears unclearly (asphuṭa) - that is deep sleep; Consider turya like a thread-string in all divisions."
Note: This passage extensively cites Tantrāloka's classification system. The four substates of dream (svapna) and deep sleep (suṣupti) provide a sophisticated phenomenological map for yogic practice of consciousness states. Mahārthamañjarī contextualizes these within Krama tradition's understanding of vimarśa as the thread unifying all states.
2. KAULA REFORMATION ✓
► Pūrvāmnāya (Eastern Transmission) ✓
• Kulamuktikallolini (12th-15th c.)
► Paścimāmnāya (Western Transmission) ✓
• Kubjikāmatatantra (10th-11th c.)
• Manthānabhairavatantra (10th-12th c.)
► Uttarāmnāya (Northern Transmission) ✓
• Piṅgalamata (c. 8th-10th c.) - Yāmala/Matāṣṭaka
• Cidgaganacandrikā (c. 9th-10th c.)
► Dakṣiṇāmnāya (Southern Transmission) ✓
• Jñānārṇavatantra (date uncertain, likely 12th-17th c.)
► Ūrdhvāmnāya (Supreme Transmission) ✓
• Kulārṇavatantra (11th-14th c.)
Claims to transcend the four āmnāyas
3. KASHMIR ŚAIVISM EXEGESIS ✓
► Foundational Texts ✓
• Śivasūtra (c. 800-850)
• Spandakārikā (c. 850-900)
► Abhinavagupta ✓
• Tantrāloka (c. 1000-1020)
4. LATE SYNCRETIC ŚĀKTA TRADITIONS ✓
► Assam ✓
• Yoginī Tantra (16th-17th c.)
► Bengal ✓
• Uddāmareśvaratantra (14th-16th c.)
• Bṛhattantrasāra (late 16th c.)
► Mahāvidyā Syncretic Compilations ✓
• Śaktisamgama Sundarīkhaṇḍa (16th-17th c.)
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