15-[^43]: [^9] References are provided in Ernst, "Islamization.

15-[^43]: [^9] References are provided in Ernst, "Islamization." [^10] India Office, Ashburner 258, fols. 7a-10b. See E. Denison Ross and Edward G. Browne, Catalogue of Two Collections of Persian and Arabic Manuscripts Preserved in the India Office Library (London: Eyre and Spottiswode), 1902), p. [^157]: [^11] In one place (26a) the translator says, "Know that thirty-two verses in the Indian language have been transmitted from the sayings of Kamak.

Now Kamak chose a certain kind from those, and added something else to it, and this poem is called Kamak baray tajanka (?)." Elsewhere he adds, "This is all a commentary on the thirty-two verses, which someone has written in the Indian language, in which many practices are mentioned, and in which are strange and wonderful sciences which all the practitioners of imagination (wahm) and magicians are agreed upon and pleased with" (29a).

Once (15b) he says, "Now they put this book into 85 verses, and versified it in the Indian language." [^12] Prior to the 12th century, the terms yogin and yogini primarily designated sorcerers, according to David Gordon White, Kiss of the Yogini: "Tantric Sex" in Its South Asian Contexts (Chicago: The University of Chicago Press, 2003) and, p.

[^221]: [^13] In actuality, the shrine of Kamakhya in Assam is characterized by a red arsenic flow that is identified in tantric thought with the menstrual blood of the goddess; see David Gordon White, The Alchemical Body: Siddha Traditions in Medieval India (Chicago: The University Of Chicago Press, 1996) pp. 195-[^6]: [^14] White, Kiss, p. [^8]: [^15] Vidya Dehejia, Yogini Cult and Temples: A Tantric Tradition (New Delhi: National Museum, 1986). [^16] White, Kiss, p. [^60]: [^17] Dehejia, pp.

30, 36; White, Kiss, p. [^22]: [^18] Dehejia, pp. 74-[^75]: [^19] It should be emphasized that there was no universal standard system of numbered cakras; see White, Kiss, p. [^222]: [^20] See Eliade, Yoga, p. 88, n.

[^21] The Persian scholar Mulla Zayn al-Din of Lar, from whom Pietro della Valle obtained his manuscript of The Kamarupa Seed Syllables in 1622, belonged to a sect "which attributed intelligences to the sun, moon and stars, and venerated them as angels of a superior order who would intercede with God and seek his protection" (J. D. Gurney, "Pietro della Valle: The Limits of Perception," BSOAS XLIX [1986], p. 113). [^22] al-Ulughkhani, Zafar ul Walih, trans. Lokhandwala, I:333 (Arabic text, p.

417), and I:377 (Arabic text, p.