Atharvavedins

Atharvavedins in Tantric Territory The Angirasakalpa Texts of the Oriya Paippal dins and their a Connection with the
e Trika and the K lkula a

With critical editions of the Parajapavidhi, the Paramantravidhi, and the *Bhadrakalmantravidhiprakarana . Alexis Sanderson
Introduction: The Rise of Agamic Ritual

The early medieval period, from the fth century onwards, saw the Saivism of the Mantram rga rise to pre-eminence as the principal beneciary of patronage a throughout the Indian subcontinent and in much of Southeast Asia. Among the religious specialists whom we would expect to have been adversely affected by this development were those brahmins, Atharvavedins or adherents of other Vedas versed in the rituals of the Atharvaveda, who had long been appointed to ofce as the personal priests of rulers (r japurohitah), performing their consea . cration ceremonies (r jy bhisekah and pusy bhisekah) and a wide range of rituals, a a . . a . . . regular and occasional, for the protection of the kingdom and the thwarting of its enemies.1 It is not possible to establish from the evidence known to me how far this of ce was overshadowed or diminished by the rise of Saivism in particular king doms and periods. But encroachment by Saiva ofciants into ritual territory long reserved to it is clear from the literature that sets out the rituals that they should or may perform when occasion arises. The Saivas prescribed their own form of royal consecration ceremony, to be performed by their ofciants for a king who had received Saiva initiation; they offered a full range of apotropaic, a protective, and hostile rituals, both Saiddh ntika and S kta Saiva, for which a kings were the natural patrons; and they had in the Netratantra detailed instructions for a class of ofciants whose practice shadowed or took over most of the functions in which the brahmanical r japurohitah operated, including the pera . formance on the kings behalf of his daily and periodic worship. The Netratantra, I have argued, is a Kashmirian work, and there is no evidence that it was followed widely outside Kashmir itself. It is possible, therefore, that it had little or no impact on the practice of courts in other regions.2 Moreover, while the practice of giving Saiva initiation to kings is well and widely documented from the seventh century onwards, that of following this
1 On 2 On
the question of the Veda of the kings personal priest see nn. 28 and 29 on p. 204 below. the function, provenance, date, and inuence of the Netratantra see S ANDERSON 2005b.
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ceremony with a Saiva adaptation of the brahmanical royal consecration is evidenced only in prescriptive sources, namely in the tenth-century Naimittikakarm nusamdh na of Brahma ambhu (the earliest surviving Paddhati of the a s . a Saiva Mantram rga) and the Kashmirian Kal dksapaddhati, a work originally a a . composed by Manodadatta in the fourteenth century but in its present form much expanded by later additions of uncertain date, of which that pertaining to the post-initiatory royal consecration is one.3 However, the abundance of instruction in the Saiva literature in the performance of rituals of propitiation to bring about results (siddhih), hostile and other, for the benet of kings and . the state, the emergence among the Vaisnavas during these same centuries of .. a an extensive Agamic literature, in the form of the Pancar tra scriptures, which offered a repertoire of rituals very similar in style, range, and function to those of the Saiva Mantram rga, and the pervasive evidence of a decline during this a period in the sponsoring of Vedic ritual and a corresponding increase in the patronage of the new religions encourage us to look within the literature of the Atharvavedins themselves for evidence of adaptation to these changes.
The Atharvavedapari istas s ..

There can have been no realistic hope of reversing the drift of centuries away from Vedic ritual.4 We may surmise, therefore, that the Atharvavedins only viable strategy was to respond to the altered expectations of their royal clients by adding Saiva and Vaisnava rituals to their repertoire, composing or appro.. priating texts that prescribe them and adding these to the corpus of their sacred literature.5 Evidence of the co-opting and embedding of Saiva practice by the Atharvavedins is already present in the collection of ancillary tracts known as Atharvavedapariis. as. For they include an adaptation of the P supata obsers .t a vance (Pariis. a 40: P supatavrata), and the Ucchusmakalpa (Pariis. a 36), which s .t a s .t . details re sacrices for supernatural ends that invoke Ucchusmarudra and . the Ucchusmarudras with Mantras of a Saiva character.6 But there the phe. nomenon is marginal and the Saivism involved is either pre-Mantram rgic, as a
textual and epigraphical evidence of the giving of Saiva initiation to kings and on the textual evidence of Saiva royal consecration see S ANDERSON forthcoming. 4 The futility of the Vaidikas hope for a renaissance of their tradition that would enable them to prevail over the Saivas and P ncar trika Vaisnavas supported by the court is deftly portrayed a a .. by the Kashmirian philosopher Jayantabhatta around the end of the ninth century in the prelude .. to the fourth act of his play Agamadambara (Much Ado About Religion). . 5 Compare the incorporation of prescriptions of Saiddh ntika, Daksina, and S kta rituals in a a . . the Uttarabh ga of the Lingapur na discussed in S ANDERSON 2005b, p. 235, n. 10. a a. 6 See B ISSCHOP and G RIFFITHS 2003 for an introduction to and an edition and annotated translation of Pariis. a 40 on the p supatavratam. Rightly judging as exaggerated the view of s .t a W EBER (1858, p. 339) that the whole collection is permeated by sectarian devotion to Rudra, they
3 For
ATHARVAVEDINS IN TANTRIC TERRITORY
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in the case of the P supata observance, or probably so, as in the case of the a Ucchusmarudra rites. Ucchusma, Desiccating [Fire], was well-established in . . the early Buddhist Mantranaya as a wrathful subduer of demons,7 and, more specically, as the deity invoked to remove the impurity of left-overs (ucchis. am) .t 8 In the Saiva Mantram rga the as and human waste by devouring them. a
list the Ucchusmakalpa and the text on the kotihomah (Pariis. a 31) as the only other documents s .t . . . in the collection that bear on the cult of Rudra-Siva (p. 317). I have omitted the latter since its Saiva character is limited to the frame-story of the revelation of this ritual. The ritual itself has no specically Raudra or Saiva characteristics. 7 We see Ucchusma in this role in the Buddhist Mah balasutra, where he is identical with the a . wrathful, four-armed, fat-bellied (lambodara) deity Mah bala. This text was translated into Tia betan by Slendrabodhi, Jinamitra, and Ye shes sde around AD 800, and into Chinese in AD 983 (Taisho 1243, KBC 1097; see L ANCASTER 1979, p. 377a, giving AD 933; L INROTHE 1999, p. 60, note 6, correcting the date), and numerous copies of this scripture, in both languages, have been found in the Dunhuang caves (S TRICKMANN 2002, p. 156). In 18 of that work Vajrap ni teaches a. a Bhut dhipati the Mandala of Ucchusmakrodha with its secret. The latter is the Mantra that fol.. . lows: OM VAJRAKRODHA MAH ABALA HANA DAHA PACA . . . LAMBODARA UCCHUS MAKRODHA . . . H UM PHAT A AM MA HA N SV AH A . He then teaches that anyone who enters this Mandala will . . .. attain success in all he does. He will not suffer untimely death. His body will be immune to assaults and sickness. He will never be tormented by demons. In 13 the Mantrapadas OM . . VAJRAKRODHA MAH ABALA DAHA HANA PACA . . . LAMBODARA UCCHUS MAKRODHA H UM . PHAT SV AH A are said to protect against every species of demon. In 12 a ray emerges from . akyamuni and M ra comes with all his demon hordes. Ucchusma appears and terries them. S a . Three texts of the exorcistic Ucchusma cult in Chinese are attributed to the translator A zhi . da san (Ajitasena), a North Indian who worked in Anxi in the Turfan region of Central Asia in the rst half of the eighth century: the Wei ji jin gang jin bai bian fa jing (KBC 1264, Taisho 1229), the Wei ji jin gang shuo shen tong da man tuo la ni fa shu ling yao men (KBC 1265, Taisho 1228), and the Da wei li wu chu se mo ming wang jing (KBC 1266, Taisho 1227). For the exorcistic and therapeutic contents of the rst and third of these see S TRICKMANN 2002, pp. 156161. The three translations were presented in AD 732 (L ANCASTER 1979, p. 421b; D EMI E VILLE et al. 1978, p. 236a [s.v. Ashitsudassan]). L INROTHE (1999, pp. 5154) proposes with due caution that Mah bala/Ucchusma may be the identity of the two four-armed wrathful gures, squat and a . full-bellied, that attend two sculptures, one of Avalokite vara and the other of Vajrap ni, that s a. ank the entrance porch of Monastery I at Ratnagiri in Orissa, assigning them to the period AD 600700. 8 For the latter role see, e.g., S TEIN 1973, pp. 465466; Samvarodaya 8.38cd: utsrstabali samh rya . .. . a bhutam ucchusma d payet; and, in the Esoteric Buddhism of the Far East, S TRICKMANN 1996, a . pp. 248249; 2002, pp. 15663. There he is known in Chinese as Wei ji jin gang and in Japanese as Eshaku kongo, meaning the Vajra-being (jin gang, kong ) of Impure (wei, e) Traces (ji, shaku) o or the Vajra-being of Impure (wei, e) Accumulations (shaku) and in Japan also as Fujo kongo (the Vajra-being [kong ] of Impurities [fuj ]), Joe-funnuson (the venerable [son] wrathful one o o [funnu] who puries [jo] impurities [e]), and Ususama Myoo (Ucchusmavidy r ja) (F RANK aa . 1991, p. 158). In Japan he became the deity whose presence puries latrines (S TRICKMANN 2002, p. 156). See also the Mantra in Mah balasutra 14, in which he is commanded to stop all a impurities, and the account of the subjection of Rudra/Mahe vara in the 15th chapter of the Tis betan Rnying ma pa Mah yogatantra Gsang bai snying po, in which Heruka devours Mahe vara a s and excretes him in the form of an ocean of lth which Ucchusma then swallows (S TEIN 1974, . p. 511). A version of the Pa dma thang yig, the Bka thang gser phreng of Sangs rgyas gling pa composed in 1341 or 1389 (S TEIN 1995, p. 124), relates that Ucchusma was rewarded after the . subjection of Rudra by being given a place at the edge of the Mandala as the receiver of the ..
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sociation of Ucchusma with the elimination of impure substances is seen in . the Niv saguhya, which makes Ucchusmarudra preside in a city of iron that s a . bears his name in the rst of the subterranean paradises known as the P t las. aa This, we are told, is the destiny of souls who have allowed the substances left from Sivas worship to fall to the ground. Here they worship Cande a .. s (/Cande vara), the ferocious Gana of Siva to whom such remnants are to be .. s . offered in Saiddh ntika worship, in order to remove the danger they pose.9 a Moreover, the Vaisnava Var hapur na declares that those who follow the ima a. .. pure forms of Rudra worship (raudram saucavarjitam), which it denes as those . other than that laid down in the Veda-congruent [Saiddh ntika] Niv sasamhit , a s a . a 10 This is probaare to be seen as Ucchusmarudras (ucchusmarudr s te jney h). a a. . . bly to be understood as Rudras addicted to the consumption of impure substances, an interpretation supported by a variant reading of this passage as it is cited by Rangar m nuja in his commentary Bh vaprak sik on Sudar anas a a a a a s a. Srutaprak sik on R m nujas Srbh sya on Brahmasutra 2.2.42, where these bea a a a ings are termed Ucchistarudras Rudras of [pollutant] remnants (ucchis. arudr s a .t .. 11 Further, the Picumata/Brahmay mala is also known as the Tantra te jney h). a. a of Ucchusma (ucchusmatantram, tantram ucchusmasambhavam),12 and this name . . . . alludes to the strict indifference to impurity or rather to the cultivation of conremains of the offerings (S TEIN 1973, p. 466). I thank my colleague Miyako Notake of Waseda University for her help with the Japanese names. 9 Ni v saguhya ff. 54v655r1: ayas pratham bhumi pur bhasma . . . | . . . yasya n gasya tath s a a a a ucchusmarudrayoh | ucchusmeti pur khy t ayas harmam lin | candsam pujayantha nirm lyapatane aa a a . . . . . . gat h. The form candsah here is evidently a MIA-inuenced Ai a variant of candeah. a. s . . . .. s . 10 Var hapur na 71.5056b (Ed. and Rangar m nuja, Bh vaprak sik on Srutaprak sik on Sr a a. a a a a a a a bh sya 2.2.42 [R]; verse numbers of Ed.): 50 evam abhyarthitas tais tu pur ham dvijasattam h | vedaa. a . a. kriy sam yukt m krtav n asmi samhit m | 51 nihsv s khy m tatas tasy m ln b bhravyaandil h | a a a. a a a a a. a. a a s . . a . . . *alp par dh ity eva sesa baidalik bhavan (R : alp r dh c chrutvaiva gat baidalik bhavan Ed.) | a a a . aa a a . a . a 52 mayaiva mohit s te hi bhavisyam j nat dvij h | (Here Ed. has an extra line, lacking in R: a a a a. . . lauly rthinas tu sastr ni karisyanti kalau nar h) 53 nihsv sasamhit y m hi *laksam trapram natah a a . a. a. . . . a . a a. . a (R : laksam tram pram natah Ed.) | saiva p supat dksa yogah p supatas *ca sah (R : tv iha Ed.) | 54 a. . a . . a . . a . etasm d vedam rg d dhi yad anyad iha j yate | tat ksudrakarma vijneyam raudram saucavivarjitam | a a a a . . . 55 ye rudram upajvanti kalau baidalik nar h | (Extra line in Ed. here, repeating Ed.s 52cd) a. . a *ucchusmarudr s (Ed. : ucchis. arudr s R) te jney n ham tesu vyavasthitah O best of brahmins, in a a a a . . . .t . the past when they requested me [to give them some scripture for the Kali Age] I created the a . . Nihsv sasamhit , which includes the rituals of the Veda. Then the B bhravyas and S ndilas fola . a . a lowed it, for their offence [against the Veda] had been less. The rest[, whose offence was greater,] became religious frauds. For I myself had deluded them, O brahmins, knowing the future. It is in the Nihsv sasamhit , whose extent is but 100,000 [verses], that this P supata initiation and a . a . a meditation [have been revealed]. Know that whatever [teaching] comes into being that is other than [this] path of the Veda is the Raudra, base practice void of purity. Know that those frauds who live off Rudra in the Age of Kali are Ucchusmarudras. Among them I do not dwell. . 11 Cf. the substitution of Mahocchista for Mahocchusm reported below in n. 141 on p. 277. .. . a 12 Picumata f. 21r23 (4.255): rakt kar l candakhy mahocchusm tathaiva ca | ucchusmatantre a a .. a . a . n m ni guhyak n m na samsayah; f. 185r5 (colophon of Patala 36): ity ucchusmatantre picumate; a a a a. . . . . f. 1v2 (1.3cd): yat param sucitam deva tantram ucchusmasambhavam; f. 5r2 (2.14cd): ath to m tar m a a a. . . . . vaksye tantre ucchusmasambhave. . . .
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tact with impurity as a means to power and liberation that characterizes this scripture. But in spite of these connections I am not aware of any Saiva Kalpa that could have served as the prototype of the rites of the Ucchusmarudras . seen in Atharvavedapariis. a 36. Moreover, the Atharvavedic Ucchusmakalpa does s .t . not conform closely to the Mantram rgic model. The Mantras taught in the a Kalpa comprise one for self-protection ( tmaraksa) followed by formulas invoka . ing protection of the four cardinal directions, the zenith, and nadir, with blows from the weapons of their respective guardian deities, an Ucchusmahrdaya, . an Ucchusma ikh , a Kavaca, and an Astramantra, and a long Mantra for s a . japah. The Hrdaya, Sikh , Kavaca, and Astra bring to mind the Mantram rgic a a . model in which these are the names of the Ancillaries of any main Mantra (mulamantrah); but they are not presented here in that role; nor are we given the . Siras or Siras and Netra that complete the set of those Ancillaries in the rituals of the Mantram rga.13 Nor do we nd instructions for the installation of these a Mantras (ny sah) on the hands and parts of the body, or for the visualization of a . the deity (dhy nam), both features fundamental to any properly Mantram rgic a a Kalpa. Furthermore the style of the Mantras is strongly reminiscent of a type that has a much earlier history, being seen, for example, in the Mantrapadas of the Buddhist Mah m yurvidy r jn,14 the rst two Chinese translations of which a a a a were listed in the Qin lu, a catalogue of the period AD 350431, according to that compiled by Yuan zhao in AD 800.15 The third section (khandah) of the Mah ganapatividy , a long Mantra in ten a . a .. . sections recited to ward off assault by demons, Yogins, and the like, and pre served in the ritual tradition of Kashmir, summons the aid of Ucchusmarudra . and ends with an invocation of the Ucchusmarudras.16 However, this too, .
the ancillary Mantras in Mantram rgic Saivism see B RUNNER 1986. a for example, in the japamantrah of the Atharvavedic Ucchusmakalpa we have (9.3) . . . . NAMAH KAT A VIKAT A KAN T E M AT E P AT ALE VIKALE ASAURY ASAU ASAURY ASAU PR THIVS T A I. . . . . .. .. K A IS T AK AJIN ATY UNYO SAUGALUM TIGALUM TE KAT AM ASI KAT APRAVR TE PRADVIS A RUDRA . . . . . RAUDREN AVE S AY AVE S AYA HANA HANA DAHA DAHA PACA PACA MATHA MATHA VIDHVAM . . SAYA VIDHVAM SAYA VI S VE S VARA YOGE S VARA MAHE S VARA NAMAS TE STU M A M A HIM . . SH HUM PHAT NAMAH SV AH A . This may be compared with Mah m yurvidy r jn, pp. 23, I. a a a a . . . l. 2224, l. 12: AKAT E VIKAT E HARIN I H ARINI DHARAN I DH ARAN I HUKKE HUKKE VUKKE . . . . . VUKKE HANA HANA HANA HANA HANA HANA HANA HANA HANA HANA AMITR AN MAMA . SARVASATTV AN AM CA DAHA DAHA DAHA DAHA DAHA DAHA DAHA DAHA DAHA DAHA . AHITAIS IN O MAMA SARVASATTV AN AM CA PACA PACA PACA PACA PACA PACA PACA PACA . . . . PACA PACA PRATYARTHIK AM MAMA SARVASATTV AN AM CA . . . . Compare also the Ucchusma. . kalpas Mantra for self-protection (1.4) S IVE JAT ILE BRAHMAC ARIN I STAMBHANI JAMBHANI MO . . HANI HUM PHAT NAMAH SV AH A with HARI H ARIN I CALI C ALINI TRAMAN I TR AMAN I MOHANI . . . . . STAMBHANI JAMBHANI SVAYAMBHUVE SV AH A in Mah m yurvidy r jn, p. 15. a a a a 15 The Mah m yurs two earliest Chinese translations, of unknown authorship, are KBC 305 a a (Taisho 986) and KBC 306 (Taisho 987). For Yuan zhaos report see L ANCASTER 1979, p. 113a. There are also early Chinese translations by Kum rajva (KBC 304, Taisho 988), produced bea tween AD 402 and 412 (L ANCASTER 1979, p. 112b), and Sanghabhadra (KBC 307, Taisho 984), produced between AD 502 and 520 (L ANCASTER 1979, p. 113b). 16 Mah ganapatividy , pp. 5758: OM BHAGAVATE UCCHUS MARUDR AYA SAPTADVPE S VAR A a . a I . .
13 On 14 Thus,
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like the Atharvavedic Ucchusmakalpa, is not properly Mantram rgic. Similar a . Mantras are found in the Saiva exorcistic tradition preserved in such works as the Kriy k lagunottara, but they too have an archaic style that probably predates a a . the Mantram rga.17 a
The Angirasakalpa
However, there is another relevant corpus, one that has received little scholarly attention, which is preserved in a number of Angirasakalpa manuscripts now
I YA H ARAKAT A S ARR AYA S ARAN AKR TA S ARR AYA MANUS YA S ARRAM AVE S AYA 2 PRAVE S A . I . . I . YA KHAT V A NGAM DR AVAYA 2 SVAR UPAM DAR S AYA 2 M AHE S VARM MUDR AM GR HN A 2 K A I. . . . . I. . . P ALM MUDR AM BHA NJAYA 2 VAIS N AVM MUDR AM * D ARAYA (conj. : DH ARAYA Ed.) 2 S I I. ..
VAD UTIR UPAM DAR S AYA 2 JAYA 2 JVALA 2 PRAJVALA 2 KAD D A 2 SPHOT A 2 * PRAHARA . . . . . . (conj. : PRAHARAN A Ed.) 2 YAKS O V A R AKS ASO V A BH UTO V A PRETO V A PI S ACO V A K US M A . . N D O V A APASM ARO V A PRETAY AMIN V A MATHA 2 MOCAYA 2 KAMPAYA 2 VIDHVAM SAYA 2 I . . . I I . . PRAM AN AR UPIK AM DAR S AYA 2 BR AHMAN V A KS ATRIY V A VAI S Y V A S UDR V A CAN D AL V A I .I . . . I I I I CARMAK AR V A M AL AK AR V A M ATA NG V A PUKKAS V A C AMUN D V A YOGIN V A MAH A I I . .I YOGIN V A AK A S AG AMIN V A BHUVANAV ASIN V A P AT ALAV ASIN V A VAUS AT PHAT 2 SV A I I I I . . . I . OM NAMAH SGHRAGAMAN AYA AKS AR AYA TRINETR AYA TRI S ULAHAST AYA HR DGAT A HA . . . YA MANTR AYA MANTRAVRAT AYA * SVAHR DAY AYA (conj. : SUHR DAY AYA Ed.) * SVAHR DGAT A YA (conj. : SUHR DGAT AYA Ed.) AGACCHA 2 UCCHUS MARUDREBHYAH SV AH A . trtyah khandah. . . .. . . 17 Compare, for example, the Vidy r ja of the Rudra Khadgar vana in the Khadgar vanaaa a . a . . . kalpa of the Kriy k lagunottara, f. 45v446r1 (the same Mantra is found with minor differences a a . in the tradition of the Keralan Mantrav dins; see the anonymous Tantras rasamgrahavy khy a a a a . na, pp. 186187 and the Tantras rasamgrahamantravimarin of Svarnagr ma V sudeva, vol. 1, a s a a . . p. 179): OM NAMO PA S UPATAYE NAMO BH UT ADHIPATAYE NAMO RUDR AYA LA LA LA LA . KHAD GAR AVAN A BALAM VIHARA 2 SARA 2 NR TYA 2 VALGA 2 SPHOT AYA 2 S MA S ANABHASMA . . . . I CARCITA S ARR AYA GHAN T AKAP ALAM A L A DHAR AYA VY AGHRACARMAPARDH AN AYA S A I .. S A NKAKR TA S EKHAR AYA KR S N ASARPAYAJ NOPAVTINE * HANA 2 CALA (conj. : NACALA Cod.) I .. 2 VALA 2 VALGA 2 ANIVARTAKAP ALINE * HANA 2 (conj.: HANA Cod.) BH UT AN TR ASAYA 2 MA NKU S ENA SAMAYAM PRAVE S AYA 2 AV AHAYA 2 CAN D ASI N D ALAMADHYE KAD D A 2 RUDR A . . . . . . . ADHIPATIRUDRO J N APAYATI SV AH A; and that of the Rudra Lohaka in the Lohakakalpa of DH AR the same work, f. 59r360r1: OM NAMO BHAGAVATE RUDR AYA OM NAMO LOHAK AYA CIPIT A . . . N AS AYA AS T ABHUJAMAH ALOHAK AYA APARIMITABALA * PAR AKRAM AYA (corr. : PAR AKRAMA .. YA Cod.) ES AKIS AY AYA MAH A * DAM S T ROTKAT AYA (corr. : DAM S T ROTKAT AYA Cod.) EHI 2 LO . .. . . .. . . . HAKA IDAM DUS T AGRAHAM AVE S AYA SAMAYAM PRAVI S AYA 2 AVI S AYA 2 SAM KR AMA YA 2 . . . .. MAH ABHAIRAVAR UPA BHO BHO LOHAKA IMAM CAN D ALAGRAHASYA S IRAS TROT AYA TROT A . . . . . . YA GRV AM MOT AYA 2 HR DAYAM * MOT AYA (conj. : MOMOT AYA Cod.) 2 BHINDA 2 MUDR A M I . . . . . CHINDA 2 DAHA 2 PACA 2 KUD D A 2 GARJA 2 HURU VURU 2 MAH AGAN APATIR UPAM DAR S A . . . . YA 2 HAST AN P AD AN GR HN A 2 SAMAYAM * ANUSMARA (corr : ANUSMARAM Cod.) CAN D A . . . . LAM ANUPRAVE S Y OTTH APAYA 2 BHR AMAYA 2 DUS T AGRAHAM TR A SA YA 2 VIDR A VA YA . .. AVE S AYA 2 SVASTH ANAM AVE S AYA PUN YENA SARVASATTV A N AVE S AYA 2 DEV AN AVE S A . KATHAYA 2 * TRAILOKYAV ART AM (corr. : TRAILOKY AV ARTTAM Cod.) KATHAYA . YA 2 TATH A . 2 MAH ABHAIRAVA * D AMARA (conj. : D AM V Cod.) APRATIHATAGATE AMOGHASARVAKARMA . . . KARA SIDDHALOHAKA SARVAKARMAKARA SATTV A N AVE S AYA SIDDH Y A AMOGHAMAH A BALAPAR AKRAMA AJITASARVASATTVAS ADHANA MAH ABHAIRAVA LOHAKA SIDDHIS ADHANA (conj. : SIDDHAS ADHANA Cod.) AVIKALPA MAMA BH UBHR TYAM ANASYA KRODHOTPANNAH . AS AS ADHANA MAH AGAN ARUDRO J N APAYATI SV AH A. .
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or formerly in the possession of brahmins of Orissa following the Paippal da a 18 members of a community of such brahmins recension of the Atharvaveda, found in numerous settlements from the Ganjam district in South Orissa to the East-Singbhum district in the southeastern corner of the State of Jharkhand just beyond Orissas northern border, with concentrations within Orissa around the former royal seats of Puri, Narasinghpur, Bhadrakh, Kendujharghar, and Baripada.19 For the manuscripts that I have seen, which do not transmit a single, constant work but contain varying but overlapping collections of texts, consist almost entirely of instruction in the procedures of hostile ritual through the propitiation of post-Vedic Mantra-deities following Tantric rather than Vedic liturgical models. One of these, a palm-leaf manuscript in the Oriya script from the home of the Paippal din D modara Mi ra of Asimila village in the Balesha a s . war District of Orissa, was transcribed and published in 2003 by the Oriya a s . . scholar Um k nta PAN D A as the Paippal davaadisatkarmapaddhati Directions on a a . . the Six [Hostile] Rites beginning with Subjection, according to the Paippal da[a 20 This was the starting point of my research in this eld. Atharvaveda]. The afliation of these texts to the Paippal da recension of the Atharvaveda a is proclaimed in many cases through the device of presenting them in the for mat of instruction given by Angiras in answer to questions put to him by the sage Pippal da; and the priest selected by the Yajam na to perform the rituals a a taught in them is identied as a Paippal din (atharvaved ntargatapippal daakh a a a s a dhy y) in the formula of intention (samkalpah) that is to be recited before the a . . ritual commences.21
only work on this corpus known to me is a pioneering but very short article by B AHULKAR (1987) in which he briey outlines the contents and character of two Angirasakalpa manuscripts, both used by me here (P1 and P2 ), gathers the few existing references to the Angirasakalpa in D rilas and Ke avas commentaries on the Atharvavedic Kauikasutra, and a s s in S yanas introduction to his commentary on the Saunaka Atharvavedasamhit , and concludes a . a . that our work must be different and later. 19 For this distribution and a list of Paippal da-Atharvavedin settlements in the region see a G RIFFITHS 2002, p. 37 and W ITZEL and G RIFFITHS 2002. It is probable that the Paippal dins a reached Orissa from Bengal, having migrated there from Gujarat. As Kei Kataoka observes in this volume (p. 324), it is not impossible that there were already Paippal dins in Bengal c. a a a AD 700. The earliest evidence, with positive S kh identication, of their presence in Orissa is a copper-plate inscription of the tenth century from the central Orissan kingdom of Ubhaya khinjalimandala recording grants to three Paippal dins, of whom two are said to have migrated a .. there from coastal Orissa (Odra) (G RIFFITHS 2002, pp. 4143). The presence of Atharvavedins in . coastal Orissa at least a century earlier is established by a copper-plate inscription of the Orissan Bhaumakara king Subh karadeva, which records a grant of two villages to some 200 brahmins a of specied Veda, of whom about a quarter were Atharvavedins (see Annette Schmiedchens contribution in this volume, nos. 12 and 13). Though the inscription does not indicate to which school they belonged, that they were Paippal dins is at least probable. a 20 This title adequately describes the works content but is found nowhere in the manuscript, which comes to us as an untitled collection of texts. 21 Paippal dava adisatkarmapaddhati p. 124: amukasagotram atharvavedantargatapippalada a s a s . . khadhyayinam amukaarm nam br hmanam amukasagotrah amukadevaarm r j mama amukaphas a. . a s a aa . .
18 The
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ALEXIS SANDERSON
The colophons of some of the texts in this open corpus declare them to be works of human authorship or citations from such works, namely the a a Prapancas ra attributed to Sankar c rya, the S rad tilaka of Laksmanade ika, the a a a s . . . Mantramukt val of Purnaprak sa, the [Mantra]devaprak sik of Visnudeva, the a a a a .. a Asurdpik of Bhudhara, the Tantr dhy ya of the Karmasamuccaya, the Laksanaa a . . . .t samuccaya, the Anus. ubhakalpam l of Sesa, and the Paddhati of V manabhavaaa a d sa or V mana and Bhavad sa (the V manabhavad sya). But those of most of a a a a a the rest assign them to the Angirasakalpa, often identied simply as the Angirasa, thereby claiming that in spite of their manifestly Tantric content they are prop erly Atharvavedic. For the Angirasakalpa ( ngirasah kalpah, angiras m kalpah), a a. . . . also known as the Abhic rakalpa (The Kalpa of Hostile Ritual), is among the ve a Kalpas that had been said since early times to constitute the ancillary literature of the Atharvaveda, namely (1) the Naksatrakalpa, (2) the Vit nakalpa, also called a . Vait nakalpa or Vedakalpa (/ved n m kalpah), (3) the Samhit kalpa (/samhit n m a a a. . . a . a a. a kalpah), also called Samhit vidhi, (4) the Angirasakalpa, and (5) the S ntikalpa.22 a . .
l rtham . . . amukakalpoktam mama karma kartum . . . ac ryatvena tv m aham vrne I, the king, Na a a . . . . deva arman, being of such and such a Gotra, choose you, N- arman, a brahmin of such and s s such a Gotra, a student of the Pippal da branch of the Atharvaveda, to be the ofciant to pera form for me such and such a ritual taught in such and such a Kalpa for such and such a benet . . . . The same specication is seen in P1 , f. 46v3: amukadevaarmane br hmanaya atharvaved mtars a a. . . gatapippal daakh dhy yine. a s a a 22 See Upavarsas lost commentary on the Mm ms sutra as quoted in the 11th century a. a . by Ke ava of Malwa in his Kauikapaddhati on 1.8: upavarsac ryenoktam mm ms y m smrtis s a. a a. . a . . p de kalpasutr dhikarane naksatrakalpo vait nas trtyah samhit vidhih | caturtho ngiras m kalpah a a a . a a. . . . . . santikalpas tu pancamah iti. ete kalp vedatuly hi iti bhagavatopavarsac ryena pratip ditam. anye a a a . . a . kalp h smrtituly h Upavarsac rya has said the following [in his commentary] on the Mm ma. a. a. . a s [sutra], in the section on the Kalpasutras in the Smrtip da: [The ve Kalpas are] the Naksatraa a . a kalpa, the Vait na, third the Samhit vidhi, fourth the angiras m kalpah, and fth the S ntikalpa. a a. . a . The venerable Upavarsac rya has taught that these Kalpas are equal [in authority] to Sruti, . a whereas all other Kalpas have the status of Smrti. The verse quoted here is also attributed to Upavarsa by S yana in the Atharvedasamhit bh sya, vol. 1, p. 25 (with the variant turya a . . a a. . angirasah kalpah); and it has been incorporated into the corpus of brahmanical scripture as . . 2.5.4 of the Visnudharmottarapur na. Synonymous variants of this verse appear in the Visnua. .. .. pur na (3.6.13c14b: naksatrakalpo ved n m samhit n m tathaiva ca | caturthah sy d angirasah santia. a a. . . a a. . a . kalpa ca pancamah) and, with badly defective metre, in the Caranavyuha ([Atharvavedapariis. a s s .t . . 49] 4.7: panca kalp bhavanti. naksatrakalpo vait nakalpas trtyah samhit vidhih | caturtha angirasah a a . a . . . . kalpah santikalpas tu pancamah; cf. also the version of this same defective verse in the corre . . sponding section of the Caranavyuhopanisad, in Arlo Grifths contribution to this volume). . . The N radapur na (Purv rdha, 51.28b) both lists them and denes their subject matter: (1) the a a. a Naksatrakalpa as dealing with the asterisms and their presiding deities (see Atharvavedapariis. a s .t . 1, which deals with these and their various effects, particularly on the fates of the rulers of various nations); (2) the ved n m kalpah (= Vait nakalpa) as comprising the Vidh na texts of the four a a. a a . Vedas (Rgvidh na etc.), setting out the special re-rites using Vedic mantras for supernatural a effects (see Visnudharmottarapur na, Khanda 2, chapters 124127, which gives Vidh na texts for a. a .. .. all four Vedas; cf. p. 188 in Arlo Grifths contribution to this volume); (3) the Samhit vidhi as . a specifying the sage (rsih), metre (chandah), and presiding deity (devat ) of each of the various a . . . a Atharvanic Mantras; (4) the S ntikalpa as teaching the ritual procedures for countering the effects of portents of all kinds (cf., e.g., Visnudharmottarapur na, Khanda 2, chapters 132144); and a. .. ..
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The term pancakalpah in the meaning one who studies the ve Kalpas is . already given in the Mah bh sya of Patanjali; and it appears in the N r yanya a a. a a . of the Mah bh rata in the meaning possessing the ve Kalpas with reference a a to the Atharvaveda itself.23 The contents of our Orissan Angirasakalpa corpus demonstrate beyond doubt that it is not the lost text of that title known to these early works.24 But by taking on this title it asserts that it is; and in this capacity it adds the claim that of all the ve Kalpas it is the foremost.25
The Ofciants of the Angirasa Rituals

The Atharvavedic priests who created and employed these texts did so to authorize and guide rituals that they expected to be engaged to perform for the court. For with a few exceptions that bear on their personal worship this Angirasakalpa corpus comprises rituals in which the king is the sponsor and beneciary (yajam nah), in which the principal stated aims are to subjugate, immobilize, or a . destroy his enemies,26 and in which the kings duty to gratify these ofciants
(5) the Angirasakalpa as setting out the rituals of the six kinds of hostile sorcery (sat karm ni). This a. . . is accurate for items 1, 4, and 5, but not for 2 and 3. An old, widely attested, and more plausible tradition takes the Vait nakalpa to be the Vait nasutra, the Srautasutra of the Saunaka recena a sion of the Atharvavedasamhit , and the Samhit vidhi to be the Kauikasutra, the Atharvavedic s . a . a Grhyasutra. Samhit vidhi in this sense is regularly employed in the Kauikapaddhati, Ke avas s s . a commentary on that text, as in its opening words: atharvavedasya samhit vidher vivaranam kriya. a . . te. It is also supported by S yanac rya, Atharvedasamhit bh sya, vol. 1, pp. 2527, and followed a . a . a a. by B LOOMFIELD (1884, pp. 376378) and others, e.g. M ODAK (1993, p. 124). As B AHULKAR has pointed out (1987, p. 572), the name is appropriate, because the Kauikasutra goes beyond the s range of other Grhyasutras by setting out the ritual applications (vidhih) of the Samhit of the . . a Atharvaveda. 23 Mah bh sya on 4.2.60: sarvas der dvigo ca lo vaktavyah. sarvavedah sarvatantrah. sav rttikah a a. a s a . . . . sasamgrahah. pancakalpah dvitantrah; Mah bh rata 12.330.34 (Visnu speaking): pancakalpam atha a a . . . . .. rv nam krty bhih paribrmhitam | kalpayanti hi m m vipr atharv navidas tath Likewise learned a. . a . a. a a. a . brahmins expert in the Atharvaveda conceive of me as that Veda rich in Krty s with its ve a Kalpas. 24 This is also the opinion of B AHULKAR (1987, p. 579). Seeing the Tantric character of the contents of the two Angirasa manuscripts in the BORI, Pune, and the fact that the rituals of these manuscripts, unlike those of the section on hostile rites (abhic rah) in the sixth Adhy ya of the a . a Kauikasutra, are not based on the domestic New-moon and Full-moon sacrice, he concluded s that this Angirasakalpa cannot be the work of that name known to D rila, the author of the a Kauikasutrabh sya, Ke ava, the author of the Kauikapaddhati, and S yana, and surmised that s a. s s a . it may have been composed after the disappearance of the Saunaka Angirasakalpa to full the needs of the Paippal dins of Orissa for the fth Kalpa. a 25 Angirasa, P f. 3v12: iti putrena samtustah prov ca munir angir h | kalpam angirasam n ma a a. 2 . . .. . . a pancakalpesu cottamam Thus, being pleased with his son [Brhaspati], the sage Angiras taught . . [him] the Kalpa called Angirasa, the foremost of the ve Kalpas. 26 See, e.g., Paippal dava adisatkarmapaddhati p. 3: va abhedam pravaksy mi satruhno nrpo yatah | a s . . s . . a . r jno yasya *vae (em. : vaet Ed.) sarvam tasyes. am kim na siddhyati; p. 4: tato vicaksano r j vaaa s s . .t . . . . aa s karmani tatparah | sapatn n vaam anya bhunkte r jyam akan. akam; p. 5: tasm j jigamisum bhupam a s a a . . . .t . .
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ALEXIS SANDERSON
with honours, land-grants, jewels, gold, and grain is repeatedly stressed.27 It is therefore probable prima facie that the priests who performed these rituals did so as holders of the ofce of the kings personal priest (r japurohitah). a . For all sources that speak of the qualications required of that ofcial rule either that he should be an Atharvavedin28 or that he should be an expert in the rituals of the Atharvavedic tradition.29 The latter formulation may have been
jn tv stambhanam acaret; p. 5: ripunam mohanam caitad r jn m bahumatam bhavet | mohito hi na a a .. a a . . . saknoti pratikartum parakriy m; p. 18: r j r jyajay k nks srnrsimham prapujya ca; p. 26: nrpasya a aa a a a . . . . bhavan c ch l m aiany m dii k rayet; p. 27: tasm d r j viesena srnrsimhaparo bhavet | yato a aa s a . s a a aa s . . . . nirupasargah san sarv bhs. am av pnuy t; p. 35: daksinam bhupatir dady t kartrtrptikarm punah | a . t a a a . . . .. nrpo digvijayam kury d idam yantram vidh rayan; p. 36: tasm d r j yad satrum balinam jetum a a a aa a . . . . . icchati | tad tharvavidam pr jnam etam homam ca k rayet; p. 36: srnrsimha ca devah sy t kart a a a a . . . . s . a s c tharvanah sudhh | r j ced visnubhaktah sy j jayas tasya kare sthitah; p. 41: tato nrpevaro vro a . aa . . .. . a . mah jayapar yanah | brahmaved rthatattvajnam k rayeta mah jayam; p. 56: r j sarvavaam k nksann a a . . a . a a aa s . a . asurm sarvad japet; p. 59: m ranam karma kurvta r j r s. rasukh vaham; p. 63: asurti tato dev . a a . . a a a. t a r jakarmasu gyate; p. 70: etan mantram sad japtv nicinto r jyabhug bhavet; p. 81: atmots dakaram a a a s a a . . satrum yuddhe jetum ap rayan | dearaksakaro r j m rayed balinam ripum; p. 109: mah bjam japan a s aa a a . . . . r j jayam eti na samsayah; p. 111: athav yuddhasamaye yantram etat svasamnidhau | kenacid aa . a . . dh rayed r j labhate *vijayariyam (corr. : vijayam sriyam Ed.). See also n. 21 on p. 202. a aa s . 27 Paippal dava adisatkarmapaddhati p. 4: atharvavedatattvajnam tasm d r j prapujayet | sad tma s . . . a aa a yam prakurvta yasya haste vaadikam; p. 7: *bahubhir (corr. : bahubhi Ed.) dravinair vastrair n n s a a . . ratnair vibhusanaih | pujayitv tatah pac d vidhin vrnuy d dvijam; p. 13: tatkumbhav rinac ryo . . . a a . a a . a . s a bhisincet tam nar dhipam | tato smai daksinam dady d yath sau paritusyati; p. 23: tasm n naraa a a a . . . .. . patir vidv n d nam n dibhir dvijam | turyaved rthatattvajnam atmyam kurute sad ; p. 61: nrpo a a a a a . a smai daksinam dady d dhanaa. hyam vivarjayet | ratnam gr mavaram dh nyam y n ni kanak ni a st a a a . .. . . . . a a ca; p. 65: tato bhisiktah nrpatir dady d vipr ya daksinam | ratnam suvarnam dh ny ni y n ni a a a a a a . . . . . . . ca vasundhar m; p. 131: tasm d r j viesena atharv nam budham dvijam | d nasamm nasatk rair a a aa s . . a. . a a . . a nityam samabhipujayet (echoing Atharvavedapariista 4.6.3: tasm d r j viesena atharv nam jiten s. a aa s . . a. . . driyam | d nasamm nasatk rair nityam samabhipujayet); p. 146: evam vijayam as dya r j mantraa a a aa . a . . vide tatah | pradady d *daksinam (em. : daksina Ed.) sres. ham gr mam tattrptik ranam; p. 147: a . .t . a . a . . . . . . ac ry ya nivedayet | svarnam ratnam ca dh nyam ca y nam gr mam gav m satam; P2 f. 31v2: a a a a . a . a. . . . . dady c ca daksinam tasmai sahasram satam eva v | gav m suvarnanisk nam bhumim *ca sasyaalinm a a a. . s . .. . . . a. . (conj. : c tyaaalinm Cod.). a s s . 28 Visnudharmottarapur na 2.5.3: dvivedam br hmanam r j purohitam atharvanam | pancakalpaa. .. . a . . aa . vidh najnam varayeta sudaranam The king should choose as his chaplain a handsome Athara . s vavedin brahmin who is versed in [at least] two Vedas and knows the rituals of the ve [Atharvavedic] Kalpas; and a passage in the southern recension of the Mah bh rata after 12.72.2 of the a a critical edition (Appendix I, No. 8), especially ll. 67: brahmatvam sarvayajnesu kurvt tharvano . a . . dvijah | r jna c tharvavedena sarvakarm ni k rayet An Atharvavedin brahmin should serve as a s a a. a . the Brahman priest in all [the kings] Vedic sacrices and should have all the [necessary] rites performed for the king following the Atharvaveda. 29 See, for example, Artha astra 1.9.9: purohitam uditoditakulalam s nge vede daive nimitte s s . a dandanty m c bhivintam apad m daivam nusnam atharvabhir up yai ca pratikart ram kurvta a. a a. a .. a s a . .. [The king] should appoint as his personal priest one who is of noble family and conduct, skilled in the Vedas, their ancillary disciplines, portents, and the administration of justice, and able to counteract calamities of divine and human origin with the methods of the Atharvaveda; Y jnavalkyasmrti 1.313: purohitam prakurvta daivajnam uditoditam | dandanty m ca a .. a. kualam atharv ngirase tath He should appoint as his personal priest one who is expert in pors a a tents [and the averting of their consequences], who is of exalted family, and who is expert both in the administration of justice and in the pacifying and hostile rites [of the Atharva-
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intended to convey the same sense as the former, since the Atharvavedic literature frequently refers to Atharvavedins proper in this way,30 though it is also possible that the denition by competence rather than birth was intended to accommodate the appointment of persons who though initially Rgvedins, Ya jurvedins, or S mavedins in accordance with their inherited afliation had suba sequently been initiated and trained in the rituals of the Atharvavedic tradition. That non-Atharvavedin experts in Atharvavedic ritual were also appointable may be inferred from the fact that we have passages both in the Atharvavedic literature itself and in the Mah bh rata that warn kings that appointing nona a Atharvavedins will lead to disaster, a warning that would have no point if kings did not on occasion disregard this restriction,31 and is conrmed in the
veda]; Agnipur na 239.16c17b (A) (= Ntiastra quoted by S yanac rya in the introduction a. s a . a to his Atharvavedasamhit bh sya, pp. 56): trayy m ca dandanty m ca kualah sy t purohitah | a a. a. a. s . a . .. . atharvavedavihitam kury c ch ntikapaus. ikam The [kings] personal priest should be well-versed a a t . . . in the three Vedas and the administration of justice, and he should perform the rites of pacication and invigoration prescribed by the Atharvaveda; Matsyapur na quoted ibid.: purohitam a. . tath tharvamantrabr hmanap ragam and a personal priest who has mastered the Mantras and a a a . informative passages of the Atharva[veda]; S yanac rya, loc. cit.: paurohityam ca atharvavidaiva a . a . k ryam tatkartrk nam karmanam r j bhisek dn m tatraiva vistarena pratip ditatv t The role of the a a. . . aa . a a. a a . . . [kings] personal priest should be taken only by an expert in the Atharva[veda], since it is in that [Veda] that the rituals of which he is the ofciant, such as the kings consecration, are taught. 30 See, e.g., Atharvavedapari ista 2.2.34: divy ntariksabhaum n m utp t n m anekadh | samayit s .. a a a aa a a a . brahmavedajnas tasm d raksit bhrguh | brahm samayen n dhvaryur na chandogo na bahvrcah | a a a . a . . raksamsi raksati brahm brahm tasm d atharvavit; 2.3.4: atharvavid guruh; 3.3.7: brahmavedavit; a a a . . . . Paippal davaadisatkarmapaddhati p. 23: turyaved rthatattvajnam; p. 36: brahmavedavid m varah; a s . . a . a. . p. 147: brahmavedavit. 31 Southern recension of the Mah bh rata after 12.72.2 (Appendix I, No. 8), ll. 3234: bahvrcam a a . s magam caiva v jinam ca vivarjayet | bahvrco r s. ran saya r jan saya s magah | adhvaryur balan saya a a a. t a a a a a . . . prokto v jasaneyakah He should avoid [appointing] a Rgvedin, a S mavedin, or a V jasaneyin a a a . Yajurvedin. A Rgvedin [chaplain] is said [in authoritative texts] to bring about the ruin of the kingdom, a S mavedin the ruin of the king himself, and a V jasaneyin Adhvaryu that of a a the army; cf. Atharvavedapariis. a 2.4.15: paippal dam gurum kury c chrr s. r rogyavardhanam | s .t a . a a. t a . tath saunakinam v pi vedamantravipacitam | r s. rasya vrddhikart ram dhanadh ny dibhih sad | a s a. t a . a a a . a . atharvanad rte n nyo niyojyo tharvavid guruh | nrpena jayak mena nirmito gnir iv dhvare | bahvrco a a a . . . hanti vai r s. ram adhvaryur n sayet sut n | chandogo dhanan saya tasm d atharvano guruh | ajn n d a. t a a a a a a . . v pram d d v yasya sy d bahvrco guruh | dear s. rapur m tyan sas tasya na samsayah | yadi v a a a a a s a. t a a a a . . . dhvaryavam r j niyunakti purohitam | sastrena vadhyate ksipram pariksnarthav hanah | yathaiva aa . a . . . . . . pangur adhv nam apaks c ndajo nabhah | evam chandogaguruna r j vrddhim na gacchati He should a . a. . . . . aa . appoint a Paippal da[-Atharvavedin] as his priest, for he will increase his wealth, realm, and a health, or a Saunakin[-Atharvavedin], who is learned in the Mantras of [his] Veda. For he will cause the kingdom always to prosper in wealth, crops and the like. A king who desires to prevail over his enemies should appoint no expert in the Atharvaveda as his priest other than an Atharvavedin. For [the Atharvedin royal priest] has been created [as an element vital to his rule], just as the re [is vital] to the Vedic sacrice. A [royal priest who is a] Rgvedin destroys the kingdom, a Yajurvedin the [kings] sons, and a S mavedin will bring about the loss of his a wealth. Therefore [only] an Atharvavedin [should be appointed as his] priest. If out of ignorance or inattention [a king] has a Rgvedin [in this ofce] the loss of his region, kingdom, capital, and ministers will certainly follow. If the king appoints a Yajurvedin as his priest he will soon be killed by the sword, having lost his wealth, horses, and elephants. A king with a S mavedin a
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ALEXIS SANDERSON
latter, which concedes that a king may after all appoint a non-Atharvavedin if no Atharvavedin is available,32 a situation that we may suspect from the relative paucity of epigraphical evidence of land-grants to Atharvavedins to have been commoner than the prescriptive textual evidence would suggest. Indeed, the Atharvavedins themselves may have recognized that their numbers had to be supplemented and attempted to control this in a manner that presented the Atharvavedic tradition as a domain of knowledge above that of the common brahmanical tradition. For while acknowledging that non-Atharvavedins may study the Atharvaveda they ruled that such persons should be allowed to do so only if they rst underwent the Upanayana ceremony for a second time.33 This transforms expertise in the Atharvavedic rites, at least for those not privileged by birth as Atharvavedins, into a domain of restricted recruitment within the broader brahmanical religion and thereby conceptualizes it in a manner that makes it analogous to the religions of the Saivas, P ncar trikas, a a and others, that is to say, as a tradition to which those within that religion may ascend through a further rite of passage. Indeed the Saivas themselves have presented the Atharvaveda in just these terms. After dening the Rgveda, Ya jurveda, and S maveda together with the Smrtis as the common revelation the a Jayadrathay malas rst Satka goes on to list those scriptures that are the basis of a . . those religious systems that transcend this level, and includes the Atharvaveda among them: The Saura, Saiva, and P ncar tra [scriptures], the L kula and Vaimala [scripa a a tures of the Saiva Atim rga], the Atharvaveda, [the texts of] S mkhya and a a. Yoga, and the scriptures of the Buddhists, Jains, and the like, are restricted teachings (viesatantram), because a person adheres to [one of] them only s . after taking on specic vows [in addition to or in place of the general obligations imposed by brahmanical authorities].34 This image of the esoteric otherness of the Atharvavedic tradition can only have been made more plausible by the incorporation of the kind of Tantric proce dures seen in our Angirasakalpa corpus and indeed by the existence of the related
as his priest does not prosper, just as a cripple cannot walk and a bird without wings cannot y. 32 Southern recension of the Mah bh rata after 12.72.2 (Appendix I, No. 8), ll. 6870: v jinam a a a . tadabh ve ca carak dhvaryav n atha | bahvrcam s magam caiva ntiastrakrtaram n | krtino tharvane a a a a s s a . . . vede sth payet tu purohit n If there is no [Atharvavedin available] he may appoint a V jasaneyin a a a or Caraka (K thaka) Yajurvedic ofciant, a Rgvedin, or a S mavedin as his chaplain, provided a. a such persons have studied the science of polity and are well-versed in the Atharvaveda. 33 Atharvavedapari ista 49.5.3: anyavede dvijo yo brahmavedam adhtuk mah sa punar upaneyah A s .. a . . brahmin in another Veda who wishes to study the Atharvaveda must undergo a second Upanayana. 34 Jayadrathay mala, Satka 1, f. 166v24 (35.6869b): sauram saivam pancar tram pram nam a a . a. . . . . . vaimalam matam | atharvam s mkhyayogam ca bauddham arahat dikam | viesakhyam yatas *tatra a s . . . a. . . (em. :tantram Cod.) viesasamay t sthitih. For the whole account of the hierarchy of revelations s . a . . of which this passage is a part see S ANDERSON 2007, pp. 232235.
207
Tantric Atharvanic materials that have been presented without the disguise of attribution to this collection in the form of the unpublished K larudratantra suba 35 titled K lik gama. a a If the Atharvavedin ofciants envisaged in the Angirasakalpa corpus were indeed persons occupying the ofce of the royal priest, having inherited qualication for this ofce through their patriline or perhaps in some cases through having acquired it through a second Upanayana and subsequent training, then they would have ranked among the highest dignitaries of the states that they served. The Visnudharmottara, for example, portrays this ofcial as a member of .. a small elite consisting besides himself of the king, the chief queen (agryamahis), . the crown-prince (yuvar jah), the chief minister (mantr), the general of the army a . (sen patih), and the royal astrologer. Nor was he considered an inferior among a . them. For when the same text prescribes the design and dimensions of the parasol (chattram) and yak-tail y-whisk (c marah) to be carried by their attendants a .
. for hostile purposes including in the rst Patala an atharvan sikh vidy described as the very a . a . essence of the Atharvaveda (f. 2v: turyam atharvanam vedam n n mantrasamanvitam | tanma a a . . . dhye kevalam turyam atharvanairas tath | *tury t turyataram [em. : tury turyetaram Cod.] caiva a a a . . s . . *tacchikhety [em. : tatsakhyety Cod.] abhidhyate | atharvan m sikh vidy m yo j n ti sa buddhi a . a a . . a m n). The principal deities of these Vidy s, mostly described as Atharvanic (atharvanastraa a . a a a vidy , atharvanikam astram, atharvanamah vidy ), are the goddesses Dhum vat (K kadhum vat, a a a . . a Mohindhumik , Ucc tanadhumik , Trailokyamohan Dhum vat), Ardrapat K l, Mrtyuk l, a a. a a . a K lar tri, Gharmatik (also called here Gharmat and Gharmutik ), K l, and Candac mund. a a a a a a .. . . . . . In the colophons the chapters of the text are described as being k lik game k larudratantre (f. 6r) a a a or srk larudratantre k lik game (f. 17r). Other instances of the disintegration of the bound a a a ary between the Vedic and the Tantric in the classication of Atharvanic material exist and could be fruitfully studied. Note, for example, that a Nepalese digest of sources on the pro a pitiation of the Vidy s of the Pratyangir s (Siddhilaksm etc.) and Guhyak l (*Pratyangir a a a . divisayakasamgraha) contains a chapter (ff. 30r436v10) setting out a Paddhati for the worship . . of the latter whose colophon attributes it to the Atharvanasamhit of the H h r vatantra or to a aa . . a the Atharvanasamhit that is the H h r vatantra (f. 36v10: iti h h r vatantre atharvanasamhit y m a aa a aa . . a . . a a. a . guhyak lpuj patalah). Similarly, the 23-syllable Pratyangir OM HRM 2 KS EM BHAKS A JV AL A a a . . I. . . . . JIHVE KAR ALADAM S T RE PRATYA NGIRE KS EM HRM H UM PHAT attributed in that same diI. . .. . . . gest (f. 26r1011) to the Devy mala is a variant of the Atharvanabhadrak lmah vidy OM KS AM a a a a . . . . BHAKS A JV AL AJIHVE KAR ALADAM S T RE PRATYA NGIRE KS AM HRM HUM PHAT seen in a South I. . .. . . . . . Indian manuscript with the name of that Vidy as its title. The visualization-verse for this a Vidy goddess given in the digest (f. 26r11v1) appears at the end of two other South Indian a manuscripts in the same collection: the Pratyangir bhadrak lmantra and the Pratyangir mantra. a a a Also to be considered in this context is the Kubjikopanisad, preserved in Nepalese manuscripts, . a in which the cult of the S kta goddess Kubjik is expounded by Sanatkum ra to Pippal da a a a for the use in hostile ritual by Atharvavedins, Saunakin or Paippal din (5.2). This text was a a composed in Bengal or in a region inuenced by its S ktism, since it has incorporated the worship of the ten Mah vidy s (Daksinak lik , Ugrat r , Soda, Bhuvane var, Caitanyabhairav, a a a a . . s s . . a a a Chinnamast , Dhum vat, Bagal mukh, M tangin, and Siddhalaksm) (11.121.12) that are a a a . a distinctive of that tradition. It also contains a variant of the Pratyangir mantra, cited here from the Devy mala and the Atharvanabhadrak lmah vidy manuscript: KSAM BHAKS A JV AL AJIHVE a a a a . . . KAR ALADAM S T RE PRATYA NGIRE KS AM HRM NAMAH (24.4), and of that beginning OM KHAT I. . .. . . . . . PHAT given in the Angirasakalpa materials as one of two Mantras of Mah krty ; see below, p. 214. a a .
35 In the twenty-one short Patalas of this Tantra K larudra teaches Skanda a number of Vidy s a a
208
ALEXIS SANDERSON
in public as the external symbols of their relative standing it tells us that the length of the pole of the kings parasol (chattradandah) should be six cubits, those .. . of the general, royal astrologer, and royal priest ve, and those of the queen and crown-prince four and a half (2.13.7c9), and that the breadth of the parasol should be similarly calibrated, its width in each case being half the length of the pole (2.13.10ab).36 The royal priest, then, was ranked below the king himself but above the queen and the crown-prince, enjoying the same status as the chief minister. However, there is no unambiguous declaration in these Angirasakalpa texts that the ofciants envisaged by them occupied this exalted ofce. The closest to such a statement that I can nd is this: Therefore a wise king should always make his own with gifts, honours, and the rest, a brahmin who understands the essence of the teachings of the fourth Veda,37 which is strikingly similar to statements in the Atharvavedapariis. a that certainly do refer to the kings aps .t pointing an Atharvavedin as the r japurohitah.38 However, suggestive though a . this parallel is it does not amount to decisive evidence. It is possible, there fore, that the Atharvavedins of the Angirasakalpa texts were envisaged as serving their rulers outside this semi-ministerial ofce, or that the redactors of the texts have avoided greater specicity because they were addressing a situation in which the royal priest was only the foremost among a number of Atharvavedin ofciants attached to the court. In any case the texts reveal that for many of the rituals that they teach the king was to engage the services of not one but several brahmins and that all were to be Atharvavedins.39
36 Similarly, we are told that the kings y-whisk should be uncoloured, those of the astrologer,
chief minister, and priest yellowish, and those of the chief queen, the crown-prince, and the general black; see Visnudharmottarapur na 2.12.56, emending r jn to r jno in 5b. a. a a a .. 37 Paippal dava adisatkarmapaddhati, p. 23: tasm n narapatir . . . (quoted in n. 27). a s . . a 38 Thus Atharvavedapari ista 2.1.4: daivakarmavidau tasm t s mvatsarapurohitau | grhny t satatam s .. a a. . a . r j d nasamm naranjanaih Therefore the king should always adopt with gifts, honours, aa a . a . and favours an astrologer learned in astrology and a priest learned in the rituals [of the Atharvaveda]; and ibid. 4.6.3 and 69.7.2: tasm d r j viesena atharv nam jitendriyam | a aa s . . a. . d nasamm nasatk rair nityam samabhipujayet Therefore the king should always show special a a . a . veneration to an Atharvavedin of controlled senses with gifts, honours, and favours. 39 Thus Paippal dava adisatkarmapaddhati, p. 18: parasainyam jetum icchann etat karma sam caret | a s . . a . atyantatvarito r j dvijair homam vidh payet | tath vidhadvij l bhe ekenaiva tu h vayet Desiring to aa a a aa a . conquer the army of an enemy the king [himself] should do this ritual. If he is exceedingly pressed for time he may have the re sacrice performed by brahmins. But if he cannot nd [the requisite number] he may have it performed by just one; p. 147: vidr vanasya siddhyartham a . . k rayed brahmaviddvijaih In order to accomplish the routing [of his enemy] he should have [the a . re sacrice] performed by Atharvavedin brahmins. I take brahmavid- here to mean brahmavedavid learned in the Atharvaveda; cf. p. 36: atharvavedatattvajnam tasm n nrpatir arcayet; ibid.: . a brahmavedavid m varah; and ibid.: tad tharvavidam pr jnam etam homam ca k rayet. For the use a. a a a . . . . of the term brahmavedah in the meaning atharvavedah, see B LOOMFIELD 1899, p. 10, and, e.g, . . Atharvavedapariista 1.15.1 and 49.1.2: rgvedo yajurvedah s mavedo brahmavedah; 49.4.1: tatra brahs. . a . mavedasya nava bhed bhavanti. tad yath paippal d h . . . ; P2 f. 1v4: brahmano vedan d dhetor braha a a a. a . mavedo yam ucyate; Jayantabhatta, Ny yamanjar vol. 1, p. 623, l. 16: ata eva brahmavedah athara . ..
209
The Manuscripts
Of various potentially relevant Orissan Angirasa manuscripts I have had access to photographic copies of three, all undated and on palm leaf. The rst is the a s . . Asimila manuscript transcribed as PAN D As Paippal davaadisatkarmapaddhati. . . . The other two, in the Devan gar script, are in the library of the Bhandarkar a Oriental Research Institute in Pune, both catalogued as Angirasa (Atharvavedya), ngirasa [Kalpa] (of the Atharvaveda). Both are incomplete.40 i.e. the A The Contents of MS P1 and the materials it shares with MS As ( EdP) The manuscript BORI 960 of 188791 (P1 ) opens with a long text on the ceremony of affusion with water empowered with the Mantra of Nrsimha (nrsimh . . a bhisekah [ff. 1v55v]), ending with a colophon that species that this is the end . . of the second Patala of the V manabhavad sya.41 The contents of the rest of the a a . manuscript (ff. 55v3) are, barring minor variants, identical with those of approximately the rst half of the Asimila manuscript (As). The common text . runs continuously from the beginning of the latter to a point three verses from the end of the Bhadrak lmah bjavidhi. Here P1 breaks off.42 The contents of a a the portion of the manuscript that it shares with PAN D As edition (EdP) are as . .
vaveda iti. In the account of the rites of Asur Durg (Asurkalpa) we are told that the king should a appoint two brahmins to perform the re sacrice. These are the principal ofciant, termed the ac ryah, and his assistant, termed the brahm (Paippal davaadisatkarmapaddhati, p. 63): vrnuy d a . a a s . . . a a dhomak rinau | ac ryam vrnuy t purvam brahm nam tadanantaram. In his Asurdpik Bhudhara a . a a a. . . . . tells us that there are three possibilities in this tradition. The yajam nah may appoint ve, a . namely an ac ryah, a brahm , a prs. aprativakt , a mantranic yakah, and a dravyopakalpakahthis, a . a t a s a . . . he says, is the view of Paithnasi, or two, namely an ac ryah and a brahm for this he cites a . a . the passage of the Asurkalpa given above, or just an ac ryah, in which case the brahm is a . a represented by a water-vessel (udap tram)for this he cites the Vait nakalpa (Paippal davaadia a a s satkarmapaddhati, pp. 123124): tatra panca br hmanah karmanirv hak h. tesv apy eka ac ryah aparo a a a. a . . . . . . brahm anyah prs. aprativakt itaro mantranic yakah aparo dravyopakalpakah. tath ca paithnasih: a a s a a . .t . . . . ekah karmani yuktah sy d eko dravyopakalpakah | ekah prs. ah san pratibruy d eko mantrasya nicaye. a s . . . a . . .t . . BR HASPATE YAJ NAM P AHI iti brahmajapavidh n d brahm siddham. tad *evam (em. : eva me Ed.) a a a . tanmate pancaiva br hmanah. athav c ryabrahm nau dv v eva *vrtau (corr. : vrttau Ed.). uktam a a a a. a . . . c surkalpe samkalpya pratham vrttim vrnuy d dhomak rinau | ac ryam vrnuy t purvam brahm nam a a a . a a. . . . . a . . a . tadanantaram iti. yad vaika eva vidv n kart . brahm punar udap tram. vacanam vait nakalpe anyam a a a a a . . br hmanam *anuc nam (corr. : anuc nam Ed.) upaveyam udap tram v iti. evam atharvanakarmani a a a s a . a . . . . trividh br hmanavyavasth . The statement said to occur vait nakalpe can be traced to Atharvavedaa a a a . pariis. a 37.16.1. s .t 40 The contents of the two Pune manuscripts have been briey described by B AHULKAR (1987). See Arlo Grifths contribution to this volume, 2D, for a list of all Angirasa manuscripts available to him and the relevant sigla. Grifths points out that the original provenance of the two Pune manuscripts must also lie in Orissa. 41 Angirasakalpa, P f. 56v23: iti v manabhavad sye abhiseko n ma dvityah patalah sam ptah. a a a . . . a . 1 . 42 The last words are tato mah navamy m tu gandh dyair bahubhir yajet, which are found on a a. a p. 113, l. 10 of the edition.
210 follows:43
ALEXIS SANDERSON
1. P1 ff. 56v361v4; = EdP pp. 18. Denitions of the six hostile rites (sat . . karm ni): subjection (vaam), immobilization (stambhanam), deluding (moa. s hanam), causing dissension (vidvesanam), causing panic (ucc . anam), and at . . killing (m ranam). Colophon: ity angirasakalpe vaadisatkarm ni sam pt ni. a . s . . a. a a 2. P1 ff. 61v463r4; = EdP pp. 89. Incompatibility between various hostile rites. Colophon: ity angirasakalpe karmavirodhakathanam. . 3. P1 ff. 63r464v1; = EdP pp. 911. Foretelling the future by means of .. Yantras44 of Nrsimha and his 32-syllable Anustubha Mantrar ja: UGRAM a . . BHMAM MAH AVIS N UM JVALANTAM SARVATOMUKHAM | NR SIM HAM I . . . . . .. BHS AN AM BHADRAM MR TYUMR TYUM NAM AMY AHAM . Colophon: ity I. . . . . angirase an gat rthavedanam. a a 4. P1 ff. 64v166v1; = EdP pp. 1114. Affusion of the king with water empowered by Nrsimhas 32-syllable Mantrar ja. Colophon: ity angirasakalpe a . nrsimh bhisekah. . a . .
5. P1 ff. 66v168v4; = EdP pp. 1416. The benets of the 32-syllable Mantrar ja. Colophon ity angirasakalpe mantrar javijn nam sam ptam. EdP has here a a a . a . an additional section (pp. 1617): ity angirase kalpe parakarmaniv ranam. a . 6. P1 ff. 68v475v1; = EdP pp. 1723. Worship of Nrsimhas Mantrar ja for the a . destruction of the kings enemies, the warding off of drought, and other benets. Colophon: ity angirase mantrar javidhih. a . 7. P1 ff. 75v176r4; = EdP pp. 2325. Worship of Nrsimhas Mantrar ja to a . protect a fort when the king has retreated to it after a defeat in battle. Colophon: ity angirase kalpe durgaraksavidh nam. a . 8. P1 ff. 76r477v1; = EdP pp. 2526. Worship of Nrsimhas Mantrar ja to a . falsify a rumour. Colophon: ity angirase kimvadant sakaranam. mr. . .
43 I am greatly indebted to Arlo Grifths for having provided me with all the Paippal da matea
rials used in this paper. In 2004 he sent me a copy of PAN D As Paippal davaadisatkarmapaddhati. a s . . . . a When after reading this edition I told him of my interest in its S kta Saiva elements he provided me with scans of the Asimila manuscript and lent me his photocopies of the two Angirasakalpa . manuscripts in the collection of the Bhandarkar Oriental Research Institute. After I had prepared drafts of editions of the Par japavidhi, the Bhadrak lmantravidhi, and the Bhadrak lmah a a a a bjapraams from the evidence of these three witnesses and sent them to him he did me the s . a great kindness in 2005 of preparing for me while he was in Bhubaneswar collations of my edi tions of these texts with two other Angirasakalpa manuscripts in the collection of the Orissa State Museum, T/121 and T/187, that he had found to contain them. I am also grateful to him for providing me with electronic texts of PAN D As edition of the Asimila manuscript and B OLLING . . . and VON N EGELEINs edition of the Atharvavedapariis. a, and for sending me a copy of PATs .t TANAYAK s edition of Laksmdharami ras Saivacint mani, on which see p. 232 and n. 76. s a . . 44 For a denition of Yantra in this sense see n. 134 on p. 264.
211
9. P1 ff. 77v178r4; = EdP pp. 2627. Bali offered to Nrsimha and other deities . to put an end to unforeseen calamities in the palace, region, or capital. Colophon: ity angirase kalpe nrsimhabalividhih. . .
10. P1 ff. 78r479r1; = EdP pp. 2728. Other benets of the same. Colophon: ity angirase kalpe nrsimhabalikarmaphalakathanam. . .
11. P1 ff. 79r180r4; = EdP pp. 2830. Worship of 16-armed Abhayanrsimha to . end a major danger. Colophon: ity angirase abhayanrsimhavidhih. . .
12. P1 ff. 80r485v3; = pp. 3037. Worship of 20-armed Jayanrsimha . I I for victory in war (Mantra: OM S RNR SIM HA JAYA JAYA S RNR SIM HA). . . . Colophon: ity angirase jayanrsimhakalpah. . .
EdP
13. P1 ff. 85v389r4; = EdP pp. 3742. Worship of 20-armed Mah jayanrsimha a . I for victory in war (Bja: KS RAUM; Mantra: S RNR SIM HA JAYANRSIM HA . . . . AMUKAM JAYA 2 NR SIM HA HRM). Colophon: ity angirase mah nrsimha . . . I. a . . . (P1 ), ity angirase mah jayakalpah (EdP). a . 14. P1 ff. 89r492r3; = EdP pp. 4246. The Mantra of the four-armed goddess Asur Durg (OM NAMAH KAT UKE KAT UKAPATRE SUBHAGE ASURI RAK a . . . . TAV ASASE ATHARVAN ASYA DUHITRE GHORE GHORAKARMAN I K ARIKE . . 5 PACA 2 MATHA 2 T AVAD DAHA Y AVAN ME VA S AM AGACCHET SV AH A ) and her visualizations appropriate to the various hostile rites. Colophon: ity angirasakalpe asurdhy n ni.45 a a 15. P1 ff. 92r393r1; = EdP pp. 4647. How to obtain the outcome of ones choice with the Mantras of Asur and Nrsimha. Colophon: ity angirase . anis. aakune is. asiddhih (P1 ), ity angirase is. anis. aakune is. asiddhih (EdP). t s t t . t s t . . . . . . 16. P1 ff. 93r194r4; = EdP pp. 4748. The worship of Asur and the deities of her retinue. Colophon: iti puj vidhih. a .
is already present in Atharvavedic tradition in the Asurkalpa of Atharvavedapariis. a s .t 35. Indeed the latter, or a version of it, is probably what is mentioned in Mah bh sya on 4.1.19 a a. under the name asuryah kalpah. The Pariis. a gives the Mantra used here in the Angirasa collec . s .t . tion but without a goddess of this name and no liturgical elements borrowed from or preg uring the Tantric. There and in the Angirasa text asur is the name of the Indian Black Mustard plant Sinapis ramosa Roxb. (M AGOUN 1889, pp. 171172), which is ground into a meal out of which an efgy of the enemy is fashioned as the focus of hostile sorcery, being smeared with ghee, chopped up, and offered in the sacricial re (35.1.67: hantuk mo hi satrums ca a . vakurvams ca bhupatn | asurslaksnapis. ajyam juhuy d akrtim budhah | arkendhan gnim prajv lya s . . . t . a a a . . . . chittv strenakrtim tu t m | p d grato s. asahasram juhuy d yasya vay asau). In the Angirasa text all a a a a a s . . .t . this is retained but the character of the ritual is transformed by superimposing a Tantric cult of a goddess who bears the plants name and is equated with Durg . a
45 Asur
AMUKASYA PRASTHITASYA GATIM DAHA UPAVIS T ASYA BHAGAM DAHA . . ..
S AYITASYA MANO DAHA PRABUDDHASYA HR DAYAM DAHA .
212
ALEXIS SANDERSON
17. P1 ff. 94r495r1; = EdP pp. 4849. Fire-offering to Asur and the offering in the re of the parts of a dismembered efgy of an enemy. Colophon: ity angirase homas m nyavidhih. a a . 18. P1 ff. 95r195r3; = EdP pp. 49. Assuming the mental states of Asur appro priate to the six hostile rites. Colophon: ity angirase bh van satkam. a a. . 19. P1 ff. 95r395v1; = EdP pp. 4950. The substances with which the offerings into re should be smeared in the six hostile rites. Colophon: ity angirase anjanasatkam. . . 20. P1 ff. 95v196r2; = EdP pp. 5051. Ranking of the durations of the hostile re sacrices from one to twenty-one days. Colophon: ity angirase homa k lanirnayah. a . . 21. P1 ff. 96r297r4; = EdP pp. 5152. How to adjust the Mantra of Asur ac cording to the goal and context; and the meaning of its words. Colophon: ity angirase asurmantr rthakathanam. a 22. P1 ff. 97r498r1; = EdP p. 53. The shape of the re-pit in the various hostile re sacrices. Colophon: ity angirase kundavidhih. .. . 23. P1 ff. 98r198v3; = EdP pp. 5354. The metaphysical nature of Asur as the root-power (mulaaktih) that operates through her proximity to Brahma. s . Colophon: ity angirase asursvarupakathanam. 24. P1 ff. 98v399v4; = pp. 5455. Rites of a Yantra of Asur Durg . Colophon: a ity angirase satkarmasiddhin m surmah yantram. a a a . . 25. P1 ff. 99v4101r4; = EdP pp. 5557. Rites of Asur Durg for the subjection a of an enemy. Colophon: ity angirase satruvasah. . 26. P1 ff. 101r4101v3; = EdP p. 57. Rites of Asur Durg for the immobilization a of an enemy. Colophon: ity angirase stambhanam. 27. P1 ff. 101v3104v3; = EdP pp. 5761. On the nature of immobilizing, deluding, causing dissension, causing panic, and killing the enemy. Colophon: ity angirase asurkalpah sam ptah. a . . 28. P1 ff. 104v3108v3; = EdP pp. 6166. A work by an anonymous scholar on a re sacrice culminating in the dismemberment and sacrice of an image of the enemy made of the Asur fruit and other substances. Colophon: ity asurvidh nakalpah sam ptah. a a . . 29. P1 ff. 108v3110r4; = EdP pp. 6667. Fire sacrice of an image made of meal of the Asur-plant for various purposes. This is the Asurkalpa of Atharvavedapariis. a 35. Colophon: ity asurkalpah. s .t .
213
30. P1 ff. 110r4111v3; = EdP pp. 6770. The worship of the 2000-armed god a dess Pratyangir to ward of the Krty of the enemy (Vidy : OM HRM a a I. . ATASAHASRASIM HAV AHINI SAHASRAVADANE NAMAH KR S N AV ASASE S . . .. MAH APRABALE APAR AJITE * PRATYA NGIRE [P1 : PRIYA NGIRE EdP] PARA SAINYAVIDHVAM SINI PARAKARMAVIDHVAM SINI PARAMANTROTS ADINI . . . SARVABH UTAVIMARDINI SARVADEV AN VIDHVAM SAYA 2 SARVAVIDY AM . SPHOT AYA 2 SARVA S R NKHAL AS TROT AYA 2 KR NTAYA 2 PARAMANTR AN . . JVALAJJV AL AJIHVE KAR ALAVADANE PRATYA NGIRE KLM NAMAH OM). I. . . Colophon: ity angirase kalpe paravidy niv ranam.46 a a . 31. P1 ff. 111v3113r1; = EdP pp. 7071. Mantra rites of two-armed and ten armed K l for victory (K ALIK AYAI NAMAH). Colophon: ity angirase sada . . . aksarak l kalpamantravidhih. a . . 32. P1 ff. 113r1113v4; = EdP pp. 7172. Mantra rite of K l to be worshipped a on a sword to be given to the king before he enters battle (OM NAMAH . . K ALIK AYAI ). Colophon: ity angirase kalpe k lik mantravidhih. a a . 33. P1 ff. 114r1115r1; = EdP pp. 7274. Worshipping Brahm , Visnu, and Maa .. he vara in the kings bow before battle with the Atharvavedic Mantra OM s . . I . DHANVAN A G A DHANVAN AJIM JAYEMA DHANVAN A TVR AH SAMADO . JAYEMA | DHANUH S ATROR APAK AMAM KR N OTU DHANVAN A SARV AH . . . O JAYEMA (Paippal dasamhit 15.10.2).47 Colophon: ity angirase PRADI S a . a dhanurmantravidhih. . 34. P1 ff. 115r1115v1; = EdP p. 74. An Atharvavedic Mantra (Paippal dasamhit 1.3.1) to empower the kings arrows for victory: OM a . . a VIDM A S ARASYA PITARAM PARJANYAM BH URIDH AYASAM | VIDMO HY . . ASYA M ATARAM PR THIVM VI S VADH AYA SA M . Colophon: ity angirase I. . saramantrah. . 35. P1 ff. 115v1116r3; = EdP pp. 7476. Rite to be commissioned by the king for the pacication of inimical planets. Colophon: ity angirasakalpe graha santividhih. . a 36. P1 ff. 116r3118r1; = EdP pp. 7678. Rite of the formless Vijn nabhairava . Rudra with the Atharvavedic Mantra OM BH UH BHUVAH SVAH SV AH A . . . JANAD OM (e.g. Vait nasutra 1.3.18), which both frees from the sin incurred a .
is a Tantric personication of Atharvavedic counter-sorcery (pratyangirasam). nal words of the Mantra are . . . prtan jayema in B HATTACHARYAs edition, who fola lows here the reading of the Orissa manuscripts; however, the Kashmir manuscript reads . . . pradio jayema, and the authenticity of this reading is conrmed both by the testimony of the s Angirasa tradition, and by the nearly identical parallel that is Rgvedasamhit 6.75.2. . a
47 The 46 Pratyangir a
214
ALEXIS SANDERSON
by commissioning hostile rites and bestows self-realization. Colophon: ity angirase vijn nabhairavamantrah.48 a . 37. P1 ff. 118r1120r2; = EdP pp. 7881. Rites of two Mantras of the lionfaced goddess Mah krty to kill an enemy without going to war: KHAT a a . PHAT DEVI MAH AKR TYE VIDH UM AGNISAMAPRABHE | HANA S ATR UN . . TRI S ULENA KRUDHYASVA PIBA S ON ITAM (cf. the Atharvanic Kubjikopa nisad 22.5: KHAT PHAT JAHI MAH AKR TYE VIDH UM AGNISAMAPRABHE | . . . DEVDEVI MAH AKUBJE MAMA S ATR UN VIN A S AYA MAMA S ATR UN I VIN A S AYOM) and OM HRM MAH AYOGINI GAURI TRIBHUVANAM KARI 49 I. . . . . PHAT. Colophon: ity angirase mah krty vidh nam.50 H UM a a a .
38. P1 ff. 120r2120v4; = pp. 8183. Rite of another Krty mantra: KR S N A a .. BR HATKARN I MAHADBHAYI | DEVI DEVI MAH ADEVI VARN I BR HADR UPI . . MAMA S ATR UN VIN A S AYA . Colophon: ity angirase krty mantravidh nam. a a
EdP
39. P1 ff. 120v4123r3; = pp. 8387. A Krty mantra rite to be commisa sioned by a king to cause the effect of any Krty rite to be directed back a to the enemy who has performed it against him with the Atharvavedic . Mantra OM SABANDHU S C ASABANDHU S CA YO ASM AM ABHID ASATI | SA . SARV AM S TRTV AHAM BH UY ASAM UTTAMAH . . . (Paippal da . BANDH UN I a . . samhit 19.5.14). Colophon: ity angirase krty pratis rah. a a a . .
EdP
40. P1 ff. 123r3123v3; A metaphysical explanation of the efcacity of such counter-rites. Colophon: ity angirase krty pratis re yuktih. a a .
= EdP p. 87. EdP
41. P1 ff. 123v3124v2; = pp. 8789. How a king may recognize that a hostile rite has been directed against him (krty cihn ni). No colophon. a a
42. P1 ff. 124v2125r1; = p. 89. A golden Yantra by means of which a king can cause the effect of hostile rites to revert to his enemy. Colophon: ity angirase pratis rayantram. a . 43. P1 ff. 125r1125v4; = EdP pp. 8991. A tantricized rite of the Atharvavedic Abhayamantra of Rudra (OM ABHAYAM SOMAS SAVIT A . . . , Paippal daa . . samhit 1.27.1) to be performed by the king for his security. Colophon: ity a . angirase bhayamantrah. .
48 For those familiar with the Kashmirian Saiva literature the name Vijn nabhairava will bring a
EdP
to mind the Vijn nabhairava, a scriptural text with a Trika background concerned with meditaa tion techniques for liberation which received a commentary by Ksemar ja and has enjoyed great a . popularity down to recent times. It is probable that the same association was in the mind of the a namer of this Angirasa Mantra. Here in P1 the Mantra of Vijn nabhairava is Vedic. But in P2 it is Tantric; see below, p. 220. 49 Cf. the reading BHUVANABHAYAM KARI in this Mantra in item 10, below on p. 218. . 50 The term krty refers in the Atharvaveda to a hostile spell that may take the form of an efgy a with human features, particularly one used against an enemy; see, e.g., Atharvavedasamhit 10.1. . a
215
44. P1 ff. 125v4126v1; = EdP pp. 9192. A parallel tantricized rite of the Atharvavedic Abhayamantra of Indra (OM YATA INDRA BHAY AMAHE . . . , . Paippal dasamhit 3.35.1). Colophon: ity angirase aindr bhayamantrah. a a . a . 45. P1 ff. 126v1127v4; = EdP pp. 9293. Rite of the Mantra of Sarvak maa bhairava (OM BHAIRAV AYA NAMAH) for the attainment of any limited . . goal by any person and for the attainment of identity with Rudra (rudratvam) by a meditator (yog) or gnostic (jn n). Colophon: ity angirase sarva a k mabhairavah. a . 46. P1 ff. 127v4128v2; = EdP pp. 9495. A tantricized rite of a Rgvedic Man tra (8.64.1, OM AVA BRAHMADVIS O JAHI) that accomplishes simultane. . ously self-protection and the destruction of ones enemies. Colophon: ity angirase svaraksaripugh tah. a . . a 47. P1 ff. 129r1129v2; = EdP p. 95. A rite of the goddess Pratyangir on a Yantra of gold or birch-bark to ward off the spells of an enemy. Colophon: ity angirase paravidy niv ranayantravidhih. a a . . 48. P1 ff. 129v2130r3; = EdP p. 96. Rite of the one-syllable Mantra of Bhairava (BHAM) for the attainment of liberation. Colophon: ity angirase ek ksara a . . bhairavamantrah. . 49. P1 ff. 130r3132r2; = EdP pp. 9698. Rite of the trisyllabic Mantra of the goddess Tripurabhairav (HSRAIM HSKLRM HSRAUH M) for the attainment I. . . . of various effects, hostile and other. Colophon: ity angirase tripurabhairav vidh nam. a 50. P1 ff. 132r2134v3; = EdP pp. 98101. Rite of the Mantra of the goddess Par (SAUH) for the attainment of liberation. Colophon: ity angirase par a a . japavidhih. . 51. P1 ff. 134v3135v1; = EdP pp. 101102. Rite of the Vidy goddess a Gharmatik (OM GHARMAT IKE 2 MARKAT IKE 2 GHORE 2 VIDVES IN I 2 VI . . . . a . . . DVES AK ARIN I 2 AMUK AMUKAYOH PARASPARADVES AM 2 KURU 2 SV A . . . . H A VAS AT ) to bring about hostility between ones enemies (vidvesanam). . . . . Colophon: ity angirasakalpe gharmatik vidhih.51 a . . 52. P1 ff. 135v1136v4; = EdP pp. 102103. Factors that prevent the success of Mantra rites and procedures for counteracting them. Colophon: ity angirase kalpe siddhipratk rah. a .
origin of the name Gharmatik , which also appears in the forms Gharmutik and . a . a Ghurmutik (S rad tilaka 24.15), is obscure. The fact that the vocative gharmatike is followed . . a a a in the Vidy by markatike suggests the tentative hypothesis that this goddess that causes dissena . sion personies in these epithets the mosquito (cf. Prakrit ghammod) and the spider (cf. Prakrit . makkada m., Panj b makkar f., Kum un makuri f., Hind makr f.) a a . . . .
51 The
216
ALEXIS SANDERSON
53. P1 ff. 136v4137v1; = EdP pp. 103104. Signs of impediments to the success of Mantra rites; the means of preventing such impediments, notably that the commissioner of the rite, the principal ofciant (kart ), and the a secondary ofciants (sadasy h) should all be Vaisnavas, and of countera. .. acting them, namely thousands of special oblations in the sacricial re. Colophon: ity angirase karmavighnapratk rah. a . 54. P1 ff. 137v1138r2; = EdP pp. 104105. How to prevent the success of an enemys hostile ritual. Colophon: ity angirase parakarmaniv ranam. a . 55. P1 ff. 138r2142r4; = EdP pp. 105109. Mantra rites of Bhadrak l for a M MAH ACAN D AYOGE S VARI PHAT; [2] victory in battle: [1] OM HR I . . . . . I. . BHADRAK ALI BHAV ABHS T ABHADRASIDDHIPRAD AYINI | SAPATN AN . ME HANA HANA DAHA S OS AYA T APAYA | S UL ASI S AKTIVAJR ADYAIR UTKR TYOTKR TYA M ARAYA | MAH ADEVI MAH ADEVI RAKS ASM AN . AKS AT ATMIKE ; [3] OM BHADRAK ALI JAYAM DEHI PHAT ; [4] Bja: . . . . HSKHPHREM . Colophon: ity angirase bhadrak lmantravidhih. a . . 56. P1 ff. 142r4142v3; = EdP p. 110. Praise of the Great Seed (HSKHPHREM) of . Bhadrak l. Colophon: iti bhadrak lmah bjapraams . a a a s . a 57. P1 ff. 142v3145v4; = EdP p. 113. The worship of the Great Seed on a Yantra in combination with the nine-syllable and eleven-syllable Mantras of Bhadrak l, with special procedures to be adopted on the eve of bata tle, to empower the royal weapons; a Bhadrak lvrata to be observed a on the ninth day of the bright fortnight; and the annual propitiation of Bhadrak l with thrice-daily worship, a nightly re-ritual, and sacria ces of buffaloes and other animals during the fteen days leading up to Mah navam. Colophon in As: ity angiraskalpe bhadrak lmah bjavidhih a a a . P: ity angirasakalpe bhadrak lbalimah vidhih). The last surviving folio of (Ed a a . P1 ends three verses before the end of this section. In PAN D As text, that is to say, in the Asimila manuscript, the Bhadrak lmah a a . . . a bjavidhi with which the shared text ends is followed by the Asurdpik of Bhudhara (pp. 113127), the Paubalid navidhi of the Angirasakalpa (pp. 127130), s a the Satrupar jayavidhi and related materials from the Tantr dhy ya of the Karmaa a a samuccaya (pp. 130140), materials on the worship of Vakratunda (Gane a) from .. . s . the Mantramukt val of Purnaprak sa (pp. 140148) and the Sadaksaravakratundaa a .. . . . kalpa taught by Bhrgu (pp. 148153), the Siddhaudanaprak ra on the food to a be offered to Gane the Sarvatobhadramandala (p. 154) on the design of [his] . sa, .. . .t Mandala, and the Anus. ubhakalpam l of Sesa, an exhaustive Paddhati for the aa .. .. regular worship of Nrsimha with his Anustubha Mantra (pp. 154209).52 .
remaining pages (210249) of PAN D As edition contain a number of Vaisnava Atharva.. . . vedic Upanisads: Anuculikopanisad, Vivarup khyopanisad, Krsnaantopanisad, Tripuraprakaranopa s a . . . . s . . . nisad, Brhannrsimhopanisad, Purusasubodhin, R macandropanisad, and P vam nsukta. a a a . . . . .
52 The
217
The discontinuity between the shared portion and that which follows it in the Asimila manuscript underlines the possibility that the missing last part . of P1 contained not this additional matter but only the end of the section on Bhadrak l in which the manuscript breaks off, in fact the three nal verses of a that section in PAN D As edition. . . The Contents of MS P2 The second Pune manuscript, BORI 959 of 18871891 (P2 ), contains much that is not found in the rst or in the Asimila manuscript and EdP. But there is also . substantial common material. Its contents are as follows: 1. P2 ff. 1v13r4; not in EdP or P1 . The superiority of the Atharvaveda over the other three Vedas and the special virtue of honouring Atharvavedins. Colophon: ity angirasakalpe atharvavedapraams . s . a 2. P2 ff. 3r421v1; not in EdP or P1 . An untitled Kalpa applicable to the worship of any deity: initiation (dksa), the ritual of lighting the re for . sacrice, transforming the re (the agnisamsk r h) beginning with concep. a a. tion (garbh dh nam), worship of Agni, the agh r h, ajyabh gau, vy hrtayah, a a a a. a a . the re sacrice (homah) to the Mantra to be mastered and its retinue, fol. lowed by the is. ahomah; the order of regular worship (nityay gah), includa . .t . ing karany sah, dehany sah, and angany sah, purication of the site of wora . a . a . ship (sth nauddhih), preparing the vessels (p tras dhanam), worshipping a s a a . the throne (p. hapuj ), bringing down the deity ( v hanam), presenting oft a a a ferings (upac r h) to it and its retinue; three kinds of worship (y gah) of dea a. a . scending degrees of elaboration; rules concerning eating; times and places for mantras dhanam; the deities of the weekdays; japah; lunar days, modia . cations of the Mantra, rosaries, re-offerings, and other variables in the various desiderative rites (paus. ik dni karm ni). It breaks off without a a. .t a colophon on f. 21v1; the rest of f. 21v and the whole of f. 22 are blank. 3. P2 ff. 23r124v2; not in EdP or P1 . Worship of Laksm with the Srsukta. . Colophon: ity angirase srsuktavidh nam. a 4. P2 ff. 24v225r3; not in EdP or P1 . Worship of Laksm with the Laksmsukta. . . Colophon: ity angirase srlaksmsuktavidh nam. . a 5. P2 ff. 25r327r1; not in EdP or P1 . Worship of Visnu with the Visnusukta. .. .. Colophon: ity angirase visnusuktavidh nam. a .. 6. P2 ff. 27r131r1; not in EdP or P1 . Worship of N r yana with his aa . eight-syllable Mantra (OM NAMO N AR AYAN AYA) following Patala 20 . . . of the Prapancas ra and employing its visualization verse (f. 27v34; = a Prapancas ra 20.7). Colophon: ity angirase n r yanas. aksaravidhih. a a a . . t . .
218
ALEXIS SANDERSON
7. P2 ff. 31r131v2; not in EdP or P1 . Worship of Durg with the Devsukta. a Colophon: ity angirase devsuktavidhih. . 8. P2 ff. 31v232r2; not in EdP or P1 . Worship of Dev [Durg ] with another a Devsukta (f. 31v23: ath param devsuktam ucyate. y sya devr iti devsuktasya a a . . . . ). Colophon: ity angirase y vaivadevvidh nam. a s a 9. P2 ff. 32r232v3; not in EdP or P1 . Worship of Sarasvat with the S rasvata a sukta. Colophon: ity angirase s rasvatasuktavidh nam. a a 10. P2 ff. 32v335r1; not in EdP or P1 . A rite to kill an enemy by means of a Krty (Krty mantra: OM KRM MAH AYOGINI GAURI BHUVANABHAYAM a a I. . . . KARI H UM PHAT ). This is an extended version of the text seen in EdP . pp. 8081. It includes a re sacrice for various purposes in which Krty is a surrounded by the eight Bhairavas Asit ngabhairava, Rurubhairava, Caa ndabhairava, Krodhabhairava, Unmattabhairava, Kap libhairava, Bhsaa . .. nabhairava, and Samh rabhairava, and by the Ksetrap las. Colophon: ity a a . . . angirase *pratisaramantravidh nam (em. : parisaramantravidh nam Cod.). a a 11. P2 ff. 35r139v2; not in EdP or P1 . Krty re sacrices for various hostile a ngirasa Mantras. Colophon: ity angirase angirasapurposes using the A mantrakalpah. . 12. P2 ff. 39v242v3; not in EdP or P1 . Worship of Mah laksm with her Mantra a . ATRUM P AHI . . . for various purposes, principally protective and hostile. S . Colophon: ity angirase satrump himantravidh nam. a . a 13. P2 ff. 42v346r1; not in EdP or P1 . Worship of Ganapati for various pur. poses, optionally using the Ganapatisukta. Colophon: ity angirase ganapati . . suktavidh nam. a 14. P2 ff. 46r150r1; not in EdP or P1 . Kalpa of a Rudramantra (= Atharvairas upanisad 40a) for martial and other purposes; taught by Angiras to Pippa. l da; an 8-armed Rudra Mah deva surrounded by the Gane varas, M trs, a a a . s Lokap las, and their weapons. Colophon: ity raudre pippal dakalpah. a a . 15. P2 ff. 50r151r4; not in EdP or P1 . Rudrakalpa of another Rudramantra (= Atharvaira-upanisad 40b) for the attainment of learning, pacis . cation (antih), long life [on birthday], and hostile purposes; a 10-armed s . Rudra closely related in iconography to the South Indian form of the Saiddh ntika Sad siva; accompanied by the Saktis V m to Manonman a a a a and surrounded by the Murtis, Ancillaries, Vidye varas, Gane varas, s s . Lokap las, and their weapons. Colophon: ity angirase rudraprayoge pippaa l dakalpah. a .
219
16. P2 ff. 51r451v4; not in EdP or P1 . Mantra of Agni (VAI S V ANARA J ATAVEDA . . IH AVAHA LOHIT AKS A SARVAKARM AN I S ADHAYA SV AH A ), its Ancillaries, and retinue. Colophon: ity angirase agnimantrah. . 17. P2 ff. 51r452r3; not in EdP or P1 . Rite of the Mantra of K madeva for a the intensication of desire. The visualization-text is Prapancas ra 18.6. a Colophon: iti k mamantravidh nam. a a 18. P2 ff. 52r352v3; not in EdP or P1 . Rite of Visnu and the four Vyuhas .. with the Pranavamantra (OM). The visualization-text is Prapancas ra 19.4. a . . Colophon: ity angirase pranavamantravidhih. . . 19. P2 ff. 52v354r3; not in EdP or P1 . Worship of Indra with the Mantra TR A T ARAM INDRAM . . . (Paippal dasamhit 5.4.11) to be undertaken when the a . a kingdom is in danger from an enemy, and for other purposes. Colophon: ity angirase indramantravidhih. . 20. P2 ff. 54r354v4; not in EdP or P1 . Worship of K madeva with the Mantra a K AMAS TAD AGRE . . . (Paippal dasamhit 1.30.1). Colophon: ity angirase a a . k mamantravidhih. a . 21. P2 ff. 54v456r1; = EdP pp. 102103. Colophon: ity angirase karm siddhipra a tk rah. a . 22. P2 ff. 56r156v1; = EdP pp. 103104. Colophon: ity angirase karmavighna pratk rah. a . 23. P2 ff. 56v160r3; = EdP pp. 105110. The Bhadrak l texts as in EdP and a P pp. 110113). Colophons: P1 but lacking the Bhadrak lmah bjavidhih (Ed a a . ity angirase bhadrak lmah bjavidhih (f. 59v4); ity angirase mah bjapraams a a a s . a . (f. 60r23). 24. P2 ff. 60r361v2; not in EdP or P1 . Rite of the Citimantra of the goddess . Candik for subjection of enemies (OM CIT I CIT I CAN D ALI MAH ACAN D ALI a .. . . . . . . . AM ANAYA SV AH A). The Citimantra is also taught in AMUKAM ME VA S . . arad tilaka 22.98101. Colophon: ity angirase citikalpah. S a . . 25. P2 ff. 61v262r4; not in EdP or P1 . Rite of the Mantra of the goddess a Dhum vat to be used by the king to strike and destroy his enemies . (DH UM DH UM DH UMAVATI SV AH A). Colophon: ity angirase dhum vat a mantravidh nam. a 26. P2 ff. 62r463v2; not in EdP or P1 . A long Mantra invoking the interven a tion of the goddess Pratyangir and her Saktis V r h, Indr n, C munda, aa a. a . . Candik , Stambhan, Mohan, Ksobhin, Dr vin, Jrmbhin, Raudr, and a . a . .. . . Samh rak rin for various hostile purposes and for protection (Mantra: . . . a a . . STAMBHINI PHREM PHREM MAMA S ATR UN STAMBHAYA 2 MOHINI PHREM . . .
220
ALEXIS SANDERSON
tyangir mantrah. a .
PHREM MAMA S ATR UN MOHAYA .
2 . . . ). Colophon: ity angirase mah pra a
27. P2 ff. 63v264r4; not in EdP or P1 . Details of the procedure in the use of a the preceding Mantra of Pratyangir Mah k l, e.g. the ny sah and the a a a . visualization. She is to be visualized as furious, spewing re, dressed in black, and 20-armed. Colophon: ity angirase dvityah khandah. . .. . 28. P2 ff. 64r468v4; not in EdP or P1 . The Paddhati of Bhudhara on the rites of the Mantra of the goddess Tripurabhairav (HSRAIM HSKLRM I. . HSRAUH M ) for the various hostile effects and other supernatural benets. . . Colophons: iti bhudharakrt y m paddhatau tripurabhairavvidh nam (f. 66r1) a a. a . and iti bhudharakrt y m paddhatau tripur vidh nam sam ptam (f. 68v4). a a. a a . a
29. P2 ff. 68v472v4; not in EdP or P1 . Rites of the Mantra of the goddess Tripurabhairav, taken without attribution from the Prapancas ra, being a Patala 9 of that work. Colophon: iti tripur mantravidhih. a . . 30. P2 ff. 72v473v1; not in EdP or P1 . The Paddhati Laksanasamuccaya . . on the rite of the Mantras of four-faced, twelve-armed Svacchanda . . bhairava/Candabhairava (OM KR AM KRAM KR AM NAMO MA H ASAM .. . . . . . KARS AN AYA UGRABHAYAM KARABHAIRAV AYA OM KR AM KRAM KR AM . . . . . . OM NAMAH ) and his consort ( OM KR AM KRM KRAH * MAH AYOGE S VARI I. . . . . [tentative conj. : MAM LAYOGE S VARE Cod.] PHAT OM KRM KRAM NAMAH) I. . . . . . with unspecied purpose. Colophon: laksanasamuccayoktacandabhairavah. . . .. . a 31. P2 ff. 73v174r2; = EdP pp. 7678. Rite of the Mantra of Vijn nabhairava for expiation of sins and the attainment of wisdom (KS RAUM AIM HRM I. . . . 53 BHAIRAV AYA HUM ). Colophon: iti bhairavakalpe vijn nabhairavavidhih. a . . 32. P2 ff. 74r274v1; cf. EdP p. 96. Rite of the one-syllable Mantra of Bhairava for the attainment of Yoga/Bhairavahood (BHAM). Colophon: ek ksaraa . . bhairavamantravidh nam. a 33. P2 ff. 74v174v4; not in EdP or P1 . Rite of eight-syllable Mantra of Bhairava for the attainment of Yoga (OM HSAUH BHAIRAV AYA NAMAH). Colophon: . . . ity as. aksarabhairavamantravidh nam. t . a . 34. P2 ff. 74v475v1; cf. EdP pp. 98101. Rite of the Mantra of Par (SAUH) for a . liberation. Colophon: iti par mantravidhih. a . 35. P2 ff. 75v176v4; not in EdP or P1 . Rite of the Mantra of Sarvamanga RM SARVAMA NGAL AYAI SV AH A) to l /Mangalacand (OM KRM KLM S I . a I. I. . . .
53 Cf.
a item 36, above on p. 213, where Vijn nabhairava has a Vedic rather than a Tantric
Mantra.
221
be performed by/for the king for the attainment of the objects of all desires, victory in war, subjection of women, ministers, members of the royal family; to be worshipped on Tuesdays; to be propitiated with nightly sacrices of buffaloes and other animals from mul s. am to mah s. am, that is a. t a. t s to say, from the eighth day of the dark half of A vina to the eighth day of 54 its bright half. No colophon. 36. P2 ff. 76v477r4; not in EdP or P1 . On the subject of vessels made of different substances. The beginning is lacking. No colophon. 37. P2 ff. 77r478r3; not in EdP or P1 . Rules of procedure for the worship of any deity. Colophon: iti s m nyatah sarvadevapuj vidhih. a a a . . 38. P2 ff. 78r391v3; = EdP pp. 113127. Colophon: iti karmasamuccaye satkar. . m dhy ye bhudharakrt asurdpik sam pt . a a a a a a
39. P2 ff. 91v393r2; = EdP pp. 130132. Colophon: iti karmasamucca ye satru jayah. . 40. P2 ff. 93r293v4; = EdP pp. 132133. The rite of the seven-syllable Mantra of Agni (OM BH UR BHUVAH SVAH SV AH A); and prescribed meditation on . . . the deity installed and worshipped in the re as consuming the offerings and rewarding the beneciary of the ritual. Colophons: ity agnipuj ; ity a agnimadhye bh van . a a 41. P2 ff. 93v497v1; = EdP pp. 133136. The ritual of installing the vital energies in the efgy of the victim. Colophon: iti pr napratis. h . a. .t a 42. P2 ff. 97v198r3; = EdP pp. 127128. Preparing the animal to be sacriced: preliminaries of the balid navidhih up to the installation of the syllabary a . (m trk ) on the limbs of the victim (pauh). Colophon: iti paum trk . a a s . s a a

43. P2 ff. 98r399r4; = pp. 128130. The sacricial slaughtering of the victim, the offering of a simulacrum of the enemy, and a vigil with music and dancing on the night of the eighth [day of the bright fortnight of s A vina]. Colophon: ity angirasakalpe balid navidhih (f. 99r4 ity angirasakalpe a . paubalid navidhih, but P2 lacks the prose paragraph before the colophon s a . on p. 130). 44. P2 ff. 99r4101r1; = EdP pp. 136138. Colophon: ity angirasoktapaupuj s a mantrah. . 45. P2 ff. 101r1102v1; = EdP p. 139. Colophon: iti naksatrakalpoktam tantram . . . sam ptam. a
worship of Mangalacand/Mangal , particularly on Tuesdays, is characteristic of vila . . lage religion in Bengal; see C HAKRABARTI 2001, pp. 209213, 239245.
54 The
EdP
222
ALEXIS SANDERSON
46. P2 ff. 102v1102v5; not in EdP or P1 . The Mantras of the ten rites of passage from conception (garbh dh nam) to the termination of studentship (sam a a a vartanam). Colophon: iti daasamsth mantr h sam pt h. s . a a. a a. 47. P2 ff. 102v5106r2; = EdP pp. 140144. Worship of the six-syllable Gane a . s . (Vakratunda) [Mantra] (OM VAKRATUN D AYA H UM). Colophon: iti mantra.. . . . mukt valy m sadaksaravakratundapuj . a a. . . . .. a 48. P2 ff. 106r2113v3; = EdP pp. 148153. Colophon: iti bhrguproktah sadaksa. . . . ramantravakratundakalpah. .. . 49. P2 ff. 113v3114r1; = EdP p. 154. Colophon: iti siddhaudanaprak rah. a . 50. P2 f. 114r1114v1; = EdP p. 154. Colophon: iti sarvatobhadramandalam. .. 51. P2 ff. 114v1162r2; = EdP pp. 154207. Parts of the Mantrar j nuaa . a, giving a detailed account of he worship of s. ubhakalpam l of Ses aa .t [Laksm]nrsimha as embodied in the 32-syllable Mantra. . .
52. P2 ff. 162r2163r1; not in EdP or P1 . The great power of this Mantra when Nrsimha is worshipped with it at the three junctures of the day, . at two, or at one: it is both a ladder leading to the Vaikuntha paradise .. and the means of destroying any enemy (f. 162v1: vaikun. hadh masop nam a a . .t sarvaatrunirbarhanam). Colophon: iti mantrar jam h tmyam. s a a a . 53. P2 f. 163r1163r3; not in EdP or P1 . Affusion with Vaisnava Mantras. .. Colophon: iti mah bhisekah. a . . 54. P2 f. 163r3163v5; not in EdP or P1 . The rite to be performed at each juncture by worshippers of [Laksm]nrsimha. Colophon: iti nrsimhasamdhy a . . . . sam pt . a a 55. P2 ff. 163v5178r2; not in EdP or P1 . The worship of the 32-syllable Mantra of [Laksm]nrsimha in its S man chant forms. Colophon: iti s mag naa a a . . mantrar japuj sam pt (f. 178r2). a a a a 56. P2 ff. 178r2179v3; not in EdP or P1 . The rites of the juncture, bathing, and gratication of [Laksm]nrsimha with the recitation of his 32-syllable . . Mantra. Colophon: iti srnrsimhasamdhy sn natarpanam. a a . . .
57. P2 ff. 179v3181v2; not in EdP or P1 . Gratication of the pantheon beginning with [Laksm]nrsimha with water poured from the palm. Colophon: . . iti tarpanavidhih (f. 181v2). . . 58. P2 ff. 181v2183r1; not in EdP or P1 . Bathing by rubbing the body with ashes. Colophon: iti sn naprak rah. a a .
223
59. P2 f. 183r1183v1; not in EdP or P1 . Gratication of Laksmnrsimha, Var a . . ha, Aniruddha, the gods, and ancestors on a Yantra traced out by pouring water. Colophon: iti sn natarpanam. a . 60. P2 f. 183v1183v4; not in EdP or P1 . Fire sacrice to Laksmnrsimha, . . , Mah laksm, Param tman, Surya, Yajurlaksm, and Nrsimhag yatr. Sr a . a a . . Colophon: iti homaprak rah. a . 61. P2 ff. 183v4184r4; not in EdP or P1 . Worshipping, giving guest-water (samdhy rghah), and reciting the Mantra for the veneration of the Sun (upaa . . sth nam). Colophon: ity upasth nam. a a 62. P2 f. 184r4184v2; not in EdP or P1 . How to affuse the deity (abhisekah). . . Colophon: iti devasn naprak rah. a a . 63. P2 ff. 184v2185r3; not in EdP or P1 . How to perform a short bathing of the deity with ash. Colophon: iti samkocavibhutisn naprak rah. a a . . 64. P2 ff. 185r3186r1; not in EdP or P1 . Rite of the monosyllabic Mantra of Laksmnrsimha (KS RAUM). No colophon. . . . .
65. P2 ff. 186r1188r1; = EdP pp. 911. Colophon: ity angirasakalpe an gat rtha a a vedanam. 66. P2 ff. 188r1190r1; = EdP pp. 1416. Colophon: ity angirasakalpe mantrar ja a vijn nam. a 67. P2 f. 190r14; = EdP p. 17. Colophon: ity angirase parakarmaniv ranam. a . 68. P2 ff. 190r4195r2; = EdP pp. 1724. Colophon: ity angirasakalpe mantrar ja a vidhih. . 69. P2 ff. 195r2196r2; = EdP pp. 2425. Colophon: ity angirase durgaraksavidh a . nam. 70. P2 f. 196r2v2; = EdP pp. 2526. Colophon: ity angirase kimvadantmrsakara . . nam. . . 71. P2 ff. 196v3197v3; = EdP pp. 2627. Colophon: ity angirasakalpe nrsimha . balividhih. . 72. P2 ff. 197v3198r3; = EdP p. 28. Colophon: ity angirasakalpe nrsimhabalika . rmaphalakathanam. 73. P2 ff. 198r3199r4; = EdP pp. 2830. Colophon: ity angirasakalpe abhayanr simhavidhih. . . 74. P2 ff. 199r4204r2; = EdP pp. 3037. Colophon: ity angirasakalpe jayanrsim . hakalpah. .
224
ALEXIS SANDERSON
75. P2 ff. 204r2207v3; = EdP pp. 3742. Colophon: ity angirasakalpe mah jaya a P: ity angirase jayanrsimhakalpah). nrsimhakalpah (Ed . . . .

76. P2 ff. 207v3209r3; = EdP pp. 1214. Colophon: ity angirasakalpe nrsimh . a bhisekah. . . 77. P2 ff. 209r3213v1; not in EdP or P1 . Colophon: iti sanatkum rakalpe nrsima . h bhisekah. a . . 78. P2 ff. 213v1214r1; not in EdP or P1 . Colophon: iti p t lanrsimhamantrah. aa . .
79. P2 ff. 214r1215r1; not in or P1 . A hymn to Nrsimha, expressing devo. tion to him as characterized in each of the eleven epithets of his 32-syllable verse Mantra ( nus. ubhamantrar jah). Colophon: iti srmantrar jan rasima .t a . a a . hapadastotram sam ptam. a . 80. P2 ff. 215r1233v; not in EdP or P1 . Chapters 13 of the Mantrar jakalpa a of the N radasamhit . Colophons: iti srn radasamhit y m mantrar jakalpe a a a a a. a . . prathamah patalah (f. 218r1); iti . . . dvityah patalah (f. 223v3); iti mantrar ja . . . a . . . n radasamhit y m trtyah patalah (f. 233v3). a . . . . a a.
EdP
81. P2 ff. 233v4236r2; not in EdP or P1 . A detailed account of a puj and homah a . of Laksmnrsimha. Colophon: iti mantrar javidh ne nigadabhanjanavidh a a a . . . nam sam ptam. a . 82. P2 ff. ff. 236r2259v4; not in EdP or P1 . Chapters 14 of the Kapilapranta, . comprising a Paddhati of the rituals of the worshippers of Nrsimha, be. ginning with an initiation (dksa) in which the 32-syllable Mantra is trans . mitted. 83. P2 ff. 259v4260v3; not in EdP or P1 . The rite of the eight-armed form assumed by Siva as the Cint manimantra (KS MRYAUM); the visualizationa . . . verse = Prapancas ra 19.3 (f. 260r2, emending ahiaikhara to ahiaadhara). a s s s s 55 Colophon: iti devaprak sik y m cint manimantrah. a a a . a . . 84. P2 ff. 260v3283v3; not in EdP or P1 . The rst two chapters of a section of uncertain title within the N radya dealing with the worship of Nrsimha. a . Colophons: iti srn radye simha*prabh kare (conj. : praj c re Cod.) bjar javi a a a a a . dh nam prathamah patalah (f. 268r1); and iti srsimha*prabh kare (conj. : praa . . a . . . bh gare Cod.) n radye samhitoddh re viesamantravidh nam dvityah patalah a a a s . a . . . . . (f. 277v5). The remainder of the manuscript, which breaks off at f. 283v3 before the colophon, continues the same subject.
deity of this Mantra is said here to be Um mahe vara (f. 260r1: kayapa rsir anus. up a s s . .t chanda um mahevaro devat ), as in Prapancas ra 19.2b (devatomeah). In the Tantras rasamgraha of a s a a s . a . the Keralan tradition it is said to be Mah rudra (23.22d: mah rudro sya devat ). a a a
55 The
225
The Deities of the Corpus and the Style of their Worship

The principal deities encountered in the corpus examined are then Nrsimha, . who receives much the greatest attention, especially in assocation with his 32syllable Mantrar ja, which has the form of a namask ralokah in the Anustubh a a s . .. metre, Vakratunda (Gane a), Rudra (here a variant of the Siddh ntas Sad siva), s a a .. . the Siva of the Cint manimantra, and the following goddesses and Bhairavas: a . a Asur (worshipped as a form of Durg ), K l, Pratyangir , Krty , Bhadrak l, a a a a a a a Par , Tripurabhairav, Mangalacand, Gharmatik Durg , the Candik of the a .. .. . a a Citimantra, Dhum vat, Svacchandabhairava (/Candabhairava), Vijn nabhai.. . rava, Sarvak mabhairava, Ek ksarabhairava, and Astaksarabhairava. a a . .. . The procedure for the worship of the Saiva deities among these, that is to say, the Rudras, goddesses, and Bhairavas, is fully in accordance with Tantric norms, and those for the worship of Nrsimha and Gane a follow the same . . s model. Within the broad category of the Tantric there is a particular afnity here with the deity-range and style of worship seen in the Prapancas ra at a a a tributed to Sankar c rya and the related S rad tilaka of Laksmanade ika. In a a s . . ngirasa corpus the the rst regard we may note in both those texts and our A prominence of the Nrsimha of the 32-syllable Mantrar ja, and the presence of a . the Siva of the Cint manimantra, Tripurabhairav, Gharmatik , the Candik a . .. a . a a of the Citimantra, Dhum vat, and K madeva (Manmatha). In the second rea . gard we may note that all these materials share (1) the distinctive use of the vy pakany sah, (2) the device of using the same throne-Mantra for a number of a a . different Mantra-deities and prescribing its use after the rst enunciation under such expressions as vaisnavah p. hah, saivah p. hah, and asurp. hah, (3) the t . .. . t . . t . specication in pseudo-Vedic form of the Rsi, metre (chandah), deity, and, some. . times, application (viniyogah) of every Mantra, though the Angirasa materials . also usually specify the parts of a Mantra that are its bjam, saktih, and klakam, . and (4) the very ordering of information: rst the Mantra is given, then its Rsi, . metre, and the rest, then its Ancillaries (ang ni), followed by the ny sah, a a . the visualization (dhy nam), and the order of worship. Also consonant with the a a a style of the Prapancas ra and S rad tilaka is the fact that the system of worship a a is not restricted to Vaisnava, Saiva, S kta, Saura, or G napatya Mantras but ina. .. cludes in its system materials from all these traditions. Finally, like those texts, its mode of worship is Veda-congruent in the sense that with the exception of animal-sacrice (paubalih) it eschews the elements of nondualistic practice (as . dvait c rah) such as the offering of alcoholic liquor and worship involving union a a . with a female consort that characterize the independent Saiva cults of Bhairava akta goddesses.56 In the same spirit it shows virtually no trace of and the S
however, is not true of all Atharvavedic Tantric materials. For the cult of the Kaula goddess Kubjik taught in the explicitly and strongly Atharvavedic Kubjikopanisad mentions the a . ve Ms (panca mak r h) in the section from the eleventh chapter onwards that incorporates the a a. a East Indian S kta tradition of the ten Mah vidy s; see G OUDRIAAN and S CHOTERMAN 1994, a a
56 This,
226
ALEXIS SANDERSON
distinctively Saiva doctrinal positions and terminology, whether Saiddh ntika a akta Saiva. Where a doctrinal framework becomes visible it is generally or S a Ved ntic in type, and this is so even in S kta contexts;57 and when theistic dea 58 votion is advocated it is Vaisnava. ..
The Orissan Character of the Corpus

The preservation of this compilation in none but Orissan manuscripts and the concentration of Paippal dins in this region do not sufce to prove conclusively a that it is Orissan. But there can be no doubt of this origin when one considers its contents. The Centrality of Nrsimha .
Notable is the preponderance in the collection of rites centred on Nrsimha, both . as the recipient of regular daily worship and in the ceremonies to be performed for clients. For this is the personal tutelary deity (is. adevat ) of the Orissan a .t 59 and enjoys an unusual pre-eminence in the religious culture Paippal dins a of Orissa, where he has over one hundred temples with land endowments, concentrated in the southwestern and western areas of the State.60 Prominent among them are the Nrsimhan tha temple in Padampur, the Nrsimha a . . temple at Puri, the Laksmnrsimha temples at Amareswar near Konarak, Nua . . patna near Bhubaneswar, and the compound of the Saiva Lingar ja temple in a Bhubaneswar, and the Var hanrsimha temple at Adasapur near Bhubaneswar. a . Moreover it has been shown that Nrsimha was in all probability the original . deity at the site of the famous temple of Jagann tha (Purusottama) in Puri, a a . conclusion supported by local Pur nic tradition and conrmed by certain feaa. tures of the ritual life of the temple. For it is the Mantra of Nrsimha rather than
pp. 89, rightly pointing to these goddesses and the ve Ms as characteristic of late Bengali a S ktism. 57 See below, pp. 245, 266, 271, and above, p. 212. There is perhaps a slight departure from this brahmanical doctrine in vv. 34 of the Par japavidhi (see p. 239) when it refers to Par as a a the power of consciousness (cicchaktih) and as the supreme power of Siva whose nature is con. sciousness (cidrupasya sivasyeyam par saktir nigadyate). a . 58 See n. 26 on p. 204, and pp. 216 and 222. 59 Um k nta PAN D A in Paippal dava adisatkarmapaddhati, Purv bh sa (Preface), p. 1: atharvaa a a s . . a a . . vedavidbr hmanan m is. adevah srnrsimhah. See also G RIFFITHS 2002, p. 38. B AHULKAR reports a a .t . . . . (1987, p. 578) that the Atharvavedins of Orissa begin their Veda recitation with obeisance to Nr simha, as follows: natv naraharim devam sarvavighnapranasanam | pippal dapras d c ca path my a a a a . . . . . a atharvanarutim I [now] recite the Atharvaveda, after bowing to Lord Nrsimha, the destroyer of . . s all impediments, and by the favour of Pippal da. a 60 According to E SCHMANN (2005, p. 103 and n. 11) a list prepared by G.C. T RIPATHI from materials collected by H. VON S TIETENCRON shows 111 such temples of Nrsimha in Orissa: 12 (+ . 5 Laksmnrsimhas) in Ganjam, 21 in Puri, 51 (+ 5 Laksmnrsimhas) in Cuttack, 10 in Sambalpur, . . . . 2 each in Balasore, Dhenkanal, and Mayurbhanj, and 1 in Bolangir.
227
of Purusottama or Krsna that is recited during the installation of the new Ja. .. gann tha at the time of the periodic replacing and consecration of his wooden a image; and during the period of fteen days after the annual sn nay tr , when a a a the image of Jagann tha is withdrawn from public view, the Nrsimha image in a . the front hall of the temple takes his place.61 The Ekap dabhairava Visualizations a Orissa is also indicated by the fact that the visualization verses of the Mantras of certain Bhairavas in the corpus identify them with Ekap dabhairava Onea footed Bhairava. This is so in the cases of Sarvak mabhairava: a jat bhasmavilipt ngah krsnah sulakap labhrt | a . . . . a . yoganidr gatas tis. hann ekap d bhairavo vatu | a a .t
Paippal davaadisatkarmapaddhati p. 93 a s . . 1a jat corr. : jata Ed. 1c gatas corr. : gata Ed. . .
With matted locks, his body smeared with ashes, black, holding a trident and a skull, standing in the sleep of meditation, may One-footed Bhairava protect [us]. Ek ksarabhairava: a . krsno bhasmavilipt ngo vimuktordhvajatavrajah | a .. . . digambaro mahm payan pratyakpravanam nasah | . s a . . daksine karparam v me sulam udyamya c ntare | a . . . a purah sann ekap t p tu bhairavo moksad yakah | a a . . a .
Paippal davaadisatkarmapaddhati p. 96 a s . . 1a krsno em. : krsna Ed. 1c mahm corr. : mahim Ed. . .. .. .

May One-footed Bhairava, the bestower of liberation, protect [us], black, his body smeared with ashes, his high mass of matted hair loosened, naked, gazing at the ground, his mind inwardly focused, [standing] before [us] in the middle [air] with a skull bowl in his right hand and brandishing a trident in the left.62
2005, pp. 112117; VON S TIETENCRON 2005a, pp. 1213, 30; E SCHMANN , K ULKE , AND T RIPATHI 2005, pp. 169176, 178, 183; and PATTANAYAK 1988, p. 37. For the centrality of Nrsimha in the rituals of the Navakalevara, the periodic replacing of the wooden . images of the Jagann tha temple, see T RIPATHI 2005b, pp. 235, 239, 244245, 247, 255259. a Nrsimhas popularity is equally great in neighbouring Andhra, where, according to the Cen. sus of 1961, there are 169 shrines and temples of this deity (E SCHMANN 2005, p. 108). Major temples of Nrsimha are found in Andhra at Ahobilam (9 Nrsimhas: Laksmnrsimha and . . . . others), Simhachalam (Var ha-Laksmnrsimha), Akiripalli (Vy ghra-Nrsimha), Yadagiri Gutta a a . . (Laksmnrsimha), Dharmapuri (Laksmnrsimha), and Mangalagiri (Laksmnrsimha). . . . . . . 62 See also the visualization of Ek ksarabhairava in P f. 74r34: krsno *vivasano (corr. : vivasana a . 2 .. Cod.) bhasmaliptah mukta*kapardah (em. : kardah Cod.) *bahirdrs. ir (corr. : bahidrs. ir Cod.) api . . . .t .t pratyakdrs. ih dakse karparam v me sulam dadh nah khe purah sann ekap d bhairavo dhyeyah. t. a . a . a . . . . .
61 E SCHMANN
228 and Astaksarabhairava: .. .
ALEXIS SANDERSON
krsnam jatilam bhasmalipt ngam v me sulam daksine kap lam dadh nam yogaa . a . a . a . .. . . . . . dharam ak se purahsthitam ekap dam bhairavam dhy yet. a a . a . . .
P1 , f. 74v3 1 krsnam corr. : krsna Cod. .. . ..

He should visualize [him] before him in the sky [as] One-footed Bhairava, black, with matted locks, his body smeared with ashes, holding a trident in his left hand and a skull-bowl in his right, deep in meditation. For this was the Bhairava of Ek mra, the pre-eminent Saiva sacred site of a Orissa, located in modern Bhubaneswar. Here we have the early testimony of the Picumata (/Brahmay mala), which was known to the Kashmirian scholar a Abhinavagupta (. c. 9751025)63 and has come down to us in a Nepalese palm-leaf manuscript of AD 1052. For in the initiation Mandala of that Tantra .. there are eight cremation grounds to be depicted in the eight directions with a Bhairava presiding in each surrounded by a retinue, and in that of Ek mra a the Bhairava is Ekap da, as Mah deva is in that of V r nas, Mah ghanta in a a a a. a .. s . . that of Viraj (Jajpur), Mah h sa in that of Kollagiri (Kolhapur), Sa ibhusana a a a (Soman tha) in that of Prabh sa (Soman th-Pattan in Surat), Mah k la in that a a a a a s of Ujjain, Ganadhyaksa in that of Bhute vara, and Hetuke vara in that of s . . Kotivarsa/Devkotta: .. . . uttare kalpayed devi n mn ek mrakam subham | a a a . 112 aralukam tu sam likhya gad m vai prs. hato nyaset | a a. . .t tasy dhast likhet padmam as. apatram sakarnikam | a a t . . . 113 bhairavam tatra c likhya rudr s. akasamanvitam | a a. t . ekap dam mah vryam bhairav k rasamjnakam | a . a a a . . 114 bahi rudr s. ak c caiva m taro vinyased budhah | a. t a a . m hevary ditah krtv param t na samsayah | a s a a aa . . . 115 pret rudh mah vry alikhen mantravikram h | a . a a a a. kap lai raktasampurnair antrasragd malambibhih | a a . . . 116 varadodyatahast s tu antrasragd mabhusit h | a a . a. m tnam b hyato devi yoginya ca likhed budhah | a r. . a s . 117 suman devak caiva cakraveg mah rav | a a a a bhmak ratnagarbh ca sad yoginyo yath kramam | a . . a 118 dantikam lohajangham ca urdhvakeam mah mukham | s . a . . catv ro r ksas m likhya sakinbhih sam vrt m | a a . a. . a a. 119 kabandh ni likhed as. au diksu caiva vidiksu ca |64 a .t . .
cites or paraphrases this text under the titles Brahmay mala and Picumata a in Tantr loka 4.6065; 5.97c100b; 13.145; 15.43c44; 18.9; 23.43c44b; 27.21c23b; 27.29; 28.383c a 384b; 28.409c411a; 28.418c419b; 28.422c423b; and 29.1112b. 64 In these verses I have not removed by emendation such deviations from Paninian Sanskrit
63 Abhinavagupta
229
Picumata f. 8r13 (3.111c119b) 112b gad m corr. : gad Cod. 114c aditah corr. : adita Cod. 115b mantravikram h conj. : mantraa. a a. . vikram t Cod. 117c yath kramam corr. : yath kramah Cod. 118a lohajangham corr. : lohajangha a a a s . . Cod.
O Dev, in the North [of the Mandala] he should make the splendid [crema .. tion ground of] Ek mra. [In it] he should draw an Aralu tree (Colosanthes a indica) and behind that a club. Below it he should draw a lotus with eight petals and a pericarp. On this he should draw the Bhairava Ekap da (Onea footed), of terrible appearance and name, of vast power, accompanied by eight Rudras. Beyond the eight Rudras he should place the Mothers, beginning with M he var. He should depict the supreme Mothers standing on a s corpses, of vast power, mighty with [their] Mantras, with skull bowls full of blood draped with strings of entrails, with one hand in the gesture of bestowing boons, themselves adorned with strings of entrails. Let there be no doubt of this. Beyond the Mothers, O Goddess, the learned [ofciant] should depict the Yogins. There are six. In their proper order they are Suman , De a vak, Cakraveg , Mah rav , Bhmak and Ratnagarbh . After depicting four a a a a R ksasas, namely Dantika, Lohajangha, Urdhvake a and Mah mukha, sura . s a akins, he should depict eight corpses[, one] in [each of] the rounded by S cardinal and intermediate directions. Moreover, the image of this one-footed Bhairava (Ekap dabhairava) was widely a reproduced throughout the cultural zone. Images corresponding to the visual izations in the Angirasakalpa texts in that the two hands, or the two front hands in the case of four-armed images, hold the trident and the skull-bowl, appear in Orissa in the ninth century in the Mallike vara temple at Padampur and bes akta temples of Orissa and the northern parts came standard in the Saiva and S of Andhra Pradesh from the tenth century to the fourteenth.65 Utkala in the Samkalpa formula . Finally, there is the evidence of the location specied in the formulas of intention (samkalpah) to be recited before commencing a ritual. For in these materials we . . have a formula that gives this location as Utkala, which comprises the coastal districts of Orissa.66
as are commonly seen elsewhere in this text, namely adhast likhet for adhast l likhet in 112c, a a bahi rudr s. ak c for bah rudr s. ak c in 114a, m taro for m tr in 114b, param t ( param t h) for a. t a a. t a a ar aa a a. param tr in 114d, and r ksas m and sam vrt m for acc. pl. m. in 118cd. ar a . a. a a. 65 For his iconography in Orissan temples see W ILLIAMS 1984, pp. 298301 and plates 261 264; D ONALDSON 1987, p. 1106; D ONALDSON 2002, pp. 462464. See also VON S TIETENCRON 2005b, pp. 121122 on the popularity of Ekap dabhairava in Orissa during the Bhaumakara and a Somavamsin periods and its diminution during the period of the Gangas from around the turn . of the twelfth and thirteenth centuries. 66 Asurdpik of Bhudhara in Paippal dava adisatkarmapaddhati, p. 124: iha prthivy m jambudvpe a a s . . a. bharatakhande bh ratavarse utkalapradee iha viis. abhupradee . . . ; P2 f. 88v1: . . . utkaladee . . . . a s s .t s s .. .
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ALEXIS SANDERSON
The Period of the Composition of the Corpus

As for the period of time during which these materials were composed, that cannot be determined in our present state of knowledge with any precision. Even the works ascribed to human authors that appear in the corpus are of uncertain date. a a The Date and Provenance of the Prapancas ra and S rad tilaka a The earliest among them is perhaps the Prapancas ra attributed to Sankar c rya, a a a the chapter on the propitiation of Tripurabhairav and several visualization verses from which are found in P2 . This text was the basis on which Laksmana. . a a de ika composed his S rad tilaka67 and the latter is widely held to have been s composed in Kashmir in the tenth century by Laksmanagupta, one of the Gu. . a rus of Abhinavagupta in the S kta Saiva tradition of the Trika, more particularly his teacher in the philosophical works composed by Laksmanaguptas . . teacher Utpaladeva.68 But this attribution is patently false. It rests on the testimony of the Maharashtrian scholar R ghavabhatta, who in his commentary a .. arad tilaka, completed in Banaras in AD 1494,69 cites a verse that he on the S a takes to be giving the preceptorial lineage down to and beyond its author as .. Srkantha, Vasugupta, Som nanda, Utpal c rya, Laksmana, Abhinavagupta, a a a . . 70 But he has certainly done so in error, since apart from the and Ksemar ja. a . fact that its Laksmana (= Laksmanagupta) is not identied in that verse as the . . . . a a author of the S rad tilaka, so that the identication rests only on the tenuous evidence of the occurrence of an extremely common personal name, there is the a a evidence that the S rad tilaka shares nothing with the Tantrism of that distinguished Kashmirian tradition either in the type and range of its deities and rituals or in its philosophical underpinnings. Indeed in the latter respect it is radically opposed to it, since though nondualistic in doctrine it adheres to the non Saiva model of reality in which the Tattvas are twenty-six (Siva and the twentyve of the S mkhya system) rather than the thirty-six of the Mantram rgic a. a Saivism propagated by Utpaladeva and his successors. Moreover, it is almost certain that the undeclared source of the verse that R ghavabhatta cites a .. is not one that being within the tradition of the form of Tantrism taught in
in G OUDRIAAN and G UPTA 1981, pp. 134135. was rst proposed by FARQUHAR (1920, p. 267) and then repeated by G ONDA (1963, vol. 2, p. 28, note 9) and, among others, by G OUDRIAAN (in G OUDRIAAN and G UPTA 1981, p. 135), VON S TIETENCRON (2005a, p. 16) and B UHNEMANN (2000, p. 2). 69 S rad tilakapad rth dar a pp. 916917. a a a a s 70 S rad tilakapad rth dar a p. 12, ll. 1820: tath ca granthakrdgurupanktih rkantham *vasugupa a a a s a . s .. . tam (em. : vasumantam Ed.) srsom nandam utpal c ry n iti. laksmanam abhinavaguptam vande a a a a . . . . . srksemar jam ca iti tacchisy h The line of the authors teachers is [seen in the rst half of the . a . . a. .. following verse:] [I praise] Srkantha, Vasugupta, Som nanda and Utpal c rya and [the line a a a of] his pupils in [the second:] Laksmana, Abhinavagupta and Ksemar ja. a . . .
68 This 67 G OUDRIAAN
231
a a the S rad tilaka is likely to have recorded information about its author. For it is a variant of a verse that appears in earlier South Indian sources that una a like the S rad tilaka are within or closely allied to this famous Kashmirian tra dition, namely the Anandakalpalatik of Mahe varatej nandan tha, and, in ana s a a other variant, the Gurun thapar mara and Gurupanktistotra of his predecessor a a s Madhur ja of Madurai, an adept of the Ekavra, also called the Anuttara or a Par krama, a form of the Trika that was transmitted to the South and ourished a there,71 with the difference that Laksmana is lacking in the second of these vari. . .. ants and both Srkantha and Laksmana in the rst. Evidently R ghavabhatta is a . . .. citing a further variant from one of these sources or a cognate that had written in Laksmana[gupta] in order to create a text closer to an account of the . . actual guruparampar . For the verse as given in these three sources was not a intended for that purpose but simply venerates the key authors in the teach .. ing tradition of the Kashmirian Saiva nondualists, since Srkantha was not the Guru of Vasugupta, but rather the mythical Adiguru, nor was Vasugupta the Guru of Som nanda, and Laksmanagupta is not known for any compositions a . . but only as Abhinavaguptas teacher. It appears then that when R ghavabhatta a .. encountered this rewritten verseit is unlikely that it was he that rewrote it
srkan. ham vasuguptam srsom nandam utpal c ryam | .t . a a a . abhinavaguptam n tham vande srksemar jam ca; Gurun thapar mara v. 2 and Gurupanktistotra v. 3: . a . a a s . a . srvasuguptamah gurusom nandaprabhutpal c ry n | abhinavaguptam n tham vande srksemar jam a a a a a . a . . a . ca. The verse following this in the Madras manuscripts of the Anandakalpalatik and Gurua panktistotra reads srp dabhairavasv dun yakodayadeik h | trayo yasya prasann me suprasdantu a a a s a. a m dhur h in the former and srv dijainavasv man yakobhayadeik h | trayo pi me suprasdantu a a. a a a s a. pratyabhijn pravartak h in the latter. Both are evidently corrupt in the rst line. Collating a a. the two I propose tentatively that we should read srv dibhairavasv min yakodayadeik h. If a a a s a. a this is correct the authors pray for the favour of three Ac ryas of Madurai, V dibhairava, a Sv min yaka, and Udayade ika, whom Madhur ja describes as propagators of the Praa a s a s a tyabhijn , that is to say, of the nondualism expounded by Utpaladeva in his Ivarapratyabhijn k rik and its auto-commentaries -vrtti and -vivrti and by Abhinavagupta in his a a a commentaries on the -k rik and -vivrti. Mahe varatej nandan tha ends his introductory a a s a a verses with obeisance to the three Gurus Sukhatrtha, Candra ekhara, and Sangabhattaraka: s .. srhrdayacandrik svaprak sik *vimaroday c ry n (conj. : vimarobhay c ry n Cod.) | sukhatrtha a a a s a a a s a a a candraekharasanga*bhat. arak n (bhat. arak n conj. : bhat. arakam Cod.). The line identies them as s . t a . t a . t a Ac ryas of/in what are probably (lost) works in this tradition. The compound is ambiguous in the absence of other references that might tell us how to divide it. But since he speaks of an Udayade ika in these verses it is plausible that it should be analysed as yielding three elements, s a one for each Ac rya: Hrdayacandrik , Svaprak sik vimara, and Udaya or perhaps Hrdayacandrik , a a a s a Svaprak sik , and Vimarodaya, and that V dibhairava, Sv min yaka, and Uday c rya were a a s a a a a a birudas of Sukhatrtha, Candra ekhara, and Sangabhattaraka. The verse of Mahe varatej s s a .. nandan thas introduction that follows that which is parallel to R ghavabhattas seeks the a a .. favour of Krsnav sa, which is surely a scribal error for Krsnad sa, v and d being readily cona a .. a .. a fused in the Grantha script of the Far South. We know a Krsnad sa in this tradition, a scholar .. a of Cidambaram who wrote the Sivasutrav rtika following Ksemar jas Sivasutravimarin. Also a a s . known as Varadar ja he describes himself in vv. 213215 of that work as a pupil of Madhur ja. a a Madhur jas engagement with the Par krama form of Trika worship, of which the Par trsik is a a a a the scriptural basis, is recorded in Gurun thapar mara v. 40: saktitrayaikaarane par kram kr ntaa a s s . a a a vivadikcakre | madhur je mayi . . . . s a
71 Anandakalpalatik , introductory verse 3: a
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ALEXIS SANDERSON
he rashly jumped to the convenient conclusion that it provides the evidence of a a Laksmanade ikas teaching lineage that is lacking in the S rad tilaka itself.72 s . . a a As for the true provenance of the S rad tilaka and the Prapancas ra that pre a ngirasa materials, in ceded it, I propose that they were composed, like our A Orissa or if not there then on the basis of Orissan religious tradition. For their treatment of Vaisnava worship agrees closely with that seen in that region, be.. ing dominated by the cults of Nrsimha, Purusottama/Jagann tha, and Dadhia . . v mana. The importance of the rst among the Oriyas has been shown above, a and that of the second, which for many centuries has been the principal deity of Orissa, needs no demonstration.73 As for Dadhiv mana, this too is a disa tinctively Oriya deity, representing in all probability the primitive form of Jagann tha before the elaborations developed under royal patronage in Puri, his a name being that under which Jagann tha is worshipped when he is not accoma panied, as he is in his main temple in Puri, by images of Balabhadra and Subhadr .74 344 temples dedicated to Dadhiv mana, most of them in the Puri, Cuta a tack, Ganjam, and Sambalpur districts, have been registered in Orissa.75 There a is less rm evidence in the case of the texts treatments of Saiva and S kta wor ship. But we may note that the Saivacint mani of Laksmdharami ra, an Oriya a . s . a a brahmin of the early eighteenth century, shows that the S rad tilaka provides the model for the Saiva worship followed in the Lingar ja of Bhubaneswar, Orissas a 76 and we have seen that in the S kta sphere there is a a pre-eminent Saiva temple;
. . ancestry, a fact that of itself militates against R ghavabhattas claim. It is very improbable that if a .. he had been the pupil of Utpaladeva and the grand-pupil of Som nanda he would have failed a to mention this. 73 In addition to the principal Jagann tha of Pur, there are 930 temples dedicated to him and a registered as independent religious foundations in Orissa (VON S TIETENCRON 2005c, p. 469). 74 See VON S TIETENCRON 2005c, p. 470. 75 By VON S TIETENCRON (2005c, pp. 472473). 76 Laksmdharami ra was also the author of the unpublished Saivakalpadruma. In its colo s . phonic verses he identies himself as a devotee of the Siva of Bhubaneswar (in the Lingar ja a temple), as the son of R makrsna Agnihotrin, and the grandson of Pradyumna, describing the a .. last as the moon to the ocean of the Kautsa Gotra (kauts nvay bdhnduh), a Siva in human a a . form (ankaratanuh s ksat) who had performed a [Vedic] sacrice in Ek mra (Bhubaneswar) and s a . a . as a consequence been honoured by Gajapati Mukunda[deva I]. That king ruled from 1657 to 1689. See Dukhisyama PATTANAYAKs introduction to his edition of the Saivacint mani, pp. 36. a . a Patala 6 of the Saivacint mani, on Japa to be performed after the Puj , requires the worshipa . . per to visualize the Ek mravana (the site of the Lingar ja temple) with the Bindusarovara tank a a a a (bindudbhavam sarah) at its centre (6.1118). The Saivism of the text draws on the S rad tilaka . . a a extensively for its procedure (compare, for example, Saivacint mani 3.50c54 with S rad tilaka a . a a 18.1518; and 3.7281 with S rad tilaka 18.713). Moreover, the Saivacint mani incorporates a . a a a a some of the S rad tilakas visualization-texts (2.83 = Sar d tilaka 23.85 [ Prapancas ra 35.7]; a arad tilaka 6.4; 3.78 = S rad tilaka 18.13). Its icon of Siva, ve-faced and four-armed, a a 2.96 = S a with deer, axe, and the two gestures, belongs to the same tradition; see 6.2542 (also 2.72 a . and 3.78) and compare Sarad tilaka 18.13. It also uses the lay Panc ksara Mantra (NAMAH a . S IV AYA ) and incorporates various Vedic Mantras. Thus it requires the Stava-recitation of the Atharvairas, Satarudriya, Rudr dhy ya, or Tandisahasran mastotra (5.60, 8.9). It also adheres in s a a a ..
72 In the closing verses of the S rad tilaka (25.8386) Laksmanade ika gives only his patrilineal a a s
233
striking congruence between its range of goddesses and those seen in our Oris a a san Angirasakalpa texts. Moreover, manuscripts of the S rad tilaka are reputedly found in almost every Orissan brahmin household and quotations from it are a very frequent in Orissan Puj paddhatis.77 As for the date of the Prapancas ra a a a and S rad tilaka, a probable prior limit is established by the importance they attach to Purusottama. For the cult of this deity is evidenced in Orissa only . from the late eleventh century and rose to pre-eminence only after the Ganga king Anantavarman Codagangadeva began the building of the great temple to . this god in Puri in or shortly after 1135.78 The earliest rm posterior limit is established by the fact that R ghavabhatta tells us that he completed his coma .. arad tilaka in Samvat 1551 (AD 1494).79 He refers to another mentary on the S a . commentary on the text, the Gudh rthadpik of one M dhavabhatta, but I am . a a a .. unable at present to determine how much earlier this author lived. However, it a a is not probable that the Prapancas ra and the S rad tilaka were composed much a after the beginning of the thirteenth century, because their Vaisnavism reects .. the stage of the Purusottama cult before the development of the Balabhadra, . Jagann tha, Subhadr triad, for which the earliest known evidence is an ina a scription of AD 1237 at the P t le vara temple in the inner compound of the aa s Jagann tha temple, in which the three deities that formed the later triad are a already praised as Halin, Cakrin and Subhadr .80 a
a a the style of the S rad tilaka and the Uttarabh ga of the Lingapur na to the de-Agamicized doca a. trine of the 26 Tattvas; see 6.32 (sadvimsatattvaparam adyavas nahnam; cf. 2.60). The splendid a . . . Lingar ja temple was built c. 1060 under the patronage of the kings of the Saiva Somavamsin a . dynasty, by whom the Siva of this temple, Krttiv sa, was elevated to the status of the state dea ity (r s. radevat ), before this honour was transferred to the Jagann tha of Puri; but the sanctity a. t a a of the site is considerably older. Ek mra is included but without the name of its Siva among a the Saiva Ksetras treated in the siv yatanavarnanam of the Ur-Skandapur na, a work probably a a. . . no later than the seventh century and in any case preserved in a manuscript of AD 810, and, with the name, in the list of the sixty-eight Saiva sacred sites (see B ISSCHOP 2006, p. 222), most signicantly in the version of this list in the Brahmay mala with the variant Krtiv sa (3.140; see a a the edition of 3.132156 in S ANDERSON 200304, p. 407, n. 208). Krttiv sa is also identied as a a the Siva of Ek mra in the early S kta Niisamc ra, f. 31r2 (9.1516a), here too with the variant a s . a Krtiv sa: *ek mre samsthito devi krtiv seti krtitah | c munday sam yuktah sth nap lasamanvitah | a a a a a a . . a .. a . . atha mantram pravaksy mi krtiv sasya suvrate (corr. : ek tye samsthit devi krttiv teti krttit | a a a a a a . . c munday sam yuktam sth nabalisamanvitam | atha mantram pravaksy mi krttisamyaksa suvrate a .. a a a . . a Cod.); see also the Ptha-hymn of the Kubjik mata, verses in some manuscripts after 22.46, ll. 9 . a 10: krttiv sasamopet m c mundam mundadh rinm | *ek mrasamsthit m (ek mra corr. : ekaika Codd.) a a. a ... a . a a. a .. . devm nam mi subhak rinm. . a a . 77 Here I follow the report of T RIPATHI (2005a, p. 42). Arlo Grifths reports to me that he does not recall having seen any manuscripts of the text in Atharvavedic brahmin households. 78 See VON S TIETENCRON 2005a, p. 28. 79 S rad tilakapad rth dar a p. 917. a a a a s 80 E SCHMANN , K ULKE and T RIPATHI 2005, p. 191.
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ALEXIS SANDERSON
The core of the Angirasakalpa texts probably predates the Prapancas ra a It is probable that most, if not all, of the anonymous materials in the Orissan Angirasa corpus listed above go back in their content if not in their current textual form to a period before the Prapancas ra. For it is striking that these materi a als, for all their emphasis on Vaisnava devotion, make no reference to Purusot.. . tama/Jagann tha but exhibit an intense concentration on Nrsimha. It is likely, a . therefore, that they reect a time before Purusottama had supplanted that god . as the primary focus of Oriya Vaisnavism.81 It might be suggested against this .. inference that the lack of Purusottama and the foregrounding of Nrsimha may . . simply be the consequence of the fact that these materials are concerned with hostile ritual, for which Nrsimha rather than Purusottama was the appropriate . . deity. But this objection would be unconvincing, if we may judge from the treata a ments of the propitiation of Purusottama in the Prapancas ra and S rad tilaka. a . For the former includes among its applications victory in battle (yuddhajayah), . killing ones enemies (m ranam), immobilizing them (stambhanam), and causa . ing panic (ucc . anam) or dissension (vidvesanam) among them;82 and the latter at . . when prescribing the re sacrices to Purusottama includes one that will bring . about the subjection of all kings.83 It is, then, at least probable that the bulk of the Angirasa materials seen here goes back to a period before the dominance of the cult of Purusottama that owed from the patronage of Anantavarman . Codagangadeva in the rst half of the twelfth century. We do not know when . the Paippal dins established themselves in Orissa, but if, as is probable, it was a not long before the tenth century, the period of the earliest epigraphical evidence of their presence in the region, then the Paippal dins will have created a ngirasa corpus shortly after their arrival.84 It is certainly plauthe bulk of their A
course, any approximate dates that may be deduced from the presence or absence of particular deity cults in the corpus can refer only to the period during which these cults entered the Paippal dins repertoire, not to the period of the composition of the texts that contain them a in their surviving manuscripts, since it is possible that the texts we have received are at the end of a now invisible history of redaction in which old materials were carried forward and revised. 82 Prapancas ra 23.25. a 83 S rad tilaka 17.5253b. The Trailokyamohana Mantra of Purusottama is, moreover, of the a a . type that lends itself to such applications: OM KRM S RM NAMAH PURUS OTTAMA APRATI I. I. . . . R UPALAKS MNIV ASA SAKALAJAGATKS OBHAN A SARVASTRHR DAYAVID ARAN A TRIBHUVANA I I . . . . . . MADONM ADAKARA SUR ASURAMANUJASUNDARJANAMAN AM SI T APAYA 2 DPAYA 2 S OS AYA I I 2 M ARAYA 2 STAMBHAYA 2 MOHAYA 2 DR AVAYA 2 AKARS AYA 2 SAMASTAPARAMA . SUBHAGA SARVASAUBH AGYAKARA SARVAK AMAPRADA AMUKAM HANA 2 CAKREN A GADAY A . . . . KHAD GENA SARVAB AN AIR BHINDA 2 P A S ENA KAT T A 2 A NKU S ENA T AD AYA 2 KURU 2 KIM . .. . TIS T HASI T AVAD Y AVAT SAMHITAM ME SIDDHAM BHAVATI HUM PHAT NAMAH (taught I . . . . . .. a a in Prapancas ra 23.614 and S rad tilaka 17.211). The Prapancas ravivarana attributed to a a . Padmap da states in his commentary on the passage that gives the Mantra that its twelve a imperatives ( jn pad ni) beginning with T APAYA are to be used, followed by HUM PHAT, in a a a . . rites of subjection, attraction, and aggression: t ny api t pay dni t vanti dv daasamkhy ni vidy t. a a a a a s . a a vay karsanakrurakarm disu pusp njalyartham j ny d ity arthah. . . . ajn pad n m upari hum phad s a . . a . a a a . a . a a . . . iti prayoktavyam ity arthah. . 84 See above, n. 19 on p. 201.
81 Of
235
sible that they should have lost no time in developing a repertoire of rituals that would appeal to their new patrons by integrating local religious traditions. This rough chronology is consistent with the one positive element in the Paippal da Tantric tradition that seems to me to be open to plausible approxia mate dating. This is the fact that the rites of Mantras of Bhairava seen in the Asimila manuscript and the two from Pune are accompanied by the visual. ization of that deity as Ekap dabhairava.85 For, as we have seen, images cora a responding to this visualization became standard in the Saiva and S kta temples of Orissa and the adjoining region of Andhra Pradesh from the tenth century to the fourteenth, with a decline in popularity from around the end of the twelfth.86 a Later Inuence of the S kta Cults of Bengal The corpus, however, was not closed to later accretion, as can been seen in Angirasa manuscripts other than those whose contents have been presented here, manuscripts that I have not yet been able to read but whose lists of contents have been transcribed and sent to me. Thus manuscript V/124 (Angirasakalpa) in the collection of the Orissa State Museum, whose contents while apparently Tantric-Atharvavedic overlap only to a small extent with those of the manuscripts I have seen, contains materials for the propitiation of the goddess Daksinak l in the midst of sections on the cults of Nrsimha . . . a 87 and manuscript T/48(e) (Angirasakalpa) in the same collection and Gane a; s . contains materials pertaining to the goddesses Daksinak l, T r , and Bhu. . a a a a vane var,88 who are among the Ten Mah vidy s of the late medieval S kta s a a tradition of Bengal, the others being Soda (Tripurasundar), Bhairav (Tripura . . s
above, p. 227. above, p. 229. 87 I am grateful to Arlo Grifths for his assistance in making a transcription in situ of the section at the end of this manuscript (ff. 175v180v) in which its contents are listed and sending it to me as an e-text. The relevant part of his transcription is as follows: [f. 180182r] 315 karmasiddhipratis ravidhi 168; 316 parakarmanirarthakavidhi 169; 317 abhayanrsimhavidhi 170; 318 aindr a a . bhayamantravidhi 170; 319 daksinakalmantravidhi 171; 320 puna ca nrsimhamantrena s mag yas a . . a . . navidhi 172; 321 angirasakalpe ganeamantravidhi 181; 322 saubh gyak nde daksinakalmantravidhi a a. . . s . . 182; 324 puna ca k lyantravidhi 182; 325 punar daksinakalyantravidhi 180; angirasakalpe mah s a a . . cakrayantravidhi 182; 326 akramacakravidhi 182; 327 daksinakalyantravidhi 182; 328 daksinaka . . . . lyantradevat vidhi 182; 329 vakratundamantravidhi 182; 330 paravidy niv ranayantravidhi 182; 331 a a a . .. gop l s. adaaksaramantravidhi 182; 332 punar vrs. ik mavidhi 183; 333 mantrar jajapavidhi 183; 334 a a. t s . a .t a p t lanrsimhamantravidhi 184; 335 musalanrsimhamantravidhi 187; 336 p t lanrsimhasya m h tmyaaa . aa a a . . . vidhi; 338 sahasr ksanrsimhamantravidhi 187. The numerals before the titles are the serial numbers a . . of the itemsthey run from 1 to 350and those after the titles are the folio numbers. 88 According to a list of contents prepared and sent to me by the same generous colleague the manuscript T/48(e) contains the following texts: (1) Nlasarasvatbhaktakulasarvasvasahasra n mastotra (T r ); (2) the Ekajatastotrar ja said to have been proclaimed by Brahm and assigned a aa a a . to the Brahmay mala (T r ); (3) the T r stotra of the Nlatantra (T r ); (4) the Trailokyamohana of a aa aa aa the T r kalpa of the Bhairavatantra (T r ); (5) the Karpurastotra of the Phetk rintantra, said to aa aa . a . have been composed by Mah k la (I presume this to be the well-known hymn to Daksinaa a . .
86 See 85 See
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ALEXIS SANDERSON
a bhairav), Chinnamast , Dhum vat, Bagal mukh, M tang, and Kamal ,89 of a a a a whom Daksinak l and T r are pre-eminent. The oldest evidence of the woraa . . a ship of T r in Orissa appears to be the image of this goddess in the Ugrat r aa aa temple in Bhusandapur near the Chilka lake. This has been assigned by D ON ALDSON to the fteenth to sixteenth centuries.90 The same scholar reports that the majority of Orissan images of Daksinak l date from the eighteenth century . . a 91 which is also the period from which the ten Mah vidy goddesses and later, a a are found as a group in the temples of the region.92
The Distinct Character of the Tantrism of the Corpus and its Connection with the Trika and K lkula a
a Before this assimilation of the S ktism of Bengal, the Tantric repertoire of the Oriya Paippal dins had a distinct regional character, as can been seen from the a repertoire of Mantra deities in the manuscripts whose contents have been listed above, and in the signicant overlap between this pantheon and that seen in the a a Prapancas ra and S rad tilaka, both works from the same region. a The Agamic sources on which the Orissan Paippal dins drew for the crea ngirasa corpus before the advent of Bengali inuence are invisation of their A ible to me for the most part. But I recognize two that show that the Oriyas, a unlike their Bengali S kta neighbours in later times, participated in this domain in major traditions from the earliest phase of this variety of religion, traditions that are known to have been established before the end of the rst millennium and which ourished in such widely separated regions as Kashmir, Nepal, Kara nataka, and Tamilnadu. These, moreover, are traditions that, unlike the S ktism
k l known as the Karpur distotra, though that is not in the published Phetk rintantra); (6) the a a . a . Mahograt r janmaprakaranastotra of the Kubjik tantra said to be the second Kalpa of the Rudraaa a . y malamah tantra (T r ); (7) the Nityapuj nirnaya from the T r rahasya of the Sankar c rya of a a aa a . aa a a Gauda (gaudabhuminiv sirsankar c rya-) (T r ); (8) the rst Pariccheda of the T r paddhati of a s a a aa aa . . D modara (T r ); (9) the T rinkalpa (T r ); (10) the Vakratundamah manukalpa; (11) the Ganeaa aa a . aa a .. . s a prakaranop khy na of the S mbhavtantra; (12) the Ganeastavar ja of the Brahmavaivarta; and (13) a . a a . s the Bhuvanevarkalpa of the Sammohanatantra (Bhuvane var). s s . 89 Mundam l tantra B 1.78: k l t r mah vidy soda bhuvane var | bhairav chinnamast ca a a a a a . . s s a .. aa vidy dhum vat tath | bagal mukh siddhavidy m tang kamal tmik | et daa mah vidy h siddhaa a a a a a a a a s a a. vidy h prak sit h. The earliest dateable evidence of the ten Mah vidy s known to me is to be a. a a . a a a found in the S kta Sarvoll satantra compiled by Sarv nandan tha, born probably at the begina a a ning of the fteenth century in the Tripura district in Bangladesh; see Dinesh Chandra Bhattacharyyas introduction to R samohana Cakravartins edition of the text and B ANERJI 1992, a pp. 8790. In Sarvoll satantra 3.1029 he cites a passage from the Jn nadvpa, a text with the form a a of scripture, that teaches the creation of Mah k l (= Daksinak l), T rin (= T r ), and Soda a a a a . aa . . . . s (= Tripur ) and that the last is the rst of a set of eight of whom the others are the remaining a seven of the set of ten Mah vidy s. a a 90 D ONALDSON 1991, p. 137; g. 32. 91 D ONALDSON 1991, pp. 135136. 92 D ONALDSON 2002, pp. 462464, 514, 562.
237
of Bengal, share the theological and soteriological principles that distinguish the Saivism of the Mantram rga from all other forms of Indian religion and a serve to express its conviction of its superiority to the Vedic tradition. They a differ markedly in this respect both from the later S ktism of Bengal and from a a the Tantrism of the Prapancas ra and S rad tilaka, both of which lack or have a expurgated these principles, grounding their practice, whether transgressive as a in the case of Bengals S ktism or Veda-congruent as in the case of the Tantrism of those two texts, in a twenty-ve/six Tattva model of reality that unlike the Mantram rgas doctrine of thirty-six Tattvas is sanctioned by texts within the a brahmanical canon and so was less objectionable to brahmanical orthodoxy.93 a The two traditions to which I refer are the S kta Saiva systems of the Trika and the K lkula, both of which are generally associated with Kashmir because a of the emergence in that region of an impressive body of literature on these cults during the tenth century but which are also attested in other regions of the subcontinent, to which Orissa may now be added. The Trikas texts teach the cult of the goddess Par and those of the K lkula the cults of forms of the a a goddess K lasamkarsan (K l). a a . . . The principal scriptures of the Trika are the Siddhayogevarmata, the M lins a vijayottara, the Tantrasadbh va, the Triirobhairava, the Devy y mala, the Trikas ra, a s a a a and the Par trsik , also known as the Par trimsik , of which the Devy y mala a a a . a a a alone provides grounds for concluding that it was composed in Kashmir;94 and the principal works of learned exegesis are the monumental Tantr loka in some a 6,000 verses, strictly speaking an analytic verse commentary (lokav rttikam) on s a the M linvijayottara but extending far beyond this text in its range, and an elaba orate prose commentary (-vivarana) on the Par trsik , both works by Abhinavaa a . gupta, the distinguished Kashmirian scholar of the late tenth and early eleventh centuries. From the Tamil South we have a few works in the tradition of the Par trsik , notably the Par trsik laghuvrtti, the Par trsik t tparyadpik , a verse a a a a a a a a commentary on the -laghuvrtti, and the Par krama, the section on the worship a a of Par , the principal goddess of this system of S kta worship, which forms the a a eighth Khanda of the Paraur makalpasutra. This text governs the Tantric S kta s a .. a (Kaula) worship of the goddess Lalit (/K m ks) of K nc and other deities a a a .
a a e.g., Prapancas ra 1.21c60; S rad tilaka 1.622, 25.87 and R ghavabhatta thereon. In a a .. aktism of Bengal see, e.g., Sarvoll satantra, Ull sa 62. The reduction of the Saivas thirty the S a a six Tattvas to the twenty-ve of the S mkhyas (or twenty-six in the theistic variant) sanctioned a. in texts considered valid by the orthodox, such as the Moksadharma of the Mah bh rata and the a a . a Svet svataropanisad, is also a notable feature of the inuential commentary on the Saundaryalahar . composed by Laksmdhara (AD 14971539); see, e.g., pp. 102 and 120 on Saundaryalahar 9 and 11 . respectively. For the same reduction in the presentation of Mantram rgic Saiva materials in the a Uttarabh ga of the Lingapur na see S ANDERSON 2005b, p. 235, n. 10 and Lingapur na, Uttarabh ga a a. a. a 9.15c16, 26; 14.3233 (33ab: pancavimsatitattv tm pancabrahm tmakah sivah); 15.24c26; 16.26c a a a . . . 29b. 94 On the probable Kashmirian origin of the Trikas Devy y mala see S ANDERSON 2007, a a pp. 259260, n. 83.
93 See,
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ALEXIS SANDERSON
that have been integrated into the cycle of her cult, each with its own Paddhati, namely Mah ganapati, her chief minister (pradh nasaciv ) M tang (/Sy m ), a . a a a a a her general (dandan yik ) V r h (V rt l), and the Trikas Par , the last vena .. a a a a a a erated as her heart (hrdayam). We also have two learned works of exegesis on this text composed by Maharashtrian De astha brahmins, the Nityotsava of s Um nandan tha (Jagann thapandita) composed in AD 1745 and the Saubh gyoa a a a .. daya of Apar jit nandan tha (R me vara) composed in 1831, both of which exa a a a s pound the procedure for the worship of Par in detail.95 a In the K lkula the principal early scripture is the Jayadrathay mala, also a a known as the Tantrar ja[bhat. araka], a massive compilation of some 24,000 verses a . t in four sections of about 6,000 verses each, the last three of which were added in Kashmir.96 A number of shorter works teach the essentialized form of the K lkula known as the Krama, notably the K lkulakramasadbh va (/Kramasada a a bh va), the K lkulapancaataka (/Devpancaataka), and the Devdvyardhaatik . a a s s s a The post-scriptural learned tradition of the K lkula consists for the most part of a independent treatises on the Krama, the early works composed in Kashmir, but later works, notably the Cidgaganacandrik of Srvatsa and the Mah rthamanjaa a r of Mahe var nanda with its auto-commentary (-parimala) composed in the s a South of India.97
the South Indian cult of the Trikas goddess Par based on the Par trsik , the variant a a a of the Trika known as the Anuttara, Ekavra, or Par krama of the Trika, see S ANDERSON 1990, a pp. 3234, 8082. One important detail there must be revised, namely my acceptance of the hitherto unquestioned assumption that the attribution of the Par trsik laghuvrtti to Abhinavaa a gupta, the author of the Par trimsik vivarana, is correct. The redactions of the scriptural text a . a . in the two commentaries differ, the commentaries themselves diverge on many points, and the Laghuvrtti reveals an intellectual and literary talent of lesser calibre, has a purely South In dian exegetical tradition, and was unknown in Kashmir until it was published from a single Devan gar transcript (Z ADOO 1947a, pp. 12) belonging to the Kashmirian Saiva Guru Swami a Lakshman (19071991), which was doubtless prepared by him, like his transcript of the Gurun thapar mara of Madhur ja (P USHP 1960, p. i), from a Devan gar transcript of a South Indian a a s a a manuscript acquired by him in or from Madras. Its verse subcommentary, the evidently South Indian Par trsik t tparyadpik , was likewise published in Kashmir on the basis of a single trana a a a script obtained from the same source (Z ADOO 1947b, p. i). The engagement of Maharashtrian De astha brahmins with the cult of the goddess Lalit s a of K nc, and thence with that of Par , is no doubt the result of the fact that the kingdom of a a a Tanj vur (Tanjore) centred in the city of that name with K nc as a subsidiary capital was in a a Maratha hands from 1674, when it was conquered by Venk j, the half-brother of Siv j, to 1779, a when it was ceded to the British East India Company by Serfoj II, who retained only the capital a and its immediate environs, passing on this diminished realm to his son Siv j, who held on to it until he died without an heir in 1855, when it came under direct British rule. 96 On the Kashmirian origin of the last three sections of the Jayadrathay mala see S ANDERSON a 2005b, pp. 280283. 97 For a detailed account of the exegetical literature of the Trika and K lkula and its scriptural a sources see S ANDERSON 2007.
95 On
239
The Par japavidhi a

The evidence of the Trika among the Oriya Paippal dins appears in the a Par japavidhi The Procedure for the Japa of the [Mantra of the Goddess] Par , a a a composition of 37 verses assigned to the Angirasa, which is found in the text common to the Asimila manuscript (As ff. 48v450v1 = EdP, pp. 98101) and . P1 (ff. 130r3132r2), and also in manuscripts T/121 (ff. 76r176v7) and T/187 (ff. 78v282r2) of the collection of the Orissa State Museum. What is remarkable about this text of the Trika is not so much that it appears in Orissa but that it stands apart from the mainstream of the Angirasakalpa corpus in that it is not part of the repertoire for the performance of hostile rituals for royal patrons but is taught exclusively for the personal spiritual benet of the priests themselves, as the means by which in spite of being ritualists (karm) they may attain 98 At its beginning meditative absorption (yogah) and nal liberation (moksah). . . . Pippal da says to his teacher Angiras that he has been taught no Mantra for a this purpose and asks how he may achieve this ultimate goal while remaining committed to the path of rites, a role inescapable for the mythical prototype of the Atharvavedic priesthood. Angiras then teaches him the rite of SAUH, the . 99 describing it as the great Mantra-syllable for liberation Trikas core Mantra, that denotes the Sakti Par , the power of Siva on which Siva himself meditates a with devotion: pippal da uv ca: a a 1 bhagavan sarvamantr nam vidh nam kathitam tvay | a. . a . a . muktihetur mah mantro na kacit pratip ditah | a s a . 2 karmam rge pravis. o ham katham muktim vraj my aham | a t a . . . . angir uv ca: a a s dhu prcchasi m m sisya krpay te vad my aham | a a. . a a 3 muktyartho sti mah mantrah par saktyabhidh yakah | a a a . . cicchaktir ek jv n m moksad nakrtavrat | a a a. a a . 4 tasm t t m samup syaiva muktim y nti pras dhak h | a a. a a a. . a cidrupasya sivasyeyam par saktir nigadyate | a .
only other Vidhis in the corpus that are presented as means of attaining meditative a absorption and liberation are the brief sections on the rites of the Bhairavas Vijn nabhairava, . Ek ksarabhairava, Astaksarabhairava, and Sarvak mabhairava, though the rst is also said a . a .. to be a means by which the king may expiate the sin incurred by engaging in the hos tile sorcery that is the primary concern of the Angirasakalpa and the fourth is also, as the name implies, considered to be a means of attaining any desired goal. See above, pp. 213 a a (Vijn nabhairava), 215 (Sarvak mabhairava), 215 (Ek ksarabhairava), 220 (Vijn nabhairava), a a . 220 (Ek ksarabhairava), and 220 (Astaksarabhairava). In P2 these rites of the Bhairavas a . .. . (but without Sarvak mabhairava) are grouped together immediately before the Par japavidhi, a a silently forming with that a section devoted to liberation. In P1 (and EdP) this grouping is absent. 99 On SAUH , the Seed-syllable of the goddess Par , see Tantr loka 30.2733. a a .
98 The
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ALEXIS SANDERSON
5 mantro sy h saur iti prokto yam up ste sivah svayam | a. a . yam mantram anup sy pi mriyante bj san dayah | a a a a . . 6 tam mantram te pravaksy mi srnu vatsa sam hitah | a . . . a . .
1a sarvamamtr nam P1 T/121 T/187 : sarvadharm nam As EdP 1d kacit As P1 T/187 : kaci a. . s s . a. . T/121 2b muktim As P1 T/187 : mukti T/121 2c prcchasi As T/121 : prcchati P1 T/187 2d . te vad my aham As T/187 : te dad my aham P1 T/121 3a muktyartho As T/121 : mukt rtho a a a P : para aktyabhidh yakah As : par saktividh nakah P ac : paraP1 3d par saktyabhidh yakah Ed a a s a a a . . . 1 pc saktividh yakah P1 : parasatv bhidh yah T/121 : par saktividh yakah T/187 3c cicchaktir As a a a . a a . . P1 T/187 : bjaaktir T/121 ek jv n m As P1 T/121 T/187 : eva moksaya EdP 3d s a a a. . P 4a tasm t t m corr. : tasm n a a. a a. a moksad nakrtavrat P1 T/121 T/187 : moksad nakrtavrat h As Ed . a . a P 4d par As EdP T/121 t m T/121 : sim As : omitted in P1 T/187 : cicchaktim conj. Ed a. . a . T/187 : pur P1 5ab prokto yam up ste T/121 : proktah samup ste P1 As EdP T/187 5c yam a a a . . mantram anup sy pi conj. : yanmantram anup sy mi T/121 : yamantram anupay mi T/187 : yam a a a a s a . mamtran anupay P1 : yam mantram anup sy m As : yam mantram samup sya m EdP 5d s a a a a a a . . . . mriyante bj san dayah As EdP T/121 : miyatej san dayah P1 : mriyatej san dayah T/187 6a tam a a a a a a . . . . mantram corr. : tanmantram P1 As EdP T/121 T/187 . .
Pippal da said: (12b) O venerable one, you have taught the procedures for a every Mantra. [But] you have taught [me] no higher Mantra (mah mantrah)[, a . one] that can bring about liberation. I am committed to the path of rites (karmam rge). How [in spite of that] shall I achieve liberation? a Angiras said: (2c3b) You ask well, my pupil. Out of compassion I shall tell you. There is [indeed] a higher Mantra for the purpose of liberation. It is that which denotes Par sakti. (3c4b) She is the single Power of Consciousness, a dedicated to granting liberation to souls. It is by propitiating that Power that S dhakas (pras dhak h) achieve this goal. (4c5b) [The scriptures] teach that a a a. this [Power], Par sakti, constitutes Siva [himself], since his nature is [none a other than this] Consciousness, and they teach that her Mantra is SAUH, on . which Siva himself meditates with devotion. (5c6b) I shall [now] teach you [the procedure of] that Mantra upon which Brahm and the other [lesser a gods] do not meditate and for that very reason are mortal.100 Listen, dear [pupil], with full attention. He then sets out in verses 6c31 an order of essentialized worship of this Mantra based on that set out in the Par trsik , except that it assimilates this to the model a a ngirasakalpa Mantra rites by incorporating such features as the of the other A vy pakany sah and the specication of a Rsi and the rest. It ends, should there a a . .
and the other lesser gods of the Saivas are indeed considered mortal. For their lifespans, though vast and ever vaster the higher their rank, are nite. That of Brahm (100 of his a years) is one mah kalpah (313,528,320,000,000 ordinary years), which is a day in the 100-year lifea . span of Visnu, and so on. When they die the universe up to their level is withdrawn for a period .. equal to their life-spans and they themselves are dissolved. When the period of withdrawal of a segment of the universe comes to its end a new deity, Brahm , Visnu, or another, according to a .. the level, is engendered by Siva to govern it. See, e.g., Svacchanda 11.252c319.
100 Brahm a
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be any doubt as to its source, with the unacknowledged incorporation of six verses of the Par trsik as its verses 3237.101 The preliminaries: a a pippal da uv ca: a a saptavimsatidh tasyocc rane pr nasamyamah | a a . a. . . . 7 padm sanagato mantr namaskury t svam asanam | a a aim hrm srm samucc rya kulapadm sanam namet | a a . . . . 8 tathoddiy nap. ham ca pranamen mantravittamah | a . t . .. . . tatah param sivam devam pranamya svagurum namet | . . . . . . 9 ganevaram ksetrap lam durg m sarasvatm tath | s a . a. . a . . . brahm nam ca namaskrtya vighnaantyartham acaret | a. . s 10 mul dh re sak renat latrayam sam caret | a a a . a a . uttarottaravrddhy tu kury t t latrayam budhah | a a a . . 11 auk renahrdi brahmarandhre kury d visargakaih | a . a . ambhir navabhis t lair bhumy divighnav ranam | a a a . 12 dhrtv v mena hastena daksinam caranam budhah | a a . . . . . . sak rocc ranaih prthvm hany d vighnanivrttaye | a a . . . a 13 auk rena punah kury t t latrayam atandritah | a . a a . . visargocc ranaih kruradrs. im ak satah ksipet | a . . t a . . . 14 p t labhuminabhas m vighn h sarve nir krt h | aa a. a. a a. antast l bahist l dvidh m parikrtit h | aa aa a a. 15 hrdy antaryajanam kury d devat y s ca s daram | a a a a . bhutauddhim prakurvta mantram ucc rayan sudhh | s a . . 16 mul dibrahmarandhr ntam mulena dahan tman | a a a a . sams rap sad h rtham bh vayed dahanam manum | a . a a a a . . 17 brahmarandhr dimul ntam bh vayet pl van tmakam | a a a a a .
6cd saptavimsatidh tasyocc rane conj. : saptavimsativ rasyocc rane T/121 : saptavimsativ raa a . a a . a . . . s y ov rane T/187 : saptavimsativ rasyoddh rane P1 : saptavimsativ ra syo gharane As : saptaa . a a . a . . . P 7b namaskury t As EdP P T/187 : namaskrrty T/121 svam asanam viativ ro ghorena Ed s a a a 1 . P 7c aim hrm srm P T/121 : aim krm P1 T/121 T/187 : svam asanam As : svam nasam Ed a . . 1 . . . gr As : aim klm srm EdP : aindrm srm T/187 7d kula As P1 T/121 T/187 : krta EdP a . . . . . namet As P1 T/121 T/187 : nayet EdP 8a tathoddiy nap. ham ca conj. : tathoti anap. ham . t . . . a . t . ca T/121 : tatottriksanap . ham ca As (y and ksa are readily confused in the Oriya a . . at . . P : tathoktv yogaptham ca P T/187 9c brahm nam P script) : tatas trihksnap . han ca Ed a . . a. . 1 1 . . . at EdP T/187 : brahmanam As T/121 namaskrtya P1 As EdP T/187 : namaskrty T/121 9d a . . santyartham P1 As EdP T/121 : santyadvam T/187 10a sak rena As EdP T/121 : sval rena a . a . P : buddhy T/121 : vrddhim P : vrddham T/187 11a auk rena P1 T/187 10c vrddhy As Ed a a a . . 1 . As T/187 : aik rena P1 T/121 11d bhumy divighnav ranam T/121 : bhumy vighnaniv ranam a . a a . a a . P1 As EdP T/187 12a v mena P1 As T/187 : v ma T/121 hastena P1 T/121 T/187 : haste a a As 12d hany d P1 As T/187 : jany d T/121 nivrttaye P1 T/121 T/187 : nivrttayet As 13a a a

101 These are the verses numbered 1218b in the KSTS edition of the Par trsik laghuvrtti, which a a
takes 17 to consist of a half-verse, and 12c18b in the editions of the Par trsik vivarana of Abhia a . navagupta.
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ALEXIS SANDERSON
auk rena As T/187 : aik rena P1 T/121 13b atamdritah P1 T/187 : atantritah As T/121 13cd a . a . . . . drs. im P1 As T/187 : drs. am T/121 14a nabhas m P1 As T/187 : niras m T/121 14c ant t a. a. . . tast l P1 As T/187 : antast l r T/121 14d dvidh m As T/187 : dvidh mi T/121 : dvidh h P1 aa aa a a a. 15a hrdy antaryajanam P1 T/187 : hrdantaryajanam T/121 : hrdyam tu taryanam As : hrdyam tu . . . . . a a a taryanam EdP : hrdi tu tarpanam conj. PAN D A 15b devat y s P1 As T/121 : devatey s T/187 15c . . . . . bhutauddhim T/121 T/187 : bhumiuddhim P1 As prakurvta P1 EdP T/121 T/187 : prakuvta s s . . P T/121 T/187 : hran tman P 16c p sad h rtham P T/121 As dahan tman As Ed a a a a 1 a a a . 1 T/187 : p sahatv rtham As : p san sartham EdP 16d bh vayed dahanam As EdP T/187 : bh vayed a a a a a a . . . danam P1 : bh vadehananam T/121 17b bh vayet pl van tmakam conj. : bh vayet plavan tmakam a a a a a a . . P T/187 T/121 : bh vayet pavan tmakam P1 As Ed a a .
Pippal da said: (6c8) He should restrain his breathing twenty-seven times a while repeating this [Seed].102 In the lotus-posture the Mantrin should bow to his seat. He should rst utter [the syllables] AIM HRM S RM and then exI. I. . press obeisance to (namet) the lotus throne of the Kula (kulapadm sanam).103 a The best of Mantrins should bow to the Ptha *Oddiy na (conj.).104 (8c9b) . a .. Then after bowing to the supreme God Siva, he should bow to his Guru,
the instruction for breath-restraint in Nityotsava, Par paddhati, p. 191: sodaav ram aa . . s a vrttena mulena purakam catuhsas. iv ram avrttena kumbhakam dv trimsadv ram avrttena recakam iti t a a . a . .. . . vimsatidh sodaadh saptadh tridh v pr nan ayamya Having restrained his breathing twenty, a. . s a a a a a. . sixteen, seven, or three times, doing each inhalation for the duration of sixteen repetitions of the root-Mantra, each holding of the inhalation for the duration of sixty-four repetitions, and each exhalation for the duration of thirty-two repetitions . . . . The number twenty-seven in our text is by extension of its prescription in the Par trsik for the number of repetitions of the Mantra a a required for the empowerment of the hair-queue (ikh ) before it is tied (27a) and the water to s a be sprinkled for purication (28c29b), and for the worship of Par (31cd). a 103 I surmise that this means that one should consecrate ones seat with the Mantra AIM HRM I. . I. S RM KULAPADM ASAN AYA NAMAH or, considering parallels and the possibility that padm saa . nam is for the metre, AIM HRM S RM KULAKAMAL ASAN AYA NAMAH. Cf. Par paddhati, p. 191: I. I. a . . sv strne urnamrduni sucini mulena dv daav ram abhimantrite sakrt proksite c sane SAUH ADH A a . . a s a a . . RA S AKTIKAMAL ASAN AYA NAMAH iti pr nmukha udanmukho v padmasvastik dyanyatamen sanea a a a . a a nopaviya; Paraur makalpasutra, Sy m krama, p. 193: y gagrham praviy sane ADH ARA S AKTIKA s s a a s a . MAL ASAN AYA NAMAH ity upavi ya. I have opted for reading of the seed-syllables given in s . P1 and T/121 (AIM HRM S RM), because these are the trit r the set of three Pranavas that is I. I. a . . much used in the system of the Paraur makalpasutra. That requires (Srkrama, Sutra 8) that this s a triad should open every Mantra used in the worship of Lalit after the worshipper has entered a the shrine (y gagrham): sarvesam mantr nam adau trit rsamyogah. trit r v nm y kamal h The a . a. a . a a a a a. . . trit r should be added at the beginning of all the Mantras. It is the V k, M y , and Kamal . a a a a a R me vara explains the Sutras denition of the trit r (v nm y kamal h) as follows (p. 92): v k a s a a a a a. a sabindur dv daasvarah. m y turyosmasahitadvity ntasthottara h sabindus turyasvarah. kamal a s a a . a a . . . prathamosmasahitadvity ntahsthopari sabindus turyasvarah V k is the twelfth vowel and the dot a . a . . (AIM). M y is the fourth vowel with the dot after the second of the semivowels (antahsth h) a a . . a. together with the fourth of the fricatives (usm nah) (HRM). Kamal is the the fourth vowel with . a. . I. a I. the dot after the second of the semivowels together with the rst of the fricatives (S RM). 104 This translates a tentative conjecture based on the readings of T/121 and As. It is tentative because although it seems to me to be the most economical interpretation of the source of the meaningless readings transmitted by these two manuscripts I know of no parallel that a supports obeisance of a S kta sacred site at this point of the ritual nor any passage that asso akta site Oddiy na with the Trika rather than the Krama (for its association with ciates this S .. a
102 Cf.
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Gane a, the Ksetrap la, Durg , and Sarasvat.105 (9c10) After bowing to a a . s . Brahm [as the Lord of the shrine (v stvadhipatih)] he should act to eliminate a a . a a the Impeders. With SA he should clap thrice at [the level of his] Mul dh ra. The learned [worshipper] should make each subsequent clap of the three louder than that which it follows. (11ab) He should do [the same] with AU at [the level of his] heart and with [three] AHs at [the level of] the aperture . of Brahm . (11cd) With these nine claps he will drive away the Impeders a from the earth[, the region below it,] and [the air above it]. (12) After taking hold of his right foot with his left hand the learned [worshipper] should beat the ground [with it] while repeating the sound SA, in order to eliminate the Impeders [in the P t la worlds beneath the earth]. (13ab) Remaining aa alert he should make three more claps with AU. (13cd) [Clapping thrice] while repeating AH he should cast a furious gaze into the sky. (14ab) [By . this means will] have been eliminated all Impeders in the P t las [below the aa site], on the earth [of the site], and in the sky [above it]. (14cd) We have been taught that these claps are of two kinds: internal and external.106 (15
the Krama see S ANDERSON 2007, pp. 261269). It is possible, however, that for the author or redactor of the Par japavidhi Oddiy na was understood not as that Oddiy na, located in the a .. a .. a Swat valley, but as a name of Orissa (Odra) itself. It is tempting to prefer the reading tathoktv a . yogap. ham ca of P1 T/187. Though tathoktv seems to be corrupt, since it yields no appropriate t . a sense here, we can nd support for obeisance to the Yogaptha, that is to say, for a Mantra ending . - YOGAPT H AYA NAMAH, in the procedure taught in the Par krama of the Paraur makalpasutra I. a s a . (Sutra 18, commentary, and Par paddhati, p. 193) for the creation of the throne of Par comprisa a ing all the thirty-six Tattvas from earth to Siva. The worshipper builds the throne ( sanam) by a casting single owers as he utters for each Tattva a Mantra consisting of SAUH followed by the . stem-form of the name of the Tattva followed by YOGAPT H AYA NAMAH, thus beginning SAUH I. . . I. PR THIVYOGAPT H AYA NAMAH and ending SAUH S IVAYOGAPT H AYA NAMAH . Perhaps, then, I I. . . . tathoktv is a corruption of tattvokty or similar. With tattvokty the meaning would be The best a a a of Mantrins should bow to the Yogaptha while naming the Tattvas. . 105 I am not aware of an exact parallel to this obeisance to Gane a, the Ksetrap la, Durg , and a a . s . Sarasvat; but it is evident that these deities are to be understood as guarding the door to the shrine. These four minus Sarasvat are prescribed in that role in the Par paddhati, p. 191. That re a quires the meditator to worship Bhadrak l (= Durg ) at the base of the right doorpost, Bhairava a a (= Ksetrap la) at the base of the left, and Lambodara (= Gane a) above the door: dv rasya a a . s . daksav maakhayor urdhvabh ge ca kramena SAUH BHADRAK ALYAI NAMAH BHAIRAV AYA LAM a . . . a s . BODAR AYA NAMAH iti tisro dv radevat h sampujy ntah pravis. ah; see also Para ur makalpasutra, a a. s a . . a . .t . a a Ganan yakapaddhati, Sutra 4. A similar cluster of door-deities is prescribed in S rad tilaka 4.6d7. a . There one is instructed to worship Gane a, Mah laksm, and Sarasvat on the lintel, and Gane a a . . s . s and the Ksetrap la at the bases of the right and left doorposts. A closer parallel is seen in the a . practice of some, as reported by R ghavabhatta on this passage, according to which one wora .. ships Durg rather than Gane a at the base of the right doorpost. That passage also requires a s . a one to worship Gang and Yamun anking the two deities of the doorposts and Astra on the a door-sill. The Par japavidhis prescription could be interpreted as keeping only the core-deities a from this more elaborate sequence, which is taught after all in the more elaborate context of the ceremony of initiation. 106 This distinction between the internal and external aspects of the rite of expelling the Impeders is seen in Par trsik laghuvrtti, p. 20 on 28ab (t latrayam pur dattv saabdam vighnaana a a a a s s . . taye): pur purvam t latrayam hrdbjakal trayavir ntitrayarupam vaikharsabdaparyantam sv tmaa a a sa . a . . .
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17b) Next he should devotedly worship the deity internally in [his] heart. The learned [worshipper] should purify the elements [of his body], uttering the Mantra, with [the visualization of] the root-Mantra burning [as it a a ascends] from [his] Mul dh ra to his aperture of Brahm . He should via sualize the Mantra burning to incinerate the bonds of [his] transmigratory existence. [Then] he should visualize it inundating [his body with nectar] a a from his aperture of Brahm to his Mul dh ra.107 a The Rsi, metre, deity, Seed, Sakti, application, and installation (ny sah) of the a . . Mantra:
rsih sy d daksinamurtis tris. up chandah prakrtitam | . . a . . .t . 18 devat sy t par saktih sak ro bjam isyate | a a a a . . auh saktir yogasiddhyarthe viniyoga ud hrtah | a . . 19 sadbhir drghai ca samyuktaih sak rair urdhvabindukaih | s a . . . . .
no dady t. tatsvk rakam sv tm nam vighn n m caturandagatabhed bhim nasamkalp n m santaye a a a a . a a. a a a a . . .. . bahir anta ca *v map rsnihastamukhaabdakramena (v map rsni corr. [cf. Par krama, 8: v map s a a .. s a a .. a a a . rsnigh taih; Par paddhati, p. 191: v map rsnibhutala-; Anuttarasamvidarcan carc , p. 9: p rsnihaa . a a a .. a a a .. .. . stamukhaih] : p dap ni Ed.) p t labhumyantariksagatabhedavighnaaman ya kury t First he should a a. aa s a a . . give three claps to himself, these in the form of the three points of rest in the three constituents of the heart-seed [SAUH], descending [through Pa yant, and Madhyam ] to audis a . ble utterance on the level of Vaikhar. He should make himself assimilate them in order to quell the Impeders in the form of false identication with and desire for the plurality of the four spheres [of the universe], both internally and externally, with sounds produced by his left heel, hands, and mouth in order to quell the Impeders that are the pluralities [manifest] in the subterranean worlds, on the earth, and in the air. See also Par trsik t tparyaa a a dpik 377381: v cah par y vaktyartharup y hrday tmanah | vivaksadhyavasokty tmapayanty a a . a a a a a a s a . . dikram tmanah | par diaktirupena prasarattritvasucakam | m trm n rthasadbh vav cy msatritay a a s . a a a a a a. a . tmakam | hrdayam bhairavyam tad atmatven vadh rayan | *tadamsantarup msuccaihsabdanakrama . a a a . . . . laksanam (tadamsa em. : tadamso Ed.) | sakty dicaturandodyatp t laksm ntariksag n | sarv n samayi a aa . a a . . . . .. . a tum vighn n bhedataddhmay n vibhun | t latrayam p rsnihastamukhaabdanam * caret (em. : acaran a a a a .. s a . . Ed.) | svkurvan m trm *meyatrayasadbh valaksanam (meya em. : pya Ed.); and Anuttarasamvid a a a . . . arcan carc , pp. 89: sakty dyandacatus. ay rabdhap t laprthivyantariksatmakatrailokyavisayabhed a a a aa a .. .t a . . bhim nasamkalp tmakavighnanir s ya *vivaksadhyavas yoktirupapayantmadhyam vaikhary tmakaa a aa a s a a . . v gvrttitrayena (vivaksadhyavas yoktirupapayantmadhyam vaikhary tmaka- em. : vivaksadhyavas a a s a a a . . . yoktirup payantmadhyam vaikhary tmaka- Cod.) pram naprameyavimaran m samyojanatay p a s a a a. s a . a a . rsnihastamukhaih sabdanam t latrayasvkaranam. The four spheres (caturanda-) mentioned in these .. . . a . .. passages are those beginning with the saktyandam taught in M linvijayottara 2.49. a .. 107 For this incineration (dahanam) and inundation with nectar ([ ]pl vanam) cf. Para ur makaa a s a lpasutra, Srkrama 11: v yvagnisalilavarnayukpr nay maih sosanam samdahanam apl vanam ca vi a a. a . . . a . . . . dh ya having desiccated, incinerated, and inundated [his body] with breath-restraints accoma panied with the syllables of wind, re, and water respectively . . . . The term bhutauddhih for s . this process is also seen ibid. in V r hkrama, Sutra 6. For the purpose of the inundation see, e.g., aa Mrgendrapaddhativy khy , p. 77: humphadantena mantrena *dahanam (em. : daharam Cod.) krtv a a a . . . . . vausadantamulena saktatvasamp dan ya aplavanam ca krtv Having burnt away [the body] with a a . . . a . the Mantra followed by HUM PHAT, and having inundated it with the root-Mantra followed . . by VAUS AT in order to transform it into one that is made of [Sivas] powers. For the use of . . pl vanam rather than apl vanam in this context see, e.g. Svacchanda 2.37d38a: pl vane v runah a a a a . . smrtah | bindumastakasambhinnah. . . .
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mantr kury t sad ang ni prak r ntaram ucyate | a . . a aa 20 tribhir varnair dvir uktair v saccid nandalaksanaih | a a . . . . prakurvta sad ang ni tatah pratyaksaram nyaset | . . a . . . 21 mastake caiva jihv y m hrdaye guhyake tath | a a. a sarv nge ca panca panca ny s n kury n mah manoh | a aa a a . 22 saptavimsativ ram ca sikh y m vinyasen manum | a . a a. . mastak d dhrdayam y vat sak ram vinyased dvijah | a a . . a . 23 hrday n n bhiparyantam auk ram ca pravinyaset | a a a . n bhe caranaparyantam visargam ca pravinyaset | a s . . . 24 bhuyo dhahkramato py evam mantr pratyaksaram nyaset | . . . . sarvena vy pakam ny sam mantr purvavad acaret | a a . . .
17c rsih sy d T/187 : rusih sy d P1 As : rsisy T/121 daksina P1 : daksisa As 17d tris. up a a . . . . . a . . . . .t P T/121 T/187 : tristap As 18a sy t As EdP T/187 : sy h P T/121 18b sak ro P1 Ed a a. 1 a .. As T/121 T/187 : s k ro P1 18c auh EdP : au As T/187 : ai P1 T/121 saktir P1 T/121 a a . T/187 EdP : saktar As siddhyarthe P1 T/121 T/187 EdP : sadhvarthe As 19a sadbhir T/121 . . T/187 : sadbhir P1 : padbhir As EdP ca samyuktaih As T/121 T/187 : ca yuktai ca P1 19b s . . . sak rair urdhvabindukaih As T/187 : sak rair urddhvabimdukaih P1 pc : sak rairddhakindukaih As a a a . . . . T/121 : sak rair urddhvabimdubhih P1 ac : sak rairddhakindukaih As T/121 20a tribhir conj. : ebhir a a . . . Codd. varnair As P1 T/187 : varnnai T/121 20c prakurvta P1 T/121 T/187 : prakuvta As . .. P T/121 T/187 : vaiva jijn y m As 21c sarv nge ca conj. : sarv ngena 21a caiva jihv yam P1 Ed a . a a . a a . Codd. 21d ny s n As P1 T/187 : ny sam T/121 mah manoh conj. : mah manum Codd. 22c aa a . a a . . mastak d dhrdayam y vat P1 As T/187 : mastak t hrday j vat T/121 22d vinyased dvijah P1 a a a a a . . As : vinyasedvijah T/121 : vinyased budhah T/187 23b auk ram As T/121 T/187 : aik ram P1 a . a . . .
(17c18) The Rsi [of the Mantra] is Daksinamurti;108 [its] metre is said to be . . . the Tristubh; its deity is Par sakti; [its] Seed (bjam) is held to be SA (sak rah); a a . .. [its] Sakti is AUH; and [its] application (viniyogah) has been declared [to . . be] for the success of meditation (yogasiddhyarthe). (19abc) Moreover, the Mantrin should form the six ancillary Mantras (sad ang ni) with [six] S [ A ]-s . . a U AI AU AH] and M above [all except combined with the six long vowels [A I . . the last].109 (19d20) I shall teach an alternative. He has the option of form. . murti is, as it were, Par s male counterpart, Par being a Tantric form of Sarasvat (S ANDERSON a a 1990, pp. 4345), the goddess that embodies speech and knowledge, and Daksinamurti being . . Sivas aspect as Guru in the South Indian iconographical tradition. Moreover, in his form as expositor of the scriptures (vy khy namurtih) his iconography is strikingly similar to Par s, since a a . a he too is white and in two of his four hands shows the gesture of knowledge (jn namudr ) a a and a manuscript (pustakam); see the South Indian K mika 2.51.8d9b quoted by B HATT in Raua rav gama, vol. 2, p. 120: *savyahasta (corr. : savyahastam Ed.) ca mudray | samdamsasamjnayopeto a s a . . . . *v mahastah sapustakah (conj. : v mahastasthapustakah Ed.) His right hand has the pincers gesa a . . . ture (samdamsamudr ) and the left has a manuscript. The pincers gesture is the same as the a . . jn namudr but with the palm towards the chest; cf. the prescription of his icon in Raurav gama, a a a Kriy p da 35.288cd: hrdaye jn namudr tu hy abhyantaramukham karam. a a a a . 109 Thus the modications of the root-Mantra that form its six Ancillaries are S AM [ HR DAY AYA . . NAMAH ], SM [ S IRASE SV AH A ], S UM [ S IKH AYAI VAS AT ], SAIM [ KAVAC AYA HUM ], SAUM [ NE I. . . . . . .
108 This choice was probably motivated by the thought that the form of Siva known as Daksina
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ALEXIS SANDERSON
ing the six Ancillaries with the three sounds [of the Mantra] uttered twice, [these three] representing Being, Consciousness, and Bliss [respectively] (saccid nanda-). Then [after the installation to be prescribed] he should do the a pratyaksarany sah, the installation of each of the [three] sounds one by one. a . . (2122b) He should install the Great Mantra ve times on each [of the following:] the [top of the] head, the tongue, the heart, the genitals, and [then as Pervasive in] the whole body110 and then twenty-seven times on his topknot (ikh ).111 s a (22c24b) [The brahmin should then do the pratyaksarany sah. He should] ina . . stall SA from [the top of] his head to his heart, AU from his heart to his navel, and AH from his navel to his feet. The Mantrin should install [the Mantra] . in the same way once again, sound by sound (pratyaksaram), in the order of . descent.112 (24cd) The Mantrin should [then] do the Pervasive Installation as above, using the whole [Mantra].113
TRATRAY AYA VAUS AT ], and SAH [ ASTR AYA PHAT ]. Cf. the Par mantravidhi edited below, ll. 23, a . . . . and Tantr loka 30.36cd: sak ro drghasatkena yukto ng ni; M linvijayottara 3.60cd. For the closing a a a a . . elements from NAMAH to PHAT (the six j tayah) I have followed the order followed in the nearly a . . . universal tradition seen, for example, in the Mrgendra (Kriy p da 1.9ab), the Svacchanda (1.72), a a the Prapancas ra (6.6), the Paraur makalpasutra exegesis (e.g. R me vara on Par krama, Sutra 14 a s a a s a a and Par paddhati, p. 192), the Mah k lasamhit (e.g. 6.510c513), the Bengali S kta literature of a a a a . a a the Ten Mah vidy s (e.g. S ktapramoda, p. 8), and our Angirasakalpa texts (e.g., the Asurdpik of a a P p. 121; the Vakratundakalpa of Bhrgu, EdP p. 148). This differs from the tradition Bhudhara, Ed .. seen in the Tantr loka, in which VAUS AT is the j tih of the Sikh rather than the Eyes and VAS AT a a . a . . . . that of the three Eyes rather than the Hair-queue (30.43c44a: namah sv h tath vausat hum vasat a . a a . . . . . phat ca j tayah | angesu kramaah satsu). a . s . . . . . 110 This is derived from Par trsik 26c27a: murdhni vaktre ca hrdaye guhye murtau tathaiva ca | a a ny sam krtv . The Par paddhati prescribes this installation as follows (p. 192): tejorupadevmayam a . a a . bh vayann atm nam muhur avrttena SAUH NAMAH iti namontena mulena siromukhahrnmul dh resu a a . a a . . . ny sam vidh ya sarv nge ca vy pakam krtv . . . While meditating on himself as one with the a . a a a . a Goddess in the form of light he should do the installation [of the Mantra] on his head, face, heart, and mul dh rah (genitals), and then install it as pervasive on his whole body, through multiple a a . repetitions of the root-Mantra followed by NAMAH, i.e. SAUH NAMAH. The Par japavidhis a . . . rule that one should utter the Mantra ve times at each of these ve locations is seen in the Par trsik t tparyadpik 383385: drsyam n h sarre tra svakye satatodit h | atmano bhairavyasya a a a a a a. a. hrday mrtav ridheh | cid nandaisanajn nakriy khy h spandasampadah | vimrsya hrdaye traiva sarvaa a a a a. . . . a . . tattvamaye nije | bh ti dehatay *k syahrdguhy nghridvay tmat (k sya em. : k rya Ed.) | pancakrtvo a a a a a a a a . nyased bjam tesu sthanesu pancasu The splendours of the vibrancy of the self that is Bhairava, . . [the waves] of the ocean of the nectar of the Heart, namely consciousness, bliss, will, cognition, and action, are ever active, directly perceived in this ones body. If one meditates upon them within this same [centre that] is ones Heart, [this Heart] that comprises all the Tattvas, their identity with ones head, face, heart, genitals, and two feet shines forth as ones body. One should [therefore] install the Seed [SAUH] ve times on each of these ve locations. . 111 For this element see Par trsik 27ab: ny sam krtv sikh m baddhv saptavimsatimantrit m; and a a a . a a. a a . Par krama, Sutra 10: . . . saptavimsatio japtv angus. hena sikh m baddhv . . . . a s a .t a. a . 112 This pratyaksarany sah is not found in the Par trsik or in any of the South Indian texts of a . a a . the Par krama that I have seen. It has probably to be counted among elements added to bring a the ritual into line with the standard procedure of the Angirasakalpa corpus. 113 The order of the installations intended here appears to be as follows: (1) sadangany sah, a . . .
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The visualization (dhy nam): a 25 tato dhy yen mah devm s ksan muktiprad yinm | a a . a . a akalankaaank bh tryaksa candrakal vat | s s a a a . 26 mudr pustalasadb huh p tu m m svar par | a a . a a a dhy tv devm dhenumudr m yonimudr m ca darayet | a a . a. a. s 27 sukl m v suklavasan m pnonnatapayodhar m | a. a a. a. var bhayakar m devm trinetr m candraekhar m | a a. . a. s a 28 sarv lamk radpt ngm padm sanagat m par m | a . a a . a a. a saktisth ne thav k se moksarth pravicintayet | a a a .
25a mah devm As T/121 T/187 : mah mamtram devm P1 25b prad yinm As P1 : prad yin a . a . . a a . T/121 T/187 s ksan P1 T/121 T/187 : s ksy As 25d candrakal vat P1 T/121 a . a . a a T/187 : ca candrak vat As 26a mudr pustalasadb huh em. : mudr pustanasadb huh a a a . a a . T/121 : mut pustalasadb huh a a . P1 : sut pustalasadb huh a a . T/187 : sutr pustalasadb huh a a . As : sutrapustakamadv huh EdP 26b p tu m m svar em. EdP T/121 T/187 : p tu m m a . a a a a svarm As : p tum svarm P1 26d ca darayet As T/121 T/187 : pradarayet P1 27a sukl m v . a . s s a. a suklavasan m conj. : sukl m ca suklavasan m As : sukl m suklavasan m P1 T/121 T/187 27c a. a. a. a. a. var bhayakar m P1 T/121 T/187 : var trayakar m As : vasutrayakar EdP 28a dpt ngm P1 As a a. a a. a a . T/121 T/187 : sarv ngm EdP 28b padm sanagat m P1 As T/187 : padm san m gat m T/121 a . a a. a a. a. 28c thav k se P1 As T/187 : gav k se T/121 a a a a (2) angany sah, (3) sikh ny sah, (4) pratyaksarany sah, and (5) vy pakany sah. This interpretation a . a a . a . a a . . assumes that 20d (tatah pratyaksaram nyaset) does not prescribe a pratyaksarany sah between the a . . . . . rst and second but refers to the pratyaksarany sah that will be detailed in 22c24b after the a . . prescription of the angany sah and sikh ny sah. a . a a . The alternative procedure (prak r ntaram) for the installation of the six Ancillaries given here aa is that prescribed by the Par krama (Sutra 14): bhrgucaturdaasodaadvir vrtty varnasadangam a s . . s a a . . . . . . The six Ancillaries of the individual sounds are formed by repeating Bhrgu, the four teenth, and the sixteenth twice. R me vara explains: bhrguh sak rah. caturdaa auk rah. sodao a s a . s a . . . s . visargah. etesam pratyekam dvir vrtty hrday disadangam kury t. *iti (em. : atha Ed.) binduyoga ca . a a a . . . a s . . . IRASE SV AH A AH S IKH AYAI . sis. asamprad y t. mantrasvarupam: SAM HR DAY AYA NAMAH AUM S .t . a a . . . VAS AT visargasya kevalasy nucc ryatv t. evam agre pi Bhrgu is SA , the fourteenth is AU , and the a a a . . sixteenth is AH. One should make the six Ancillaries beginning with the Heart by using each . of these twice. This is how one installs the six Ancillaries in the form of the individual sounds [of the Mantra SAUH]. Moreover, one must add M [to SA and AU], because such is the tradition . . of the learned. The form of the Mantras is as follows: SAM HR DAY AYA NAMAH, AUM S IRASE . . . SV AH A , AH S IKH AYAI VAS AT [ AH ,] because H on its own is unpronouncableand so on. The . . . . . immediately preceding Sutra rules that all the Mantras of the Par krama should begin with a the sounds SAUH (13: sarve pi par kramamanavah sauhvarnapurv h k ry h), and the Par paddhati a a. a a. a . . . . applies this to the varnasadangany sah. It also goes against the view seen in R me varas com a . a s . . . mentary by teaching that the constituent sounds should be S, AU, and H, stating that the last . should be on its own and not preceded by A. Thus (p. 192): SAUH S HR DAY AYA NAMAH SAUH . . . . AU S IRASE SV AH A SA UH H S IKH AYAI VAS AT SAUH S KAVAC AYA HUM SAUH AU NETRATRAY AYA . . . . . VAUS AT SAUH H ASTR AYA PHAT iti mulamantr vayavair dvir avrttair varnasadangam. The order of a . . . . . . . . installations in the Par japavidhi differs from that taught in the South Indian texts. The Par krama a a teaches rst the angany sah on the ve locations (Sutra 9), then the sikh ny sah (Sutra 10), then a . a a . the varnasadangany sah with the parts of the Mantra, and nally the mantrasadangany sah with a . a . . . . . . the whole Mantra (Sutra 14). The Par paddhati (p. 192) teaches the same order, except that it a omits the sikh ny sah. a a .
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(2526b) Then he should visualize the Great Goddess who directly bestows liberation [by reciting the following:] May the goddess Par protect me, a with the colour of a moon with no mark, three-eyed, with the crescent of the moon [on her hair], her [two] arms beautiful with [her right hand in] the hand-posture [of knowledge] and [her left holding] a manuscript [of scripture].114 (26cd) After he has visualized the goddess he should display the handpostures of the Cow and the Vulva.115 (2728) Alternatively one who seeks liberation should visualize the goddess Par in the site of Sakti [above the a 116 or in the sky, white, dressed in white, with cranial aperture] (aktisth ne) s a
such visualization is found in the Kashmirian sources of the Trika, but it is standard in the South Indian sources of the Par krama, and appears there in the form of this verse or a a variant of it. We see it in the Par trsik t tparyadpik (v. 2), the Anuttarasamvidarcan carc (v. 1) a a a a a a . both with the variant mudr pustalasadb h p tu vah param kal as the second line, the Gurup a a a a a a a . ramparyaprak ra: *akalankaaank bh (aank bh em. : siv nk bh Cod.) *tryaksa (em. : aksa Cod.) a s s a a s s a a a a a . . candrakal vat | mudr pustalasadb h p tu m m varakomal | svarnanirmalavarnang mulam yavarua a a a a a. a a . . thin | brahmendumandal rudh saccid nandam trk ; Par krama 20 and Par paddhati, p. 193, both a . a a a a a a .. with mudr pustalasadb huh p tu m m param kal as the second line; and Prayogakramadpik on a a . a a. a a a Prapancas ra 9.28 (which teaches the Japa of SAUH as the saktam bjam, the last of the three Seeds a . . . of the Mantra of B l Tripurasundar [AIM KLIM SAUH], kevalaaktajapah, for the attainment of aa s . . . . eloquence), giving this as the visualization appropriate in the case of those who worship for liberation alone (nisk mavisaye): akalankaaank bh m tryaksam candrakal vatm | mudr pustalasad s s a a . a a . a . . . b h m mukt manivibhusit m. The same iconography is given in vv. 46 of the Par stuti of Saa a. a . . a a haj nandayogin incorporated in the Par paddhati (p. 196): mauktikamaniganarucir m saankanira a a . s . . mokanirmalam ksaumam | nivas n m paramem nam mi sauvarnaputantahsth m | 5 bhaktajanabhea a. s . a . . . . . a dabhanjanacinmudr kalitadaksinap nital m | purnahamt k ranapustakavaryena rucirav makar m | 6 a a . . a a . a a . . a. . srs. isthitilayakrdbhir nayan mbhojaih sanadahan khyaih | mauktikat . ank bhy m manditamukhamat a s a at a a . . . . .. ndal m par m naumi I bow to the supreme goddess who shines with her array of pearls and a. .. a. jewels, wearing a silken garment white as the moon or the slough of a snake, seated between two SAUs. I praise Par , her round face adorned by her pearl earrings and her three lotus-like a eyes that as the moon, sun, and re bring about the emission, maintenance, and resportion [of all things], her left hand showing the gesture of consciousness that shatters plurality for her devotees and her left hand holding a ne manuscript [that contains the knowledge] that brings about fully expanded awareness of the self. The same visualization is seen in the Rahasyapancadaik s a (v. 21), the Lalitop khy na of the Brahm ndapur na (39.10), and the Ahirbudhnyasamhit (24.16), all a a a. . a. . a South Indian texts; see S ANDERSON 1990, p. 34, nn. 1617 and 20. The gesture of knowledge (jn namudr , cinmudr ) is formed by joining the tips of the index a a a nger and thumb of the right hand to form a circle at the level of the heart with the other ngers extended and the palm facing to the left; see, e.g., Jn n rnava 4.40c41b and the unattributed a a . a a quotation in S rad tilakapad rth dara, p. 358 on 6.4. The manuscript is held with the back of the a a s hand facing away from the body; see the denition of the pustakamudr ibid., l. 25 (v mamus. ih a a .t . sv bhimukh). a 115 The pairing of these two Mudr s is seen in the Para ur makalpasutra, which requires them a s a to be shown in this order to perfect the preparation of the chalice (arghyap tram). See Ganan a . a yakapaddhati, Sutra 5, concerning the setting up of the Arghyap tra: astrena samraksya kavacea . . . a a n vakun. hya dhenuyonimudr m pradarayet; Sy m krama, Sutra 18: astrena samraksya kavacen vaa a. s a .t . . . kun. hya dhenuyon pradarya; and 19: astrena samraksya kavacen vakun. hya dhenuyon pradarayet. s a s .t . . . .t For photographs of these Mudr s see Paraur makalpasutra, Appendix 6, gs. A5 and B4. a s a 116 For the location of the saktisth nam in the dv da antam twelve nger-breadths above the cra a a s
114 No
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full, high breasts, with her hands in [the gestures of granting] boons and protection, three-eyed, with the [crescent] moon on her head, her body glistening with every kind of jewelry, and seated on a lotus throne.117 The repetition of the Mantra (japah): . 29 ap nam urdhvam akarsan sambhavm samyag acaran | a . . pratyaham prajapen mantram yath sakty pras dhakah | a a a . . . 30 yo dv daasahasr ni pratyaham prajaped imam | a s a. . so vayam jn nam apnoti tato muktim vrajaty api | s . a . 31 gudh d gudhatamo mantro may te krpayoditah | . a . a . yogine yam prad tavyo na deyo yasya kasyacit | a .
29a ap nam P1 As T/187 : ap nam T/121 urdhvam P1 As : urddham T/121 : advm T/187 a a 29b sambhavm P1 T/187 : sambhav T/121 : sambhavm As 29c mantram P1 As T/187 : mantrm . . . . T/121 29d yath sakty P1 As T/121 T/187 : yath sakti EdP 31a gudh d gudhatamo P1 : gudh d a a a . a . . a gudhatamo As EdP : gudh mghudatamo T/121 : apadgudhatamo T/187 31b krpayoditah As P1 . a. . . . . T/187 : krpayodvitah T/121 .
(29) Every day the S dhaka should repeat the Mantras as [many times as] he a is able, drawing upwards the descending breath,118 correctly practising the
nial aperture see Tantr loka 31.126ab and commentary in the light of 15.3612 and commentary. a 117 I know of no occurrence of this alternative visualization outside the two Trika-based Angirasa texts edited here. 118 The expression ap nam urdhvam akarsan echoes a verse quoted without attribution by R a . a a a a .. a . ghavabhatta on S rad tilaka 2.111: p rsnibh gena sampdya yonim akuncayed gudam | apanam . .. urdhvam akarsen mulabandho nigadyate, which also appears as Hathayogapradpik 3.61, Goraksa a . . . sataka 58, and Yogam rtanda 48, but with akrsya instead of akarsen: After compressing the Yoni a .. . . with his heel he should contract his anus. The Mulabandha is said [to be accomplished] by drawing the descending breath upwards [in this way]. In R ghavabhattas text this verse is a .. followed by gudamedhr ntaram yonis t m akuncya prabandhayet | yuv bhavati vrddho pi satatam a a . a . . mulabandhan t The Yoni is the area between the anus and the penis. He should bind [the a Mulabandha] by contracting it. By constant practice of the Mulabandha even an aged man becomes youthful. The Hathayogapradpik continues as follows (3.6264): adhogatim ap nam a a . . v urdhvagam kurute bal t | akuncanena tam pr hur mulabandham hi yoginah | gudam p rsny tu a a a . . . . . a .. a sampdya v yum akuncayed bal t | v ram v ram yath cordhvam sam y ti samranah | pr nap nau a a a . a . a a a . . a. a . . . n dabindu mulabandhena caikat m | gatv yogasya samsiddhim yacchato n tra samsayah Or else he a a a a . . . . forces the descending breath upwards. The Yogins teach that the Mulabandha is brought about by contracting. He should press the anus with his heel and then forcefully contract the [descending] breath again and again until the breath ascends. The outgoing and descending breaths, the Resonance and the Drop, are fused by the Mulabandha and so bring about the success of ones meditation. There is no doubt of this. No connection with Japa is stated in these Hathayogic passages, but R ghavabhatta gives his citation in just that context, for the verse a . .. arad tilaka (2.111) on which he is commenting is teaching a method for the reinvigoraof the S a tion (purication) of defective Mantras: ity didosadus. ams t n mantr n atmani yojayet | sodhayed a a . . t . a urdhvapavano baddhay yonimudray He should take such Mantras as suffer from defects of this a a kind into himself and purify them by practising the Yonimudr , [so] causing the [descending] a breath to ascend. It is to explain the nature of this Yonimudr that he gives his citation. He cites a another passage without attribution here that further claries the applicability of this practice
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ALEXIS SANDERSON
a S mbhav [Mudr ].119 (30) If a person repeats this [Mantra] twelve thousand a [times] a day, he certainly attains enlightenment and thereby the state of liberation. (31) Out of compassion I have told you the Mantra that is more secret than secret. It may be passed on [only] to a meditator. It may not be given to all and sundry. The benets of the japah (= Par trsik 120 ): a a . 32 muhurtam smarate yas tu cumbake n bhimudritam | . a sa badhn ti tad dehe mantramudr ganam mahat | a a a . . 33 att n gat n arth n prs. o sau kathayaty api | a a a a .t prahar d yad abhipretam devat rupam uccaran | a a . 34 s ksat payaty asamdigdham akrs. am rudraaktibhih | a . s .t . s . . praharadvayam trena vyomastho j yate smaran | a . a 35 trayena m tarah sarv yogevaryo mah bal h | a a s a a. . . vr vrevar h siddh balav n sakinganah | a s a. a a . . 36 agatya samayam dattv bhairavena pracodit h | a a. . . yacchanti param m siddhim phalam yad v samhitam | a. a . . 37 anena siddh h setsyanti s dhayanti ca mantrinah | a. a . . yat kimcit bhairave tantre sarvam asmin prasiddhyati | . ITY A NGIRASE PAR AJAPAVIDHIH .
32b cumbake n bhimudritam P1 As T/121 : cumvaken bhimantritam T/187 33a att n gat n a a a a a P1 As T/187 : atat nagat n T/121 34ab asamdigdham akrs. am P1 As : asamdiyam krs. am a a .t . s a .t . . . T/121 : asandigdhamm mkrs. am T/187 35b yogevaryo As T/121 : yogevaramyo P1 T/187 s s . a . .t . . mah bal h P1 As T/187 : mah bal T/121 36a dattv As P1 T/121 T/187 pc : gatv T/187ac 36d a a. a a a a phalam yad v samhitam em. : phalam yad v samritam P1 T/121 T/187 : phala yad samritam a a a . . . . . to Japa: yonim baddhv bjam bindv dipathena conmanm pr pya tatra sahasram mantram japet. sa a . a . a . . . mantrah prabuddhah sy t By practising the Yoni[mudr ] he should raise the Seed [through the a a . . central channel] through the stages of the Bindu and the rest until it reaches Unman and there he should repeat the Mantra a thousand times. It will be awakened. 119 See Hathayogapradpik 4.3637: *antarlaksyah (conj. : antarlaksyam Ed.) bahirdrstir nimeson a . . . . . .. . mesavarjit | esa s sambhav mudr vedaastresu gopit | antarlaksyavilnacittapavano yog yad a a s a a . . a . . vartate drs. y nicalat ray bahir adhah payann apayann api | mudreyam khalu sambhav bhavati a a s .t a s . s . s labdh pras d d guroh suny sunyavilaksanam sphurati tat tattvam padam sambhavam; Lasak ka, a a a a a . a . . . . . a avivarana (commenting on the Ary verse udyantrt balena tu vik savrtty svarupagas tis. het *Ary a a a . .t svayam upasrtendriy rth n anann anandabhumigo yog | esocchrnkhalarup vikasvaratar prabuddhaa a s . a a buddhn m siddh h sthit h sad sy m hy anandarat h par ca mudraisa): esa daa par tyutkrs. a mudr a a. a. a a. a. a a a . . s . t sambhavmudr khy . yad uktam antarlaksyo bahirdrs. ir nimesonmesavarjit | esa s sambhav mudr a a t a . a a . . . . sarvatantresu gopiteti. The Kashmirians Abhinavagupta and Ksemar ja refer to this state of widea . . eyed introversion as the Bhairavamudr ; see M linvijayav rttika 2.77c28b: parabhairavamudr m a a a a. t m antarlaksabahirdrsam | yad srayati saiv s par dev; Pratyabhijn hrdaya on Sutra 18, p. 42: a a a a a . sakter vik sah antarnigudh y akramam eva sakalakaranacakravisph ranena antarlaksyo bahirdrs. ih a . . a a a . . . .t . nimesonmesavarjitah iti bhairavyamudr nupraveayukty bahih prasaranam; and Svacchandoddy a s a . . . . . ota, commenting on the description of Svacchandabhairava as large-eyed (vial ksam) in 2.89c: s a . vial ksam iti antarlaksyo bahirdrs. ir nimesonmesavarjitah ity mn taparabhairavasph r vasthitam. s a . a a aa . .t . . . 120 See above, n. 101 on p. 241.
251
As : t m anayat samritam EdP 37a setsyamti P1 T/121 T/187 : sevyanti As : sevyante EdP 37c a . tantre As T/121 : mamtre P1 T/187 37d asmin em. : asm As : asm t P1 T/121 T/187 Colophon a . par japa As T/187 : par jaya T/121 : par jina P1 a a a
(3233b) If one meditates [on it] for forty-eight minutes, sealed at the navel in the kiss, he will then lock into his body the great array of Mantras and Mudr s;121 and if interrogated [as an oracle] he can also reveal facts past and a future. (33c34b) One who repeats [the Mantra] for three hours will then undoubtedly behold directly the form of any deity that he seeks [to behold], drawn [to him] by Rudras Powers. (34cd) If he meditates [on the Mantra] for a mere six hours he will enter the rmament. (3536) After nine hours all the Mothers, the mighty Yoge vars, the Vras, Vre varas, Siddhas, and s s akins, [all of] whom Bhairava has recruited and the powerful horde of the S so compelled, arrive and bestow on him the ultimate Siddhi or any [lesser] reward he may desire.122 (37) It is [only] when they have mastered this
commentators differ on the reading of 32b. In his -vivarana Abhinavagupta reads cu. mbaken bhimudritam (though the editions of the text and -vivarana give cumbaken bhimudritah in a a . . their text of the verse): ata eva muhurtam ak lakalitatve pi parakalan peksayonmesam tram yah sma a a . . a . . raty anusamdhatte sa eva vy khy tam mantramudr ganam *sarvam badhn ti (em. [see below, n. 125 a a . a . . a . . on p. 254] : sambadhn ti Eds.) sv tmany ekkaroty advayatah. katham. cumbakena vivasparakena saa a s s . . ktena rupenabhitah sarvato mudritam mudranam krtv (ed. G NOLI, p. 270; KSTS ed., p. 245) For . . . . . a this very reason if he remembers [this Seed], maintains awareness of [it], for a muhurtam, that is to say, for a mere instantthough he himself is out of reach of time [in this state] he realizes it for an instant from the temporalizing point of view of othersthen he seals the entire array of Mantras and Mudr s that has been explained above, that is to say, fuses them with his own a identity in non-duality. How? [This question is answered in the words cumbakena abhimudritam:] By completely (sarvatah abhitah [ abhi-]) sealing (mudritam mudranam krtv ) [his aware. . . . . a ness of Siva] with the kisser (cumbakena), that is to say, with the [awareness of] the energetic nature [of Siva] that touches all [things]. The author of the -laghuvrtti reads cumbake n bhia mudritam, taking cumbake as an elliptical locative absolute (cumbake sati): atha tath veo nirantaa s ram yadi ghatik dvayam abhyasyati cumbake vaktre samastab hyasadrupabh var sinis. hacumban tmaa a a . t a . . a ni *nigiranapravrttak kacancuputak re (pravrtta conj. : pravrtte Ed.) sadvrttisomabh vaparamatalaa a s . . a ras sv dak rini sati n bhimudritam n bhisth n vadhim krtv purnakumbhakasam veabhy sena tad a a a . a a a a s a a . a . a . mantramudr ganah . . . (KSTS ed., p. 12) Then if while in this state of immersion he practises a . . [the Seed] without interruption for forty-eight minutes, provided there is (sati) the kisser, the mouth in the shape of a crows beak in the act of swallowing, the kissing that applies to the mass of all objective, external entities, the [mouth] that sips the supremely cool liquid that is the lunar [nectar] of the ow of the real, by sealing [them] in the navel, i.e. by bringing them down to the navel through the repeated practice of full breath retention, then the array of Mantras and Mudr s . . . . The latter interpretation is also implicit in the following instruction a in the Par krama (Sutra 10): k kacancuputakrtin mukhena samcosy nilam saptavimsatio mulam jaa a . . a . . a . . s ptv vedyam n bhau sammudrya . . . Having sipped in the breath through his mouth [with its a a . . lips pursed] in the shape of a crows beak, having repeated the main [Mantra] twenty-seven times, having sealed the object of awareness in the navel . . . . R me vara explains the object of a s awareness (vedyam) here as the thirty-six Tattvas: vedyam sattrimsat tattv ni vaksyam nani sama a. . . . . . . mudrya ekkrtya. The close afnity between our Par japavidhi and the South Indian exegesis of a the Par trsik in other details has prompted me to follow it here. a a 122 I have translated agatya samayam dattv bhairavena pracodit h | yacchanti param m siddhim a a. a. . . following the Par trsik laghuvrtti, which takes bhairavena as the agent of dattv : samayam dattvea a a . .
121 The
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ALEXIS SANDERSON
[Mantra] that Mantrins will achieve Siddhi and enable [others] to do so. All [that has been taught] in the Bhairavatantras depends for its success on this [Mantra]. Here ends the Par japavidhi of the Angirasa[kalpa]. a
The Par mantravidhi a

Covering the same ground as the Par japavidhi but in an abbreviated form and a in prose, is the Par mantravidhi found in P2 alone (ff. 74v475v1). Its principal a difference from the longer text lies in the fact that at its end it assimilates this tradition to the Vedic corpus by identifying the goddess Par with the higher a knowledge (par vidy ) taught in the Mundakopanisad and the supreme power a a .. . a (par saktih) of Mahe vara taught in the Svet svataropanisad: a s . . atha par vidh nam ucyate. asya par mantrasya daksinamurti r rsis tris. up chaa a a . . . .t ndah par saktir devat . sam bjam auh saktir mama yogasiddhyarthe viniyogah. a a . . . . . s m sm sum saim saum sah iti sad ang ni. n bher adhah hrday d adhah sia. . . a a a . . . . . . . raso dhah sak rauk ravisarg n nyaset. sarv nge vy pakam nyaset. saktisth ne a a a a a a . . a k samandale v su kl m suklavasan m pnonnatastanm trinetr m var bha a a a. a. . a. a .. yakar m candraekhar m niravakar m padm sanopavis. am prasannavadan m a. s a. a. a a. . t . sarv lamk rabhusit m muktiprad m par m dhy yet. athav sukl m suklavasan m a . a . a . a. a. a a a. a. trinetr m candraekhar m v me pustakam anyasmin jn namudr m ca bibhratm a. s a. a a a. . par m padm san m devm muktyarth pravicintayet. sak rauk ravisargaih pindita a. a a. . a a . .. ek ksarah par mantrah. ap nam urdhvam akarsan pratyaham dv daasahasram jaa . . a a . a s . . . pet. jn nam pr pnoti. tath ca srutih: atha par yay tad aksaram adhigamyata a . a a a a . . iti na tasya k rya m karanam ca vidyate na tatsama c bhyadhika ca drsyate a s a s . . . par sya saktir vividhaiva sruyate sv bh vik jn nabalakriy ceti. a a a a a ITI PAR AMANTRAVIDHIH .
1 asya par mantrasya conj. : atha par mamtrasya Cod. 2 sam bjam : sm bjam Cod. 3 s m sm a a . a. . . . . . em. : sm sm Cod. 5 sukl m em. : sur m Cod. 56 var bhayakar m corr. : varabhayakar m Cod. 8 . . a. a. a a. a. pustakam anyasmin conj. : pustakasaparita Cod. bibhratm corr. : bibhratim Cod. 9 muktyarth . . conj. : mukty rtha Cod. pravicintayet conj. : v cintayet Cod. 11 par yay em. : par jay Cod. a a a a a a
Next I shall teach the rite of Par . The Rsi of this Mantra of Par is a a . Daksinamurti, its metre the Tristubh, its deity Par sakti, its Seed SAM, its a . . . ..
ti mary d purvakam bhairavena bhagavat . . . prakarsena codit h. However, it is more probable a a a a. . . . . that the author of the Par trsik meant the Mothers and the rest to be understood as the a a agents of the giving: . . . all the Mothers etc. arrive, give the samayah (samayam dattv ), and a . . then bestow the ultimate Siddhi. Cf. Picumata f. 364v3 (101.28c29a): dadate yogisanghas tu kaulam samayam uttamam | carukam samprad yam ca The assembly of Yogins [comes and] bea . . . stows [on him] the supreme Kaula samayah, the [initiatory] sacrament, and the tradition. . The word yogi- in yogisanghah is to be understood to mean yogin-. Cf., e.g., Netratantra . 20.16cs yogiyogena and Ksemar jas gloss: yoginn m yogena; and M linvijayottara 19.25c26: a a. a . tato sya vatsar rdhena *deh ntar (em. : deh ntam Ed.) yoginkulam | avirbhavaty asamdeh t svavia a a a . . jn naprak sakam | ten virbhutam trena yog yogikule kul. a a a a .
253
Sakti AUH, and its application [formula] For the success of my meditation. . . I. . The six Ancillaries are S AM , SM , S UM , SAIM , SAUM, and SAH. He should . . . install S below his navel, AU below his heart, and H below his head. He . should install the Pervader [i.e. the Mantra as a whole] on his whole body. He should visualize Par on the site of Power [in the cranial aperture] or in a the circle of the sky as the bestower of liberation, white, clothed in white, with full, upturned breasts, three-eyed, showing the hand-postures of generosity and protection [with her two hands], with the moon on her hair, . . . seated in the lotus-posture,123 with a tranquil expression, adorned with every form of jewelry. Alternatively the seeker of liberation may visualize the goddess Par as white, clothed in white, three-eyed, with the moon on her a hair, holding a manuscript in her left [hand] and showing the hand-posture of enlightenment in the other, seated in the lotus-posture. The Mantra of Par is a single syllable combining S, AU, and H. He should repeat it 12,000 a . times a day, drawing up the ingoing breath. [Thus] he attains enlightenment. And this is conrmed by Vedic scripture, namely The Supreme [Knowledge] (par [vidy ]) is that by means of which one realizes that imperishable a a [reality] (Mundakopanisad 1.5b) and He has no body or faculties [of cog.. . nition and action]. No being is perceived who is his equal or greater. His Supreme Power (par saktih) is taught in the scriptures in many forms. It a . is one with his essence and its action is the energy of [his] consciousness a (Svet svataropanisad 6.8).124 Here ends the Par mantravidhi. a .
The syllables . . .. . nirava- are probably a corruption of nraja- lotus, in which case one might conjecture the emen dation nrajakar m v or holding a lotus in her hand or or holding a lotus in each hand. But a. a this would be awkward. The emendation would give an alternative within an alternative, we would expect any such alternative to be expressed immediately after var bhayakar m, and it is a a. not seen in the Par japavidhi. Since the crux with its probable reference to a lotus immediately a precedes Par s description as seated on the lotus posture it is more probable that the text was a stating that she is to be visualized on a lotus in that posture, a prescription seen elsewhere in our Angirasa corpus, for example, in the *Bhadrak lmantravidhiprakarana edited below, v. 34ab: a . padme padm san m devm bhadrak lm smared rane and in EdP, p. 141: padme padm sanam raktam a a. . a. a . . . vakratundam vicintayet. Moreover, this would be in harmony with the prescription of the al.. . ternative visualization in the Par japavidhi, which says that she is padm sanagat (v. 28b) on a a a a lotus-throne. Perhaps, then, niravakar m is a corruption of nrajopari, nraj san m, or similar. a. a a. 124 I have translated k ryam here as body, and karanam as faculties [of cognition and action] a . in accordance with the usage of the P nc rthika P supatas, taking both as singulars denoting a a a classes (j t v ekavacanam). There (1) k ryam denotes the ve subtle elements (tanm tr ni) and the aa a a a. ve gross elements (mah bhut ni), that is to say in the case of souls, the body (Panc rthabh sya a a a a. p. 26: k ryapindah sarr khyah), and karanam the three internal faculties (buddhih, manah, and a a .. . . . . . ahamk rah), the ve sense-faculties (buddhndriy ni), and the ve faculties of action (karmen a. . a . driy ni), all these making up the twenty-three kal h that are the transformations of primal matter a. a. (pradh nam, prakrtih) (Panc rthabh sya p. 77: atra kal n ma k ryakaranakhy h kal h. tatra k ry a a a. a a a a. a a . . a. khy h prthivy apas tejo v yur ak sah sabdaspararuparasagandh s ca . . . tath karanakhy h srotram a. a a . s a a . a. . tvak caksuh jihv ghr nam p dah p yur upastho hasto v n mano hank ro buddhir iti), and (2) souls a a. . a . a a a . . are classied as pure and impure according to whether or not they are bound by k ryam and kaa
123 The reading niravakar m in niravakar m padm sanopavistam yields no meaning. a a a
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ALEXIS SANDERSON
As for the source or sources drawn upon by these two Angirasa texts on the propitiation of Par , I have indicated in my annotations of my translations nua merous points of agreement between the details of their account and those prescribed for the same in the corpus of South Indian texts based on the interpretation of the Par trsik given in the -laghuvrtti and, more broadly, between a a a the former and the South Indian S kta tradition of the Paraur makalpasutra. s a These correspondences suggest strongly that the Oriya Paippal dins had access a to some at least of these materials or to materials closely related to them. But they do not allow us to exclude entirely the possibility that the Paippal dins a were drawing not on those materials but at least to some extent on earlier Kashmirian sources to which those who formed the South Indian tradition had independent access. For no Kashmirian work setting out the ritual procedure following the Par trsik survives to enable us to determine what is distinctively a a non-Kashmirian in the non-Kashmirian literature other than in such peripheral details as the door-guardians and the pseudo-Vedic anukraman with its speci. cation of a Rsi and the rest. However, the probability that the Paippal dins a . sources for this form of the Trika were not Kashmirian is increased by the fact that at the one place where the verses of the Par trsik incorporated in the a a Par japavidhi diverge in the versions attested by the Par trsik laghuvrtti on the a a a one hand and Abhinavaguptas -vivarana on the other the Par japavidhi agrees a . with the former against the latter.125
ranam so dened (ibid., p. 5: k ryakarananjan niranjan s ca). This interpretation I consider plausia a . . a ble for two reasons. Firstly there are other elements of P supata terminology in the text; see 1.8c, a 2.15d, 4.16d, 5.13d, 6.13d: jn tv devam mucyate sarvap saih and 1.11a: jn tv devam sarvap sapaa a a . a a a . . h nih (cf. Panc rthabh sya p. 5: p sa n ma k ryakaranakhy h kal h); 4.21cd: yat te daksinam mukham a . a a. a a a a. a. . . . . . tena m m p hi nityam (cf. P supatasutra 1.9: mah devasya daksinamurteh); 5.14ab: kal sargakaram a. a a a a . . . . devam ye vidus te jahus tanum and 6.5b: akalo pi drs. ah (cf. Panc rthabh sya p. 77: atra kal n ma a a. a a . .t . k ryakaranakhy h kal h. . . . t s m vikarano bhagav n svarah. kasm t. drkkriy saktyor apratigh t t; a a. a a. a a a aa . a. . . ibid., p. 118: niskalasya k ryakaranarahitasyety arthah); 6.9a: sa k ranam (cf. ibid., p. 55: atrotp daa a . . a . . . k nugr hakatirobh va ka dharmi k ranam; ibid., p. 11: k ranamurty ropit vat ritam nisparigraham a a a a . a . a a a . . . padmotpal dyam); 6.20d21a: duhkhasy nto bhavisyati | tapahprabh v d devapras d c ca (cf. P supaa a a a a a a . . . tasutra 5.39: apram d gacched duhkh ntam sapras d t). Secondly I see no satisfactory alternative a a a . a in previous attempts to make sense of the collocation of the two terms. O LIVELLE (1998, p. 431) translates k ryam as obligation to act (One cannot nd in him either an obligation to act or a an organ with which to act) and R ADHAKRISHNAN (1969, p. 745) as action (There is no action and no organ of his to be found). The rst renders the literal meaning thing to be done but produces a theologically odd assertion. The second is impossible, both grammatically and because it is contradicted by the statement that follows, viz. that he does have the power to act. 125 Thus in 32cd the Par japavidhi has dehe mantramudr ganam. This agrees with the reading a a . . of the -laghuvrtti (12cd) against that of the text transmitted with Abhinavaguptas -vivarana, . which reads sarvam mantramudr ganam here (13ab). The KSTS edition of the -laghuvrtti gives a . . . deham rather than dehe here in its text of the Par trsik , but the -laghuvrttis comment india a . cates that it read dehe as in the Angirasa text (p. 12, l. 1112: tad mantramudr samuhah dehe a a . v grupe k larupe ca paramevarasyaiv bhivyajyate). The -vivarana appears not to conrm the reada a s a . ing sarvam by glossing it, the relevant passage in both of the critical editions reading simply sa . eva vy khy tam mantramudr ganam sambadhn ti sv tmany ekkaroty advayatah. However, I judge a a . a . . a a . . the reading sambadhn ti to be corrupt, on the grounds (1) that sam-bandh- never occurs to my a . .
255
The *Bhadrak lmantravidhiprakarana a .

a The case of the K lkula, the second of the two old S kta traditions detectable a ngirasa texts, differs from that of the Trika. For there is no complete in these A Paddhati in the corpus that can be said to have been based on its rituals. Its contribution is rather in the form of Mantras that have been adopted for the propitiation of Bhadrak l in procedures whose aim is to empower the king to achieve a victory in battle. Our manuscripts contain a section of two hundred and twentytwo half-verses devoted to this topic (As ff. 52v257r1 = EdP, pp. 105113; P1 ff. 138r2145v4; P2 ff. 56v160r3; T/121 ff. 86v188r3; T/187 ff. 85r289r4). They give colophons only for its constituent parts, but I shall treat it as a whole with a single verse numeration, from 1 to 110, and for the sake of convenience I shall refer to it under a single title as the *Bhadrak lmantravidhiprakarana, the Section a . on the Rites of the Mantras of Bhadrak l. It begins by teaching the rst of these a Mantras as follows: 1 atha devy bhadrak ly mantro yah so bhidhyate | a a a . yo r jno jayak masya dad ti jayam psitam | a a a 2 pranavam purvam ucc rya m y bjam samuccaret | a a a . . . mah candapadam procya yogevaripadam vadet | a .. s . . 3 phadanto mantrar jo yam bhaved ek daaksarah | a a s . . . . puj k le namontah sy d dhome sv h nta isyate | a a a a a . . 4 pippal da rsih prokta chando n sti yajus. vatah | a s a . . .t . devat sy d a a bhadrak l jayadurgeti y m viduh | a a. . 5 pranavo bjam etasya hrllekh saktir isyate | a . . jaye ca viniyogah sy d atharvamunibh sitah | a a. . . 6 niyamo n sti mantre smin na puracaranam bhavet | a s . . kevalam vihitam krtv yath sastram phalam labhet | a a . . . .
1d psitam As T/187 : ipsitam P2 : apsitam T/121 : as. hitam P1 2d yogevari As T/121 . t s . . . T/187 : yogsvari P1 : yogevar P2 vadet P1 P2 T/121 T/187 : bhavet As 3a phadanto P2 T/121 s . T/187 : phadanto As : padanto P1 mantrar jo As P1 P2 T/187 : mantrar je T/121 3c namontah a a . . . As P2 T/121 T/187 : namontam P1 4c sy d P2 T/187 : sy As P1 : sy t T/121 4d y m P1 P2 a a a a. . knowledge in place of bandh- in the meaning to tie, x that is intended here, and (2) that even if it were used in this meaning I can see no reason why Abhinavagupta would have substituted it, since doing so would not serve any purpose that I can see. I propose, therefore, that sam is . a corruption of the otherwise missing word sarvam. This conjecture now nds support from . MS no. 2312 of this text in the collection of the Research Department in Srinagar. That reads sambadhn ti (f. 64v11) in agreement with the two editions and MS no. 848 in the same collection a a (f. 151v2). But a marginal annotation in a recent S rad hand requires or proposes the insera tion of rva after the sa of sambadhn ti to give sarvam badhn ti. I am very grateful to Dr. Bettina a a B AUMER for providing me with scans of these two manuscripts (and of another, no. 2138, which lacks this passage due to a lacuna that extends inclusively from n masmaranam in l. 4 of p. 260 a . of G NOLIs edition to mudr mudritah in l. 23 of p. 281 of the same) from a crucial collection that a . has long been inaccessible to scholars.
256
ALEXIS SANDERSON
T/121 T/187 : y h As 5b hrllekh As P2 T/121 T/187 : hrkh P1 6b puracaranam As P1 a. a a s . . T/187 : punacaranam P2 T/121 6d labhet P1 P2 T/121 T/187 : bhavet As s . .
(1) Next I shall tell you the Mantra of Bhadrak l, which bestows on a a king desiring victory the victory he seeks. (2) After uttering the Pranava . [OM] he should utter the Seed of M y [HRM],126 then MAH ACAN D A and a a I. . . . YOGE S VARI . (3) This, with PHAT at its end, is the eleven-syllable King of . Mantras. When it is used in the worship [of the deity in a substrate other than re] it should end in NAMAH. In the re sacrice it should end in . SV AH A . (4) Pippal da has been proclaimed to be its Rsi. It has no metre a . because it is [treated as] a Yajus-formula. Its deity is Bhadrak l, whom a [the learned] know as Jayadurg The Durg of Victory. (5) Its Seed is a a the Pranava [OM] and its Sakti is held to be Hrllekh [HRM]. Its applicaa I. . . tion, declared by the Atharvan sage, is [in rites] for the conquering [of enemies]. (6) There are no special restrictions [that apply] to [the practice of] this Mantra. Nor is there [any requirement that one should undertake] a preliminary practice [to master it] (puracaranam).127 One will obtain the des . sired result simply by doing what has been prescribed [here] according to the scriptures. The Mantras Ancillaries (ang ni) are then stated: a 7 s nusv ro ya ak ro hrdayam sa nigadyate | a a a . tathek rah sirah proktauk ra ca sikh smrtah | a . . a s a . 8 aik rah kavacam jneyah au ca netratrayam viduh | a . . . . . astram ah sy t khak ro tra phra prayojyam ca purvatah | a a . . . 9 kar ngany sam etasya mantrasyettham vadanti vai | a a .
the convention that m y bjam (also m y rnah, or m y ) denotes HRM see, e.g., Sivaa a a a . . a a I. sv min Up dhy ya, Srvidy mantravivrti f. 16v67: suddhavimarad rdhyam eva m y bjen ha a a a a s a . a a a hrm iti; Tantr lokaviveka on 30.107 (pranavo m y bindur varnatrayam): m y hrm; on 30.116a . a a a a a . . . (m y rnam): m y rnam hrm; R me vara on Paraur makalpasutra, Srkrama 8: m y turyosmaa a . . a a . . . a s s a a a . a a sahitadvity ntasthopari sabindus turyasvarah; R ghavabhatta on S rad tilaka 6.3940 (p. 370): s m a a. . a .. prad yik s tu pranavam y laksmpanc ksar- . . . prayogas tu om hrm srm namah siv ya . . . . a a a a . a . . . . . . a 127 The term pura caranam refers to a preliminary practice to be undertaken after receiving a s . Mantra comprising the worship of a Mantra-deity, the repetition of the Mantra a prescribed number of times or for a prescribed period such as a month, sometimes with its gratication by offering it a proportionate number of oblations into re, with accompanying ascetic restraints, rules of apparel and so forth. See, e.g. Svacchandatantroddyota, vol. 3 (Patala 7), . p. 231, ll. 1314: puracary prathamam eva mantragrahapurvam *vrataniyatajap dikaranam (vrata s a a . . em. : vratam Ed.). The practice is also termed purvasev prior service or sev service. See, a a . e.g., Niv saguhya f. 80v3: japam nam eva m sena purvasev krt bhavatty evam . . . ; f. 80r4: s a a a a a . pancavimsasahasr ni japtv vyomaivasya tu | sarvap paviuddh tm krtasevo bhavisyati | sarvakar a. a s a s a a . . masamartha ca; Svacchandatantroddyota, vol. 3 (Patala 7), p. 235, ll. 34: purvasev rtham japas a . . puj dhy n di; B na, Harsacarita p. 184: bhagavato mah k lahrdayan mno mah mantrasya krsnasraga a a a. a a a a . .. ambar nulepanen kalpena kalpakathitena mah smaane japakoty krtapurvasevo smi. In the norm, a a a s . a waived here, it is only after this preliminary practice that one may employ the Mantra for specic ends.
126 For
257
7a ya ak ro P2 T/187 : ya ak rah As : pa ak rah T/121 : ja ak rah P1 : trir ak rah conj. a a . a . a . a . P 7b hrdayam P T/121 : hrdayah P As : hrdaya T/187 sa nigadyate P As T/121 Ed 2 1 . . 1 T/187 : samnigadyate P2 7c tathek rah P1 P2 As T/187 : nvek rah T/121 sirah prokta a . a . . . . T/187 : sirah proktah P1 As T/121 : proktah P2 7d uk ra P2 T/121 : uk ra P1 As T/187 8a aik rah . a s a s a . . . P1 P2 As T/121 : aik ram T/187 kavacam P2 T/121 T/187 : kavaca P1 : kavace As jneyah As a . . . P1 T/121 : jneyam P2 T/187 8b au ca T/121 : om ca P1 P2 : aim ca As : ai T/187 8c astram ah . . . . Codd. : astram mah EdP 8d phra em. : phram P1 : phre As P2 : pre T/187 EdP : phrem T/121 . . . purvatah P1 P2 As T/187 : purvavat T/121 9b vadanti P2 T/121 T/187 : vadanni As : vidanti P1 .
(7) It is taught that the Heart [of the Mantra] is A with anusv rah (M), the a . . Head , and the Hair-queue U. (8) Know that the Armour is AI. The [wise] I know that AU is the Three Eyes. The Weapon is AH. [The initial consonant] . here is KH; and PHR should be placed [after it] before [the vowels]. (9) They teach that the installation on the hands and body should be done with these for this Mantra. The norms for the formation of Ancillaries require us to understand (1) that the anusv rah should be added not only after the A of the Heart but afa . ter all except the Weapon, which ending in H does not receive this clo. sure, and (2) that the prescription of the opening consonant cluster KHPHR . should be applied throughout. Thus we have the following: KHPHR AM [ HR M [ S IRASE SV AH A ], KHPHR UM [ S IKH AYAI VAS AT], . DAY AYA NAMAH ], KHPHR I . . . . KHPHRAIM [ KAVAC AYA HUM ], KHPHRAUM [ NETRATRAY AYA VAUS AT ], and . . . . . KHPHRAH [ ASTR AYA PHAT ]. This creates an implausible anomaly, since it . . is normal practice to form the Ancillaries from the Seed-syllable of the main . I. . Mantra by substituting the six sounds AM, M, UM, AIM, AUM, and AH for . . . 128 Since the main Mantra has been given as OM the vowel of that syllable. . HRM MAH ACAN D AYOGE S VARI PHAT , that is to say, with HRM as its SeedI. I. . . . . . syllable, those of the Ancillaries should have been HR AM , HRM , HR UM , HRAIM , I. . HRAUM , and HRAH . From the fact that the section on the Ancillaries has them . . begin with KHPHR rather than HR we may infer that it is highly probable that the author who composed this section had as his main Mantra not OM HRM I. . MAH ACAN D AYOGE S VARI PHAT but OM KHPHREM MAH ACAN D AYOGE S VARI . . . . . . . PHAT , which, as we shall see, conforms to the practice of the K lkula, and therea . fore that the substitution of HRM may be the result either of a conscious modiI. cation that was not carried through to the form of the Ancillaries, or, perhaps, of a scribal error. In the latter case it is conceivable that the word m y bjam in a a 2b (m y bjam samuccaret), denoting HRM, is a corruption of m trbjam the Seed a a . I. a
128 The vowels A , , U , AI , AU , and AH used in the Ancillaries are known as the six long vowels I .
as opposed to the ve short vowels (A , I , U , E , O) that are used in the same way to modify the main Mantra to create the ve face-Mantras. See Jayaratha on Tantr loka 30.11 (vaktr ngam a a . hrasvadrghakaih): a i u e o iti panca hrasv h. a u ai au ah iti sad drgh h. evam ap ta eva vacan d a. a a . . . . a. anyatr py angavaktr nam iyam eva v rtety aveditam; and B RUNNER 1986, p. 102. a a. a
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ALEXIS SANDERSON
of the Mothers, denoting KHPHREM.129 . We are now told how the goddess should be visualized: sy m m indudhar m devm at mranayanatray m | a a a. a a 10 v me raktakap lam ca triulam daksine tath | a a . s . a . . krsodarm raktavastr m pnastananitambinm | . a. 11 padmasth m yuvatim dhy yet smer sy m atisundarm | a. a a a . bhadrak lm mah devm jayad trm sutal m | a. a . a . s a
9c sy m m P1 P2 As : sam m T/121 : sy m T/187 indudhar m As P2 T/121: bindudha a a a a a a. r m P1 : sadudhar m T/187 9d at mra P1 P2 As T/187 : at gra T/121 tray m P1 P2 T/121: a. a. a a a traym As T/187 11a yuvatim T/187 : yuvatm P1 P2 As T/121 11d jayad trm P1 P2 As . . a . . T/187 : jagaddh trm T/121 a .
(9c11) He should visualize the goddess, Mah dev Bhadrak l, the tranquil a a bestower of victory, as an extremely beautiful young girl [seated] smiling on
can cite no instance of the use of m trbjam in this sense, but the concept that the syllaa ble KHPHREM embodies the essence of the Mothers is well-attested. Thus Tantr loka 30.45c a . 51: aksisanmunivargebhyo dvity h saha bindun | 46 yonyarnena ca m tnam sadbh vah k lakarsin | a. a a r. . a . a . . . . . . adyojjhito v py antena varjito v tha sammatah | 47 jvah pr naputantahsthah k l nalasamadyutih | a a . a. . . . . . aa . atidptas tu *v m nghrir (em. : v m nghri Ed.) bhusito murdhni bindun | 48 daksaj nugata c yam a a a a . a s a . . a sarvam trganarcitah | anena pr nit h sarve dadate v nchitam phalam | 49 sadbh vo paramo hy esa a a . a. a a . . . . m tnam bhairavasya ca | tasm d enam japen mantr ya icchet siddhim uttam m | 50 rudraaktisam veo a r. . a a s a s . nityam atra pratis. hitah | yasm d esa par saktir bheden nyena krtit | 51 y vatyah siddhayas tantre t h a . a a a a a. .t . . sarv h kurute tv iyam | angavaktr ni c py asy h pr gvat svaraniyogatah The second [consonants] a. a. a a. a . from the second, sixth, and seventh series [KH, PH, and R] with the Bindu [M] and the Yoni . a a vowel [E] [form] K lasamkarsan, the Essence of the Mothers (M trsadbh va) [i.e. KHPHREM]. a . . . . It is also approved without the rst [of the three consonants, i.e. as PHREM] or also without the . last [i.e. as PHEM]. [When] the same is [formed of] the vital principle [S] enclosed on either side . by the breath [H] and radiant as the re of the Aeon [+R], [followed by] the left foot [PH], burning brightly [+R], adorned upon its summit by Bindu [M] and conjoined with the right knee . [E] [(= HSHRPHREM), then it] is venerated by the assembly of all the Mothers. Any Mantra . will grant whatever result one desires if it is brought to life by [the addition of] this [syllable]. For this is the ultimate essence of the Mothers and of Bhairava. Therefore it is this whose Japa the Mantrin should undertake if he seeks the supreme Siddhi [of liberation]. In it the state of immersion in the power of Rudra is eternally established. For this is proclaimed to be the [Trikas] Sakti Par in another form. She accomplishes all the Siddhis that have been taught in a the Tantras. As for her [six] Ancillaries and [ve] face-Mantras they are [to be formed] by adjusting [her] vowel in the manner taught above [for other Mantras]. See also the term m trjam calam a . that denotes the syllable PHEM in the Trikas Tantrasadbh va, f. 22v23: calam tu m trjam c dyam a a . . . a . tam pravaksy mi vistar t | v map dam [PH] samuddhrtya bhinnam daksinaj nun [E] | bindun [M] a a a . a a . . . a . . . a samalamkrtya amrt rthe prayojayet. One of these variants of the M trsadbh va syllable, PHREM, a a a . . was adopted as that of the appropriately named Vi vam tr Mother of the Universe, the female s a . . consort of the Buddhist Tantric deity K lacakra; see the Mantra OM A A AM AH HA H A HAM HAH a . . . AP ARAMIT AP URAN I SV AH A used in the let consecration (pat. abhisekah) of the HOH PHREM DA S . . . t . . . K lacakra initiation (Vimalaprabh , vol. 2, p. 92, ll. 1213, explaining K lacakra 3.96c: saktibhih a a a . pat. am eva), in which the ten syllables beginning with A and ending with PHREM embody the . .t ten Saktis in ascending order from Krsnadpt to Vi vam tr; also C HANDRA 1991, g. 724, a s a .. a Tibetan drawing of Sna tshogs yum dkar mo (White Vi vam tr) with her Mantra below: OM s a . PHREM (corr. : PHRAIM Ed.) VI S VAM ATAH . . . . . . .
129 I
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a lotus, black, wearing the [digit of the new] moon [on her hair], with her three eyes slightly copperish in colour, with a skull lled with blood in her left hand and a trident in her right, slim-waisted, dressed in red, with full breasts and hips. The king will achieve victory by worshipping her as follows: 12 pujayed asurp. he syus tad varanani ca | t a . tryayutam v yutam v pi ghrtahom j jayo bhavet | a . a . a 13 ajyen kt h pal sasya samidho v huned budhah | a a. a a . athav japan t t vaj jayah sy n n tra samsayah | a a a a a . . .
12b syus As P1 T/121 : sy s P2 T/187 12c tryayutam P1 P2 As T/187 : ayutam T/121 12d hom j a a . . As P2 T/187 : hom rj P1 : hom t T/121 13c japan t em. : japan m t vaj P1 As : japan mt c ca a a a a. a a. a P2 : ja pa + + + T/187 : tapan t. dvat T/121 a
(12) He should worship her on the throne [prescribed for the worship] of Asur [Durg ]; and the circuits of [secondary deities] should also be those a of that [goddess].130 He will achieve victory by [then] offering her in the sacricial re 10,000 or 30,000 oblations of ghee. (13) Or the wise may offer kindling sticks of Pal sa wood (Butea frondosa) smeared with ghee. Altera natively he may conquer simply by repeating her Mantra the same number of times. Of this there is no doubt. We are now taught the propitiation of a second Mantra of Bhadrak l, which a takes the form of two Anustubh verses: ..
. . a Asurdpik (EdP pp. 116, l. 8117, l. 2, and p. 119, l. 22). It is to be built up by uttering Mantras of obeisance (. . . NAMAH) to the following in the order of ascent: Manduka, K l gnirudra, aa . .. ara akti, V r ha, Prthiv, Hayagrva, Ksr rnava, Ratnadvpa, *Manip ndara (?), Kurma, Adh s aa . a. . . a . Manimandapa, Ratnavedik , Kalpadruma, Sarvatobhadrak la, Ratnasimha, the eight buddhia a . .. . dharm h beginning with Dharma and ending with Anai varya, Ananta, Anandakandala, the a. s lotus, its petals, its laments, and its pericarp, and, on the pericarp, the discs of the sun, moon, and re, the three Gunas (sattvam, rajah, and tamah), the four Atmans ( tm , antar tm , par tm , a a a a a a . . . and jn n tm ), and the four Tattvas (k latattvam, m y tattvam, vidy tattvam, and paratattvam). a a a a a a a Then one is to install the following eight Saktis on the laments: Prabh , M y , Jay , Suksm , a a a a . a Vi uddh , Nandit , Subhadr , Vijay ; and the Sakti Siddhiprad at their centre. He completes s a a a a a the asurp. hah by uttering the Simhamantra, invoking the great lion [of Durg ] whose weapons t . a . are his adamantine claws and fangs. See also EdP p. 4748, giving only the Saktis (with Nandin and Suprabh rather than Nandit and Subhadr , and with Sarvasiddhid rather than Sida a a a dhiprad ). The circuits of Asurs secondary deities are as follows (EdP p. 47): (1) her six Ancila a laries, which in the case of Bhadrak l would be replaced by her own; (2) Ary , Durg , Bhadr , a a a P p. 212, l. 19); (3) Bhadrak l, Ambik , Ksem , Vedagarbh , and Ksemankar (see Bhudhara, Ed a a . a a . [the attributes of her hands ( yudh h:] the gesture of protection (for abhir in EdP p. 48, l. 11 read a a. abhr), the gesture of generosity, the sword, the shield, the arrow, the bow, the trident, and the skull-bowl (kap lam); (4) the eight Mothers from Br hm to Mah laksm; (5) the ten Dikp las a a a . a (from Indra in the East to Ananta and Brahm at the nadir and zenith); and (6) the Dikp las a a weapons.
130 For the throne taught for Asur (the asurpthah) see the passage on this subject in Bhudharas
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ALEXIS SANDERSON
14 bhadrak li bhavetyasya rgdvayasya vidhim bruve | a . purvavat sarvam atra sy dviniyogo sya m rane | a a . 15 jaye v viniyogah sy d dhomena japanena v | a a . a I. . BHADRAK ALI BHAV ABHS T ABHADRASIDDHIPRAD AYIN | I . 16 SAPATN AN ME HANA HANA DAHA S OS AYA T APAYA | S UL ASI S AKTIVAJR ADYAIR UTKR TYOTKR TYA M ARAYA | ALI RAKS ASM AN AKS AT ATMIKE | 17 MAH ADEVI MAH AK . . rsir bhrguh sy d etasya chando nus. up prakrtitam | . . a .t 18 devat bhadrak lti bj ni vyanjan ni ca | a a a a svar h saktaya ucyante ajyahom j jayo bhavet | a. a 19 m ranam katutailena homena bhavati dhruvam | a . . . m y bjena kartavyo ny sa caiva kar ngayoh | a a a s a .
14b rgdvayasya T/121 : rugdvayasya As P2 : rgbhayasya T/187 : ruyasya P1 14c sarvam atra conj. : sarvamantrah P1 : sarvamantra As P2 T/121 T/187 15c bhadrak li P1 : bhadrak l P2 a a . As T/121 T/187 15d prad yin As P2 T/121 T/187 : prad n P1 17b raksasm n P2 T/121 a a a . T/187 : raksy sm n P1 : raksy sm As aksat tmike conj. (cf. here 23c: aksat m bh vayann a a a a a . . . . a. et m svayam aksatat m iy t): aksatr tmike T/121 : raksat tmike As : anta ambike P1 : asit tmike a. a a . . a . a . a P2 T/187 17c rsir corr. : rusir As P1 : rupir P2 : rsi T/121 T/187 etasya P2 T/121 T/187 : evasya . . . As : ev sya P1 18d ajyahom j As P2 T/187 : l jahom j P1 T/121 19cd kartavyo ny sa a a a a a s conj. : kartavy ny s s Codd. a a a
(14) I shall now teach the rite of the two-verse Mantra that begins BHADRAK ALI BHAVA . Everything in this case is as with the preceding [Mantra]. Its application should be in killing [the enemy] or conquering [him], through re sacrice or [merely] through its repetition: (15c) I B HADRAK AL, GRANT THE EXCELLENT S IDDHI THAT I DESIRE . K ILL , KILL , BURN , DESICCATE , AND SCORCH MY RIVALS . K ILL THEM BY CUTTING THEM TO PIECES WITH THE TRIDENT, SWORD , THUNDERBOLT AND OTHER I [ WEAPONS IN YOUR HANDS ]. P ROTECT ME , GREAT GODDESS M AH AK AL, 131 (17c) The Rsi is YOU WHOSE NATURE IS [ TO REMAIN EVER ] UNSCATHED . . Bhrgu. It is taught that the metre is the Anustubh. The deity is Bhadrak l, a .. the Seeds are the vowels, and the Saktis are the consonants. (18d) Victory is [accomplished] by a re sacrice of ghee. (19) [Alternatively] he may offer white mustard-oil into the re. By this means he will certainly bring about [his enemys] death.132 He should use the M y bja [HRM] to install [the a a I. power of the deity] in his hands and body. When worshipped with it the goddess should be visualized as follows:
131 These two verses are also taught for use in hostile ritual in Prapancas ra 32.3839 and a arad tilaka 22.145146, with the difference that in the rst line the editions have bhav bhs. e S a a . t bhadrasiddhiprad yini. a 132 The variant of P and T/121 species that the substance offered should be parched grain 1 (l jahom j jayo bhavet). a a
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20 sul siaktivajr ni sankhacakradhanuhsar n | a s a. . a dh rayant mah k l ghor vikatadams. rik | a a a a . . .t a 21 calajjihv mah tund lambam napayodhar | a a . . a a mukh d vahnim vamant ca tr sayant jagattraym | a a . 22 dh vant nighnat satrum dhyey yuddhe jayaisina | a a . . .
vajr ni P1 As T/121 : vajr sri T/187 : vajr si P2 20c dh rayant Codd. : m rayant EdP 21a calaja. a a a a jihv P2 T/187 : calajihv P1 : calajjijijn As : lalajihv T/121 mah tund T/121 : mandatund a a a a a . . T/187 : mamdatund P2 : manyatund As : manyatul P1 21b lambam na P2 T/121 T/187 : lambina a . As : vilambita P1 21c vahnim P1 : varhni T/121 : vaknim Asac : vagnim As pc : va + T/187 : ya . . . P2 vamamt P1 As : vamamti P2 : vamantr T/121 : vamantri T/187 21d jagattraym P1 As . . . T/187 : jagatraym T/121 : jagatrayam P2 22a nighnat T/187 : nghnat T/121 : jighnat P2 . pc ac As : vighnat P1 As satrum P2 As T/187 : satrun P1 : sakum T/121 22b dhyey P1 P2 a . . As T/187 : dhyay T/121 yuddhe P1 P2 T/121 T/187 : suddhe As jayaisina P2 As T/121 a . . T/187 : jaysina P1 . .
(2022b) One who desires victory in battle should visualize Mah k l holda a ing a trident, a sword, a Vajra, a conch, a discus, a bow, and arrows, terrible, with huge fangs, darting tongue, large nose, and pendulous breasts, spewing re from her mouth, terrifying the three worlds, running towards and slaughtering his enemy. The result: gajam v v jinam v pi sam rudho mah rane | a . a . . a a . a 23 dhy yann et m bhadrak lm japan mantram ripum jayet | a a. a. . . aksat m bh vayann et m svayam aksatat m iy t | a. a a. a a . . 24 trnakutam yath v ty preritam sghrat m vrajet | . . a a a a. . . japato dhy yata c gre parasainyam pal yate | a s a a . 25 na c sti japasamkhy tra niyama ca na vidyate | a a s . dhy yann et m japan mantram parasen m jayaty aho | a a. a. . 26 tasm d yatnena bhup lo vidy m et m samabhyaset | a a a a. durbalo pi baly msam yatpras d d ripum jayet | a. . a a .
22c mah rane P2 As T/121 T/187 : mah rune P1 23a bhadrak lm P2 As T/121 T/187 : mah k lm a . a . a. a a. P1 EdP 23b japan P1 As T/121 T/187 : japanan P2 23d aksatat m iy t P1 P2 T/121 a a . T/187 : aksatasamiy t As 24b sghrat m vrajet P2 T/187 : sghraambhavet P1 T/121 : sghrat m a a. s . a. . bhavet As 24c dhy yata c gre P1 T/121 : dhy yatasy gre P2 T/187 : dhy yatay gre As 25b a s a a a a a japasamkhy tra P2 T/121 T/187 : japaramkhy tra As : japasamkhy ni P1 25c japan mamtram P2 a a a . . . . . T/121 T/187 : jayet sarvam P1 : bhadrak lm As 26a yatnena P2 As T/121 T/187 : yatatvam P1 a. . . 26b vidy m As P2 ? T/121 T/187 : vijnam P1 samabhyaset : P1 P2 As T/187 : samabhuset T/121 a
(22c) If he visualizes this Bhadrak l and repeats her Mantra when he is in the a midst of a great battle mounted on his elephant or horse he will conquer the enemy. (23c) If he meditates on her as the Unscathed (aksat ) he will himself . a be unscathed. (24) Just as a pile of grass moves at speed when blown by the wind so the army of the enemy ees in the presence of one who repeats [this
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ALEXIS SANDERSON
Mantra] while visualizing [her thus]. (25) There is no [prescribed] number of repetitions; nor are there any restrictions [to be observed]. Behold, [simply] by repeating the Mantra while visualizing this [goddess] he will defeat the enemys army. (26) Therefore a king should make efforts to practise this Vidy repeatedly. For by its favour even if his own forces are weak he will a overcome the mightiest of foes. Now a third Mantra is taught: 27 atha mantr ntaram tasy bhadrak ly nigadyate | a a a a . yasya pras d n nrpatir ekacchatr bhaved bhuvi | a a 28 bhadrak lipadasy nte jayamdehipadam vadet | a a . . phadanto yam mah mantro ghorayuddhe jayapradah | a . . . 29 asy ngir rsih prokta chando nus. up prakrtitam | a a . . s t . devat bhadrak l y jayadurgeti gyate | a a a 30 hrm bjam phat ca saktih sy d viniyogo jaye matah | . . . . a . sakty kury t sad ang ni pratyaksaram athocyate | a a . . a . 31 mastake ca lal . e ca mukhe kan. ha urasy api | at .t udare ca tath linge urudvandve padadvaye | a 32 ittham pratyaksaram nyasya bhadrak l svayam bhavet | a . . . . tatah samastamantrena vy pakam vigrahe nyaset | a . . .
28a bhadrak li P1 P2 : bhadrak l T/121 T/187 : bhakrak l As 28b jayam P1 P2 As T/121 : jaya a a a . T/187 padam P1 P2 T/121 : pade T/187 : prade As 28d jayapradah P1 P2 : bhayapradah As . . . EdP 29a asy ngir P1 P2 As T/187 : angir sya T/121 rsih T/121 T/187 : rusih P1 P2 As a a a . . . . prokta P1 P2 As T/187 : proktahs T/121 29d chando nus. up P1 P2 As T/187 : chando nus. ut s t . . .t T/121 prakrtitam P1 P2 As T/121 : prakttitam T/187 30a hrm conj. : krm P2 As T/121 . . T/187 : hum P1 phat ca P2 ? : phat P1 T/121 T/187 : phata As sy d P1 P2 As T/187 : sy t . a a . . . T/121 30b matah P1 P2 T/121 T/187 : namah As 30d pratyaksaram athocyate P1 P2 As . . . T/121 : pratyaksarayathocyate T/187 31b mukhe P2 T/121 T/187 As : mukha P1 urasy P1 . As : urasy T/121 : tarasy P2 : tara sy T/187 31d uru P2 T/187 : uru P1 As : ur T/121 dvandve P1 P2 ? T/121 T/187 : dvande As 32a ittham P1 P2 ? T/121 T/187 : itham As 32d vigrahe : P1 P2 . . As T/187 : vigraham T/121 .
(27) Now I shall teach [you] another Mantra of this [goddess] Bhadrak l, a by whose favour a king enjoys unchallenged sovereignty on earth. (28) He I should utter JAYAM DEHI after BHADRAK ALI (O B HADRAK AL, GRANT VIC . TORY ). This great Mantra, when PHAT is placed at its end, bestows victory . [even] in [the most] terrible battle. (29) It is taught that its Rsi is Angiras and . its metre the Anustubh. Its deity is the Bhadrak l called Jayadurg . (30) a a .. Its Seed is HRM, its Sakti is PHAT, and its application is held to be [in rites] I. . for victory. He should install the six Ancillaries using the Sakti[-syllable]. Now I shall teach [the pratyaksarany sah, that is to say,] how the syllables [of a . . the Mantra] should be installed one by one. (31) [They are to be placed] on the head, the forehead, the mouth, the throat, the chest, the belly, the genital organ, the two thighs, and the two feet [respectively]. (32) By installing
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[the Mantra] syllable by syllable in this way he will become Bhadrak l hera self. He should follow this with the Pervasive [Installation] (vy pakany sah), a a . which he should do with the whole Mantra upon his body [as a whole]. She should be visualized in the same form as for the rst Mantra: 33 b l m k lm raktavastr m kupit m candraekhar m | aa. a. a. a. s a daksine dadhatm sulam v me rudhirakarparam | . . a . . 34 padme padm san m devm bhadrak lm smared rane | a a. . a. .
33a k lm P1 As T/121 : b lm T/187 : balm P2 33b sekhar m P1 P2 As T/187 : sekhar m T/121 a. a. . a a. 33c daksine dadhatm P1 As T/121 : dadhatm daksine P2 : dadhat daksine T/187 33d karparam P2 . . . . . . . . . T/121 T/187 As : kharparam P1
In the battle he should visualize Bhadrak l as a young girl, black, dressed a in red, furious, with the moon on her hair, holding a trident in her right hand and a skull-bowl full of blood in her left, seated on a lotus in the lotusposture. The text now gives instruction in the context and form of her propitiation. The context is the period of two weeks leading up to the commencement of the annual season of military campaigns after the passing of the monsoon, from s the eighth day of the dark fortnight of A vina (mul s. am) to the Great Eighth a. t (mah s. am), the eighth of the light fortnight of the same month; and the form a. t is a daily programme in which the king is to worship the goddess (puj ), repeat a her Mantra (japah), and make 10,000 oblations of parched grain into the re (ho. mah), with 30,000 oblations of ghee at the end of the period, presumably on . the Great Ninth, the day on which the Navar tra, the annual nine-day Durg a a 133 This is a demanding course of worship; but in a festival, reaches its climax. manner characteristic of the Angirasakalpa texts, the Paippal dins did not insist a that their royal patrons should enact it in full, allowing that if a ruler is unable to do all this, he may omit the re-sacrices and do only the puj [, dhy nam, and a a japah], or only [the dhy nam and] the japah, or even only the dhy nam, and then a a . . only as he goes into battle. The last is an extreme concession from the Tantric point of view, since that envisages as the limit of the condensation of worship the repetition of a Mantra without an accompanying visualization, but never, to my knowledge, visualization without Mantra: evam vicintayen mantr y gam antar vidh ya ca | a a . 35 japed arcet prajuhuy l l j n m ayutam sudhh | a aa a . . mul s. amm sam rabhya bhaved y van mah s. am | a. t . a a a. t 36 t vad et m prapujy jyam tryayutam juhuy n nrpah | a a. a . a . . sarv n ripun vijity yam bhunkte r jyam akan. akam | a a . a t . 37 etat krtv pur sakro py asur n jitav n svayam | a a a a
the Navar tra festival, a pan-Indian royal tradition, see, e.g., E INOO 1999 and L EVY a 1990, pp. 523576.
133 On
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ALEXIS SANDERSON
hom saktau caret puj m tadaaktau japed budhah | a a. s . 38 kevalam cintayed en m jap saktau rane vrajan | a. a . . niyatam jayam apnoti na vic ryam idam vacah | a . . .
34c vicintayen P1 P2 As : vicintayan T/187 : vicintyayan T/121 34d y gam antar vidh ya ca a a em. : y gamantra vidh ya ca T/121 : y gamantarvav ya T/187 : y gamantram vidhy ya ca P2 a a a a a a . As : y ?dha?mantram vidhy ya ca P1 35a prajuhuy l P1 P2 As T/187 : prajuhuy t T/121 35b a a a a . ayutam As P2 ? T/121 T/187 : ayut m P1 35c mul s. amm P2 As T/187 : mul s. am P1 T/121 a. a. t . a. t . 35d bhaved P1 P2 As T/187 : bhavedd T/121 36a prapujy jyam P2 As T/121 : prapujy jyam a . a . T/187 : prapujy mti P1 36b juhuy n P1 P2 As T/187 : juhuy T/121 36c sarv n ripun P1 P2 a. a a a T/187 : sarv tripun As : sarvatripun T/121 vijity yam P1 P2 As T/187 : vijity ya T/121 36d a a . a bhunkte P1 P2 As T/187 : bhukte T/121 akan. akam P1 P2 T/121 T/187 : akas. akam As 37a sakro .t .t P1 P2 As : satro T/187 : sukro T/121 etat krtv P2 As T/121 T/187 : etatkrtye P1 37b asur n P1 a a P2 ? T/121 T/187 : asur m As 37c caret P1 T/121 : japet P2 As T/187 37d tadaaktau P1 P2 As a. s T/187 : daaktau T/121 38b jap saktau P2 As T/121 T/187 : jap sakto P1 vrajan P2 As T/121 s a a T/187 : vrajet P1
(34c) The Mantrin should meditate [on her] in this form. Then, when the wise one has worshipped her internally he should repeat her Mantra, worship her [externally], and offer 10,000 oblations of parched grain into the re. This should be [repeated every day] from the eighth day of the dark half of s A vina (mul s. am) to the eighth of the bright half of the same (mah s. am). a. t a. t (36) After worshipping her during this period the king should offer 30,000 oblations of ghee. He will [then] defeat all his enemies and enjoy untroubled sovereignty. (37) Indra too did this in former times and so defeated the Asuras. If he is unable to do the re sacrice he may do [only] the act of worship (puj ) [and the repetition of her Mantra]. If the wise one is unable a to do [even] that then he may do [only] the repetition of her Mantra (japah). . (38) If he is unable to do [even] that he may simply visualize her as he goes into battle. He will certainly attain victory. This statement should not be questioned. Alternatively he can ensure victory by going to war wearing a Yantra of this Mantra-goddess as an amulet on his arm:134
Sanskrit term yantram refers to a Mantra-inscribed diagram that may be engraved or written in various colours and with various inks on a strip of metal, cloth, birchbark, the hides of various animals and the like, wrapped up, and then employed in various ways, by being worn as an amulet, by being buried in a cremation ground, and so on, for purposes such as warding off ills, harming an enemy, or forcing a person to submit to the users will. Cf. the denition in N ANJUNDAYYA and I YER 19281936, vol. 2, p. 425: Charms are written, engraved, on a small metal plate which is either rolled or enclosed in a small case which is fastened to a thread to be made t for wearing. It is called a yantram (that which holds, restrains, or fastens). Yantrams are usually drawn on thin plates of gold, silver, copper led [sic] and sometimes on a piece of cadjan leaf, and the efcacy of the gures when drawn on a gold leaf will last for 100 years, while those on the less precious metals will last for a year or six months. Leaden plates are used when the yantrams are to be buried underground. The gures should possess the symbols of
134 The
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39 athav yantram etasy haste baddhv ripum jayet | a a a . haimapat. agate padme madhye m y m phad ity api | t a a. . . 40 dalesu vilikhed as. au mantravarnan prthak prthak | . .t . dal nte varmabj ni m trk bhi ca ves. ayet | a a a a s .t 41 yantram etat kare baddhv sulinam jetum svarah | a . . pujayed vidhin yantram sahasram juhuy d ghrtaih | a a . . . 42 t vad eva japam krtv yantram baddhv ran viet | a a a .e s . . durg p. he rcayed durg m vidhin vidhivittamah | a t a. a .
39a yamtram P1 As T/121 T/187 : mantram P1 etasy conj. : etasya Codd. EdP 39cd madhye a . As P2 ? T/121 T/187 : madhya P1 m y m As P2 ? T/121 T/187 : m y P1 40a dalesu P1 P2 ? a a. a a . As T/121 : dales. a T/187 40b varnnan P1 P2 ? T/187 : varnn T/121 : mantramn As : mantr n a a .t .. . EdP prthak prthak P1 P2 ? T/121 T/187 : prthak As 40d m trk bhi P1 As T/187 : m + k bhis a a s a a T/187 : m k bhi P2 41a yamtram P1 As T/121 : mamtram P2 T/187 etat : P1 P2 As T/187 : eta a a s . . T/121 baddhv : P1 P2 ? As T/121 : baddhv t T/187 41b jetum P2 As T/121 T/187 : petum P1 a a 41d ghrtaih P1 As T/121 : ataih P2 T/187 42c p. he P1 P2 As T/187: p . he T/121 42d vidhin P1 t at a . . As T/121 T/187 : vidhi P2 vidhivittamah P1 P2 T/187: vidhivattamah As T/121 . .
(39) Or he may defeat the enemy by attaching a Yantra of this [goddess] to his arm. He should draw M y [HRM] PHAT in the centre of an eight-petal a a I. . lotus [painted] on a strip of gold. (40) On each of the petals he should write one of the [eight] syllables of the Mantra [BHA, DRA, K A, LI, JA, YAM, DE, . HI ], and the armour-Seed (varmabjam = kavacam) [ HUM ] on the tip of each of . the petals. He should set around it the [eight] Mother goddesses [Br hm, a M he var, Kaum r, Vaisnav, V r h, Aindr, C munda, and Mah laksm]. a s a aa a a . .. .. (41) If he attaches this Yantra to his arm he will be able to conquer the Trident-wielder himself. He should worship the Yantra following the prescribed procedure, make a thousand oblations of ghee in the re, (42) repeat the Mantra the same number of times, tie it on, and enter the battle. Most learned in rites he should worship [this] Durg according to rule on a the throne [prescribed] for Durg . a The text then teaches the propitiation of a fourth and nal Mantra, Bhadrak ls a monosyllabic Great Seed (mah bjamantrah) HSKHPHREM: a . . 43 atah param mah bjam bhadrak ly nigadyate | a . a a . . yatpras d n mahp lo mah ntam jayam anute | a a a a s . 44 hak ra ca sak ra ca khak ra ca tatah param | a s a s a s . phak ra ca tath rephas tathaik rah sabindukah | a s a a . . 45 saptavarnam mah bjam bhadrak ly h prakrtyate | a . a a. . . jayad yimah mantraganesv esa mah manuh | a a a . . . 46 bhadrak lmah bjam avayam vijayapradam | a a s .
life: the eyes, tongue, eight cardinal points of the compass and the ve cardinal points. When properly made and subjected to a routine of puj s by a magician (mantrav di), it is supposed to a a possess occult powers. Each yantram is in honour of some particular deity, and when that deity is worshipped and the yantram is worn, the wearers object is satised.
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ALEXIS SANDERSON
44d tathaik rah sabimdukah As P1 T/121 T/187 : tathaik rasya bimdukah P2 45a saptavarnam P2 a . a . . . . . . T/121 T/187 : satvavarnnam P1 : samastavarnna As (45ab is lacking in EdP) mah bjam P1 P2 a . .. . .. T/121 T/187 : h bjam As 45c jayad yi P2 As T/187 : jayad pi P1 P2 T/187: jayad ksi T/121 46a a . a a a . bhadrak l P1 P2 As T/187 : bhadrak lh T/121 a a .
(43) Next I shall teach you the Great Seed (mah bjam) of Bhadrak l, by a a whose favour the king will achieve the greatest of victories. (44) Her Great Seed is taught as having seven sounds: H and S, then KH, PH, R and E with M . This is the greatest of all the great Mantras that bestow victory. (46) The . Great Seed of Bhadrak l inevitably grants this result. a Here too the king is spared the inconvenience of elaborate ceremonies. He is promised that he will emerge from battle unscathed and victorious simply by repeating this syllable while meditating on and thereby assimilating its transcendental essence and innite power, with or without the accompanying visualization of Bhadrak ls form: a bhadram sukham iti proktam tat param brahma krtitam | . . . 47 k l tamomay saktih s ca samh rin smrt | a a . a . a . samh raaktisamyuktam param brahma yad ucyate | . a s . . . 48 bhadrak lpadenaitan munibhih parigyate| a . bhadrak lmah bjam api tasy bhidh yakam | a a a a 49 hak ro jva ity uktah sak ro brahma kathyate | a a . tayor aikyam param brahma khak renabhidhyate | a . . . 50 phrem sy t samh rin saktis tatpradh nam hi cetanam | a . . a . a . bhadrak lpaden pi mah bjena cocyate | a a a 51 samh raaktimad brahma mah bj rtha isyate | a a . a s . samhart ca vidh t ca sthitikart ca samsmrtah | a aa a . . . 52 hamsah so ham mah bjapad rtham paribh vayan | a a a . . . . mah bjam japen mantr svayam samh raaktim n | a . a . . a s 53 param tm bhavan r j jayam pr pnoti c ksayam | a a aa a . . a athav bhadrak ly eva ghorarup svayam bhavet | a a a . 54 mah bjam japan r j jayam eti na samsayah | a . aa . . na homo na balir n rc na ca tarpanam isyate | a a . . 55 dhy n j jap c ca so vayam nrpatir jayam anute | a a a s . s bhadrak lmah bjadhy nam samyag vad my aham | a a a . a 56 yatpras d n mah devo py atm rim ajayad bhrsam | a a a a k l rakt mbar tyucc pnaronipayodhar | a a a a s . a 57 krsodar mah vry trijagadgrasanaksam | a a . a samar bhimukh dev candik candavikram | a .. a .. a 58 bhsana savaprs. hasthapadme dattapad sthit | . . a a .t pancavaktr nuvaktram ca t mrasthulatrinetrak | a a a . 59 urdhvab hutaladvandve dhrtam satrum adhomukham | a . pancavaktramah dams. r vims a pditam ripum | a . . t a . aty . . 60 bhuyo bhuyah pdayant mah kopabharena ca | . . a .
267
dakse dhahkramatah sulam ankuam saram eva ca | s . . . . 61 khadgam ca dadhat dorbhir v me dhahkramatas tath | a a . . . raktap tram ca p sam ca dhanuh khetakam eva ca | a . a . . . 62 evam daabhuj bhm bhadrak l jayaprad | s a a a a . dhy tavy bhumip lena samgr me jayam icchat | a a a a . a 63 bhadrak lmah bjam japat pr pyate jayah | a a . a a . dhy n sakto vanp lah kevalam bjam abhyaset | a a a . . tath pi jayam apnoti n tra k ry vic rana | a a a a a . I ITY A NGIRASE BHADRAK ALMANTRAVIDHIH .
46c bhadram sukham P2 T/121 T/187 : bhadrasukham P1 As 47a tamomay P1 P2 As . a a. T/187 : tamomay T/121 47b smrt P1 P2 T/121 T/187 : smrt h As 47c samh ra P1 P2 As a . a T/187 : samh T/121 samyuktam P2 As T/121 T/187 : samyukt m P1 47d brahma P1 P2 a a. . . . . As T/187 : brahm T/121 48b munibhih P2 T/121 T/187 : munibhih As : mah munibhi P1 48c a a . . bhadrak l P2 As T/121 T/187 : mah k l P1 49a hak ro P1 P2 As T/187 : hamk ra T/121 jva a a a a . a P1 P2 As : bja T/121 T/187 50a phrem P1 As T/121 : phre P2 : pre T/187 50b hi P1 T/121 T/187 . As : ca P2 cetanam P1 P2 As T/187 : tetanam T/121 50c paden pi P1 P2 As T/187 : panen pi a a . . T/121 50d cocyate P1 P2 As T/187 : nocyate T/121 51a samh ra P1 P2 T/121 T/187 : sah ra a . a As saktimad P1 P2 As T/187 : saktiyad T/121 51b mah bj rtha P1 P2 T/187 : mah vry rtha a a a a As : mah bj rtham T/121 51c vidh t P2 As T/121 T/187 : vidhartt P1 51d samsmrtah P2 a a aa a . . As T/121 T/187 : sa smrte P1 52a mah bja P1 P2 T/121 T/187 : mah vta As 52b pad rtham a a a . P1 P2 As T/121 : pad rtha T/187 53b jayam pr pnoti P2 ? As T/121 T/187 : jayam apnoti P1 a a . c ksayam P1 As T/121 : c ksatam P2 T/187 53c eva P1 P2 T/121 T/187 : e As 53b bhavet a . a . . . P2 As T/187 : bhavan P1 T/121 54b jayam eti P1 P2 ? T/187 : jayam iti As : jayanet i T/121 54c balir P1 As T/121 T/187 : bal P2 54d isyate P1 P2 ? As T/187 : apsite T/121 55a ca . so vayam conj. : c vayam T/121 T/187 : ca n vayam As : c varanyam P1 : c vaam P2 55c s . a s . a s . a a s . . . samyag vad my aham As T/121 T/187 : sam pyad my aham P1 : illegible in P2 56b atm rim a a a a . ajayad T/187 : atm r mamjayad P1 P2 : atm r mojayad T/121 : atm bhimajjayad As bhrsam P2 aa . aa a . T/121 T/187 : bhruam As : bhusam P1 56c k l P1 As T/121 : omitted in P2 T/187 ucc P1 s . a a . . P2 As T/121 : ucca T/187 57c samar bhimukh P1 P2 As T/121 : samar bhimukh T/187 58a a a a savaprs. hastha P2 T/121 T/187 : savaprs. hasya P1 : savaprs. hasth As 58b dattapad P1 T/121 t t t a a . . . T/187 : dantapad P2 As 58d t mra T/187 : t mbra P2 T/121 : t ma P1 : tr sa As 59a taladvandve a a a. a a T/187 : taladvandva As T/121 : talakanva P1 : unclear in P2 59b satrum P2 As T/187 : mrtam P1 : ripum T/121 59d vimsaty P1 P2 ? T/187 : vimsatyo T/121 : viaty As 60c dakse P2 ? As a s a . . . T/121 T/187 : dkse P1 61a dadhat As P2 ? T/121 T/187 : dadhati P1 62a daabhuj P1 P2 T/121 . s a T/187 : daabhuj As 63b japat P1 P2 T/121 T/187 : japat m As 63c dhy n sakto P1 As T/121 s a a a. a a T/187 : dhy n saktau P2 63d bjam P2 ? As T/187 : bija T/121 : rvam P1 63f k ryy P1 P2 T/121 a a a a T/187 : karyy As Colophon bhadrak lmantravidhih As P1 T/187 : bhadrak lmah bjavidhih P2 a a a a . . T/121
We are taught that the word bhadra- [in Bhadrak l] means bliss; and bliss a is declared [in the scriptures] to be the [nature of the] highest Brahma. (47) [The word] -k l [in her name, meaning black, denotes] the power that ema bodies the [Guna] darkness (tamah); and that, we are taught, is [the power] . .
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ALEXIS SANDERSON
that destroys. (48) [So] the sages have used the word Bhadrak l to dea note this highest Brahma conjoined with the power to destroy. The Great Seed of Bhadrak l has the same meaning. (49) [For of its constituents] H a means the individual soul, S means Brahma, and KH expresses the highest Brahma that is the unity of these two, (50) while PHREM [denotes its] de. structive power. For in the conscious it is this [urge to resorb] that is predominant. [Thus] both the name Bhadrak l and [her] Great Seed denote a Brahma endowed with the power of destruction. (51b52a) We hold [further] that the meaning of the Great Seed is [not only Brahma in destructive mode but also that of the Mantra] HAM SAH SO HAM which is held to be [the . . embodiment of] the destroyer [Rudra] [but] also [of] the creator [Brahm ], a and the preserver [Visnu].135 (52b) The Mantrin should repeat the Great .. Seed while meditating on its meaning. [Thereby] the king will himself become one with the Supreme Soul endowed with the power of destruction, or one with Bhadrak l of terrible nature, and so he will obtain undying a victory. (54) There is no doubt that the king will be victorious [simply] by repeating the Great Seed. No offerings into re (homah) are required, nor . animal-sacrices (balih), nor worship (arc ), nor gratication with libations a . (tarpanam). (55) Visualization [of the goddesss form] and repetition [of her . Mantra] are sufcient to bring about the victory of the king without fail. I shall [now] teach in full the visualization of the Great Seed of Bhadrak l, a (56) by whose favour even Mah deva completely crushed his enemy. This a goddess is black, dressed in red, very tall, with full breasts and hips, (57) slender-waisted, of huge strength, able to devour the three worlds, eager for battle, ferocious, of erce might, (58) horrifying, standing with her feet on a lotus that rests on the back of a corpse, with three large, copper-coloured eyes in each of her ve faces. (5960) With the force of her great anger she crushes [the kings] enemy again and again, holding him face-down in her two uppermost arms, tortured by the twenty fangs of her ve faces. On the right [in her other hands] she holds in descending order a trident, an elephant-goad, an arrow, (61) and a sword, and in her [other] left hands in the same order a vessel lled with blood, a noose, a bow, and a shield. (62) A king who wishes to conquer in battle should visualize fearsome Bhadrak l a thus with ten arms as the granter of victory. (63) One achieves victory by repeating the Great Seed of Bhadrak l. If the king is unable to perform her a visualization and repeats the Seed without it, he will still be victorious. Do
135 The connection of the passage from 51b to 52a with what precedes and follows is not explicit
and the passage itself is unclear because of the puzzling collocation of isyate and samsmrtah. My . . . translation with its expansions in parentheses seeks to convey only what I nd to be its probable gist. I take the relevance of the Mantra HAM SAH SO HAM to be that HAM SAH expresses medi. . . . a a tation on the ascent of Kundalin through the Cakras from the Mul dh ra to the Sahasr ra, that a .. is to say, in the order of progressive withdrawal or destruction (samh rakramah, arohakramah), . a . . a a while SO HAM expresses her descent through the same from the Sahasr ra to the Mul dh ra, a that is to say, in the order of emission or creation (srs. ikramah, avarohakramah). .t . .
269
not doubt this. Here ends the Bhadrak lmantravidhi of the Angirasa[kalpa]. a There follows a short section of ve verses with its own colophon, proclaiming the greatness of this Seed-syllable: 64 rsir atra na kacit sy n na ca cchando sya vidyate | s a . devat bhadrak l sy n na bje bjam isyate | a a a . 65 jaye ca viniyogah sy t kar ngany savarjanam | a a a . na caiva vy pakany so na ca pratyaksaram bhavet | a a . . 66 mah bjajap t sadyo nrpatir jayam anute | a a s na puracaranam kimcin kacin niyamo bhavet | s na s . . . 67 bhadrak l svayam bhutv japan jayam av psyati | a a a . maheo pi sad sarvam jagat samharate yay | s a a . . 68 tatpras d n mah r jo jayaty atra kim adbhutam | a a aa na bhuto na bhavan bh v mah bjasamo manuh | a a . . I I ITY A NGIRASE BHADRAK ALMAH ABJAPRA S AM S A
64a rsir atra T/121 T/187 : rusir atra As P1 : rusir atri P2 64b cchando P1 P2 As . . . T/187 : chando T/121 64c sy n P1 P2 As T/187 : sy t T/121 65b kar ngany savarjanam a a a a . P1 As T/121 T/187 : katany sanivarjanam P2 65c vy pakany so P2 As T/187 : vy pakany sa a a a a a . T/121 : vy pakamny sa P1 65d na ca P2 As T/121 T/187 : ca P1 66a mah bjajap t P2 a a a a . T/121 : mah bjajay t T/187 : mah bjap t P1 : mah vidy jap t As 66b jayam P2 As T/121 a a a a a a a T/187 : j yam P1 66c kimcin P2 As T/187 : kimci P1 T/121 66d na P1 P2 As T/187 : lacking in a . . T/121 67b japan P1 As T/121 T/187 : japanam P2 67c sad P1 P2 T/121 T/187 : sa ca As 68a tata . pras d n P1 P2 As T/187 : yatpras d n T/121 mah r jo P1 P2 As : mahor jo T/121 : mah bjo a a a a aa a a T/187 68b adbhutam P1 T/187 : adbhutam P2 As T/121 68c bhuto na P1 P2 As : bhuto pi . T/187 : bhuto T/121 bhavan P1 P2 As T/187 : bhava T/121 bh v As T/121 T/187 : bh vi P1 a a P2 68d samo P1 P2 As T/121 : sam T/187 Colophon ity angirase bhadrak lmah bjapraams a a a s . a conj. : ity angirase mah bjapraams P2 T/121 : iti bhadrak lmah bjapraams P1 T/187 : iti a s . a a a s . a bhadrak lmah praams As a a s . a
(6465a) This [Mantras] deity is Bhadrak l and its application is for vica tory. It has no Rsi, no metre, and, since it is itself a Seed (bjam), no Bja. . (65ad) There is no procedure of installation on the hands and body, no Pervasive Installation, and no installation [on separate parts of the body] of its [seven] constituent sounds (pratyaksarany sah). (66) The king attains victory a . . immediately [simply] by repeating [this] Great Seed. There is no preliminary practice [to master it] (puracaranam), nor are there any [associated] restrics . tions [of conduct] (niyamah). (67) He will gain victory [simply] by repeating . [her Mantra] after achieving identity with Bhadrak l. It is always she that a enables Siva himself to act [when at the end of every Aeon] he dissolves the whole universe. (68) What wonder, then, that a Mah r ja should conquer aa by her favour? There has never been, nor is, nor will be any Mantra equal to this Great Seed [of Bhadrak l]. Here ends the Bhadrak lmah bjapraams a a a s . a ngirasa[kalpa]. (Praise of the Great Seed of Bhadrak l) in the A a
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ALEXIS SANDERSON
The *Bhadrak lmantravidhiprakarana continues and ends in P1 and the a . Asimila manuscript (As ff. 55r457r1 = EdP, pp. 110113) with a section of some . forty verses on the worship of this same Mantra. The materials at my disposal do not reveal whether this passage is present in T/121 and T/187. However, it is lacking in P2 ; and this suggests that it may well be a later addition. This suspicion is strengthened by its relationship with the section on this Mantra that it follows (vv. 4368). For the passage lacking in P2 begins with Pippal da aska ing Angiras why he has not taught a ritualistic procedure for the Great Seeds worship even though he has done so in the case of every other Mantra. Angiras replies that, as we have seen in the preceding material, it is precisely the special virtue of this Mantra that it is not necessary to do anything more than repeat it, but he agrees nonetheless to teach such a procedure out of compassion for Pippal da. This suggests a consciousness that the last section of our *Bhadraa k lmantravidhiprakarana is a somewhat awkward addition, one that seems to a . undermine the point of the preceding exposition, whose emphasis is on an ascent from more to less ritualistic procedures.136 69 ath tah pippal dena prs. o maharsir angir h | a . a a. .t . bhagavan vedatattvajna sarvabhutahite rata | 70 sarvesam api mantr nam vidh nam kathitam mama | a. . a . . . bhadrak lmah bjavidhir na kathitah katham | a a . angir uv ca: a a 71 bhadrak lmah bjam jayaikaphaladam mune | a a . . mantrocc ranam trena jayah sy d adhikena kim | a . a . a . 72 tath pi tvayi k runy d vidh nam abhidhyate | a a . a a
69d rata P1 : ratah EdP 71a mah bjam P1 : mahemantrah EdP 71b phaladam P1 : phaladah EdP 71c a . . . . . m trena P1 : mantrena EdP a . .
(69) Then Pippal da addressed a question to the great Rsi Angiras, saying: a . Venerable one, who know the essence of the Vedas and are devoted to the welfare of all beings, (70) you have told me rituals of all the [other] Mantras. Why [then], have you not done so in the case of Bhadrak ls Great Seed? a Angiras replied and said: (71) O sage, the Great Seed of Bhadrak l cannot a but grant the reward of victory; and that goal is achieved simply by uttering the Mantra. [So] what more is needed? (72) Nonetheless out of compassion for you I shall now teach you [a set of] rituals [for this too].. It begins with an account of the worship of the goddess embodied in the Great Seed HSKHPHREM on a Yantra with this at its centre surrounded . by the letters of the nine-syllable and eleven-syllable Vidy s taught in the a
of time did not permit me to collate directly with the Asimila manuscript (As) . the following nal part of the *Bhadrak lmantravidhiprakarana, that I decided to include in my a . contribution only at a relatively late stage. I have thus edited it only from P1 and EdP, which is based on As.
136 Constraints
271
OM KHPHREM / . .
Bhadrak lmantravidhi (BHADRAK ALI JAYAM a . HRM MAH ACAN D AYOGE S VARI PHAT ): I. . . .
DEHI PHAT .
and
brahmanoktena vidhin yantram kury t prayatnatah | a a . . . 73 suvarnaatam nena nirmitam yantram isyate | s a . . . vilikhy ntar mah bjam tasy dho vilikhet phalam | a a . a 74 tata ca vilikhen mantr navapatre nav ksaram | s a . tata ek daadale mantram ek daaksaram | a s a s . 75 tatah sodaapatre ca vilikhet sodaa svar n | a . . . s . . s vyanjan ni likhen mantr prthivmandale kram t | a .. a 76 evam yantram vinirm ya sampujya ripujid bhavet | a . . . bahubhir gandhapuspai ca dhupadpair niveditaih | . s . 77 bhuyobhir mahisaj vipaubhih samskrtaih smit m | s a . a . . . bhadrak lm yajet tatra panc sy m ripucarvanam | a. a a. . 78 up sakah prayatnena sukruddh m santarupinm | a a . . . saccid nandarupasya m y saktim vadanti y m | a a a a .
74a m nena EdP : m sena P1 74b navapatre nav ksaram em. : navapatrenav ksaram P1 : navapatre a a. . a . . . a . . P 74d mantram EdP : ayam P ek da aksaram P : ek da aksarm EdP 75b soda a nav ksarm Ed a . a s . 1 . 1 a s . . . s svar n EdP : sodaaksar n P1 77a mahisaj vi P1 : mahisaj di EdP 77d panc sy m ripucarvanam a s . a a a a a. . . . . . P : pamc syaripucarvinam P 78a up sakah prayatnena P : up sakaprayatnesu EdP 78b Ed a a 1 1 . a .. . . P : sakrdy m P sukruddh m Ed a. a. 1
He should carefully prepare a Yantra following the procedure taught by Brahm . (73) It is required that it should be one made from one hundred a measures of gold. After tracing the Great Seed [HSKHPHREM] at its centre he . should write the result [he seeks] beneath it. (74) Then the Mantrin should trace the nine-syllable [Mantra] (BHADRAK ALI JAYAM DEHI PHAT) on [the . . petals] of a nine-petal [lotus drawn around that centre], then the eleven syllable [Mantra] (OM KHPHREM / HRM MAH ACAN D AYOGE S VARI PHAT on I. . . . . . [the petals of] an eleven-petal [lotus extending beyond the rst], (75) and the sixteen vowels on a sixteen-petal [lotus beyond that]. The Mantrin should then draw the [thirty-four] consonants one by one on an earth-disc [that extends beyond the petals]. (76) When he has made the Yantra in this way and worshipped it he will defeat his enemies. (76c78) On it the propitiator should scrupulously worship Bhadrak l, whom the [wise] declare to be a the power of illusion (m y saktih) of [Brahma, that being] whose nature is a a . existence, consciousness, and bliss, doing so with many scented powders, owers, fumigants, lamps, and foods, and with many ritually prepared buffaloes, goats, and sheep as animal sacrices, [visualizing her as] ve-faced, smiling, wrathful [yet] tranquil, devouring [his] enemies. Then it teaches the procedure of the re sacrice, presumably to be understood as following this worship on the Yantra: 79 atha homam pravaksye ham pravar riniv ranam | a a . . . .
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ALEXIS SANDERSON
vrtte kunde gnim adh ya gandh dyair abhipujayet | a a .. 80 as. ottarasahasram tu juhuy d gavyasarpisa | a .t . . t vad eva japed r trau balim dady d vidh natah | a a a a . . 81 sapt ham evam vidhin krtv jayam av pnuy t | a a a a a . dv daaham tath paksam ekavimsativ saram | a s . a a . . 82 m sam k ryam vidh nam v homak lo sya sadvidhah | a . a a . a a . . . . t vad v sarpisakt s ca avatthasamidho hunet | a a s . a 83 sarpir avatthasamidhah pratyekam v hunet budhah | s . . a .
82a k ryam vidh nam EdP : k ry vas nam P1 83a samidhah P1 : samidbhih EdP a a . a a a . . . .
(7980) I shall now tell [you] the re sacrice, as the means of warding off [even] the most powerful of enemies. In a circular re-pit he should install the re and worship it with scented powders and other [offerings]. He should [then] offer [her] 1008 oblations of cows ghee, repeat [the Great Seed] the same number of times during the night, and offer an animal sacrice according to the [prescribed] procedure. (8182b) He will obtain victory if he does the re sacrice in this way for seven days. Or the ritual may be maintained for twelve, fteen, twenty-one days, or a month. [Thus] the duration of the re sacrice is sixfold. (82c83b) Or he may offer kindling sticks of A vattha wood (Ficus religiosa) smeared with butter for the same period. s Alternatively the wise one may offer butter and such sticks separately. Next come procedures to be adopted at the time of battle: athav yuddhasamaye sahasram sarpisa hunet | a . . 84 juhuy t t vad ev sau yuddham y vad dinam bhavet | a a a a . . pat. e mantram vilikhy gre vamsadande ca dh rayan | t a a . . . .. 85 jayak mo nrpo y y d avayam jayam apnuy t | a a a s . a athav bhadrak lm t m samlikhya vidhivat pate | a a. a. . . 86 sen gre dh rayan r j gacchan jayam av pnuy t | a a aa a a yantram etad yah svahaste baddhv v jayam apnuy t | a a a . 87 athav yuddhasamaye yantram etat svasamnidhau | a . kenacid dh rayan r j labhate vijayariyam | a aa s 88 yantram krtv bhadrak ly h pratyaham yadi pujayet | a a a. . . par jayam na labhate jayam ca labhate sad | a a . . 89 athav br hmanadv r yantram etat prapujayan | a a aa . na par jayam apnoti jayam c vayam anute | a a s s .
84b y vad yuddhadinam conj. : yuddham y vad dinam P1 EdP 84d dh rayan P1 : dh rayet EdP a a a . . a . P, probably as the result of an eyeskip from jayam apnuy t in 85b 85c86b Lacking in Ed a to jayam apnuy t in 86b 86a sen gre corr. : sen gra P1 86d baddhv v P1 : badhny t EdP 87c a a a a a a kenacid P1 : kenacad EdP dh rayan P1 : dh rayed EdP 87d vijayariyam P1 : vijayam sriyam EdP a a s . P 88a bhadrak ly h P1 : bhadrak l Ed a a. a
(83c84b) Alternatively he may offer 1000 oblations of ghee when it is time to go to war. He should make the same number of oblations [every day] un-
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til the day of the battle. (84cd) He should trace the [Great Seed] Mantra on a banner and carry it in front [of his army] on a bamboo pole. (85) A king seeking victory who marches forth [with this banner] will certainly be victorious. Or he may paint [the icon of] this [form of] Bhadrak l on [gessoed] cloth, a following the rules [of her iconography]. (86) A king who goes into battle carrying [this painting] in front of his forces will be victorious. He will [also] conquer if he attaches this [goddesss] Yantra to his arm. (87) Alternatively the king will achieve a glorious victory if he has another carry the Yantra at his side when the battle commences. (88) If he makes a Yantra of Bhadrak l a and worships it every day he will not be worsted, but will always conquer. (89) Alternatively he may have this Yantra worshipped by a brahmin on his behalf. He will not be defeated but will inevitably be victorious. There follows instruction on the bhadrak lvratam the Bhadrak l observance to a a be performed on the ninth day of the bright fortnight: 90 prabal rijayam k nksan mahp lo vidh natah | a a a . a . . sukl y m ca navamy m v bhadrak lvratam caret | a a. a. a a . 91 svaputram v svapatnm v vidv msam v pi k rayet | . a a. . a a . a samvatsarena r j yam ajayyam jayam anute | s . . aa . 92 pippal da srnu mama vratam etaj jayapradam | a . satam nena yantram vai krtv devm prapujayet | a a . . 93 pup n as. au prakurvta salitandulanirmit n | a .t . . a devyai nivedya vidhivad ekam vipr ya yacchati | a . 94 tato bhunjta vidhivat sapta pup n svayam vrat | a . suvarnam daksinam dady d gurave yena tusyati | a . . . .. .
90a k nksan EdP : k mks P1 90c sukl y m ca navamy m v P1 : sukl y m navamy m v pi EdP 91a a . a . . a a. a. a a a. a. a P : sapatnm ca P 91b vidv msam P : b ndhav n EdP 91d ajayyam P : ajeyam svapatnm v Ed . a . a. . 1 a a 1 . 1 . P a nute EdP : a ate P 92a pippal da EdP : pippada P 92c vai P : tu EdP 93d ekam P : evam Ed s s a 1 1 1 . 1 . EdP 94b vrat EdP : kut P1
(90) Or, if a king desires to conquer a powerful foe, he should undertake the observance of Bhadrak l on the ninth lunar day of [each] bright forta night. (91) Alternatively he may have it undertaken [on his behalf] by his son, his wife, or a learned [brahmin]. After one year this king attains a victory [otherwise] unattainable. (92) Pippal da, hear me [as I explain] this a observance that leads to victory. Having prepared the Yantra with one hundred measures [of gold] he should worship the goddess. (9394) He should prepare eight cakes made from rice grains. After duly offering them to the goddess the holder of the observance should give one to a brahmin, eat the other seven himself, and give gold to the Guru as his fee (daksina) so that he . . should be content. There follow re sacrices to be offered on the eve of battle:
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ALEXIS SANDERSON
95 satrum jetum nrpo gacchan tatpurvadivase ghrtaih | . . . sahasratritayam hutv dhruvam vijayate ripum | a . . 96 svasainy lokam trena parasainyam pal yate | a a . a . yatam no nrpo vatthasamidbhir ayutam hunet | a s . 97 r j mah jayam v nchan candanair ghrtasamyutaih | aa a a . . . ayutam juhuy d esa mah jayam av pnuy t | a . a a a . athav guruk s. hasya samidbhir ayutam hunet | a a. t . 98 ripum jetum nrpah sainyam prasth payati cet tad | a a . . . . etat sarvam prakurvta tatsainyam arijid bhavet | . 99 sahasram sarpisa hutv samp ty svatthaklake | a . a a . . parasen sthitisth ne kh tv jayam av pnuy t | a a a a a a
95a gacchan EdP : yacchan P1 96c yatam no P1 : yajam no EdP 98c etat sarvam P1 : tat sarvam tu a a . . P 99c sthitisth ne P : sthitasth ne EdP Ed a a 1
(95) When the king is marching forth to conquer an enemy he will certainly be victorious if on the day before he offers 3000 oblations of ghee. (96) The enemy forces will ee at the mere sight of his troops. The king should scrupulously offer 10,000 kindling sticks of A vattha (Ficus religiosa) into s the re. (97) If the king seeks a great victory he will achieve it by making 10,000 oblations of sticks of sandal-wood together with ghee. Or he may make the 10,000 oblations with sticks of aloe wood. (98) If he sends forth his troops to conquer the enemy at that time he will achieve all this. His army will prevail over the enemys. (99) He will be victorious if he offers 1000 oblations of ghee pouring the remnant of each on to a spike fashioned from A vattha wood and buries it at the place where the enemys forces are s encamped.137 Then we are taught re sacrices to empower the kings sword and arrows in preparation for battle:
text refers to what is termed a samp tahomah a sacrice of the remnant or by abbrevi. a . ation a samp tah. In Tantric practice the ofciant pours the rst part of each oblation of melted . a . butter from the ladle (sruvah) into the re as he utters the SV A of the SV AH A that closes the . Mantra in the case of oblations and then as he utters the H A pours the rest ( jyaesah) on to a s . . whatever is to be empowered (samsk rya-). This is done rst with the root-Mantra and then with a . its ancillaries. See, e.g., Svacchanda 3.153: purvamantram samucc rya SV A ity agnau prad payet a a . HE ti sisyasya sirasi samp tah sivacoditah; Tantr loka 15.440c441b: SV A ity amrtavarnena vahnau . a . a . . . hutv jyaesakam | carau HEtyagnirupena juhuy t tat punah punah; Kal dksapaddhati f. 60v61r4: a s . . a a . . . niskalena tadangavaktrai ca ekaikay huty samp tam kury t, yath : OM H UM SAM P ATAM KAROMI s a a . a . a a . . . . . . SV A ity agnau H A iti carau. evam hrday dimantraih. OM H AM SAM P ATAM KAROMI SV A ity agnau a . . . . . H A iti carau. evam anyat. punah niskalen s. ottara atam japtv par mrtam anusmaran car v ajy hutim a. t s . a a a a . . . ksiped ity agnsomasomasomat vy pta carur bhavet. iti carus dhanam. tatah karankhatik rajah. a a s a . . . . a . kartary jyatil dn m yajn ng n m mulena sadangena pr gvat SV A ity agnau H A karankhatik disu a a a. a a a . a . . . . a . iti samp tam kury t; ibid. f. 76v611: tatah sisyairasi samhitay SV A ity agnau H A iti sisyairasi a a . s . a . . . s . pratyekam ahutitrayena trayena k ryam yath OM H UM SAM P ATAM KAROMI SV A ity agnau H A iti a . . . . . . a . sisyairasi ghrt hutity gah. evam hrday dibhih. . s a a . a . .
137 The
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100 sarpisayutahomena khadgam samp tya yo nrpah | . . . . a . tam ad ya param jetum pray ti paramam jayet | a a . . . 101 ghrtasy yutahomena samp tya sarapancakam | a . a tat ksipan parasen y m t m sen m bhanjayen nrpah | a a. a. a. . .
101c tat ksipan EdP : tam ksipan P1 . . .
(100) A king who makes 10,000 such split oblations of ghee on his sword and then marches forth with it against his enemy will achieve total victory. (101) If a king does the same with ve arrows and then shoots them into the army of the enemy he will shatter it. and the preparation of a Yantra [with HSKHPHREM at its centre] to be worn by . the king to empower him as he ghts: 102 yantram nirm ya vidhin mantrenanena mantravit | a a . . sn payec chuddhatoyena sahasram tu dine dine | a . 103 evam phal ntakam karma k lasamkhy na vidyate | a a a . . . yantram etad gale baddhv yudhyam no jayam vrajet | a a .
102c sn payec chuddhatoyena P1 : sn payed ghrtatoyena EdP 103c yantram etad gale baddhv a a a P P1 : mantram etam hrdi dhy tv Ed a a .
(102) The Mantrin should make a Yantra with the prescribed procedure and then bathe it with pure water 1000 times every day using this Mantra. (103) He should continue the ritual until he achieves success. There is no time limit. He will be victorious if he ghts after tying this Yantra around his neck. Finally we are told the procedure for the annual propitiation of Bhadrak l that a culminates on Mah navam, at the end of the Navar tra festival that initiates a a the season of military campaigns: 104 asvinasya ca m sasya krsnapaksasya y s. am | a a. t .. . t m arabhya yajed devm bhaved y van mah s. am | a . a a. t 105 pr tarmadhy hnayoh s yam trik lam t m prapujayet | a a a . a. . a . viesena niay m tu pujayet prthivpatih | s . . s a . . 106 tryayutam juhuy d r j sapatnavijayecchay | a aa a . niay m homasampr ptau balim dady d dine dine | s a . a . a . 107 mahisaj vipaubhir m msabhojyair yath jayet | s a. a . a tato mah navamy m tu gandh dyair bahubhir yajet | a a. a 108 niay m pujayed devm sraddh bhaktisamanvitah | s a . . a . gandh dyair upac rai ca balibhir nrtyagtakaih | a a s . 109 tosayet t m mah devm jayak mo mahpatih | a. a . a . . evam devm sam r dhya sukham samvatsaram vaset | . aa . . . . 110 n rih sammukham ay ti agato pi pal yate | a . . a a tasm d vijayak mo yah sa etat kurute sad | a a a .
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ALEXIS SANDERSON
I I ITY A NGIRASAKALPE BHADRAK ALMAH ABJAVIDHIH .

104c t m arabhya P1 : tad rabhya EdP yajed P1 : pujed EdP 105c viesena conj. : viesam tu P1 a a s . . s . . P ni ay m tu P : ni ay m hi EdP 106b sapatna EdP : sapatn P 107ab pa ubhir ?m msa?Ed s a . s a . 1 s a. 1 P Colophon: bhadrak lmah bjavidhih bhojyair yath yajet P1 : paubhi bhojyaih pratosayet Ed a s a a . . . P As[reported by Arlo Grifths; P1 broken off] : bhadrak lbalimah vidhih conj. Ed a a .
(104) Three times a day, at dawn, midday, and sunset, he should worship the goddess beginning on the eighth day of the dark fortnight of the month of s A vina and continuing until the Great Eighth[, the eighth day of the bright fortnight that follows]. (105) The king should worship her three times, at dawn, midday, and sunset, but [once again] in more elaborate form during the course of each night. (106107) Every day he should make 30,000 oblations into the re during the night, in order to secure victory over his rivals, and when the re sacrice has been completed, he should gratify [the goddess] by sacricing buffaloes, goats, and sheep to her, offering her meals of *[raw] meat (?), in order that he may be victorious. Then on the Great Ninth (mah navam) he should worship her with many scented powders and the a other [prescribed offerings]. (108109) He should worship her at night with faith and devotion. A king who wishes to conquer in war should gratify the Great Goddess [during the night] with the offerings beginning with scented powder, with animal sacrices, and with music and dancing. If he has propitiated the goddess in this way he will remain at ease throughout the year. (110) No enemy will march against him and if he does he will turn and ee. Therefore if a king desires to be victorious he always performs these rites. Here ends the Bhadrak lmah bjavidhi of the Angirasakalpa. a a
The *Bhadrak lmantravidhiprakarana and the K lkula a a .

The form of the rituals of Bhadrak l prescribed here is not derived from a the K lkula, nor is the annual worship of the goddess culminating on a Mah navam. That has no place in the texts of such properly Tantric traditions, a which generally eschew the regulation of such calendrical festivals as belonging to the more mundane domain of religion governed by Pur nic prescription,138 a. even though, as our *Bhadrak lmantravidhiprakarana illustrates, the worship of a . the goddess during this festival is often highly tantricized.139 Nor is Bhadrak l a herself among the primary forms of K l taught in the texts of the K lkula. Her a a role as the recipient of worship during this festival is a feature of Pur nic rea. ligion, seen, for example, in the prescriptions of the Nlamatapur na (793803), a. the Visnudharmottarapur na (2.152.5ab; 2.158.18), the Agnipur na (268.13c30), a. a. ..
a detailed analysis of the Pur nic prescriptions of this festival see E INOO 1999. a. S ANDERSON 2003 (p. 371, n. 64) on the Tantric rituals of Mah stam in the Kathmandu valley. a. .
139 For another example of this see the information given in 138 For
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and the N radapur na (Purv rdha 118.17c22). In the early medieval period it a a. a is, to my knowledge, only in the M trtantra tradition of the unpublished and a hitherto unstudied Brahmay mala texts of southern India that Bhadrak l comes a a a to the fore as the principal focus of a properly Tantric S kta cult.140 And while that cult, in which she is worshipped either on her own or, as C munda, as one a . . of the seven Mothers, accompanied by Vrabhadra, and Gane a, is indeed fully . s Tantric, it is much more integrated into the civic dimension of religion than are a the early North Indian S kta traditions exemplied by the Trika and K lkula. a For unlike these and the northern Brahmay mala, with which it has only a tena 141 the subject of these texts is not worship conducted by inuous connection, dividual initiates for their own benet or that of individual clients but a calendrically xed programme of regular worship conducted by professional priests before permanent idols in temples;142 and the principal purpose of this worship
base the following remarks concerning the South Indian M trtantra tradition on the two a manuscripts to which I have had access: Brahmay mala IFP and Brahmay mala Triv. The South Ina a dian provenance of these texts is supported by a strong correlation (1) between the iconography of the goddess in these manuscripts (here she is the destoyer of the demon D ruka) and surviva ing South Indian images of Bhadrak l and (2) by a strong correlation between the prescription a of her temple cult in the same texts and the provisions for the rituals to be performed in the temple of the goddess Kol ramma at Kol r in Nolambav di detailed in two Tamil inscriptions a a a. . from that temple (Epigraphia Carnatica 10, Kl 108; pp. 3542; translation on pp. 3540; and 106d, a pp. 3335; translation on pp. 3334), dated in the second regnal year of Ko-R jakesarivarma alias R jendracoladeva (= the Cola king Kulottunga I) or AD 1071/2. Only the rst, which dea tails the allowances for the deities and the various ceremonies is dated; but the second, which gives the allowances of the staff of the temple, records the same witnesses, and is probably its continuation. 141 We see this connection in the fact that Bhadrak l is attended by the same four goddesses a a a as Canda K p lin, the supreme goddess in the Picumata/Brahmay mala, though Mahocchusm , a .. . a the fourth, appears under the varant name Mahocchista (cf. the substitution of ucchis. arudrat . .. for ucchusmarudra- in the citation of the Var hapur na in the South Indian Bh vaprak sik noted a a. a a a . above on p. 198); see Brahmay mala IFP, p. 7 (3.28): *evamvidh (em. : evamvidhi Cod.) *prakara a . . tavy (em. : prakartavyam Cod.) ekavr manohar | *rakt khy m (conj. :rakt ksm Cod.) vinyaset a a a a. a . . . pr cy m kar lm daksine nyaset | candaksm pacime nyasya mahocchis. ottare nyaset; p. 89 (19.59ab): a a. a. s . . . . . . .t rakt kar l candaks mahocchis. a prthak prthak; p. 143 (36.14ab): rakt m kar l m candaks m a a . . . a . a . . t . . . . mahocchis. a m prthan nyaset. . t . 142 These priests are required to be non-brahmins, termed p ra avah in Sanskrit (dened in the a s . Dharma astra as the offspring of a brahmin man and Sudra mother [Manusmrti 9.178]). See, s e.g., Brahmay mala IFP, p. 146 (37.18c19b): sudr y m vidhin vipr j j tah *p raavo (corr. :p raivo a a a . a a a . a s a s Cod.) matah | bhadrak lm sam sritya jveyuh pujak h smrt h. Their Saiva character is expressed by a. a a. a. . . transforming p raavah into p raaivah as the title of those who have been initiated and conseca s . a s . rated as the ofciants of this cult; see ibid., p. 88 (19.54): adau p raav s caiva *nityam (em. : nity m a s a a. . Cod.) devy s tu pujak h | dksit h *karmayogy s te (conj. : yogy n m Cod.) *p raaiv (em. : p a a. . a . a a a. a s a a raaiva Cod.) viesatah. The tradition that the priests of Bhadrak l are persons born into this s s . . a mixed caste is also recognized outside the Y mala texts, in the medieval South Indian Vaisnava a .. Vaikh nasadharmasutra, 143.12: vipr c chudr y m p raavo bhadrak lpujanacitrakarm ngavidy tua a a a. a s a a a ryaghosanamardanavrttih The P ra ava, born of a brahmin man and a Sudra woman, lives [by a s . . . one or other of the following professions:] by performing the worship of Bhadrak l, by painta ing, by divination from physiognomy, by playing musical instruments, or by massage. The
140 I
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ALEXIS SANDERSON
is said to be to foster the victory of the monarch over his enemies, as in the Orissan cult of Bhadrak l, and, more generally, to protect the kingdom from danger a (deaantih, r s. raantih),143 such temples being, at least in the main, royal founs s . a. t s . dations and recipients of royal patronage. What has been imported from the K lkula, then, is neither the goddess a Bhadrak l nor the forms of her worship. Rather it is her Tantric Mantras, these a having been embedded in an already tantricized Pur nic matrix, elevating it a. from within with their associations of awesome power. The Mantras in question are the rst and the fourth of the four taught in the *Bhadrak lmantravidhia prakarana: . 1. OM KHPHREM MAH ACAN D AYOGE S VARI PHAT . . . . . M MAH ACAN D AYOGE S VARI PHAT. or OM HR I . . . . . 2.
HSKHPHREM . .
The rst is given in all the manucripts accessed here in the form OM HRM I. . VARI PHAT but, as we have seen, the fact that the seeds MAH ACAN D AYOGE S . . .
members of this caste are known in Tamil as uvaccan, dened in the Tamil Lexicon, s.v., as Mem a ber of a caste of temple drummers and Puj ris of K li. See P ILLAY 1953, pp. 220248 on the a. uvaccan priests of the sanguinary cult of K l associated with the Siva temple of Sucndram and a S HULMAN 1980, pp. 219220 on the cult of Tillaik l at Cidambaram. . . a. 143 Brahmay mala IFP, p. 2 (1.1719): bhadrak l tu c mund sad vijayavardhin | 1.17 * atrua a a . . a s n se sivodbhut (conj.:n saimastu sirodbhut Cod.) kaliyuge prakrtit | *catasro (conj. : etair a a a a a Cod.) murtayo jney sad *antikar (kar em. : karo Cod.) bhavet | 1.18 tasy s sarvaprayatnena a a s a s *caturmurtim (em. : caturmurtih Cod.) prapujayet | *de a antikara (em. : daaantikara Cod.) . . s s s s s . . caiva nrpanam vijayam bhavet | 1.19 sarvap paharam santam sad vijayasambhavam | caturmurtia a . . . . vidh nena *m trpuj m (em. : m trpuj s Cod.) ca k rayet; ibid., p. 30 (7.104ab): *pratis. h vidhin a a a. a a a t a a . . . s . (conj.:pratis. h vidh y m Cod.) proktam rastra antyarthakaranam; p. 50 (12.65cd): *sv h ntam t a a a. a a . . . (corr. : sv h nte Cod.) devik homam *nagara antivardhanam (nagara em. : nagaram Cod.); p. 50 a a a s . . (12.70ab): devihomam tu santyartham nagarasya tu vardhanam. When Bhadrak l is isolated a . . (kutasth , ekaberam), the cult is for victory and the destruction of enemies. When she is wor. a shipped together with the Mothers (bahuberam) the cults purpose is the quelling of dangers and the restoration of well-being. See Brahmay mala Triv., p. 3 (2.78): *keval (conj. : kevalam a a . Cod.) caikabere tu bhadrak lti virut | saptadh bahubere v m tara ceti sarvatah | jayartham a s a a a a s . . s satruna artham ekaberam praamsitam | santipus. ikar rtham tu bahuberam ud hrtam; pp. 1516 s . a a . .t . a (3.102c103), on the purpose of the kings establishing S kta sites, ritually identied with akta sites of pan-Indian fame: nagare pattane v pi *khetake (corr. : ketake one or other of the S a . . Cod.) r jadh nike | tantroktena vidh nena vijayartham nrpena tu | *sthapyeta (conj. : sth payet a a a a . . Cod.) ksetram ekam v *pray g dipracoditam (conj. : pr y g dipracodite Cod.) | k smram oddiy nam a a a a a a . . a . . a. . v p. hasth nam ca kalpayet | raksartham vijay rtham ca p. hahne tu mandale; p. 20 (3.147 a t a . a t . . . .. 50b), on the solitary Bhadrak l (Ekaber): *asy (em. : asya Cod.) eva par murtih k lar trti a a a . a a virut | sarvasamh rin *s ksat (conj. : s bh k Cod.) *k l gnisadrsopam (em. [= Mah bh rata s a a . a . a a aa a a a . 12.273.7b; ibid., supplementary passage after 12.274, l. 105] : k l gniyatraopam Cod.) | 48 aa s a *ekaberti (corr. : ekavriti Cod.) n mn *s (em. : sy Cod.) d ru k suran sin | *v stuaktir iti a a a a a a a a s s prokt (conj. : v stuakteritikr nt Cod.) * atrupaksavina in (paksa em. : panka Cod.) | 49 *esa a a s a a s . . . . (corr. : esa Cod.) vai *devat murt (corr. : devat murtim Cod.) rajnam vijayasadhan | caturbhea a . . dodit (conj. : caturth hedit Cod.) dev jayada rajapadmin | 50 ksatriyasya viesena r jadh nau a a a s . . a a . pratis. hay ; p. 22 (3.172): ya cain m sampratis. h pya *k rayen (em. : k rayan Cod.) nityam arcanam | s a. a a .t a .t a sa nrpah sarvabhaumatvam prapnuyad iti *nicayah (corr. : nicayam Cod.). s s . . .
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. . of its Ancillaries are said to be KHPR AM, KHPHRM, KHPHR UM, KHPHRAIM, I. . KHPHRAUM , and KHPHRAH , with KHPHR - rather than HR - before the vowels, . . suggests that the original form of the root-Mantra in this text had KHPREM as . its seed-syllable rather than HRM.144 This is the core Mantra of the K lkula inI a signicantly modied by being enclosed by the universal Mantra-syllables OM . and PHAT, the rst used everywhere in this position as the opening illumina. tor (dpakah) of Mantras,145 and the second marking it as one endowed with . the character of aggression, since PHAT is the closing expostulation that distin. guishes the ancillary known as the Weapon (astram). The locus classicus for this Mantra in the literature of the K lkula is a a passage giving its constituent letters in encoded form that appears in the Devdvyardhaatik , in a recension of parts of that text that forms the K lik krama s a a a chapter of the Manth nabhairava, in the anonymous Jayadrathay malaprast raa a a mantrasamgraha, and in an unattributed quotation in Jayarathas commentary . on the Tantr loka: a 88 var ngam vihagam kruram punjam purusam eva ca | a . . . . . k lam sarvagatam caiva d ranakr nta sundari | a . a . a . 89 trty dyam turangam ca dakinmarmasamyutam | a . . . . pavanam navame yuktam tejas tejagrhe yutam | . . . 90 laksmvemam tu udadhim ekatra samayojitam | s . . som t saptamakoddhrtya navavarna kulevar | a s .
Devdvyardhaatik f. 8v34 (D); Manth nabhairava, Siddhakhanda, K lik krama (ff. 179r5 s a a a a .. 186v3), ff. 183r24 (K); Jayadrathay malaprast ramantrasamgraha A, f. 3v12 (J1); Jayadrathaa a . y malaprast ramantrasamgraha B, ff. 3v7-4r1 (J2); Tantr lokaviveka on 30.54 (vol. 12, p. 202) a a a . (lacking the rst line) (T). The numeration of the above verses is that of their place in D. 88a var ngam K J2 : var nga D J1 vihagam D K J1 : vihaga J2 kruram K J1 J2 : suram D a . a . . . 1 : pujj m J2 88d d rana K J1 J2 T : d runa D sumdari J1 : sundar 88b punjam D K : puj m J . a. a. a . a . . 2 : sundara K (because in this version the pupil is Bhairava and the GodD : sumdarm J . dess the teacher) : mastakam T (to avoid the Ai a stem-form of d ranakr nta) 89a trty dyam s a . a a . K T J2 : trty dya D J1 turangam J1 : turanga J2 : turagan D : tarangam K T 89c navame D a . . K T : nacame J1 J2 89d tejas tejagrhe yutam J2 : tejas tejagrhamyutam J1 : jagat tejogrhe yutam . . . K : tejas tejahsamanvitam D : tasm t saptamam eyutam T 90ab laksmvemam tu udadhim ekaa . . . s . tra samayojitam J1 J2 : laksmvean tu udadhi ekatra sama yojayet D : usm nam uddharet purvam . a. . . s . above, pp. 257 258. f. 108v5 (15.202ab): omk ra c dhika c tra mantr dau dpakah sthitah and the s a a . a s a . . syllable OM is present here in addition as the illuminator at the beginning of the Mantra. . The term dpakah is used both for the opening OM and for the closing NAMAH; see Svaccha . . . ndatantroddyota, vol. 3 (Patala 6) p. 145: sarvamantr nam puj japavisaye pranavanamask r bhy m a. . a aa a . . . astra is that when adyantasambandho dpakah k rya iti sastrasamayah The convention of the S . . a . worshipping or repeating any Mantra one should provide an illuminator at its beginning and end with OM and NAMAH; and Par trsik vivarana, p. 281 (ed. G NOLI): etad eva hrdayabjam a a . . . . dpak bh v d gam gamaunyatv t satatoditatv c c n dyantam This same heart-syllable is said [in a a a a s a a a a Par trsik 33a] to be without beginning or end because it lacks the [two] illuminators, because a a it is free of ebb and ow, and because it is permanently active.
145 Ni v saguhya s a 144 See
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ALEXIS SANDERSON
v ridhyuparisamsthitam K : laksmbjam tatoddhrtya udadhsasamanvitam T 90c som t saptamaa a . . . 1 J2 : som saptamakoddhrtya D : som t saptamam uddhrtya T 90d navavarna kule var koddhrtya K J a a s . 1 : navavarnnah kule vari J2 : navarnnah kule vari D K T : navavarnnakulevari J s s s .. . . . . . .
The nine-syllable [Vidy ] Kule var comes about by raising [from the maa s trix the following sounds:] the best part of the body [the Yoni: E], the bird [KH ( A )], the erce [PH ( A )],146 the mass [of rays] [R ( A )], and the individual soul [M ( A ) (= M)], O beautiful one; then time [MA],147 the all-pervading . [H ( A )] mounted by the [mouth]-opener [A],148 the rst of the third [conso149 united with the vulnerable point of the nant class] [CA], the horse [N ( A )] . . Dakins [D A],150 wind [Y ( A )] united with the ninth [of the solar vowels] [O], . re [G ( A )]151 with the house of re [E],152 the residence of Laksm [S ( A )]153 .
term kruram is listed among names for PHA in the fourth Satka of the Jayadrathay mala, a . . Varnan mapatala, vv. 37c38b: kundalam bhairavam r vam r vin yoginpriyam | 38 kundaln tham a a . a . a . . .. . . .. . atulam kruram vai bhmaankukam. I see nothing to support the variant suram as a letter-name. s . 147 Varnan mapatala, v. 40: pancam ntam l nchanam ca kalam purusam eva ca | pa um marm nta . a s . a . a . . a . . rangam ca mak ram samud hrtam. . a . a 148 Varnan mapatala, vv. 4c5a: n r yanam an k ram anku am *mukhadarana (corr. : mukhad ru . aa . a a s . a . a . nam Cod.) | 5 drgh dyam n mabhi r jneyam. a a . . 149 The K lik krama (K) and the unattributed quotation by Jayaratha (T) read not turangam a a . horse but tarangam wave. The written shape of the syllable N A is indeed wavelike in the . . a Gupta script, a feature that has been preserved in the S rad script of Kashmir. However, N A is a . referred to as the horse sound (avavarnah) elsewhere in the literature of the K lkula; see, e.g., s a . . Varnan mapatala, v. 33ab: a vam megham adhovaktram nak ram parikrtitam; K lkulapancaataka, s . a s . a . . . a . N2, f. 31v632r1 (2.88b): av rnam v makarnake. s a . . a . 150 For dakinmarma as a term for D A cf. Varnan mapatala, v. 32: musalam caiva marmam ca . . . a . . . yoginn m ca vallabham | dak ram damar dh ram n mabhi r jneyam eva hi; and Tantrasadbh va a. a . . a a . a a . f. 114v1 16.233c : dak ra h sakinmarma. a . . 151 The use of tejah re for G [ A ] is based on the equation of the twenty-four consonants from . KA to BHA with the twenty-four elements from earth (prthiv) to primal matter (prakrtih). The . same parallel is implied by the use seen above of purusah the individual soul, the twenty. . fth Tattva in the S mkhya and Saiva universe, for M [ A ], the twenty-fth consonant. For a. this equation see Picumata f. 55v45 (11.178179): prthivy dni tattv ni kak r dni vinyaset | a a aa trikam trikam yath ny yam patre patre yath kramam | bhak r ntam na samdeha caturvimsatibhih a a . a aa s . . . . . . . kram t | purv didalam arabhya kearesu na samsayah; and an unattributed quotation of scripture in a a s . . . Tantr lokaviveka vol. 2, p. 154: prthivy dni tattv ni purusant ni pancasu | kram t k disu vargesu a a a a a . . a . mak r ntesu suvrate ity dyukty k dayo m vas n h pancavimsatir varnah prthvtattv d arabhya aa . a a a a a a. . a . . purusatattv ntam y vat sthit h. a a. . . a 152 For tejagrham (Ai a for tejogrham) the abode of re, probably meaning a (triangular) res receptacle, denoting the vowel E, which had the written form of a triangle, see the synonym vahnigeham in the Varnan mapatala v. 13: trikonam ek daamam vahnigeham ca yonigam | srng . am a s at . . a . . . . caiva ek ram n mabhih parikrtitam. a . a . 153 T has laksmbijam the seed of Laksm rather than laksmve mam (Ai a for laksmve ma) the s . . s . s . abode of Laksm. That these should mean S A may be understood as a reference to the rst . I. sound of the syllable S RM, often called Laksm/Kamal , since that goddess is also known as a . Sr.
146 The
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united with the ocean [VA],154 and the seventh [sound] from somah [R].155 .
It is also given in the K lkulapancaataka 3.3540: a s 35 daksab husthitam varnam mah n dena samyutam | a a . a . . . . tasy dhah sirasontastham mah yonisam yutam | a a a . . 36 v maj nu m sirahkr ntam proddharet pindan yakam | a a . a . . .. a anena jn tam trena yogayukty mahevara | a a . a s 37 vakaroti vrendro brahm dn yogins tath | s a a ath nyac chrnu devea bjam bjavarottamam | a s . . 38 savyaravanap listham hrdayam n bhisamyutam | s . a . . a . kevalam v map rvastham v makarnam samuddharet | as . a . a . . 39 adhahst d yojayed deva kap l rnatrtyakam | aa . . a n r ntram v map d dhoharimundena samyutam | aa a a . a .. . 40 jv rnam yonibjena samyuktam saptamam hara | a . . . . . guhyam siroruh dyastham daksinoru m samuddharet | a . . . . . 41 randhrasamkhy mah vidy susk vigrahakoddhrt | a a a . a a . durlabh tridaean m siddh n m khecarsu ca | a s s a . a a. . 42 asy h samsmaranad eva merutulyo gurur bhavet | a. . . bhasmas d y ti sadyaiva p pam yat purvasamcitam | a a a . . 43 anay jn tay deva k lik kulaj tay | a a a a a a a saptasaptatikotis tu vidy n m param rthatah | a a. a . . 44 adht tena devea kim anyair vistarena v | a s . a
N1, f. 13r3v3; N2, ff. 43r344r2; N3, ff. 36r537r3 35c sirasontastham N2 N3 : sirastontastham N1 35d sam yutam conj. : mah yutam N2 N3 : mah a a a . . . putam N1 37c devea N1 N2 : deve N3 38a p listham em. : p nistham Codd. 38b samyutam s s a a. . . . . . N2 N3 : samyu + N1 39a adhahst d em. : adhahsth d Codd. 40a hara N1 N3 : haram N2 a a . . . . 40b samyuktam N2 N3 : sam + + N1 41a randhrasamkhy em. : randhrasamjn Codd. 42a a . . . . . a samsmaranad N1 N2 : sasmaranad N3 42c sadyaiva N1 N2 : samdyaiva N3 43c kotis tu . . . . . conj. : kotn m Codd. 43d param rthatah N1 N2 : p ramarthatah N3 a. a a . . .
(3536b) He should extract the foremost of conglomerate [Seeds as follows]: the letter in the right arm [KH ( A )]156 combined with the Great Resonance [PH ( A )], with that in the head [R ( A )] below it, joined with the Great Womb
use of the word udadhih ocean for VA is through reference to its watery nature, VAM . . being the seed-syllable of water and of its deity Varuna. See Varnan mapatala 43cd: vak ram a . . . a . v runam candram sudh saudham prakrtitam. a . . a . . 155 See Tantr lokaviveka, vol. 12, p. 202, glossing this: som t saptama r. There is no doubt that a a the syllable intended is R, but it cannot be seventh from somah, since somah the moon de. . notes SA or T A in the Mantra-code and R is not seventh from either of these. However, R . is the seventh sound of the syllabary and seventh is among its synonyms in the Mantracode (Varnan mapatala, v. 9: rkta m devakal dyam ca saptamam bh nur uttamam | napumsak dyam a a a . a . . . . . . vikhy tam rk ram n mabhih sad ). The vowels are lunar when they are sixteen (A to AH) and a a . a a . . solar when they are reduced to twelve by the omission of the neuter or sterile vowels (R, R, L, and L). So the intended meaning must have been seventh of the lunar series. 156 The syllable-code used here has been explained in the second Patala (2.8597). The fty .
154 The
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ALEXIS SANDERSON
[E], with the [letter in] the left knee [( A ) M] above its head. (36c37b) Merely . by realizing this through meditation, O Mahe vara, the excellent Vra subs jects to his will Brahm , the other [gods], and the Yogins. (37cd) Hear, O a god of the gods, another Seed, the best among the best of them. (38) He should extract the heart [H ( A )] combined with the navel [A] resting on the lobe of the right ear [MA], that in the left side on its own [CA], and the left ear [N ( A )]. (39) Below that he should add, O god, the third of the letters of . the skull[-chaplet] [D A]. Then he should extract the human entrails [Y ( A )] . combined with the severed head of Visnu beneath her left foot [O], (40) the .. letter of her vital principle [G ( A )] combined with the womb-seed [E] as sev enth, O Hara, then the sex organ [S ( A )] on the rst of the hair [letters] [VA] and the right thigh [R]. (41) [Thus] has been extracted from the body of [the . a goddess] Susk , the Great Vidy numbering nine [syllables] that is hard to a obtain even for the gods, Siddhas, and Khecars. (42) If one merely meditates on it ones sins accumulated in former time are instantly burned to ash, be they as vast in mass as mount Meru itself.157 (4344b) O divine [Bhairava], O Lord of the gods, by knowing this [Vidy ] born of the K lkula one has in a a reality mastered [all] seven hundred and seventy million Vidy s. So what a need is there for other [Mantras] or [further] elaboration? In both these extractions (mantroddh rah) the Mantra is as in the Bhadrak la . a mantravidhiprakarana except that the nal syllable is given as R where there . we had RI. This is a deviant orthography that was widely accepted, since it is also prescribed in the K lkula scripture Yonigahvara,158 in the K lkulaa a incorporating form of the Trika taught in the Devy y mala as reported by a a
syllables of the syllabary (m trk ) are assigned for the purpose of the extraction of the Mantras a a to the parts and adornments of a drawing of the goddess to be depicted on the ground with chalk as two-armed, emaciated, hollow-cheeked, enthroned on the severed head of Rudra, with her feet on the severed heads of Brahm and Visnu, wearing a chaplet of skulls, holding a a .. human skull-bowl lled with human entrails (2.7684). 157 In spite of the grammatical irregularity that this entails I take the masculine adjectives merutulyo gurur of 42b to qualify the neuter p pam of 42d, the comparison of the accumulated a . mass of sins to the vast mountain Meru being a rhetorical commonplace; see, e.g., Yonigahvara, f. 5r6 (62ab): sudayed duskrt n ghor n merutulya-m-*ayopam n (em. : ayopam m Cod.), with mas a a a. . a culine duskrt n for neuter duskrt ni. The deviation appears to have been prompted by the metre, a a . . the correct merutulyam guru being unmetrical. . 158 Yonigahvara f. 19v20r4 (vv. 271279): ebhyo mantr n pravaksy mi yath mn ye prak sitam | a a a a . a tridae dvitiyam grhya navamadhyam tu asane | 272 lathamadhyam adhe yojya tridae navamam s s . . . . sire | asyaiva pancamam grhya sire deyam vicaksanat | 273 kutar jam mah ghoram sarvasiddhikaram . a . a . . . . . . param | jhahamadhyagatam grhya sayamadhyam tu uddharet | 274 triyon-ankuam deyam etad s . . . varnatrtyakam | saptame prathamam grhya kevalam tu samuddharet | 275 tadhamadhyagatam . . . . . grhya dha-umadhyam tu asane | dvau varnav ekatah kury d avadh ram prakrtitam | 276 navame a s a . . . . . antimoddhrtya nalamadhyam adhe dadet | uddhrtam sas. hamam varnam mah siddhikaram param | 277 a . . .t . . . . tridae prathamam grhya tasyaiva navamam sire | saptamam tu mah varnam v gvil sam prakrtitam | s a . . a a . . . . 278 dasamadhyagatam grhya salamadhyam tu asane | as. amam tu mah vra navamam adhun srnu | 279 a a . . . .t . tridae antimam grhya kevalam tu samuddharet | ante p da sam khy tam madhye n mam prakalpayet. s a a a . a . . . This gives the Mantra as KHPHREM MAH ACAN D AYUGE S VAR, with a surprising substitution of . . .
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Abhinavagupta in his Tantr loka,159 and in the K lkulakram rcana of Vimalaa a a prabodha, the R jaguru of King Arimalla of Nepal (r. 12001216).160 Howa ever, the form with RI, which provides the correct orthography for what is evidently the vocative singular of mah candayogevar, is also widely attested. a .. s We see it, for example, in the Guhyak lkhanda of the Mah k lasamhit ,161 the a .. a a . a 162 the Uttar mn yayajnakrama,163 and the scripture Jn n rnavaGuhyak lpuj , a a a a a a . akta Srvidy rather than the K lkula, but tantra. The last is a work of the S a a its system of worship includes Vidy s for goddesses as the deities presiding a a over each of four S kta traditions, these being attributed to the cardinal direc a a a tions: the Eastern (Purv mn ya), the Southern (Daksinamn ya), the Western . . (Pa cim mn ya), and the Northern (Uttar mn ya). The rst two, the Vidy s s a a a a a of Unman and Bhogin, are in the territory of the Srvidy itself, the third is a the Vidy of Kubjik , and the fourth is that of K l in the Uttar mn ya, which a a a a a 164 We also see it in is to say, in the K lkula, and is our nine-syllable Mantra. a the Yonigahvara. That, as we have seen, teaches the form in R. But it prescribes that in RI in its Mantras for the worship of the two highest of the ve goddess circles of the Krama, namely those of the Nameless (an khyacakram) and a
U (276a: navame antimoddhrtya) for O . The code used here is that of the position of the 49 letters in the triangular grid of 49 triangles in descending rows of 1, 3, 5, 7, 9, 11, and 13, known as the th , KS A , added below. It is illustrated in S CHOTERMAN 1982, p. 203, yonigahvaram, with the 50 . g. 25. 159 Tantr loka 30.45c46b ( KHPHREM ) + 30.5455b: mah candeti tu yoge var ity astavarnakam | naa a .. s . .. . v rneyam guptatar sadbh vah k lakarsin | srdamare mah y ge par tparatarodit [When] the set of a . a a . a a a a a . . . . eight syllables MAH ACAN D AYOGE S VAR [is preceded by KHPHREM or one of its variants], this is . . . the most secret [Vidy ] of nine syllabes [known as M tr]sadbh va or K la[sam]karsin which a a a a . . . has been taught [in the chapter of the Devy y mala on] the Great Damara Mandala as that which a a .. . transcends even the highest [embodied in the goddess Par ]. In his comment on this passage a Jayaratha notes that the use of R here is sanctioned by scripture (as. ama c tra varnah *san. h dya s a .t . . . .t a [corr. : san. h dya Ed.] iti samhitay aveditam). He then demonstrates this by citing the passage .t a a . edited above that also appears in the Devdvyardhaatik and the K lik krama for these eight s a a a syllables that follow KHPHREM. . 160 K lkulakram rcana, f. 16r12: var nga-vihaga- ura-punja-purusa-k la-sarvagata-d rana-trty dyaa a a s a . a . a turaga-dakinmarma-pavananavama-tejas-tejo grha -laksmvema-udadhi-somasaptamayog t pancacaa . . . s kras m ny m nav ksaravidy m samucc rya. Here Vimalaprabodha is following the passage a a a . a . a. a seen in the Devdvyardhaatik with the erroneous variant sura- (see above, p. 279). s a 161 Mah k lasamhit , Guhyak lkhanda 3.34: etasyaiva dvity rnam mah ta candato py anu | sama a a .. a . . a s .. . a . bodhanapadam yogevary mantro nav ksarah The second syllable of the same, MAH A, and then, s a a . . . after CAN D A, the vocative of yogevar are [her] nine-syllable Mantra. The second syllable of s . . the same refers to the second syllable of the Mantra of Guhyak l taught immediately before a this, namely PHREM KHPHREM SIDDHIKAR ALI SV AH A. . . 162 Guhyak lpuj , f. 10v12: KHPREM MAH ACAN D AYOGE S VARI AMB AP ADA . a a . . . 163 Uttar mn yayajnakrama, f. 2r: KHPHREM MAH ACAN D AYOGE S VARI BALIM GR HN NA 2 H UM . a a . . . . . I. I I M S RM KHPHREM MAH ACAN D AYOGE S VARI S RP ADUK AM NAVASOP ANA S RP A . PHAT ; 5r: HR I . . . . . . DUK AM P UJAY AMI NAMAH . . 164 Jn n rnavatantra 9.6768b: khphrem tmakam samucc rya mah candapadam likhet | *yoge varia a . a a a .. s . . padam (corr. : yogevarpadam Ed.) pac d vidyeyam k lik priye | uttar mn yavidyeyam n mn k lti s s a a a . . . a a . a a a virut . On the Uttar mn ya and the K lkula see S ANDERSON 2007, pp. 342343, n. 363. s a a a a
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Radiance (bh s cakram), respectively KHMLYPHREM CAN D AYOGE S VARI RJHRIM aa . . . . AN AKHYE GPHREM YOGE S VARI PHAT and KHPHREM MAH ACAN D AYOGE S VARI . . . . . RKHPHREM PHAT RAUDRARAUDRE JHKHPHEM PHAT .165 . . . . As for the presence of HRM rather than KHPHREM in the Mantra as it is I. . given in the accessed manuscripts of the *Bhadrak lmantravidhiprakarana, it is a . conceivable that it is genuine in spite of the consequent anomaly of its having Ancillaries whose seeds begin with KHPHR -, since we nd the component HRM I. followed by the same vocative at the beginning the seventeen-syllable Vidy a a prescribed for the worship of K lasamkarsin in the Jayadrathay mala, where a . . . it is the basic Mantra of the goddess (HRM MAH ACAN D AYOGE S VARI T HRM I. . I. . . M THRM PHAT PHAT PHAT PHAT PHAT)166 and, in a variant, in the Trikas DHR I . I. . . . . . K lkula-based Devy y mala, where it is prescribed for use in addition to the a a a . . nine-syllable form (HRM MAH ACAN D AYOGE S VARI T H R M DH R M TH R M I. . . . . 167 PHAT PHAT PHAT PHAT PHAT ). . . . . . The second of the two Mantras adopted from the K lkula in the *Bhadraa k lmantravidhiprakarana is Bhadrak ls Great Seed HSKHPHREM, which is eva a . . idently intended as a more esoteric and powerful substitute for the longer Mantra, one that holds its power in condensed form, as it were, and by the same measure permits an even greater transcendence of ritualistic requirements. This is prescribed in the K lkulas Jayadrathay mala as the Mantra of a a . s a form of K lasamkarsan called both Kundale var and Kute var:168 a . .. s . . 8 gatv vrendranilayam candan gurucarcitah | a a . . madir nandacaitanyo pancaratnasam citah | a a . 9 prastaren m trk m tatra sarvav nmayam taram | a a. a a
are extracted letter by letter in Yonigahvara, f. 23r3v4 (vv. 322c331) and f. 34r4v5 (vv. 338c347). 166 This Vidy is taught in encrypted form in Jayadrathay mala, Satka 1, f. 71r39 (11.43c a a . . 51) (given in decoded form in Jayadrathay malaprast ramantrasamgraha, f. 29v1) and Satka 4, a a . . . ff. 124v6125r1 (M dhavakula 3.3741), quoted, but only in its rst and last lines, in Tantr lokaa a viveka, vol. 11 (Ahnika 29), p. 49, ll. 1418. 167 This is the form of the Mantra that is prescribed in the M lin code (on which see VASUDEVA a 2007) in a passage of the Devy y mala cited by Jayaratha on Tantr loka 29.69c. In the rst line a a a emend n sarnam to n s rnam to yield the of HRM, and in the sixth jihvayoh to jihvay to yield a . . aa . . I I. a . the RI of MAH ACAN D AYOGE S VARI (uladandam tu jihvay the staff of the trident [R ( A )] with the s a .. . . . tongue [I]). The anusv rah after each of the syllables T H R, DH R, and TH R is not taught in these a . . verses, but this is such a surprising irregularity that I have assumed that the absence was not intended and that either their presence was to be understood or that a line has been lost in which it was prescribed. The use of R for R in these syllables parallels the alternation of R and I RI in the nine-syllable Vidy . a 168 Patala 15 of Satka 3 (ff. 107v1118r4; 264 verses) is devoted to this form of K lasamkarsan. a . . . . . . She is named at f. 107v23 (15.3ab): kim tu kautuhalam deva katham s kundalevar; f. 108v34: . . . a .. s evam kundalacakre pinde k lik smrt ; f. 108v56: etat tatpindavijn nam kundalematam subham; s . . s a a a a . . .. .. . . s . . s f. 118r34 (colophon): . . . kundalevarvidhih pancadaamah patalah. She is called Kute var at s .. s . . . . f. 110r1 (15.61c): kutevar devadev; f. 110r4 (15.67ab): deyam argham devadevi kutevary bhi. s . s a . mantritam; and Satka 4, f. 59r7: *yat tat (as cited in Jayadrathay malaprast ramantrasamgraha, a a . . . f. 61r1 : yan na A) kutevarcakre pindam uktam may tava (see n. 176 on p. 286). . s a .. .
165 These
285
vradravyopalipt y m bhuvi vrendravanditah | a a. . 10 sampujya vividhair bhogais tato mantram samuddharet | . . mah sunyam tatprav ham triaktiparimanditam | a a . s . .. 11 tato bindum tata candram tato yonyas. amam punah | s . . .t . . tadadho yojayed vidv n yonikundan mahevari | a s .. 12 as. avimsatimam bhadre n d t saptamasamsthitam | t . a a . . . tadvemairas bhinnam natipranavavarjitam | s s a . . 13 pindam etan mah bh ge sarvamantr ranim param | a a a . . .. sarvamantrevaram s ram sarvamantrapradpakam | s . a . 14 sarvas mnidhyakaranam sarvasiddhibhar vaham | a. a . . bhogamoksapradam s ram devy pindam anuttamam | a .. . . a .
Jayadrathay mala, Satka 3, f. 108r46 a . . 10a vividhair em. : vividh Cod. 10c triaktiparimanditam em. : triaktim parimamditam Cod. 11a a s s .. . .. bindum em. : bimdu Cod. 11c tadadho corr. : tadadh Cod. vidv n em. : vidy m Cod. a a a. . .
Perfumed with sandal-wood and aloe, his mind blissful with wine, and smeared with the ve jewels,169 the [S dhaka] venerated by the best of Vras a should go to a cremation ground and there lay out the syllabary, the mother of all speech, on ground annointed with the substances of Vras,170 and af ter worshipping it with various offerings he should extract the Mantra from it [as follows]. O Mahe var, the learned [S dhaka] should take the Great s a Void [H ( A )], adorn it with the three Saktis of its ow [S ( A )], then the drop [( A ) M], the moon [that marks the syllables higher resonance], the eighth [let. ter] from the Yoni [KH ( A )],171 and, O excellent [wife], below it the twentyeighth [letter] from the same [PH ( A )] resting on the seventh from Resonance [R ( A )],172 with the re-pit [E] above it.173 This, most fortunate, which is without a [closing] NAMAH or [opening] OM, is the supreme conjunct [seed syl. . lable], the churning rod that produces [the re of] all Mantras, the Lord of
S ANDERSON 2005a, pp. 111114, n. 63. 170 Wine, blood, and the like. See Tantr loka 15.559: na jugupseta mady di vradravyam kad cana; a a a . Tantr lokaviveka, vol. 9 (Ahnika 15), p. 223 on 15.437c (carau ca vradravy ni): vradravy ni a a. a. s r dirup ni; Tantr loka 16.49a: rakt dis raughac lan karsanadisu; Svacchandatantroddyota, vol. 3 a a a. a a a a a . . . (Patala 5), p. 41 on 5.48ab (madyam m msam tath matsyam any ni ca): any nti vradravy ni By a a a a. . a. . . [and] others he means [and] other substances of Vras. 171 The Yoni is the sound E and so the eighth from it in the order of the M trk syllabary is a a KHA . 172 Resonance (n dah) is HA . RA is the seventh back from that. a . 173 The Sanskrit tadve ma iras bhinnam is irregular. The sense in prose is tadve mabhinna irasam s s a s s . its head modied by the receptacle of that where that (tad-) denotes RA, the seventh letter back from HA, which is equated with re. The re-receptacle (tejovema) is s E . For the decoding of this passage see Jayadrathay malaprast ramantrasamgraha, f. 44v45: a a . mah sunyam HA. tatprav hatriakti SA. bindu . candra . yonyas. amam ek r d as. amam KHA. a a s . .t . a a .t . yonikundad as. avimsatimam PHA. n d t saptamasamsthitam hak r t saptamam RA. tadvemabhinnam a a aa s . . . t . . . . . ek rayuktam ity arthah. militv HSKHPHREM kundalevary h. a a a. . . .. s
169 For the identity of the products of the body known as the ve jewels see
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ALEXIS SANDERSON
all Mantras, the Essence that illumines all Mantras, that makes all [Mantradeities] present, that brings the richness of all Siddhis, the unsurpassed conjunct of the Goddess that bestows both liberation and lesser rewards. Moreover, her propitiation is of the essentialized kind, as in the *Bhadrak la mantravidhiprakarana, the Mantra being without Ancillaries and an accompany. ing visualization of the goddesss form.174 As we might expect, the Mantra does not appear only in this monosyllabic isolation. As in the additional passage at the end of the *Bhadrak lmantravidhia prakarana, it is also reinscribed into the less essentialized level it transcends, . adding its lustre to polysyllabic Mantras that are thought to articulate the same transcendental essence. In the K lkula of the Jayadrathay mala this occurs to my a a knowledge only once, and it is no doubt signicant that it does so in the context of the k lkramavidhih, which for the redactors is evidently the high-point of a . a the esoteric S ktism contained in this huge work, teaching the cult of Mah k l a a as manifest in the thirteen K ls from Srstik l to Mah bhairavak l, that is to a a a .. a say, as the cycle of the Nameless (an khyacakram) in which the Kramas course a 175 There we are told that the Mantra should consist of of worship culminates. . s the conjunct syllable taught in the [chapter on the] cycle of Kute var followed by the name of the deity and the honoric ending - P ADA. The Jayadrathay maa laprast ramantrasamgraha explains when commenting on the passage that cona . tains this instruction that the Mantra required is either HSKHPHREM MAH AK A . LP ADA or HSKHPHREM MAH ACAN D AYOGE S VARP ADA with the Mantras of the I I . . . . . individual K ls consisting of PH AM PH AM PHEM followed in the same way by a . 176 the name of the K l ending in - P ADA. a
a a . a Satka 3, f. 108r67: asya devi yad samyag ucc rah kriyate sakrt | tad pra. . kampate dehah *samant t tu (conj.:saman ttam Cod.) na samsayah | 16 hrcchira-ca-ikh varmaa a . . s s a . . locan stravivarjit m | dhy nadhyeyavinirmukt m cidacitpadamadhyag m | 17 spandam n m pare a a a a. a a a. vyomni sarvaaktikal lay m | a k lacakrakuhar c chadan t parakundalm | 18 prabodhya gurus a a a a a .. vaktr ntam yukty mnavivartavat When the [internal] utterance of this [Mantra] is accomplished a a . correctly only once, the body trembles violently. Of this there is no doubt. [This goddess] Parakundal does not have the Heart, Head, Hair-queue, Armour, Eyes, and Weapon [that are .. the Ancillaries of ordinary Mantras]; and she is free of visualization or anything to visualize, resting in the point between consciousness and unconsciousness, vibrant in the supreme void, the ground of all her constituent powers. After awakening her and causing her to ascend from the pit of the re of the Aeon . . . to the Aperture of the Guru [above the cranium] by the technique that resembles the writhing of a sh . . . . 175 On the place of this chapter in the Jayadrathay mala see S ANDERSON 2007, pp. 256257, n. 77 a (pp. 257258), p. 260, n. 84. 176 Jayadrathay mala, Satka 4, f. 59r7v2 (4.447b) (A), collated with the citation of this passage a . . in Jayadrathay malaprast ramantrasamgraha, f. 61r12 (B): *yat tat (B : yan na A) kutevarcakre pia a . s . ndam uktam may tava | *tad (A : tam B) uddhrtya prayatnena punar *n mam athoddharet (B : n ma a a a .. . hy athoddharet A) | 45 p d ntam parameani punar *anyam (A : mantram B) srnu priye | *mah tm a a s . a a . . . nam (A : mah n dam B) n dayutam mah bindusamanvitam | 46 kundalam *d ranakr ntam (em. : d a a . a a a . a a . . .. . . runakr ntam A : d rakr ntam ca B) bindun dasamanvitam | punar *bindum (B : bindu A) trikonam ca a a a . a . . . . . kundalam dh masamsthitam | 47 n map dasam yuktam mantram sarv su krtitam. The Jayadrathay a a a a a a .. . . . .
174 Jayadrathay mala, a
287
This upgraded form of the nine-syllable Mantra (HSKHPHREM MAH A . akta] CAN D AYOGE S VARI ) is also prescribed in the worship of the [four S . . Amn yas ( mn yapuj ) included in the tradition of the Srvidy , where it is a a a a a the Mantra of K l in her role as the Samayavidy , the Vidy that recties all era a a rors, proper to the Northern Amn ya (uttar mn yah).177 Similarly, the syllable a a a . s aa is incorporated in the Mantra of K lasamkarsan included in the Ramim l , a a . . . long and wide-ranging series of Mantras to be recited mentally immediately af ter waking each morning by those following the Srvidy -centred system of the a . Paraur makalpasutra: SAM SR S T INITYE SV AH A | HAM STHITIP URN E NAMAH | s a . . . .. . I RAM MAH ASAM H ARIN I KR S E CAN D AK AL PHAT | HSKHPHREM MAH AN AKHYE . . . . . . ANANTABH ASKARI MAH ACAN D AK ALI PHAT | RAM MAH ASAM H ARIN I KR S E . . . . . . I . CAN D AK AL PHAT | HAM STHITIP URN E NAMAH | SAM SR S T INITYE SV AH A | . . . . . . .. 178 This Mantra comprises ve Vidy s HSKHPHREM MAH ACAN D AYOGE S VARI . a . . . in one: four invoking K l as embodied in each of the four phases of Krama a worship, those of emission (srs. ih), stasis (sthitih), retraction (samh rah), and .t . . . a . the Nameless (an khyam), the rst three repeated in reverse order after the a fourth, and a fth invoking K l in her uninected essence through a varia ant of her nine-syllable Mantra. Awareness of the higher nature of the syllable is suggested by the fact that it is introduced only in the two highest of these Vidy s, those of the Nameless (HSKHPHREM MAH AN AKHYE ANANTA a . PHAT) and the transcendent or universal fth BH ASKARI MAH ACAN D AK ALI . . . (HSKHPHREM MAH ACAN D AYOGE S VARI). . . . A Category Mistake? That the cult of Bhadrak l seen in this Orissan evidence should have drawn on a the K lkula for its Mantras may surprise. For it is concerned exclusively with a
malaprast ramantrasamgraha leaves it to the reader to understand for himself that the conjunct a . . s syllable taught above in the cycle of Kute var is that of Kundale var taught in the third Sa.. s . . s tka, Kundale var also being called Kute var in that chapter, as shown above (see p. 284). He .. s . explains only what should follow that syllable in the primary Mantra and then decodes the instructions for the Mantras for the individual K ls. Without the interspersed citations from the a text he is explaining his commentary is as follows (f. 61r6): MAH AK ALIP ADA . ATHAV A MAH A . . CAN D AYOGE S VARP ADA . . . . PH AM PH AM PHEM SR S T IK ALIP ADA . . . . 3 STHITIK ALIP ADA . 3 I . .. . . SAM H ARAK ALIP ADA . 3 * RAKTAK ALIP ADA (corr. RAKTAK ALIK ALIP ADA Cod.). 3 SUK ALIP ADA . . 3 YAMAK ALIP ADA . 3 MR TYUK ALIP ADA . 3 BHADRAK ALIP ADA . 3 PARAM ARKAK ALIP ADA . 3 M ARTAN D AK ALIP ADA . 3 K AL AGNIRUDRAK ALIP ADA . 3 * MAH AK ALAK ALIP ADA (corr. : MAH A . . K ALAK ALIK AP ADA Cod.). 3 MAH ABHAIRAVAK ALIP ADA . *evam (em. : 3 evam Cod.) dev 13. The . . . . numeral 3 here denotes the three syllables PH AM PH AM PHEM. . 177 Mah tripurasundarvarivasy (K ARAP ATRASV AMIN 1962), p. 255: [ OM HRM M OM ] a a I. I. . . HSKHPHREM MAH ACAN D A * YOGE S VARI (corr. : YOGS VARI Ed.) K ALIKE PHAT UTTAR AMN AYA I . . . . I . SAMAYAVIDYE S VARIK ALIK ADEVYAMB A [ S RP ADUK AM P UJAY AMI NAMAH ]. The additions in . parenthesis are mine, replacing the authors indications to carry standing elements forward. 178 Para ur makalpasutra, Sarvas dh ranakrama, Sutra 25. On the context of recitation see ibid., s a a a . Sutras 89: atha ramim l . 9 suptotthitenaisa manasaikav ram avarty Next the Ramim l . He s aa a a s aa . should recite this once mentally as soon as he has risen from sleep.
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ALEXIS SANDERSON
empowering the king and his weapons to conquer his enemies and has been inserted accordingly into the pan-Indic annual festival of Navar tra that initia ated the season of military campaigns, while the K lkula appears in learned a Kashmirian sources in a mystical and soteriological context. However, the contrast diminishes when we look beyond this exegesis to the primary sources of the tradition. The short Krama scriptures K lkulakramaa sadbh va, K lkulapancaataka, and Devdvyardhaatik conrm the exegetes apa a s s a proach; but the much larger Jayadrathay mala embeds this path to liberation in a a much more diverse religious context, one in which the propitiation of K laa samkarsan and her many ancillary forms is taught not merely for salvation . . . but also, indeed predominantly, for the attainment of worldly benets, among which those of concern to kings are far from inconspicuous. Thus in the rst Satka, when Dev asks Bhairava to teach Jayadratha, the king of Sindhu, the root . . Mantra of this Tantra, namely the seventeen-syllable Vidy of K lasamkarsan, a a . . . she describes it as bestowing sovereignty over the three worlds, which I take to be a hyperbolic statement of a claim that its propitiation will enhance royal power;179 the same Satka tells us that by seeing her Mandala, that is to say, by .. . . receiving initiation before it, soldiers will easily defeat the enemy when they go into battle;180 and in its account of the canon of which it is part it describes itself as this Tantra of war.181 Nor is this royal context forgotten in the three Satkas . . that were subsequently added to the rst. Indeed the whole work ends with several chapters setting out the means of propitiating a form of K lasamkarsan a . . . 182 with a variant of the seventeen-syllable Vidy 183 as the called Mah laksm a . a means of attaining sovereignty over the earth (prthivyaivaryam) and obtaining s from the goddess a sword that embodies her power and so renders its bearer invincible in battle (khadgasiddhih).184 . . The belief that the king derives his sovereignty from the goddess and that
Satka 1, ff. 69v670r1 (11.611b): 6 pihan t gopit y ca gudh a a a . a . . *sarv rthasiddhid (conj. [cf. Yonigahvara, f. 15v5 (212b): kutam sarv rthasiddhidam] : sarvajnasiddhia a . . a d Cod.) | prabodhakaran vidy krty vet las dhan | 7 trailokyarajyapradaya *yay (conj. : yasy a a a a a a a . Cod.) tuly na vidyate | ascary ni mahy msi pratyay s ca tathaiva ca | 8 yay j yanti vr nam a a. a. a a a a. . vidh n rpitacetas m | yay sarv ni k ry ni ekay s dhayet sad | 9 y na klayitum saky yasy nyogr a a a a a. a a. a a a a a a . a na vidyate | mantra mudr thav vidy y tvay dhy sit sakrt | 10 k larup mah vidy jagat karsayate a a a a a a a a a a a . yatah | k lasamkarsan tena prokt y pr k tvay mama | 11 s muhuh krpay n tha saindhav ya a a a a a a a a a . . . . . prak syat m. a a 180 Jayadrathay mala, Satka 1, f. 125r12 (19.66ab): drstvaitan mandalam yodh jayanti yudhi llay . a a a .. .. . . . 181 Jayadrathay mala, Satka 1, f. 177r9v1 (40.87): samsthit dh rak *hy asya (em. : dyasya Cod.) a a a a . . . siracchedasya suvrate | s mgr mikam idam tantram r j nasy tidurlabham. a. a a . . aa 182 Jayadrathay mala, Satka 4, ff. 222v5237v3. Colophons: mah laksmmatacakre devyutpattimana a . . . troddh rapatalah (f. 224v23); mah laksmy y gapatalah (f. 229r7v1); mah laksmy disiddhipatalah a a . a a a . a . . . . . . (f. 232v45); mah laksmvidhipatalah (f. 234v1); mah laksmvidhau rasadvayasiddhipatalah (f. 237v3). a . a . . . . . 183 The Vidy is extracted on f. 223v27. It is decoded in the Jayadrathay malaprast ramantraa a a I. . . samgraha, f. 28r6 as follows: HRM MAH ALAKS MYAI KALE S VAR S RM S RY AM H UM PHAT PHAT I. . . . . PHAT PHAT PHAT . . . . 184 Jayadrathay mala, Satka 4, f. 223r12 (vv. 69b): adhun srotum icch mi mah laksmmatam a a a a . . . . subham | utpattivratavijn nacary mantrasam yutam | 7 s dhak n m yath karma mudr mandala a a a a a a. a a ..
179 Jayadrathay mala, a
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she transmits her power to a dynasty by bestowing a sword on its conquering founder is widely attested in India from the early medieval period onwards. We see it, for example, in a Nepalese inscription of AD 1387/8 recording a gift by king Jayasthitimalla, the renowned restorer of the Malla dynasty, in which he is described as having brought his enemies under his sway with a sword that he had received as a boon from the goddess M ne var.185 The medieval a s Bengali narrative poem Candmangala portrays the rst king of Kalinga as hav. . ing received his sword from the goddess Cand;186 Tulaj Bhav n, the lineage a a .. a goddess of Chatrapati Siv j (16271680), the founder of the Maratha kingdom, is believed to have presented him with a sword with which to ght against the Muslim occupation;187 and in a variant of this theme, drawing on the notion that the kings sword is an embodiment of the goddess herself, Dante var, the s lineage goddess of the Bastar dynasty, is said to have appeared to its founder Annamdeo in his sword and led him to Bastar from his capital in Warangal whence he ed after its capture by the Bahmani sultanate in around 1435.188
pujanam | vahnik ryam yath vastham japam sarv rthasiddhidam | 8 tad bruhi devadevea yatha a a a s . . . rajyadisadhanam | evam niamya deveah priy vaktroditam vacah | 9 *pr ha (corr. : pr hi Cod.) s s . a a a . . . tantravarasy nte mah laksmmatam subham; f. 224r7: dadati prthivsvaryam acir n n tra samsayah; a a . a a . . . f. 226r1: yad icched *rajyasampattim (corr. : r jyasampattis Cod.); f. 228r67, speaking of a . . . the Yogins worshipped in the Mandala: etat s dh ranam devi khadgasiddhiprad yik h | a a . a a . .. . acir t parthivendratvam s dha ka sya dadanti t h; f. 230v1: carukam juhuy d devi bh gam t s m a a a. a a . a a. . . prakalpayet | dadanti prthivsvaryam; f. 231v7: siddhiksetr ny atah srnu | yesu samsiddhyate mantr . a. . . . . . yena rajyam labhed dhruvam; f. 232r3: samvatsare narendratvam; and f. 232r4: siddhyate caiva . . . samrajyam. . . 185 R EGMI 19651966, Part 3, p. 27 (No. 31), ll. 2526: srmanm ne varvaralabdhakrp na asit a s a . s a nyamahp larsrjayasthitimallar jamalladevena srbhat. arakebhya iyam pran. ik pradatteti. This is a a s a . t al a . variant of a common epigraphical formula in which a king is described as having obtained his sovereignty as the boon of this or that goddess. Thus the Malla kings of Nepal from the time of Jayasthitimalla are described as -rmanm nevars. adevat varalabdhapras da- (VAJR ACARYA 1976, s a s . t a a passim), Ratnajyotideva of Noakot in Nepal as -rgandakvaralabdhapras da- (R EGMI 196566, s .. a . Part 1, pp. 365366 ), R naka Punja, a vassal of Mah bhavagupta II of Daksina Kosala, as a. a . . -k levarvaralabdhapras da- (S HASTRI 1995, Part 2, p. 264, l. 8), two other vassals of the same a s a as -khambevarvaralabdhapras da- (S HASTRI 1995, Part 2, p. 343, l. 6; p. 363, l. 10), Ranabhanja I of s a . Khinjalimandala as -stambhevarlabdhavarapras da- (S INGH 1994, p. 101), and the Hoysala kings s a .. . as -v santik devlabdhavarapras da- (e.g., Epigraphia Carnatica 4, Ng, no. 38 of c. AD 1125; Ng, a a a no. 30 of AD 1164; and 12, Tp, no. 58 of c. AD 1120). On M ne var see T OFFIN 1996, pp. 5962. a s 186 B HATTACHARYA 1981, p. 22. 187 M ALLEBREIN 1999, p. 152. According to the account of Siv js life in the M r th Siva a a a. digvijaya the sword was an embodiment of the famous Tulaj Bhav n of Tulj pur, one of the a a a a principal lineage-goddesses of the Deccan and that of Siv ji himself, spoke to him in a dream, promising him victory, and when acquired was given her name (transl. S EN 1920, pp. 181182). G RIEVE (1909, p. 75) reports that this sword was kept in a small temple in the R ns palace in a. S t ra and paraded there in a palanquin during Navar tra. aa a 188 M ALLEBREIN 1999, p. 146. In a further variant of this tradition swords conferring invincibility on the founders of dynasties are sometimes said to have been received not directly from the deity but from a Siddha, N tha, or Yogin whose supernatural intervention enables the king a to conquer his territory. This is so, for example, in the legends of the kingdom of Gorkha, in which it is said that a Siddha gave such a sword to Prthivn rayan S h, the founder of the a . a
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There are also three tales of such swords given to heroes by the goddess in the Kath sarits gara, the vast collection of narratives redacted from earlier materials a a by the Kashmirian poet Somadeva at a date between 1063 and 1081/2. Now in two of these tales the goddess is Vindhyav sin,189 but in the third a it is none other than our K lasamkarsan, thus providing further evidence that a . . . this goddess for all the soteriological emphasis of her cult in the learned literShah dynasty of Nepal, before he began his conquests. On this and on the role of Siddhas in the ideology of kingship in the numerous small kingdoms established in the Himalayan region between the thirteenth and eighteenth centuries see B OUILLIER 1989 passim and p. 201. In yet other cases we encounter no such myths but only the idea that the royal sword is a sacred object empowering rule and securing victory. Indeed this idea appears to be universal a in the Indic world and to be independent of any S kta reading. It appears not only in India but also in the kingdoms of South East Asia. We see this in the case of the royal sword of the Khmer kings. This was named Jaya r (K. 736, v. 5; K. 806, v. 6; K. 905, l. 12) and the temples complex Jaya rnagara built by Jayavarman VII on the site of his bloody victory over the Chams s (K. 908, v. 32) is known in Khmer as Preah Khan (Old Khmer vrah kh n), The Sacred Sword. . a The Chinese memoir on the customs of Cambodia written in 129697 by Zhou Daguan, who had spent eleven months in Angkor with the embassy sent by the Yuan emperor Chengzong (Temur Oljeitu), reports that the king, Srndravarman, held the precious sword, no doubt this Jaya r, s when he gave his twice-daily audience and when he went forth in court parades riding an elephant, and also that the daughter of the preceding king (Jayavarman VIII), the father-in-law of Srndravarman, had secured her husbands position as his successor by stealing the golden sword from her father and giving it to him, thus depriving Jayavarmans son of the succession (P ELLIOT 1951, pp. 3435). This sword, or rather a copy of it with the same name, was in the ` care of the brahmins of the royal palace in Phnom Penh until recent times (C D E S 1941, p. 257). In the thirteenth century, during the period when the Thai of Sukhothai were asserting their independence, the Khmer sovereign gave it, together with the royal title Kamraten an sr Indra patndr ditya, and his daughter Sikharamah dev to the Thai prince Pha Muang of Muang Rat a a ` (C D E S 1941, p. 256). In the triumphal procession depicted in relief in the historical gallery of Angkor Wat Suryavarman II is shown standing on his elephant and holding a sword with the blade resting on his shoulder (G ITEAU 1976, p. 195a). Belief in the supernatural power of the royal weapons is also an important part of the Saiva palace culture of Bali, where krises, lances and other martial heirlooms were brought out for annual worship; see G EERTZ 1980, pp. 115 and 229. It was evidently general in the kingdoms of Java; see H EADLEY (2004, pp. 209 and 214) on the sacred kris and spear of Surakarta and the Black Stork kris given to the Javanese national hero Dipanagara by Paku Buwana VI of Surakarta (r. 182330) at the beginning of the Java War against the Dutch (182530). The kings of this principality, though converts to Islam, preserved the annual practice of sacricing wild buffaloes to the goddess Durg (sang hyang bhatari Durg ) a a . in the Krendhawahana grove near Kalioso village, in order to ensure their well-being and the protection of the realm against all dangers, remembering this as part of the customary law (adat) of the pre-Islamic court of Majapahit (H EADLEY 2004, pp. 59, and 282329; and B RAKEL 1997, pp. 257263). B RAKEL reports (1997, p. 260) that it was said to have been common practice for people to bring their weapons to this place in order to make them more powerful and that in the performance of the ceremony that she witnessed in 1983 a sacred heirloom (pusaka), the weapon Muliadipura belonging to the heroine R.A. Sumirah, had been been present, wrapped in a yellow cloth, looking like a sword and resting against the tree near the offerings. The antiquities of Java photographed by Isidore VAN K INSBERGEN (18211905) include an 18th -century kris ornamented with a veiled Durg and inscribed in Arabic (reproduced in T HEUNS - DE B OER a and A SSER 2005, p. 230 [37A - B]). 189 Kath sarits gara 42.11718 and 52.16884. a a
291
a ature of the Kashmirian S ktas, was indeed associated with royal power and rites of war. A certain V madatta of K nyakubja receives with his wife the inia a tiation (dksa) and Vidy of this goddess from his wifes mother, a great Yogin . a (siddhayogin, yogevar). He then goes to Srparvata to perform the postinitia s tory observances that are the means of achieving mastery over this Vidy -deity a (vidy s dhanam). Once mastered (siddh ) she appears before him and grants him aa a a magnicent sword (khadgottamam dadau). With this in his possession he be. . comes king of the Vidy dharas, builds a city in the Malaya mountains, and a fathers on his co-initiated wife a daughter who is predicted to become the wife of the future emperor of all the Vidy dharas.190 The same story is included in a the Brhatkath manjar, a briefer redaction of the same materials composed by the a Kashmirian Ksemendra between 1028 and 1063.191 . The evidence of the association of the K lkulas K lasamkarsan with a a . . . swords seen in the Jayadrathay mala and this mythical narrative is conrmed a at the end of an account of the worship of a form of K lasamkarsan in the a . . . Ek ntav sindevat y ga found in a birch-bark manuscript of the K smrikakarmaa a a a a k ndapaddhati, a compendium that sets out the rituals of the brahmins of Kasha. . mir: 1 srnu devei tattvena rahasyam paramadurlabham | . s eknt devat y s k lasamkarsan par | a a a a a a . . . 2 sut n m jvit rthe ca pujayet paramevarm | a a. a s pur tu devadevei gaury h putro na jvitah | a s a. . 3 divyam varsasahasra m ca tapas taptam may priye | a . . . . jvit rthena putr nam krtam vratam abhpsitam | a a. . . 4 aarr tad v n hy abravn madhur gir | s a a a. a a samkarsan n ma dev ek nt hy atha yocyate | a . . . a 5 pujayet paray bhakty sut n m jvit rthatah | a a a a. a . s saktih param dev drghajvas suto bhavet | a a . srdevy uv ca: a 6 sarvasamsayacchett ra sarvajna paramevara | a s . vidh nam bruhi me tasy yadi tus. o si me prabho | a . a t . svara uv ca: a
68.6471b: ath kasm d grh y t m svasrum t m siddhayoginm | anugrah rth so a a a a a. . a. a bhyarcya pr rthay m asa yatnatah | 65 s tha yogevar tasmai sabh ry ya yath vidhi | k lasamkarsinm a a a s a a a a . . . .. vidy m dksapurvam up diat | 66 tatah srparvatam gatv sa vidy m t m as dhayat | s ca siddh sat a . . a s a a. a a a a . . s ksat tasmai khadgottamam dadau | 67 pr ptakhadga ca sampannah sa tay bh ryay saha | k ntimaty a . a s a a a a a . . . . . krt v madatto vidy dharottamah | 68 tato rajatakutakhye srnge malayabhubhrtah | krtam puravaram a a . . . . . tena nijasiddhiprabh vatah | 69 tato vidy dharendrasya tatra k lena kanyak | tasy m paty m samuta a a a a. a. . pann n mn lalitalocan | 70 j tam traiva s vidy dharasaccakravartinah | bh ry bhavitr nirdis. a a a a a a a a a a a . . t gaganodbhavay gir . a a 191 Brhatkath manjar 9.5254, reading in 53 tacchiksay v madattah *k lasamkarsinm sritah a a . a a . . . .. . (em. : k le samkarsinm sritah Ed.s MS KHA : k lasamkarsano sinah Ed.) | vidy m srparvate dhy tv a a a. a a . . .. . . . . . khadgavidy dharo bhavat. a .
190 Kath sarits gara a a
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ALEXIS SANDERSON
7 srnu devi pravaksy mi tantram trailokyadurlabham | . . a . ved dyam purvam uddhrtya mah p p ntam uddharet | a a a a . 8 p nujam repham arudham agnidh mnaiva bhusitam | a . a . . ardhendubindusahitam mantram tridaadamaram | s . . . 9 svan masahit dev namask r ntayojit | a a aa a kar didehany sam ca ekocc rena k rayet | a a . a . a 10 svagrhe pujayed devm bhogair n n vidhai subhaih | . a a s . padmam c tra surekham tu caturasram tu prs. hatah | a t . . . . . 11 dv rai caturbhis samyuktam n n rangais tu ranjitam | a s a a . . adau sn tv suvastr ca bhakty pujy mahevari | a a a a a s 12 pujit varad dev suklapakse dine tithau | a a . trayoday m arkadine caturthy m ca var nane | s a a. a 13 m rgarse tath jyais. he pratisamvatsaram punah | a s . a .t . . . grhe bhartu ca putr rthe santyarthe pujayet sad | s a a 14 devavemapratis. h dau sutakany viv hayoh | s a a .t a . sas. hy y ge tath khadge jantau j te prapujayet | t a a a a . . . 15 r jak ryesu sarvesu yajne devm prapujayet | a a . . .
K smrikakarmak ndapaddhati, f. 35v (Ek ntav sindevat y gah) a a. . a a a a . 4d yocyate conj. : socyate Cod. 6c tasy em. : tasya Cod. 6d prabho conj. : srnu Cod. 7d mah a . a p p ntam uddharet conj. : mah p p nta coddharet Cod. 8a p nujam em. (cf. Jayadrathay mala, a a a a a a a . Satka 4, f. 230r2: p nujam proccaret) : s nujam Cod. 8b agnidh mnaiva em. : agnidh straiva Cod. a a a a . . . . 8d tridaadamaram em. [cf. Nity kaula, f. 4v34: + ntram tridaadamaram] : didaadamaram Cod. s . a s . s . . . 9c ny sam ca conj. : ny sena Cod. 10d prs. hatah conj. : prs. at m Cod. 14a devavemapratis. h dau a . a t t a s . . . .t a conj. : pratis. h devavem dau Cod. 15b devm conj. : dksam Cod. s a . . . .t a
Hear, Deve, in truth the secret supremely difcult to acquire. The goddess s Ek nt is the supreme K lasamkarsan.192 One should worship [this goda a . . . dess] Parame var for the [long] life of ones sons. In the past, Devadeve, s s a son of Gaur did not survive and I, beloved, [therefore] practised celestial penance for a thousand years. I performed the desired ascetic observance to secure the longevity of my sons. Then a disembodied, sweet-toned voice addressed me and said: For the long life of ones sons one should worship with total devotion the goddess [K la]samkarsan known as Ek nt. This a a . . . goddess is the supreme Sakti. [By her favour] ones son will be long-lived. The goddess said: Omniscient Parame vara, resolver of all doubts, if you s s are pleased with me, my master, tell me her rite. I vara replied and said: Hear, Dev. I shall teach you the most precious ritual in all the three worlds. One should extract the rst [sound] of the Veda [OM], then the [letter] after . the Great Sin [KH ( A )]193 and the younger sibling of P [ A ] on R [ A ] adorned
the iconographic evidence of the identity of Ek ntav sin /Ek nt with K lasamkarsan a a a a . . . in this text see S ANDERSON 1990, pp. 6163. 193 That the great sin (mah p pam) is K [ A ] so that the letter which follows it (mah p p ntam) is a a a a a KH [ A ] may be inferred from the Varnan mapatala. For that lists the cutting, Brahm and the a a . .
192 On
293
with the re-pit [E] and accompanied by the half-moon and the dot[, namely] the Trida adamara Mantra [KHPHREM]. The goddess [that is this Vidy ] s . a . should be accompanied by her name [in the dative case] and have NAMAH . added at the end.194 One may accomplish the installation [of the Mantra] on the hands and body [simply] by reciting it once. One should worship the goddess in ones home with ne foods of many kinds and there should be a lotus for her with well-drawn lines and a square behind it, provided with four gateways, and coloured with powders of various hues. First one should bathe, Mahe var, and then after putting on a ne garment worship her with s devotion. The goddess grants boons when worshipped every year on the thirteenth lunar day, if it is a Sunday, and the fourth, of the bright halves of the months M rgarsa and Jyaistha, in the home of [ones] husband, in a s . .. order to obtain male offspring, and to quell [all dangers]. One should [also] worship her in such [ceremonies] as the consecration of [an image of] a god or a [new] house, or on the occasion of the marriage of a son or daughter, when one performs worship of [the goddess] Sasth, on the sword, and . .. whenever a person is born. [Moreover,] one should worship the goddess in a re sacrice (yajne) on the occasion of any undertaking on behalf of the king.195 Since this reference to the sword occurs as an item in a list of irregular or special occasions requiring worship, we may infer that the text has in mind a special
head among the code-names of KA (vv. 20c21b): yony dyam kartanam caiva kalaam parikrtitam | a s . . . brahm nam srsakam caiva kak ram paripathyate. The expression mah p pam evidently conveys the a . . . a . a a . . same sense, referring to the great sin (mah p takah) of brahminicide committed by Siva when he a a . cut off the fth head arrogantly sprouted by four-headed Brahm and then performed penance a by carrying the skull, the embodiment of that sin, in his left hand as his begging bowl. The myth is already told in chapters 5 to 7 of the original Skandapur na, which holds that the decapitation a. took place in Kashmir (7.33), and in 78.210217 of the Picumata (f. 311r24), which locates the events by the bank of the Gandhavat (f. 311r2 [210c]: gandhavaty tate ramye), that is to say, a . in the cremation ground of Ujjain (Kath sarits gara 102.67 and Picumata 3.97c99b [f. 7v12]: a a pacime kalpayed devi ujjenksetram uttamam | p sam tatra sam likhya avattham vrksam uttamam | s . a . a s . . . . tasy dhast l likhen mantr n mn gandhavatnad m | tasya daksinatre tu smaan m c likhed budhah). a a a a s a . a . . . There are striking afnities between these two early versions, notably in the detail that Visnu .. offers his own blood when Siva holds out the skull to him for alms, with the difference that in the Ur-Skandapur na Visnu opens a vein in his forehead for this purpose (6.46b), whereas a. .. in the Picumata he holds out his arm, from which Siva then extracts the blood by piercing it with his trident (78.214c216 [f. 311r34]: kap lam linam drs. v jn tv ca purusottamah | svabhujam a a . .t a a a . . . daray m asa mah sattvo mah balah | tato may triulena hatas tu subhalocane | sronitasy tivegena tato s a a a a s . a . dh r vinirgat | mah ghosena patit kap le c tibh svare). aa a a . . a a a a 194 Thus KHPHREM K ALASAM KARS AN YAI NAMAH or KHPHREM EK ANTAV ASINYAI NAMAH . . . . . . . . 195 I have emended the manuscripts reading dksam to devm here. The reading is not impos . . . a sible. For there is a Dksadev in the Kashmirian S kta pantheon, this name being an alias of . the goddess Bhuvanam lin taught in the Jayadrathay mala. However, that goddess has a very a a specic application both there and in the Kashmirian rituals, namely, as her alias indicates, initiation (dksa); see S ANDERSON 2007, p. 253255. It is in any case implausible that the identity . of the goddess would change at this point.
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ritual (naimittikam karma) for the empowerment of the sword, either before bat. tle or in the context of the calendrical worship of the royal sword during the annual Navar tra festival.196 a Finally, Abhinavagupta reports in his Tantr loka that the K lmukha, evidently a a a text of the K lkula, species a sword, a dagger, or a knife as suitable suba strates for the worship of this goddess;197 and we nd the same in the Kramas K lkulapancaataka. That says that Samh rabhairav, the eleven-syllable Vidy a s a . a . for the worship of K l in the phase of withdrawal (H UM PHAT KHPHREM a . . MAH ACAN D AYOGE S VAR ), may be worshipped internally as a brilliant light as. . cending from the point between the brows or externally on the surface of a large mirror in front of a dagger or most fearsome knife set up for this purpose.198 The same source prescribes that the thirteen K ls may be worshipped in the a fourth and nal phase of Krama worship, here called the k lik kramah and elsea a . where the an khyakramah, either within consciousness in the lotus of Brahm a a . above the head or, in the option of external worship, on a Mandala of twelve .. circles surrounding a circle at the centre, or on the central tip of a sharp trident, a red cloth, a lamp, or the tip of a king among swords (khadgeah),199 which . s . may well be the royal sword itself.
196 Procedures for worshipping and parading the royal sword during the Navar tra festival are a
taught in Pur nic accounts of this festival (E INOO 1999). On the worship of the royal weapons a. in this context see also S ANDERSON 2005b, pp. 255256 and n. 66, citing the Kashmirian Netratantra, Visnudharmottara, and Nlamata, and the recorded traditions of the courts of Mysore .. and Jaipur. See also T OFFIN 1996 and L EVY 1990, pp. 523563 on Navar tra in the Newar royal a cities of Patan and Bhaktapur; TANABE 1999 on Navar tra in the village Garh Manitri, the site a of one of the forts of the Khurda kingdom (15721804) in Orissa. 197 Tantr loka 27.44: khadgam krp nik m yad v kartarm makuram ca v | vimalam tat tath kury c a a . a a a . . a. a . . . chrmatk lmukhoditam. a 198 K lkulapanca ataka N1 f. 18r35, N3 f. 43v644r3 (N2 lacks the folio that contained this a s portion): 4.71 pujayed bindum rgordhvam mah tejahsvarupinm | bh v bh vesu sarvesu samh ra a a . a a a . . . . . a cakran yik m | 72 mah tejovatm dpt m bindurdhvapathag minm | tatra pujy prayatnena svasama a a . a. a a . vedanatatparaih | 73 athav cchurik m *sth pya (N1 : sth py N2) kartarm v sud runam | *mah a a. a a a . a a . a . mukuraprs. he (mukura conj. : mukuta Codd.) tu pujy samh rabhairav. The Vidy is extracted in a . a a .t . 4.6469. I have emended the reading of the manuscripts mah mukutaprs. he on a large crown a . .t to mah mukuraprs. he on a large mirror because I know no instance of worship on crowns, bea .t cause the related passage cited above from the K lmukha also mentions mirrors as an optional a substrate, and because the use of a mirror as a substitute for an image of the goddess is independently attested. Thus in the survey of temples in in the Kannur district of Kerala carried out by the Census Organization of India (J AYASHANKER 1999) 10 of the idols of the presiding deities in the 38 major temples of the goddess for which data were collected were reported to be in the form of mirrors (mostly made of the ve metals [pancaloha-], namely copper alloyed with small quantities of tin, silver, gold, and iron, or of bell-metal), and in 8 out of 16 others in which it was said that the main image is anthropomorphic with a secondary goddess on site, commonly Bhadrak l, the same was reported of the latter. Nearly half, then, have a mirror in a place of a conventional idol, either of the main or of the secondary goddess. 199 K lkulapanca ataka N1, ff. 21v522r4 and 23v23; N2, f. 58r14 (5.48c50c lacking through a s loss of folios) and 60v2; N3, f. 49r4v4 and 51v45; 5.52 quoted without attribution in Tantr lokaviveka on 29.2527b (J): pujyam etad brahmapadme nir khyam ca nir maye | 5.49 sodaante a a a . . . s nav nte v cidantah paramevara | svasamvittikramenaiva *b hye (N1 : b hya N3) v tha trilocana | 5.50 a a s a a a . . .
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Nor is the evidence of this association of the goddess of the K lkula with a akta brahmins swords restricted to Kashmir. For in the Paddhatis of the Newar S a the closely related Siddhilaksm/Pratyangir , whose cult is taught in the second . Satka of the Jayadrathay mala,200 is summoned into her Mandala for worship as a .. . . the goddess of the kings Mantra201 present in and as the sword (khadgasth a . 202 This is in all probability the sword of the Malla kings of Bhakkhadgarupin). . . tapur, which is still kept alongside the statue of the royal tutelary goddess Taleju in the palace temple.203
Mystics and Sorcerers

There are, then, good reasons to think that the Paippal dins of Orissa did a not commit a category mistake when they adopted the K lkulas Mantras as a the basis for these rituals but merely adapted an existing association between K lasamkarsan and martial might to the more exoteric identity of the goddess a . . . Bhadrak l with her established position in royal and civic religion. Indeed the a evidence that they looked for the Mantras of these rituals to the K lkula, a sysa tem whose exegetical literature has adopted such a high soteriological tone, is a
*r javartena (N1 : r javattena N3) rajas vyomabimbam tu k rayet | bimbadv daakam b hye tadrupam a a a a a s . . a avat rayet | 5.51 *lohit m (em. [= J] : lohitam Codd.) vyomarekh m tu (rekh m tu em. [= J] : rekh nta a a. a. a. a . Codd.) dady t sindurakena *ca (Codd. : tu J) | viparyayena v k ry sukl v vyomarekhik | 5.52 a a a a a a a . niite sulacakre v pujayet tat *svadehajaih (em. : svadehaje Codd.) | panc stis tu devn m kotayas s a a a. . . tatra nityaah | 5.53 vyomarup s ca tis. hanti mah siddhiprad yatah | madhye pujy mah k l b hye s . a t a a a a a a . . ny dv daa kram t | 5.54 purv d arabhya sarv s t h pujayed yoginandana; and 5.78: pujayed raa a s a a a a. ktavastre v dpe khadge amurdhani | *madhye (N2 N3 : + dhye N1) pujy punar dev vidyean a s a s . nav ksar . a . a 200 On the place of this goddess in the Jayadrathay mala, called there Siddhalaksm rather than a . Siddhilaksm as in Nepalese sources, see S ANDERSON 2007, pp. 256257 and n. 77, citing the . view of the Tantrar jatantr vat rastotra of Vi v varta, according to which Siddhalaksm is the a a a s a . principal deity of the second Satka. Her Vidy and its worship are taught at its end (ff. 129r1 a . . 132v3). 201 Navar trapuj , f. 5r6: sr 3 r jamantrabhattarik srsiddhilaksmdev rcanam k rayet [Next,] the a a a . . a . a . a worship of the deity Siddhilaksm, the thrice venerable goddess of the kings Mantra; and Nava. r trapuj vidhi, f. 15v11: srr jakulabhat. arakap ramparyakramena srsiddhilaksmdevthandilyarcanam a a a a . . t . . .. . [Next,] the worship of Siddhilaksmdev in the vase (Newari thandili) in accordance with the .. . tradition of the venerable royal palace. On the role of Siddhilaksm in the royal ritual of the . Kathmandu valley see S ANDERSON 200304, pp. 366372. 202 E.g. Navar trapuj vidhi, f. 17r12 (in the worship of Siddhilaksm): y s par par suksm a a a a a a . a . khadgasth khadgarupin | suralokagat dev *s y tu (em. : s y ntu Cod.) iha mandale; Pratyangir a . a a a a a a . . .. paddhati, f. 15v16r: y s par par dev khadgasth kha d garupin | suralokagat *y sti (conj. : y nti a a a a a . a a a . . Cod.) * y tu (conj. : ay ntu Cod.) iha mandale; Uttar mn yapavitr rohanavidhi, f. 4v6 (in which the a a a a a a .. . Yajam na is identied as the Malla king Jayasthiti [r. 13821395]): y s par par dev khadgaa a a a a . sth *khadgarupin (em. : khasvarupin Cod.) | suralokagat saumy * y tu (em. : ay mtu Cod.) iha a . . a a a a a. . mandale. .. 203 V ERGATI 1995, p. 94. See also L EVY 1990, pp. 469492. On the Tantric identity of the goddess Taleju see S ANDERSON 200304, pp. 372373, n. 74.
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salutory reminder of the danger of being seduced by elevated Tantric exegesis into forgetting that it glosses traditions of practice that will generally have been much more diverse in their repertoire, offering services vital to the continuing royal patronage that could create the infrastructure that could in time give rise to and support the high theory that turned its attention away from these more mundane and professional aspects of the tradition. Nor should we assume that those who produced the high-level theory with its soteriological emphasis, as exemplied in the learned works of the Kashmirian authorities of the Krama, were necessarily disengaged in their own practice from involvement in the more instrumental aspects of the ritual systems into which they had been initiated. For, as I have shown elsewhere, the Kashmirian Krama was not as exclusively otherworldly as one might expect from its emphasis on its system as a means of contemplative self-realization. The Kashmirian historian Kalhana reports the boast of the followers of the K lkula a . that their Guru Vran tha successfully performed a seven-day ritual of chas a tisement (nigrahakarma) to bring about the death of king Ya askara (r. 939948) s while he held ofce as his minister of war and peace; and the anonymous Kashmirian Mah nayaprak sa, perhaps the most elevated of the Kramas texts on its a a form of worship as the means of liberation, reports that the same Guru had employed this system to accomplish hostile rituals for such purposes as immobilizing (stambhanam) and causing dissension (vidvesanam). The text does not . . specify the targets of his rituals but this very silence suggests that they were rituals aimed against the enemies of Kashmir, immobilization, that is, of the army of an invader (parasainyastambhanam), and the protection of the country by bringing about dissension between an enemy and his allies, these being the usual meanings of the terms stambhanam and vidvesanam.204 Finally, just as a . . strong emphasis on the salvic style of Tantric worship did not preclude involvement in hostile rites, so a strong emphasis on hostile rites did not necessarily entail disengagement from the more esoteric domain of Tantric ritual for liberation. For we have in the Angirasakalpa corpus the literature of a group of ritualists to whose identity as holders or seekers of ofce as the Atharvavedic priests of royal patrons expertise in rites for hostile purposes was fundamental. Yet, as we have seen, this professional specialization did not preclude their including in their corpus a form of esoteric Trika ritual that aims at liberation alone, serving the needs of the ritualists themselves rather than their patrons.
textual evidence for the identity of Kalhanas Vran tha with the Krama Guru Hrasva a . n tha and his performing hostile rituals of chastisement, immobilization, and dissension is prea sented in S ANDERSON 2007, pp. 280291.
204 The
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Sigla and Abbreviations

As = Asimila manuscript of the Angirasakalpa . ASB = Asiatic Society of Bengal, Calcutta BEFEO = Bulletin de lEcole francaise dExtr me-Orient e BORI = Bhandarkar Oriental Research Institute, Pune Cod. = The reading of the manuscript Codd. = The reading of all the manuscripts conj. = My conjectural emendation corr. = My correction Ed. = The reading of the edition EdP = Paippal davaadisatkarmapaddhati a s . EFEO = Ecole francaise dExtr me-Orient e em. = My emendation GOML = Government Oriental Manuscripts Library, Madras IFI = Institut francais dIndologie IFP = Institut francais de Pondich ry e ` K = Khmer inscription, numbered as in C D E S 19371966 KBC = The Korean Buddhist Canon KSTS = Kashmir Series of Texts and Studies NAK = National Archives, Kathmandu NGMPP = Nepal-German Manuscript Preservation Project OSM = Orissa State Museum, Bhubaneswar P1 = BORI MS 960 of 188791 (Angirasa) P2 = BORI MS 959 of 188791 (Angirasa) SRPD = Srinagar, Manuscript Collection of the Research and Publication Department of the Jammu and Kashmir Government T/121 = OSM MS T/121 (Angirasakalpa) T/187 = OSM MS T/187 (Angirasakalpa) Taisho = Taish shinshu daizoky (The Tripitaka in Chinese) o o .
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Primary Sources: Manuscripts and Editions

Agnipur na, ed. Baladeva Up dhy ya. Kashi Sanskrit Series 174. Varanasi: The a. a a Chowkhamba Sanskrit Series Ofce, 1966. Atharvanabhadrak lmah vidy . GOML MS 5867. a a a . Atharvavedapariis. a, ed. George Melville Bolling and Julius von Negelein. Vol. 1, s .t parts 1 and 2. Leipzig, 1909, 1910. Atharvavedasamhit in the Saunakya recension with the commentary (-bh sya) of a. . a a S yanac rya, ed. Shankar P ndurang Pandit. Bombay: Government Central a . a Book Depot. 1895. Atharvaira-upanisad, ed. Ramamaya Tarkaratna in The Atharvana-Upanishads. s . Bibliotheca Indica 76. Calcutta: Ganesha Press, 18721874. Anuttarasamvidarcan carc . Trivandrum University Library, MS COL 247 (Dea a . van gar paper transcript), pp. 811. The manuscript contains the Svarupapraa veik of Bhatta N ga (pp. 18), this work, a fragment of a text of Sanskrit metrics s a a .. a (pp. 1213), and a treatise on S kta Saiva Dksa (Dksavidhi) (pp. 1325). . . Arthaastra of Kautilya: The Kautilya Arthaastra, ed. R.P. Kangle. Delhi: Motilal s s . . Banarsidass, 1969. Ahirbudhnyasamhit , ed. M.D. Ramanujacarya. 2nd edition revised by V. Krishna. a macharya. Adyar Library Series 4. Adyar: Adyar Library and Research Centre, 1966. Agamadambara of Jayantabhatta, ed. and tr. D EZS O 2005. . .. Angirasa/Angirasakalpa. 1. As: Manuscript from the home of D modara Mi ra of a s ngirasakalpa). Palm-leaf; Asimila village in the Baleshwar District of Orissa (A . Oriya script. Photographic prints. 2. P1 : BORI MS 960 of 188791 (Angirasa). Palm-leaf; Devan gar. Photocopy. 3. P2 : BORI MS 959 of 188791 (Angirasa). a Palm-leaf; Devan gar. Photocopy. 4. T/121: OSM MS T/121 (Angirasakalpa), a ff. 76r1v7 (Par japavidhi) and 86v188r3 (Bhadrak lmantravidhi). 5. T/187: a a ngirasakalpa), ff. 78v282r2 (Par japavidhi) and 85r289r4 OSM MS T/187 (A a (Bhadrak lmantravidhi). My access to 4 and 5 has been in the form of collations a of these sections prepared for my editions of them by Arlo Grifths in situ on 28 June, 2005. Anandakalpalatik of Mahe varatej nandan tha. GOML MS 1698. a s a a a *Ary vivarana. A commentary by Lasak ka R zd n (R j naka Laksmr ma) on a a a aa . . a a verse. Staatsbibliothek zu Berlin / Preussischer Kulturbesitz, Hs or an Ary a 11664, ff. 138139. Paper; S rad script. a Uttar mn yayajnakrama. NGMPP E447/13. Paper thy saphu; Newari script; place a a a of deposit: Acyuta (owner), Kathmandu. Uttar mn yapavitr rohanavidhi. NAK 1.70, NGMPP Reel No. B 177/30. Paper; a a a . Newari script.
299
Kath sarits gara of Somadeva, ed. Pandit Jagads L l S str, Delhi: Motilal Banara a a a .. sidass, 1970. a Kal dksapadhati of Manodadatta. BORI MS 157 of 188692. Paper; S rad script. a . a K larudratantra. ASB MS 10389 (G). Paper; Devan gar. a a K lkulakram rcana of Vimalaprabodha. NAK 5-5188, NGMPP Reel No. A148/10. a a Paper; Newari script; probably penned in the 17th century. K lkulapancaataka. 1. N1: Kathmandu, Kaisar Library, MS 524 (K lik kushe), a s a a NGMPP Reel No. C 49/3. Palm-leaf; early East Indian script; dated [Laksmanasena] Samvat 122 [= a year between AD 1230 and 1242]. 2. N2: NAK . . . 5.358, NGMPP Reel No. B30/26. Palm-leaf; Newari script. 3. N3: NAK 1252, NGMPP Reel No. A182/6 (K lik kulakram rcana). Paper; Newari script; a a a penned in AD 1644/5. K smrikakarmak ndapaddhati. Oxford, Bodleian Library, MS Sansk. d.335; bircha a. . a bark; S rad script. a Kubjik mata: The Kubjik matatantra. Kul lik mn ya version, ed. T. Goudriaan and a a a a a J. A. Schoterman. Orientalia Rheno-traiectina 30. Leiden: Brill, 1988. Kubjikopanisad, ed. and tr. G OUDRIAAN and S CHOTERMAN 1994. . Kauikapaddhati, Ke avas commentary on the Kauikasutra of the Atharvaveda, s s s ed. V.P. Limaye, R.N. Dandekar, C.G. Kashikar, V.V. Bhide, and S.S. Bahulkar. Pune: Tilak Maharashtra Vidapeeth, 1982. Kriy k lagunottara. NAK 3-392, NGMPP Reel No. B25/32. Nandin gar/P la a a a a . script; manuscript copied in Dhavala rotapura (in the foothills of the Dhaulagiri s range in Nepal to the west of the Kathmandu valley); penned in AD 1184. Gurun thapar mara of Madhur ja, ed. P.N. Pushp. KSTS 85. Srinagar, 1960. a a s a Gurupanktistotra of Madhur ja. GOML MS 15332. a Gurup ramparyaprak ra. Pondicherry, IFP MS T. 113b, pp. 9697. a a Guhyak lpuj . NAK 1-360, NGMPP Reel No. B32/16. Palm-leaf; Newari script; a a penned in AD 1219/20. Goraksaataka. N OWOTNY 1976. . s Jayadrathay mala, Satka I. NAK MS 5-4650, NGMPP Reel No. B 122/7. Paper; a . . Newari script. Jayadrathay mala, Satka 2. NAK 5-4650, NGMPP Reel No. A153/2. Paper; Dea . . van gar script; penned in Vikrama 1982 from an old palm-leaf manuscript for a the library of R jaguru Hemar ja S kya (f. 132v45). a a a Jayadrathay mala, Satka 3. NAK MS 5-1975, NGMPP Reel No. A 152/9. Paper; a . . Newari script. Jayadrathay mala, Satka 4. NAK 1.1468, NGMPP Reel No. B122/4. Paper; Newari a . . script; penned in AD 1626/7. Jayadrathay malaprast ramantrasamgraha. Ff. 3v364r5 of NAK 1-253, NGMPP a a .
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Reel No. A152/8 (Jayadrathay mala). Paper; Newari script; AD 1642/3. a Jn n rnava: Jn n rnavatantra, ed. Gane a astr Gokhale. Anand srama Sanskrit a a . a a . a . s s Series 69. Poona: Anand srama Press, 1952. a Tantrasamgraha, Part 2, ed. Gopinatha Kaviraja, Varanasi: Varanaseya Sanskrit . Vishvavidyalaya, 1970. Comprises editions of the Nirv natantra, Todalatantra, a. . K madhenutantra, Phetk rintantra, Jn nasamkalintantra, and Devk lottar gama a a . a a a . . with the commentary of Niranjana Siddha. Tantrasamgraha, Part 3, ed. Ramaprasada Tripathi. Yogatantra-granthamala 6. . Varanasi: Sampurnanandasamskrtavisvavidyalaya, 1979. Comprises editions of the Gandharvatantra, Mundam l tantra A, Mundam l tantra B, K m khy tantra, a a a .. aa .. aa Sanatkum ratantra, Bhutauddhitantra, and Kank lam lintantra. a s a a Tantrasadbh va. NAK MS 5-445, NGMPP Reel No. A44/2. Palm-leaf; Nepalese a Kutila script; penned in AD 1097. . Tantras rasamgraha of N r yana of Sivapuram (Kerala) with an anonymous coma aa . . mentary (-vy khyana), ed. M. Duraiswami Aiyangar. Vrajajivan Prachyabharati a Granthamala 62, Delhi: Chaukhamba Sanskrit Pratishthan, 1992. Tantras rasamgraha of N r yana of Sivapuram (Kerala) with the commentary a aa . . (-mantravimarin) of V sudeva of Svarnagr ma (Kerala), ed. N.V.P. Unithiri. 2 s a a . Parts. Calicut University Sanskrit Series 1516. Calicut: University of Calicut, 2002. Tantr loka of Abhinavagupta with the commentary (-viveka) of R j naka Jaa aa astr. KSTS 23, 28, 30, 35, 29, 41,47, 59, 52, 57, yaratha, ed. Mukund R m S a 58. Bombay and Srinagar, 191838. Taish Shinshu Daizoky , ed. Junjiro Takakusu and Kaigyoku Watanabe. Tokyo: o o Daizo shuppan kabushiki kaisha, 192434. Todalatantra. Tantrasamgraha Part 2 (pp. 5394). . . Devdvyardhaatik . NAK 1-242, NGMPP Reel No. A161/12. Paper; Newari s a script; probably penned in the 17th century. Navar trapuj . NAK 1-220, NGMPP Reel No. A 240/17. Paper; Newari script. a a Navar trapuj vidhi. NGMPP Reel No. E88/11. Paper; Newari script; joint reign a a of Jtamalla and Pr namalla of Bhaktapur (c. AD 1524). a. N radapur na: N radyapur nam, ed. Khemar ja Srkrsnad sa. Bombay: Venkatea a. a a. a .. a svara Steam Press, VS 1962 [AD 1905]. Nity kaula. NAK 2-226, NGMPP Reel No. B26/21. Palm-leaf; Newari script; right a side damaged; incomplete (6.28). Nityotsava of Um nandan tha, ed. A. Mahadeva Sastri. Gaekwads Oriental Sea a ries 23. Baroda: Oriental Institute, 1923. Niisamc ra. NAK 1-1606, NGMPP Reel No. B26/25. Palm-leaf; Kutila script. s . a . Niv saguhya. NAK MS 1-227, NGMPP Reel No. A 41/14 (Niv satattvasamhit ), s a s a . a ff. 42r5114v. Palm-leaf; Nepalese Licchavi script; c. AD 900.
301
Nlamatapur na, ed. K. de Vreese. Leiden: Brill, 1936. a. Netratantra with the commentary (-uddyota) of Ksemar ja, ed. Madhusudan Kaul a . Sh str. KSTS 46 and 61. Bombay, 1926 and 1939. a Ny yamanjar of Jayantabhatta, ed. K.S. Varadacharya. 2 vols. University of a .. Mysore, Oriental Research Institute Series 116 and 139. Mysore: University of Mysore, 1969 and 1983. Panc rthabh sya. P supatasutra. a a. a Paraur makalpasutra with the commentary (-vrtti, Saubh gyodaya) of R me vara, s a a a s ed. A. Mahadeva Sastri, rev. and enl. Sakarlal Yajneswar Sastri Dave. Gaekwads Oriental Series 22. Baroda: Oriental Institute, 1923. Par krama. Paraur makalpasutra, Khanda 8 (pp. 279289). a s a .. Par trsik t tparyadpik , ed. Z ADOO 1947b. a a a a Par trsik laghuvrtti (Anuttaravimarin), ed. Z ADOO 1947a. a a s a Par trsik vivarana. MSS: 1. SRPD MS 848; paper; S rad script; no date; copied a a a . arad script; dated samvat 65 by one R macandra. 2. SRPD MS 2312; paper; S a a . a . sr suditrtyasy m budhe (Wednesday, Sr vana, Sukla 3, Laukika 65 = AD 10 July a a. a 1689). 3. SRPD MS 2138; paper; S rad script; no date. Editions: 1. G NOLI 1985; a astr. KSTS 18 (Par trimsik vivarana). Srinagar, 1918. 2. ed. Mukund R m S a a . a . Par paddhati of Um nandan tha. Nityotsava, pp. 190197. a a a P supatasutra with the commentary (Panc rthabh sya) of Kaundinya, ed. R. Anana a a. .. thakrishna Sastri. Trivandrum Sanskrit Series 143. Trivandrum, 1940. Picumata (Brahmay mala). NAK MS 3-370, NGMPP Reel No. A 42/6. Palm-leaf; a early Newari script script; penned in AD 1052. Paippal davaadisatkarmapaddhati, ed. Um k nta Panda. Balasore: 2003. a s . . a a . . Paippal dasamhit , K ndas 115, ed. Dipak Bhattacharya. Bibliotheca Indica 318. a . a a. . Calcutta: Asiatic Society, 1997. For further K ndas I rely on references provided a. . by Arlo Grifths. *Pratyangir divisayakasamgraha. ASB MS 11354 (Tantric Digest of Unknown a . . Name). Paper; Newari script; undated; 72 folios. Pratyangir paddhati. NAK 3-796, NGMPP Reel No. A 253/18. Paper; Newari a script. Pratyangir bhadrak lmantra. GOML MS 6651. a a Pratyangir mantra. GOML MS 6656. a Pratyabhijn hrdaya of Ksemar ja, ed. Jagadsha Chandra Chatterji. KSTS 3. Srinaa a . gar, 1911. a a Prapancas ra attributed to Sankar c rya: Prapancas ra Tantra of Sankar c rya With a a a a the Commentary Vivarana by Padmap d c rya and Prayogakramadpik a Vrtti on a a a a . the Vivarana, ed. Atal nanda Sarsvasvat. Revised and documented with ex . . a haustive Introduction by Arthur Avalon. Parts 1 and 2 in 1 volume. Delhi:
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Motilal Banarsidass, 1981. First published: Calcutta, 1935 (Tantrik Texts 19). Prayogakramadpik . Prapancas ra. a a Brhatkath manjar of Ksemendra, ed. by Pandit Sivadatta and K shn th a a a .. . P ndurang Parab. K vyam l 69. Bombay: Tuk r m J vaj, 1901. a. a aa aa a Brahmay mala. Picumata. a Brahmay mala IFP: Brahmay mal khyam m trpratis. h tantram. IFP MS T. 522. Paper a a a . a .t a transcript in Devan gar. Incomplete. Contains Patalas 150 and 51.129b. a . Brahmay mala Triv.: Brahmay malapratis. h tantram. Trivandrum University Lia a .t a brary, MS 1982. A Devan gar transcript of a manuscript belonging to a ndram Vattapalli V. V sudeva arm . Incomplete. Contains Adhy yas 1 Suc a s a a . .. .. 4 and 5.171b. Brahm ndapur na, ed. J.L. Shastri. Delhi: Motilal Banarsidass, 1973. a. . a. Bh vaprak sik : the commentary of Rangar m nuja on Sudar anasuris commena a a a a s a. tary (-rutaprak sik ) on the commentary of R m nuja (Srbh sya) on the Brahs a a a a masutra of B dar yana: Daopanisadbh syak raviracit Srbh syavy khy sruta a a . s a. a a a. a a . prak sik vy khy Bh vaprak sik , ed. Uttamur T. Viraraghavacarya. Tirupati: a a a a a a a Tirumala-Tirupati Devasthanams, 1959. Matsyapur na, ed. Pandits of the Anand srama. Anand srama Sanskrit Series 54. a. a a Poona: Anand srama Press, 1903. a Manusmrti with the commentary (Manvarthamukt val) of Kullukabhatta, ed. J.L. a .. Shastri. Delhi: Motilal Banarsidass, 1983. Manth nabhairava, Siddhakhanda. Scans courtesy of Sam Fogg Rare Books & a .. Manuscripts, London. Palm-leaf; Nandin gar/P la script; probably penned a a th century. in the 12 Mah k lasamhit , Guhyak lkhanda, ed. Ki oral la Jh . 3 Parts. a a a .. s a a . a a a Gang n tha Jh Kendriya Samskrta Vidy ptha, 19761979. a a . .
Allahabad:
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Index
Abhayamantra, 214 Abhayanrsimha, 211 . abhic ra, 316 a abhic rika, 172 a Abhinavagupta, 228, 237 accented passages in the PS, 31, 41 advait c ra, 225 a a Agamadambara, 196 . Agasti, descendants of, 25 Agastyarautasutra, 184 s Agni 7-syllable mantra of, 221 mantra of, 219 Agnicayana, 73, 81 Agnipur na, 85, 188, 205 a. agr h ra, 314, 364 a a Ahal , queen of Kashmir, 348 a Ahaly Matha, 344, 346 a . foundation and destruction of, 347 Ahirbudhnyasamhit , 248 . a aindrsanti, 362 Ajitasena, 197 ajyatantra, 183 Al S h, 333, 341 a accession and defeat of, 344 succession of, 348 am nta system of month-naming a use in Kashmir of, 347 Amarakoa, 46, 47, 63 s anadudvrata, 177 . an khyacakra, 286 a Anandakalpalatik , 231 a Anantavarman Codagangadeva, 233 . Ancillaries (angas) of Mantras, 199, 245, 257 Andhra Pradesh, 227, 229, 235, 355, 356, 364 andhya-, 37 angamantras, 199, 245, 257 Angas (i.e. Ved ngas) a (list of) six, 173, 175, 182 Angirasakalpa, 146, 184, 185 Angirasa rituals, ofciants of, 203 animal sacrice, 221, 225, 271, 276 ankas, Orissa dates measured in, 152 Annamdeo, 289 antas. ya-, 40 .t Anukraman material of the Paippal dins, a . 187, 254 .t Anus. ubhakalpam l , 216 aa Anuttara, 231 Anuttarasamvidarcan carc , 244, 248 a a . apact-, 69 Apar jit nandan tha, 238 a a a Archetype (*G) of PS mss., 54, 87 Ardrapat, 207 . Arthaastra, 204 s a Asimila (a Paippal da village), 146 . As. adhy y, 36, 45, 46, 64, 102, 122, 123, a . t 125, 128, 130 Astaksarabhairava, 228, 239 .. . a Asurdpik , 180, 185, 209, 216, 259 Asur Durg , 211, 259 a Asur fruit, 212 Asurkalpa, 185, 211 Atharvajyotisa, 183 . Atharvanabhadrak lmah vidy , 207 a a a . Atharvanic Upanisads, 81, 86, 88, 143, 148, . 216 lists of fteen/eighteen/twentythree/twenty-eight, 175, 177 atharvanika, 181 . Atharvaira-upanisad, 218 s . Atharvaveda ve kalpas of, 183 initiation into, 206 in Kashmir, 331 re-import into Kashmir of, 333, 345 secret texts of, 335 Upanisads of (see Atharvanic . Upanisads) . Atharvavedajyotisa, 182 . Atharvavedapariis. as, 88, 141, 162, 172, s .t 180, 183, 185, 196, 202, 204206, 208, 211, 212, 361, 369 Atharvavedasamhit bh sya, 182184, 187, . a a. 202, 203, 205
388
INDEX
Atharvavedic Kalpas, ve, 183 Atharvavidh na, 188 a Bai ing , Paippal da P tha al in, 148 s a a a. s a Baladeva Vidy bhusana (author of a . . commentary on Gop lat pan a a Upanisad), 155 . Bali, 290 bal, 73 Balid navidhi, 221 a banner, 273 Bastar, 289 battle, 272274 king entering into, 213, 263 Benares, Atharvavedic brahmins in, 141 Bengal Paippal da tradition in, 324 a akta cults of, 235 S village religion in, 221 Bhadrak l, 216, 219, 256 a 2-verse Mantra of, 259 9-syllable Mantra of, 262 11-syllable Mantra of (cf. navavarna . kulevar), 256 s animal sacrices to, 271, 276 Great Seed of, 265, 284 meaning of Great Seed of, 267 visualization without Mantra of, 263 visualizations of, 258, 260, 263, 266 Yantra of, 270 Bhadrak lmah bjavidhi, an addition, 270 a a *Bhadrak lmantravidhiprakarana, 255 a . bhadrak lvrata, 273 a Bhairava, 215 1-syllable mantra of, 220 8-syllable mantra of, 220 Bhairavamudr , 250 a Bhairavas (eight), 218 bhat. a .t Bhatta Jayanta, 179, 208, 333 .. Bhatta N r yana, 81, 88, 92 aa . .. Bhatta Some vara, 182 s .. signicance of the appellative, 332 B HATTACHARYA, Dipak editio princeps of PS by, 35 Bh vaprak sik , 198 a a a
Bhubaneswar, 228, 232 Bhudhara, 180, 184, 185, 209, 216, 259 Paddhati of, 220 Bhuvanam lin, 293 a Bhuvane var, 235 s Billadeva, king of Jammu, 342 Bindusarovara, 232 Bka thang gser phreng, 197 B OUY, Christian work on Upanisadic literature by, 148 . Brahm (Tithipati), 341 a brahmadeya, 359 Brahman (priest), 204, 316, 317, 319, 321 Brahman (n.), 212, 267, 271 brahmapur, 366 Brahma ambhu, 196 s Brahmasukta, 181 Brahmasutrabh sya, 181 a. Brahmaveda (i.e. Atharvaveda), 84, 87, 88, 96, 168, 170, 171, 173, 188, 205, 208 Brahmavedoktavis. ariyajnapaddhati, 188 . t Brahmay mala (Picumata), 198, 228, 277, a 293 Brahmay mala texts of South India, 277 a Brhatkath manjar, 291 a Buddhism, esoteric, 197 Buddhists in Kashmir, 339 C munda, 277 a . . Candabhairava, 220 .. Candac mund, 207 .. a . . a a Canda K p lin, 277 .. Cande a, 198 .. s Candmangala, 289 . . Candra ekhara, 231 s a a Caranaveda-S kh , 175 . Caranavyuha, 202 . Atharvavedic recension of, 163 recensions of, 162 Yajurvedic recension of, 162, 173 Caranavyuhopanisad, 202 . . cattle slaughter, prohibition of in Kashmir, 339 Catur dhy yik , 185 a a a caturdaa vidy sth n ni, 315, 333, 334 s a a a Caturvargacint mani, 180, 186 a .
INDEX
389
caturvedin, 368, 373 c turvidya, 359, 367, 368, 372 a chieftains, 75 Cint manimantra, 224 a . Citimantra, 219 . colors, association of Vedas with four, 173 Dadhiv mana, 232 a Daksinak l, 235 . . a Daksinamurti, 245 . . D modara, 236 a Dante var, 289 s Dantyos. havidhi, 175, 185 .t D rila, 114, 184, 187, 201, 203 a D ruka, 277 a deaanti, 278 s s De astha brahmins, 238 s Devadar-S kh , Upanisads attributed s a a . to, 161 Devan gar source of ms. K of PS, 87 a Devdvyardhaatik , 238 s a Devsukta, 218 Devy mala, 207 a Devy y mala, 237, 282, 284 a a dh irya-, 26 a Dharma al s in Kashmir, 339, 345 s a a Dhum vat, 207, 219 Dksadev, 293 . Dipanagara, 290 directions (pradsah), 72 . divya, 172 door-deities, 243 Drona, association with the AV of, 332 . Durbalakrtyapaddhati, 147 Durbalakrtya[pustaka], 145 Durg , 211, 290 a dvivedin, 368, 369, 372 Ekac li (a Paippal da village), 152 a. a a Ek ksarabhairava, 227, 239 a . Ek mra, 228, 232 a Ek ntav sindevat y ga, 291 a a a a Ek nt, 292 a Ekap dabhairava, 235 a visualizations of, 227 Ekavra, 231 epenthetic vowel, 24, 37
expeditions in search of manuscripts, 143 Gajapati kings, genealogy of, 152, 157 Ganapatisukta, 218 . Gandhavat, 293 Gauda, 313 . Gharmatik , 207, 215 . a Gizya, 338 Gop lat pan Upanisad a a . Baladeva Vidy bhusanas a . . commentary on, 155 Gopathabr hmana, 179, 182, 317 a . cases of misattribution to, 180 Goraksaataka, 249 . s Gorkha, 289 Goru la (a Paippal da village), 145 a. a gosahasra, 369 Gotras of AV Brahmins, 155, 314, 357, 360, 361369, 373376 Grahaanti, 147, 184, 213 s G RIFFITHS, Arlo new edition of PS 6 and 7 by, 35 Gsang bai snying po, 197 Gudh rthadpik , 233 . a a Guhi p la (a Paippal da village), a a. a 143145, 147, 149 Guhyak l, 207 a Guhyak lpuj , 283 a a Gurun thapar mara, 231 a a s Gurupanktistotra, 231 Gurup ramparyaprak ra, 248 a a H h r vatantra, 207 a aa Hal yudhakoa, 47 a s harmony hymns aimed at (s mmanasy ), 76 a. a ritual aimed at, 76 Hathayogapradpik , 249 a . Hem dri, 180, 186 a Heruka, 197 Hindu culture, restoration of in Kashmir, 338 hinduka, 338 Hindus in Kashmir identity of, 332 persecution and emigration of, 333, 345
390
INDEX
hostile rites (six), 210 HRM , 257 I. Hrllekh , 256 a HSKHPHREM , 265, 284 . Hyparchetypes of PS mss. *B (underlying Or. mss.), 87 *D (underlying K), 87 Indra, worship of, 219 Jagann tha, 226, 232, 233 a Jagann thapandita, 238 a .. j l sa-, 90, 103 a a. J mbhani (a Paippal da village), 143 a a . j tiraksa, 333 a . j tis (six), 246 a jatru-, 47 Java / Java War, 290 Jayadrathavadhaparvan, 332 Jayadrathay mala, 206, 238, 284, 286, 288, a 295 Jayadrathay malaprast ramantrasamgraha, a a . 279, 286 Jayadurg , 256, 262 a Jayanrsimha, 211 . Jayanta Bhatta, 179, 208, 333 .. Jaya r, 290 s Jayasthitimalla, 289 Jem deipura (a Paippal da village), 156 a a Jn nadvpa, 236 a jn namudr , 248 a a Jn n rnavatantra, 283 a a . Jonar ja, 330 a Kal dksapaddhati, 196 a . K lar tri, 207 a a K larudratantra, 207 a K lasamkarsan, 237, 288, 290, 292 a . . . 17-syllable Vidy of, 284, 288 a Kalhana, 296, 332 . K l, 213 a K lik gama, 207 a a K lik krama, 279 a a K lkramavidhi, 286 a K lkula, 237, 255, 276, 288, 295 a K lkulakram rcana, 283 a a K lkulakramasadbh va, 238 a a
K lkulapancaataka, 238, 281, 294 a s K lmukha, 294 a kalmal-, 39 Kalpas, ve, 183 K madeva a mantra and worship of, 219 K m ks, 237 a a . K myestis, 77 a .. K nc, 237 a Kannur District (Kerala), 294 Kapilapranta, 224 . karana (a P supata term), 253 a . Karmapanjik , 144, 180, 183185, 187, 188 a Karmasamuccaya, 145, 185, 187, 216 three parts of, 145 Karnata, 330, 345 . . Karpur distotra, 236 a k rya (a P supata term), 253 a a Kashmir, 195, 230, 254, 290, 296 Atharvaveda in, 331 Buddhists in, 339 (foundation of) Dharma al s in, 339, s a 345 Paippal dins in, 180 a prohibition of cattle slaughter in, 339 re-import of Atharvaveda into, 331, 332 restoration of Hindu culture in, 338 Sikh rule of Ranjit Singh in, 348 . use of am nta system of a month-naming in, 347 use of purnim nta system of . a month-naming in, 347 Kashmirian Atharvaveda Tubingen codex (see Tubingen PS manuscript) Pra astabhavas copy of, 345 s K smrikakarmak ndapaddhati, 291 a a. . Kashmir Saivism, 237 Kath sarits gara, 290 a a K ty yanavidhi, 176 a a Kauikapaddhati, 183, 184, 187, 202 s Kauikasutra, 78, 184, 186, 203 s Kautsavyaniruktanighan. u, 182 .t Ke ava, 183, 184, 187, 202, 203 s Khadgar vana (Rudra), 200 a . .
INDEX
391
khadgasiddhi, 288 . khadgea, 294 . s KHPHREM , 257 . klbisa-, 23 . king, 71 knowledge systems (fourteen), 315, 333, 334 Kol ramma, 277 a koap na (drinking the peace cup), 348 s a Krama, 238, 288, 296 Krendhawahana, 290 Kriy k lagunottara, 200 a a . Krsnad sa, 231 .. a Krttik rohin, 183 a . Krttiv sa, 233 a Krty , 213 a Krty mantra, 214, 218 a Ksemendra, 291 . ksudrak nda (PS 16), 149 a. . . ksudrasukta-, 28 . Kubjik mata, 233 a Kubjikopanisad, 207, 214, 225 . a a Kukurajujh (a Paippal da village), 146 . Kum ra atru (epithet of Rudra), 118 a s Kum rila, 316 a Kundale var, 284 .. s Kurumcaini (a Paippal da village), 143, a . 144, 146, 147, 152, 154, 156 Ku ika, descendants of, 24 s . s Kute var, 284 Laddar ja, 348 a Laksanagranthas, 185 . . Laksanasamuccaya, 220 . . Laksmadeva, king of Kashmir, 348 . Laksmanade ika, 230 s . . Laksmanagupta, 230 . . Laksmdharami ra, 232 s . Laksmnrsimha, 223 . . Laksmsukta, 217 . Lalit , 237 a Lalitop khy na, 248 a a Lasak ka, 250 a Ledar (river), 339 libraries, manuscript collections in Orissas, 142
Lingapur na, 85, 196, 233, 237 a. Lingar ja, 232 a Lohaka (Rudra), 200 Madhur ja, 231 a Mah bala, 197 a Mah balasutra, 197 a Mah bhairavak l, 286 a a Mah bh rata, 59, 204, 205, 334 a a Jayadrathavadhaparvan, 332 Moksadharmaparvan, 237 . Mah bh sya, 39, 60, 65, 203, 211, 319, 322 a a. mah d na, 369 a a Mah ganapati, 238 a . Mah ganapatividy , 199 a . a Mah jayanrsimha, 211 a . Mah k lasamhit , 283 a a . a Mah k l, 220, 286 a a Mah krty , 214 a a Mah laksm, 218, 288 a . Mah m yurvidy r jn, 199 a a a a Mah navam, 275 a Mah nayaprak sa, 296 a a mah s. am, 263 a. t Mah vidy s (ten), 207, 225, 235 a a Mahe varatej nandan tha, 231 s a a Majapahit, 290 M linvijayottara, 237, 244 a Malla kings of Bhaktapur, 295 Mallk Jasrath, 342 Mallk Saif ad-dn, 332 m ndya-, 26 a M ne var, 289 a s Mangalacand, 220 . . man-, 42 . Manodadatta, 196 Manth nabhairava, 279 a Mantram rga, 195197, 200, 237 a Mantramukt val, 216 a Mantranaya, 197 Mantrar ja, 210 a mantroddh ra, 282 a manuscript collections in Orissa, 142 m rgapati (commander-in-chief of the a mountain passes), 348 M tang, 238 a
392
INDEX
mathas in Kashmir . foundation of, 339 m trbja, 258 a m trja cala, 258 a M trsadbh va, 258 a a M trtantra tradition, 277 a Maudaka, 322 m y bja, 256 a a m y sakti, 271 a a Meghaduta, 60 metrical, PS passages that are not fully, 18 Mm ms , 316 a. a Mrabhava, 346 mirrors, 294 misattribution, 180, 184 Mlecchas, 337 mlecchavesa, 333 . Moksadharma, 237 . morae, law of three, 38 Mother goddesses (eight), 265 Mrgendrapaddhativy khy , 244 a a Mrtyuk l, 207 a Mudr s, 248 a Mukundadeva, 157 Mulabandha, 249 mul s. am, 263 a. t Mundakopanisad, 181, 252 .. . Naimittikakarm nusamdh na, 196 a . a Naksatrakalpa, 183 . naksatrakalpokta tantra, 174, 183 . N radapur na, 202 a a. N radasamhit , 224 a . a N radya, 224 a N r yana, 217 aa . N r yana Bhatta, 81, 88, 92 aa . .. Navakalevara, 227 Navar tra, 263, 275, 288, 294 a navavarna kulevar, 279 s . Netratantra, 195 a Newar S kta brahmins, 295 Nlakantha, author of a Paddhati, 188 .. nims-, 27 . nimsana-, 27 . Nirmala (a Paippal da village), 144, 146, a . 158
Niisamc ra, 233 s . a Niv saguhya, 198 s a Niv sasamhit , 198 s a . a Nityotsava, 238 non-Atharvavedin performers of Atharvanic rites, 205 Nrsimha, centrality in Angirasakalpa . corpus of, 226 Ny ya, 316 a Ny yamanjar, 180, 208, 333 a Ny yasudh , 182 a a Oddiy na, 242 .. a oracle, 251 Orissa Paippal da Brahmins in, 201 a private manuscript collections in, 143 public libraries in, 142, 148 Orissa mss. of PS spelling peculiarities of, 54, 77 a a Paippal da/Saunaka, vague S kh a distinction between, 186 Paippal dabr hmana, 180182 a a . Paippal dasamhit a a . accented passages in, 31, 41 passages not fully metrical in, 18 prose passages in, 18 spelling peculiarities of Or. mss., 54, 77 Tubingen codex of, 330 Paippal dar ddhakalpa, 186 a sa Paippal di-/Pippal dagotra, 357 a a Paippal dins of Orissa, 201 a Paithnasi, 186, 187, 209, 323 . Paithnasiparibh sa, 187 a. . Paithnasitadagavidhi, 176 . . pancakalpa, 203 a Pancar tra, 196 Panc rthabh sya, 253, 254 a a. P nc rthika P supatas, 253 a a a p pmano vinidhayah, 37 a . Par , 215, 220, 238 a visualizations of, 248, 253 Par japavidhi, 239 a South Indian sources of, 254 Par krama, 231, 237, 238 a
INDEX
393
Par mantravidhi, 252 a p raaiva, 277 a s p raava, 277 a s Par stuti, 248 a Paraur makalpasutra, 237 s a Par trimsik , 237 a . a Par trsik , 237 a a two recensions of, 254 Par trsik laghuvrtti, 237, 238, 243 a a Par trsik t tparyadpik , 237, 244, 246 a a a a Paribh sa (of Paithnasi?), 187 a. . Pariis. as, 185 s .t paubali, 225 s P supatas and the AV, 88 a P supata terminology, 253 a P supatavrata, 196 a paur nika, 365 a. persecution of Hindus in Kashmir stopping of, 345 perseveration, 30, 107 Pha Muang, 290 Picumata (Brahmay mala), 198, 228, 277, a 293 poetry/prose, alternation between, 18 pradsah, 72 . prakritism, 38 Prapancahrdaya, 180, 184 Prapancas ra, 219, 220, 225, 230 a date and provenance of, 230, 232 Pra astabhava, 344, 348, 346 s Prasravana, descendants of, 25 . pratka, 178, 186 pratyaksarany sa, 246 a . Pratyangir bhadrak lmantra, 207 a a *Pratyangir divisayakasamgraha, 207 a . . a Pratyangir Mah k l, 220 a a Pratyangir mantra, 207 a a Pratyangir (s), 207, 213, 215, 219, 295 pr yacittya, 172 a s private manuscript collections in Orissa, 143 prose, 25, 32 prose, PS passages in, 18 prose/poetry, alternation between, 18 Proto-Bengali source of Or. mss. of PS, 87 prs. ham tr diacritics, decline in use of, a a .t
344 Prthivn rayan S h, 289 a . a Pseudo-Jonar ja, 330, 348 a Pseudo-S yana, 183, 184, 187, 205 a . public manuscript libraries of Orissa, 142, 148 puracarana, 256 s . purnim nta system of month-naming, use . a in Kashmir of, 347 purohita (see also r japurohita), 74, 361, a 362, 366, 367, 369, 370 Purusottama, 233, 234 . purvabr hmana, 180 a . purvasev , 256 a purvatantra, 183 pus. i, 316 .t R ghavabhatta, 230 a .. Raghuvamsa, 60 . rahasya, 335 Rahasyapancadaik , 248 s a r jamantrabhat. arik , 295 a . t a rajan-, 71 R j nakavamsastuti, 335 aa . R japur / Rajaur, 343 a r japurohita (see also purohita), 195, 204, a 208 R jatarangins, 330 a . R jataranginsangraha of S hibr m, 348 a . a a R me vara, 238 a s Ranjit Singh, Sikh rule of in Kashmir, 348 . Ramim l , 287 s aa r s. r -, 71 a. t a r s. radevat , 233 a. t a r s. raanti, 278 a. t s ratnadhenu, 370 Ratnagiri, Monastery I at, 197 re-import of Atharvaveda into Kashmir, 333, 345 Rgved nukraman, 181 a . Rudra, 81, 197, 215 names of, 91 saccid nanda, 271 a Sadaksaravakratundakalpa, 216 .. . . . Sad siva, 218, 225 a Sahaj nandayogin, 248 a
394
INDEX
S hibr m, R jataranginsangraha, 348 a a a . Saiddh ntika, 88, 195, 196, 198, 218 a Saivacint mani, 232 a . Saivakalpadruma, 232 Saiva ofciants encroachment into the Purohitas ofce by, 195 Saivism Kashmir Saivism, 237 Mantram rgic, 196, 237 a post-Vedic, 89 pre-Mantram rgic, 196 a Saiddh ntika, 88, 195, 196, 198, 218 a a S kta, 195, 196, 207, 210, 225, 230, 235, 237, 242, 254, 277, 283 sakalap . ha, 186 at a a S kh -distinction Saunaka/Paippal da, a vagueness of, 186 a a S kh s lists of, 173, 176 variant readings in names of, 172 a S kuntala, 60 Samayavidy , 287 a a S mbhav Mudr , 250 a Samh rabhairav, 294 . a Samhit vidhi, 184, 203 a . s miti, 71, 77 a Samkrti, 25 . s mmanasy , 76 a. a s mpada, 172 a samp tahoma, 274 . a Samuccayapr yacitt ni, 180 a s a Samvarodaya, 197 . Sangabhattaraka, 231 .. Sankara, 181 Sankara, physician to Sultan Sikandar of . Kashmir, 348 Sankar c rya of Gauda, 236 a a . Sanmukhakalpa, 176 . . santi, 316 aindrsanti, 362 deaanti, 278 s s Grahaanti, 147, 184, 213 s literature, 184 r s. raanti, 278 a. t s recitation, 85
rites, 278 antikalpa, 183, 184 S santikapaus. ika, 172, 205, 361, 365 .t santiv rika, 361 a santy g r dhikrta, 361 a a a santy g rika, 362 a a a a S rad tilaka, 219, 225, 230 date and provenance of, 230, 232 S rasvatasukta, 218 a Sarva, 117 Sarvak mabhairava, 215, 227, 239 a Sarv nandan tha, 236 a a Sarvoll satantra, 236 a saanka (monday), 341 s satarcin-, 28 Satarudriya, 81, 85 sat karm ni, 210 a. . . a a Saubhaga-S kh (a spurious name?), 175 Saubh gyodaya, 238 a a a Saunaka/Paippal da, vague S kh a distinction between, 186 a a Saunaka-S kh ancillary literature of, 141 Upanisads attributed to, 151, 161 . Saunakya, 322 Saunaky Catur dhy yik , 185 a a a a Saundaryalahar, 237 S yana, 183, 184, 187, 205 a . sesic -, 67 a Siddhalaksm = Siddhilaksm, 295 . . Siddh nta, 225 a Siddhilaksm, 207, 295 . Sikandar (Sultan of Kashmir), 332 . Simha (Kashmir Sultans chief auditor), . . 339 sirom tr , 344 a a Siryabhatta, 335, 345 .. depicted by Pseudo-Jonar ja as true a antagonist of Suhabhatta, 338 .. Sitikantha, 335 .. Siva, 84 a Siv j, 289 Sivasutrav rtika, 231 a Skanda, 118 Skandapur na (Original), 233, 293 a. Skanday ga, 176 a
INDEX
395
sodarya-, 29 Somadeva, 290 Some vara Bhatta, 182 s .. addhakalpa, 186 Sr a Sr ddhasutra, 147 addhavidhi, 186 Sr Srdhara, 180, 184, 187 Srkum ra (author of T tparyadpik on a a a Tattvaprak sa), 88 a Srndravarman, 290 Srsukta, 217 vara, 330 Sr Srstik l, 286 .. a Suhabhatta, 332, 348 .. death in 1417 AD, 335, 344 Suka, 334 Sukhatrtha, 231 sukla = sukra (month name), 340 Svacchandabhairava, 220 Svacchandatantra, 240, 244 Sv min yaka, 231 a a Svapn dhy ya, 185 a a asvataropanisad, 237, 252 Svet . P supata terminology in, 253 a Swami Lakshman, 238 sword, 213, 274, 288291, 293295 Taleju, 295 a Tanj vur, 238 tantra (ritual sequence), 183 Tantrar jatantr vat rastotra, 295 a a a Tantrasadbh va, 237 a Tantras rasamgrahamantravimarin, 200 a s . Tantras rasamgrahavy khy na, 200 a a a . Tantrav rttika, 182, 334 a T r , 235 aa Tattvas (twenty-six), 230 Thai of Sukhothai, 290 t . hakkura, 342 tksna (assassin), 349 .. Tilak c rya (Buddhist), 339 a a tithipati, 341 traditional learning in Kashmir measures against, 333 restoration of, 339 Trailokyamohana Mantra, 234
tribal alliance, 74, 75 tribute (bal), 73 Trika, 237 trip . hin, 368 at Tripurabhairav, 215, 220 trit r, 242 a triveda, 358, 373 Tubingen PS manuscript, 142, 330, 340, 344 colophon of, 344, 345 dating of, 345, 348 Yuddhabhattas archetype of, 345 .. Tulaj Bhav n, 289 a a tul purusa, 369 a . Tumburu, 119 turuska, 338 . Ucchistarudras, 198 .. Ucchusmakalpa, 196 . Ucchusmarudra(s), 196, 198 . Udayade ika, 231 s Ugrat r , 236 aa Ujjain, 293 Um nandan tha, 238 a a up dhy yakula, 364 a a Upanayana, 206 Upanisadic literature, corpora of, 148 . Upanisad-names . lists of fteen/eighteen/twentythree/twenty-eight, 175, 177 Upanisads of the Atharvaveda, 81, 143, . 216 upatvac -, 67 a Upavarsa, 202 . Utkala, 229 Utsa, 349 Utsabhava, 346 Uttar mn ya, 283 a a Uttar mn yayajnakrama, 283 a a uttaratantra, 183 uvaccan, 278 V dibhairava, 231 a Vaijayant, 47 Vaikh yanagotra, 173 a Vaikuntha, 222 ..
396
INDEX
Vaisnava(s), 196, 216, 222, 225, 226, 232, .. 234 Vait nakalpa, 184, 203, 209 a Vait nasutra, 184 a Vakratunda, 222 .. V manabhavad sya, 209 a a Var hapur na, 198 a a. V r h, 238 aa Varnapatala, 185 . . V stusutropanisad, 145 a . v tk r , 90 a aa ved (to know) 1pl. form vidmas of, 28 Ved ngas, (list of) six, 173, 175, 182 a Ved ntic, 226 a Vedic ritual, drift away from, 196 . Venkata M dhava, 180 a videagamana, 333 s vidhi (element used in titles of Paippal da ancillary texts), 172 a vidy sth n ni, 315, 333, 334 a a a a Vijn nabhairava (Rudra), 213, 239 mantra of, 220 Vikramorvaya, 60 s Vimalaprabodha, 283 vin yak bhiseka (*vin yakasen bhiseka?), 176 a a . a a . vin yakasena, 176 a Vindhyav sin, 290 a Vrake arideva, 152 s Vran tha, 296 a Visnudharmottarapur na, 188, 202, 334 a. .. Visnupur na, 202 a. .. Visnusmrti, 48 .. Visnusukta, 217 .. visualization, 227 Vi vam tr, 258 s a
Vi v mitra, 24 s a Vivaprak sa, 92 s a Viv hapustaka, 145 a vowel shortening before consonant cluster, 38 Vratapustaka, 145 vratas, list of eighteen, 177 vy pakany sa, 225, 240 a a Vyuhas (four), 219 war, 75 victory in, 211 Warangal, 289 Y jnavalkyasmrti, 48, 63, 204, 334 a y ksma-/yaksma-, 42, 105 a . . Yantra, 146, 210, 212, 214, 215, 264, 273, 275 Ya askara, 296 s yavana (Muslim), 338 Yodhabhatta, 335 .. Yogam rtanda, 249 a .. Yogaptha, 243 . Yonigahvara, 282 Yonimudr , 249 a Yuddhabhatta, 333 .. Zayn accession, 343 birth, 340, 344 death, 343 death and burial, 340 exile, 344 rule as Sultan, commencement of, 344 . seizure of power, 340 Zayn-Prak sa, 335 a Zhou Daguan, 290

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Atharvavedins in Tantric Territory The Angirasakalpa Texts of the Oriya Paippal dins and their a Connection with the

e Trika and the K lkula a

Introduction: The Rise of Agamic Ritual

The Atharvavedapari istas s ..

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

The Ofciants of the Angirasa Rituals

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

AMUKASYA PRASTHITASYA GATIM DAHA UPAVIS T ASYA BHAGAM DAHA . . ..

S AYITASYA MANO DAHA PRABUDDHASYA HR DAYAM DAHA .

ATHARVAVEDINS IN TANTRIC TERRITORY

= EdP p. 87. EdP

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

PHREM MAMA S ATR UN MOHAYA .

2 . . . ). Colophon: ity angirase mah pra a

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

The Deities of the Corpus and the Style of their Worship

The Orissan Character of the Corpus

ATHARVAVEDINS IN TANTRIC TERRITORY

228 and Astaksarabhairava: .. .

ATHARVAVEDINS IN TANTRIC TERRITORY

The Period of the Composition of the Corpus

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

The Par japavidhi a

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

The Par mantravidhi a

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

The *Bhadrak lmantravidhiprakarana a .

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

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ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

I I ITY A NGIRASAKALPE BHADRAK ALMAH ABJAVIDHIH .

The *Bhadrak lmantravidhiprakarana and the K lkula a a .

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY

ATHARVAVEDINS IN TANTRIC TERRITORY