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THE BRAHM AYAM ALATANTRA AND

EARLY SAIVA CULT OF YOGINlS

Shaman Hatley

A D ISSERTA TION

in

R elig io u s S tu d ie s

P re s e n te d to th e F acu lties o f th e U n iv e rsity o f P e n n sy lv a n ia

in P a rtia l F u lfillm e n t of th e R e q u ire m e n ts fo r th e D e g re e of

D o c to r o f P h ilo s o p h y

2007

D is s e rta tio n S u p e rv is o r

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A cknow ledgem ents

T h e p re s e n t s tu d y w o u ld h a v e b e e n im p o ssib le w ith o u t th e s u p p o r t o f n u m e ro u s

in d iv id u a ls a n d in s titu tio n s . S ev eral y e a rs o f m y g r a d u a te s tu d ie s a t th e U n iv e rsity

of P e n n s y lv a n ia w e re fu n d e d b y th e u n iv e rs ity itself, w h ile th e M u k ta b o d h a In d o -

lo g ical R e se a rc h In s titu te a n d th e A m e ric a n In s titu te o f In d ia n S tu d ie s p ro v id e d th e

fe llo w s h ip s n e c e s s a ry fo r c o n d u c tin g d is s e rta tio n re se a rc h . T h e d e p a rtm e n ts o f R e

lig io u s S tu d ie s a n d S o u th A sia S tu d ie s a t P e n n b o th p r o v id e d m e tra v e l g ra n ts a t

v a rio u s tim e s, a n d s u s ta in e d m y in te lle c tu a l jo u rn e y in n u m e r o u s o th e r w ays. F o r

access to m a n u s c r ip ts a n d o th e r re se a rc h m a te ria ls , I a m g ra te fu l to th e c u ra to rs a n d

staff o f th e N a tio n a l A rc h iv e s o f K a th m a n d u , A siatic S o ciety o f B engal, D e p a rtm e n t

of S a n s k rit (M a n u sc rip t D iv isio n ) o f V isv a b h a ra tl U n iv ersity , B h a n d a rk a r O rie n ta l

R esea rch In s titu te , V an P e lt L ib rary , N e p a l R esea rch C e n te r, a n d A IIS C e n te r fo r A rt

a n d A rch eo lo g y . I a m g ra te fu l to th e staff of th e A IIS office in P u n e fo r th e ir lo g isti

cal s u p p o r t a s w ell, a n d p a rtic u la rly to P rof. S. S. B a h u lk a r o f th e T ilak M a h a ra s h tra

V id y a p e e th , w h o a r ra n g e d fo r m y a ffilia tio n w ith th e t . m .v . a n d g ra c io u s ly s e rv e d as

m y a c a d e m ic a d v is o r in In d ia .

M y s tu d ie s a t th e U n iv e rs ity o f P e n n s y lv a n ia h av e in d e b te d m e to n u m e ro u s

te a c h e rs; b e y o n d th e d is s e rta tio n c o m m itte e , I ow e sp e c ia l th a n k s to P ro fe sso rs A d ity a

B ehl, G e o rg e C a rd o n a , S te p h e n D u n n in g , th e la te (a n d m u c h m is se d ) W ilh elm H a lb -

fass, C h ris tia n N o v e tz k e , a n d L u d o R ocher. I a m p a r tic u la rly in d e b te d to th e la t

ter, w h o first ta u g h t m e S a n sk rit a n d s u p e r v is e d m y m .a . stu d ie s. I a m also m u c h

o b lig e d to P rof. A lex is S a n d e rs o n o f th e U n iv e rsity o f O x fo rd , w ith w h o m I h a d th e

p riv ile g e o f re a d in g p a r t o f th e Brahmayamala a t a n e a rly sta g e in m y re se a rc h , a n d

w h o s e g u id a n c e h a s b e e n in v a lu a b le . P ro fe sso rs M ich ae l M e is te r a n d G u y W elbon,

m e m b e rs of th e d is s e rta tio n c o m m itte e , h a v e b e e n c o n tin u a l so u rc e s o f k n o w le d g e

a n d e n c o u ra g e m e n t o v er n e a rly a d e c a d e , a n d I a m g ra te fu l fo r th e ir fe e d b a c k o n

th e d is s e rta tio n a t v a rio u s sta g e s in its fo rm a tio n . M o st o f all, I w is h to th a n k P rof.

H a r u n a g a Isa a c so n , fro m w h o m I h a v e le a r n e d m u c h o f w h a t I k n o w ; I a m lo st fo r
ii

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iii

w o rd s to e x p re s s m y g ra titu d e fo r h is y e a rs o f p a in s ta k in g m e n to rs h ip . W ith o u t h is

d e ta ile d fe e d b a c k o n d ra fts of th is th e sis, it w o u ld h av e b e e n a m u c h in fe rio r w o rk .

S ev eral o th e rs h av e r e a d a n d m a d e v a lu a b le re m a rk s o n se c tio n s o f th e d iss e rta tio n ,

e sp e c ia lly A lb e rta F errario , A y e sh a Ira n i, P rof. K a th le e n K e sso n , P rof. J o h n N e m e c ,

a n d Dr. J u d it T o rz so k . I h a v e a lso b e n e fite d fro m th e o p p o r tu n ity to p re s e n t a n d d is

c u ss w o rk d r a w n fro m o r c o n n e c te d w ith th e d is s e rta tio n a t th e A IIS Ju n io r F ello w s'

C o n fe re n c e in G u rg a o n (J a n u a ry 2006), th e U n iv e rsity o f V irg in ia a t C h a rlo tte sv ille

(N o v e m b e r 2006), th e W o rk sh o p o n E a rly S a iv ism a t P o n d ic h e rr y (Ja n u a ry 2007), a n d

C o n c o rd ia U n iv e rsity (Ja n u a ry 2007).

T h e p re s e n t s tu d y w o u ld h av e b e e n m u c h p o o re r b u t fo r th e in c re a sin g av a il

a b ility o f se a rc h a b le elec tro n ic texts. In p a rtic u la r, I a m in d e b te d to Dr. S o m a d e v a

V a su d e v a a n d P rof. H a ru n a g a Isa a c s o n fo r s h a r in g e x te n siv e m a te ria l w ith m e, in

c lu d in g tra n s c rip tio n s o f m a n u s c rip ts o f u n p u b lis h e d s o u rc e s; to Dr. J u d it T o rz so k ,

w h o p ro v id e d m e a n e lec tro n ic c o p y o f h e r e d itio n o f th e Siddhayogesvarlmata; a n d

to P ro f. A lex is S a n d e rso n , fo r p ro v id in g m e d r a f t e d itio n s o f p o rtio n s o f th e jayad-

rathaydmala, in c lu d in g its e n tire th ird b o o k (th e YoginTsancdraprakarana). A s a s tu d e n t

of S aiv ism , I a m a lso in d e b te d to Dr. M a rk D y c z k o w sk i, w h o h a s m a d e av ailab le

n u m e r o u s tra n s c rip tio n s o f u n p u b lis h e d ta n tric tex ts th r o u g h th e D ig ita l L ib ra ry of

th e M u k ta b o d h a In d o lo g ic a l R esea rch In stitu te . H is c o lla tio n o f m a n u s c rip ts o f th e

Tantrasadbhdvatantra h a s b e e n o f sig n ific a n t v a lu e in th is stu d y . I also th a n k P rof.

V id y a D ehejia, w h o g av e p e r m is s io n to re p ro d u c e o n e o f h e r p h o to g r a p h s ( f i g u r e

2.6). T h e ty p e s e ttin g o f th e critica l e d itio n o f th e Brahmaydmala u s in g DTpX w a s in n o

s m a ll m e a s u re e n a b le d b y te c h n ic a l h e lp fro m Dr. S o m a d e v a V a su d e v a, fro m w h o m

I h a v e le a r n e d m u c h c o n c e rn in g S a iv ism as w ell.

F inally, I o w e a n in c a lc u la b le d e b t to m y fam ily, w h o h a v e to le ra te d a g re a t d e a l

so th a t I c o u ld c o m p le te th is th e sis, a n d g iv e n m e m u c h jo y in th e p ro c e ss. T his w o rk

is d e d ic a te d to th e m .

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A bstract

THE BRAH M AYAM ALA TAN TRA A ND EARLY SAIVA CULT OF YOGINlS

Shaman Hatley

Dissertation supervisor: Harunaga Isaacson

The present thesis comprises a study of the Brahmayamalatantra, a scripture of early m e

dieval tantric or "esoteric" Saivism, and its cult of yoginis: flying, shapeshifting female deities

w hose occult powers practitioners sought in visionary, transactional encounters. Composed

prior to the ninth century, and perhaps considerably earlier, this unpublished work of one-

hundred and one chapters and more than 12,500 verses constitutes one of the most signifi
cant sources for the study of early Saiva ritual and goddess cults. After introducing the text,

the tradition, and the figure of the yogini, chapters 2 and 3 review the extant literary, art-

historical, and epigraphic sources concerned with yoginis, w ith a focus on the background

and early development of their Saiva cult. It is within this context that the Brahmayamala

is situated. Particular problems addressed include the relationship between the yogini cult

of the Brahmayamala and the Brahmanical Mother goddesses (matr), the post ninth-century

temples of yoginis, early tantric Saiva literature, and the Buddhist yoginitantras. Chapter 4

investigates the Brahmayamala's form, textual strata, provenance, and social and geographic

horizons, while chapter 5 examines the position the text articulates for itself within the Saiva

tradition. Part II of the dissertation consists of critical editions and translations of several
chapters of the BraYa, which appear in print for the first time.

iv

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C ontents

L ist o f T ables v ii

L ist o f F ig u re s v iii

I History and Sources 1

1 In tro d u c tio n 2

l.x T h e Brahmayamalatantra a n d C u lt o f Y o g in is ........................................................ 2

1.2 T h e Brahmayamala in S c h o l a r s h i p ............................................................................. 23

1.3 A N o te o n C o n v e n tio n s ...................................................................................................29

2 E a rly E v id en c e fo r th e C u lt o f Y oginis: th e L iterary , S c u lp tu ra l, a n d E pi-

g ra p h ic S o u rce s 31

2.1 In tro d u c tio n : Y oginis a n d M o th e r G o d d e s s e s ......................................................... 31

2.2 E a rly S o u rce s ........................................................................................................................35

2.3 T h e L a te r L ite ra ry E v i d e n c e ............................................................................................73

2.4 T em p les o f th e Y o g i n i s .................................................................................................... 110

2.5 C o n c l u s i o n s .........................................................................................................................128

3 T h e C u lt o f Y oginis a n d its B a c k g ro u n d in E a rly T an tric L ite ra tu re 131

3.1 I n t r o d u c t i o n .........................................................................................................................131

3.2 T h e B a c k g ro u n d o f th e Y ogini C u lt in T antric S aiva L i t e r a t u r e .................... 133

3.3 S c rip tu re s o f th e S aiva Y ogini C u lt: th e V id y a p lth a a n d K a u l a .................... 153

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3.4 Y oginis in E a rly B u d d h is t T antric L ite ra tu re ..................................................... 162

3.5 B u d d h is t a n d S aiva " Y o g in lta n tra s": th e C ase o f th e Brahmayamala a n d

Lagh 1icakrasam vara tan t r a ................................................................................................175

3.6 C o n c l u s i o n s ....................................................................................................................... 187

4 T h e C o n te n t, S tru c tu re , a n d P ro v e n a n c e of th e Brahmayamala 190

4.1 In tro d u c tio n : S elect Topics in th e Brahmayamala .............................................. 190

4.2 S tru c tu re a n d T extual S t r a t a ........................................................................................200

4.3 O n th e P ro v e n a n c e o f th e B ra h m a y a m a la ................................................................211

5 To N a m e a T antra: Id e n tity , H isto ry , a n d th e S aiva C a n o n in th e E p ith e ts of

th e Brahmayamala 237

5.1 B r a h m a y a m a la ................................................................................................................... 238

5.2 P i c u m a t a ..............................................................................................................................243

3.3 Navaksaravidhana: th e " M e th o d o f N in e S y l l a b l e s " ...........................................251

5.4 M iilatantra: th e " R o o t S c r i p t u r e " ............................................................................. 238

3.5 Dvadasasahasraka: th e " T a n tra o f T w e lv e -T h o u sa n d V e r s e s " ......................... 273

3.6 Vimala a n d th e U cchusmatantra ................................................................................. 275

6 C o n c lu s io n 282

II The Brahmayamala: A Critical Edition and Translation of


Chapters i, 11, l v , lx x iii, and xcix 285

A p p e n d ic e s 424

A C h a p te r C o lo p h o n s o f th e Brahmayamala i n its O ld e s t N e p a le s e C o d e x ( n a k

3-370) 425

W o rk s C ite d 434

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L is t o f Ta b l e s

3.1 A p a ra lle l p a s s a g e in Brahmayamala l x x x iv a n d Laghusamvara 2 6 ........................ 178

4.1 F o rm s o f B h airav a in th e B r a h m a y a m a la .........................................................................192

4.2 Siddhantatantras o f th e M id d le S tre a m (madhyamasrotas) a c c o rd in g to BraYa

xxxvm ......................................................................................................................................... 217

4.3 T an tra s o f th e L eft S tre a m (vamasrotas) a n d L o w er S tre a m (adhahsrotas) .. . 218

4.4 Bhairavatantras o f th e R ig h t S tre a m (daksinasrotas) ....................................................218

4.5 A p a ra lle l p a s s a g e in th e Brahmayamala a n d N isva sa ta ttva sa m h itd ........................219

4.6 T h e N avatm an M a n tra in th e N isvasottara a n d th e Vidyaraja o f th e Svac-

c h a n d a ta n tr a ............................................................................................................................... 220

4.7 T h e N in e Tattvas in th e B r a Y a ............................................................................................. 221

4.8 In d iv id u a ls m e n tio n e d in BraYa 1 ...................................................................................... 230

4.9 T h e E ig h t C re m a tio n G ro u n d s in BraYa i n ................................................................. 233

4.10 T h e E ig h t S acred M o u n d s (pitha) in BraYa l x x x iv ................................................... 234

5.1 D e ities o f th e Navaksara V i d y a ............................................................................................. 252

5.2 T h e T en S tre a m s of R e v ela tio n a c c o rd in g to BraYa x x x v m .................................. 267

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L is t o f F ig u r e s

1.1 National Archives of Kathmandu ms 3-370, folios 3 v - 4 r . ............................. 4


1.2 nak 3-370, d e ta il o f fo lio s 3V a n d 4r, left th ir d ........................................................... 4

1.3 Siva e n s h rin e d w ith in a circle o f s ix ty -fo u r y o g in is. Y ogini te m p le , R a n lp u r-

Jh a ria l, O rissa. A IIS Photo A rchive..................................................................................... 12

2.1 M o th e r g o d d e s s b e a rin g lo tu s a n d in fa n t, m a k in g th e abhayamudra. K u sa

n a -e ra M a th u ra . A IIS Photo A rchive...................................................................................... 38

2.2 S k a n d a (left) a n d five m atrs. K u sa n a -e ra M a th u ra . S ta te m u s e u m , M a th u ra .

A IIS Photo A rchive.........................................................................................................................39

2.3 K u b e ra a n d tw o m atrs. K u s a n a -e ra M a th u ra . A IIS Photo A rchive...........................40

2.4 S ev en m atrs, w ith S k a n d a (left). K u sa n a -e ra M a th u ra . S ta te m u s e u m ,

M a th u ra . A IIS Photo A rchive.................................................................................................... 40

2.5 B ird -h e a d e d M o th e r g o d d e s s c a rry in g a n in fa n t in h e r lik en ess. K u sa n a -

e ra M a th u ra . S tate m u s e u m , M a th u ra . A IIS Photo A rch ive........................................ 43

2.6 H o rs e -h e a d e d y o g in i fro m L o k h ari, U.P., w ith lik e in fa n t. P h o to g r a p h b y

V idya D ehejia, p u b lis h e d in D eh ejia, Yogini C ult and Temples, 159..........................43

2.7 C a m u n d a a n d V in a y a k a /G a n e s a , R a m e sv a ra C ave (no. 21) m atr sh rin e ,

E llora. S ix th c e n t u r y . ................................................................................................................56

2.8 Siva a n d th e S ev en M o th e r g o d d e s s e s (d etail). S a p ta m a tr cliff s h rin e b e

tw e e n B a d o h a n d P a th a ri, M a d h y a P ra d e sh . A IIS Photo A rch ive.............................59

2.9 S a p ta m a tr P an el, w ith V lra b h a d ra (left) a n d G a n e sa (rig h t). S ta te M u

s e u m , A s h a p u ri, M a d h y a P ra d e s h . A IIS Photo A rchive................................................59

viii

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2.10 Yaksa a t p illa r b a se , N a g a rju n a k o n d a . N a tio n a l M u s e u m , N e w D elhi. A IIS

Photo A rchive................................................................................................................................... 62

2.11 T h e rio m o rp h ic gana o r dvarapala. D e o ra n i te m p le (circa 6 th c e n tu ry ); Tala,

n e a r B ilasp u r, M.P. A IIS Photo A rchive................................................................................. 62

2.12 H e a d o f a fa n g e d , la rg e -e a re d yaksa. P aw ay a, G w a lio r, M .P. 5 th -6 th cen

tury. A IIS Photo A rchive..............................................................................................................63

2.13 M a h a k a la a n d K ali? E llora, R a m e s v a ra cave te m p le , w e st w a ll o f M o th e r-

g o d d e s s sh rin e . A IIS Photo A rchive....................................................................................... 71

2.14 Siva " G a ja s a m h a ra m u rti," V aital D e u l te m p le , B h u v an esv a r. A IIS Photo

A rchive............................................................................................................................................... 72

2.15 F ro n ta l v ie w o f th e H lr a p u r y o g in i te m p le . A IIS Photo A rchive............................. 112

2.16 H lr a p u r y o g in i w ith damaru d r u m , s ta n d in g u p o n w h e e l a n d r a t (?). A IIS

Photo A rchive (d e ta il)................................................................................................................. 114

2.17 H lr a p u r y o g in i o n lo tu s a n d e le p h a n t, d rin k in g fro m a sk u ll-b o w l. P h o to

g r a p h b y D o n S ta d tn e r, fro m th e A IIS Photo A rchive.................................................. 114

2.18 O n e o f n in e "katyayanis" (?); H lr a p u r y o g in i te m p le , to th e rig h t o f th e

e n tra n c e , e x te rio r fa cad e , s ta n d in g u p o n se v e re d h e a d . A IIS Photo Archive. 115

2.19 L io n -fa ced y o g in i, H lr a p u r te m p le . P h o to g r a p h b y D o n S ta d tn e r; in c lu d e d

in th e A IIS Photo A rchive..........................................................................................................115

2.20 E k a p a d a b h a ira v a , H lr a p u r y o g in i te m p le . A IIS Photo A rch ive............................... 116

2.21 C a m u n d a , H lr a p u r y o g in i te m p le . A IIS Photo A rchive (d e ta il)...............................116

2.22 V e n eratio n o f s a n d a ls re p re s e n tin g a y o g in i, d e p ic te d b e lo w a y o g in i im

a g e 's p e d e s ta l. B h e ra g h a t y o g in i te m p le . A IIS Photo A rch ive..................................119

5.1 T h e 'O r ig in o f S c rip tu re ' (Sivatantrotpatti) a c c o rd in g N isvasatantra, U ttarasutra

1 . 2 3 - 2 5 ......................................................................................................................................... 260

5.2 T h e 'D e s c e n t o f S c rip tu re ' (sastravatara) a c c o rd in g to Svacchandatantra 8 . . 261

5.3 T h e 'D e sc e n t o f S c rip tu re ' (sastravatara) a c c o rd in g to Brahmayamala 1 a n d

x x x v m ......................................................................................................................................... 263

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A b b r e v ia t io n s

BraYa Brahmayamala

nak N a tio n a l A rc h iv es of K a th m a n d u

ng m pp N e p a l-G e rm a n M a n u s c rip t P re s e rv a tio n P ro ject

ksts K a sh m ir S eries o f T exts a n d S tu d ie s

tss T riv a n d ru m S a n sk rit S eries

a iis A m e ric a n In s titu te o f In d ia n S tu d ie s

m s, m ss m a n u s c rip t(s)

cod. r e a d in g o f th e c o d e x in q u e stio n

con. c o rre c tio n

em. e m e n d a tio n

con/, c o n je c tu re

(. . . )err sy lla b le s m a rk e d b y th e scrib e a s e r ro n e o u s

ac a n te c o rre c tio n e m

Pc p o s t c o rre c tio n e m

f., ff. folio(s); " r " = re cto , " v " = v e rso (e.g. " f. 4 r" )

id e n tifie s te x t fo r w h ic h th e r e a d in g a d o p te d s e e m s in s e c u re

t . .. t te x t p a s s a g e d e e m e d c o rru p t, fo r w h ic h n o co n je c tu re is o ffered

(l) . . . (?) c o n je c tu ra l tra n s la tio n

+... + a m a rg in a l o r in te rlin e a r in s e rtio n

(...) sy lla b le s o n ly fa in tly leg ib le

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By q Brahmayamala codex nak 3-370 (in part 1)

A Brahmayamala codex nak 3-370 (in the edition and translation)

BYb BraYa codex nak 5-1929 (in part 1)

B BraYa codex nak 5-1929 (in the edition and translation)

By c BraYa codex nak 1-143 (in part 1)

C BraYa codex nak 1-143 (in the edition and translation)

BYd BraYa codex nak 1-286 (in part 1)

D BraYa codex nak 1-286 (in the edition and translation)

BYe BraYa codex nak 6-2608 (in part 1)

E BraYa codex nak 6-2608 (in the edition and translation)

K j N C0d K aulajnananirnaya codex nak 3-362 (ngmpp reel A 48/13)

K ] N ed P. C. Bagchi's edition of the K aulajnananirnaya (see bibliography)


q t k sts
Svacchandatantra, ksts edition
g rj,COd Svacchandatantra, ms nak 1-224
p sk,kh,g Tantrasabhava mss "ka," "kha," and "ga," as reported by Dyczkowski

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Pa r t I

H ist o r y and So urces

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C hapter i

In t r o d u c t io n

1.1 THE BRAHM AYAM ALATANTRA A N D CULT OF YOGINIS

O n th e e ig h th d a y o f th e w a x in g m o o n o f th e m o n th o f M a g h a in th e y ea r 172,

N ep a l-sa m v a t S u n d ay , 12 Ja n u a ry , 1052 c .e . a c e rta in Jay a k ara jiv a, w h o re s id e d in

th e v ic in ity o f K a th m a n d u 's P a s u p a tin a th a te m p le , c o m p le te d c o p y in g a S a n s k rit tex t

ca lle d , a m o n g o th e r n a m e s , th e Brahmayamala. T his e n d e a v o r h a d u n d o u b te d ly o c

c u p ie d h im a lo n g w h ile , fo r th e te x t fills th re e h u n d r e d a n d fifty -e ig h t lo n g , d o u b le

s id e d p a lm -le a f sh e e ts (f i g u r e s 3.1-2). F o rtu n a te ly , th e p r o d u c t o f h is la b o rs fo u n d

its w a y in to th e m a n u s c r ip t c o llec tio n s o f N e p a le s e ro y alty , a n d is to d a y h o u s e d in

th e N a tio n a l A rc h iv e s in K a th m a n d u .1 B u t fo r th is, p re c io u s little k n o w le d g e o f a

v a s t a n d im p o rta n t p r e n in th -c e n tu r y w o rk w o u ld h av e b e e n p o ss ib le ,2 a fa te w h ic h

h a s b e fa lle n all to o m a n y w o rk s o f ta n tric lite ra tu re . T h e o th e r e x ta n t co d ice s of th e

Brahmayamala (h e re a fte r BraYa), also o f N e p a le s e p ro v e n a n c e , all a p p e a r to d e s c e n d

fro m th is e le v e n th -c e n tu ry m a n u s c r ip t.3 A lth o u g h th e s c r ip tu re itse lf w a s n o t c o m

p o s e d in N e p a l,4 n o c o m p le te m a n u s c r ip t a p p e a rs to d a y to s u rv iv e o u ts id e o f th is

1 n a k accession no. 3-370. See the m s 's description in the introduction to the critical edition. Luciano
P e te c h r e c o r d s th e c o lo p h o n a n d d a te o f th e m a n u s c r i p t a s fo llo w s: " M s. B r a h m a y a m a la , N a tio n a l
Archives, m.370. Colophon: samvat 100-50-2 Magha-suklastamyam adityadine R.-P.-sn-Baladeva-rajye sn-
Pasupativastavya sn-Jayakarajivena Brahmayamalam ndma iastram likhitam. Written at Pasupati Nath. The
date is verified for Sunday, January 12th, 1052." Petech, Mediaeval History o f Nepal (circa 750-1482), 2nd
ed., 44. (Petech's samvat 100-50-2 is a typographical error for samvat 100-70-2; the m s reads samvat a cii
2.)
2 The dating of the Brahmayamala is addressed in chapter 4, section 3.
3 Manuscripts of the BraYa are described and discussed in the introduction to the critical edition.
4 The question of the provenance of the BraYa is taken up in chapter 4.

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3

re g io n .

T h e BraYa d e s ig n a te s itse lf a tantra: a tre a tise , o ste n s ib ly o f d iv in e o rig in , c o n

s id e re d a u th o rita tiv e s c rip tu re w ith in th e c u lt o f S iva th a t is " b a s e d o n th e tantras"

(tantrika) i.e. "T an tric S aiv ism ." T h e m o s t sig n ific a n t e m ic te r m fo r th is tra d itio n

is " th e M a n tra m a rg a " o r "W ay o f M a n tra s ." 5 It s h o u ld n o t b e in fe r re d fro m th e

p a u c ity o f e x ta n t m a n u s c rip ts th a t th e BraYa w a s a n u n im p o r ta n t o r little -k n o w n

w o rk o f ta n tric lite ra tu re . A g lim p s e o f th e a u th o rity it o n ce c o m m a n d e d m a y b e

h a d in th e w ritin g o f th e K a sh m iri p o ly m a th A b h in a v a g u p ta (fl. circa 1000 c .e .) , w ho

c ite d th e s c rip tu re o fte n d e s p ite its d e g re e o f cu ltic a n d d o c trin a l re m o te n e ss .6 S o m e

w h a t lik e th e Rudrayam ala, th e a c tu a l te x t w o u ld la rg e ly b e fo rg o tte n ;7 y e t its a u ra

of a u th o rity w o u ld p e rs is t, o n th e b a s is o f w h ic h th e re w o u ld e m e rg e sev e ral n e w

" B r a h m a y a m a la s I a m a w a re o f five: a S o u th In d ia n te x t c o n n e c te d w ith th e c u lt of

B h a d ra k a ll, in w h ic h so m e tra c e s o f th e o ld e r BraYa a re d isc e rn a b le ;8 a n o th e r S o u th

5 On the term "Mantramarga" and its scope, see Alexis Sanderson, "Religion and the State: Saiva Of
ficiants in the Territory of the King's Brahmanical Chaplain," 229 (n. 1). On the term tantra, see Sander
son, "Saivism and the Tantric Traditions," 661-62. It is noteworthy that in addition to "Mantramarga,"
the BraYa in one instance uses the term "Tantramarga" in what appears to be a comparable sense. BraYa
xcv.29cd-3oab:
tantramargaprasiddhena vidhinavarttayan sada || 29 ||
prapnuyata mahadevi siddhayo manasepsitah \
psitah ] e m psita Bya
"Ever repeating [the mantra] w ith the m ethod established in the Way of Tantras, O Great
Goddess, one w ould obtain the siddhis the mind desires."
(prapnuyata appears to represent the "correct" optative, prapnuyat, metri causa, w hile siddhayah is nom
inative in form but accusative in sensea common phenom enon in the BraYa.) Harunaga Isaacson
(personal communication, September 2007) draws m y attention to the fact that the Purascaryarnava
refers to Tantric Saivism as the Way of Tantras as well, in i.i49ab: vedamargam parityajya tantramargaika-
tatparah, "[those who,] abandoning the Way of the Vedas, are devoted exclusively to the Way of Tantras
tr

6 For a discussion of som e of Abhinavagupta's references to the BraYa, see chapter 4, section 3 (n.
57)-
7 On the Rudrayamala, of which no old version survives but which became "the foremost locus of
a s c rip tio n i n H i n d u T a n tric lite r a tu r e ," s e e G o u d r ia a n , Hindu Tantric and Sakta Literature, 4 7 -4 8 . It is
possible that the old BraYa continued to have a place in N epalese tradition into the early twentieth
century; Haraprasad Sastrl, w ho more than a century ago cataloged the oldest codex of the BraYa,
reports on view s of the text then current in Nepal: "in the opinion of the Pandits of Nepal the full
texts of Brahma Yamala is a lakh and a quarter of slokas, and that it belongs to all the six schools of
Tantra. The present work, extending over 1200 [sic; 12,000?] slokas, belongs, however, to the western
school." A Catalogue of Palm-leaf and Selected Paper Manuscripts Belonging to the Durbar Library Nepal, vol.
11, reprinted in Reinhold Grimendahl, A Concordance o f H. P. Sastri's Catalogue of the Durbar Library and
the Microfilms of the Nepal-German Manuscript Preservation Project, 61.
8 This text is preserved, incomplete, in a Devanagarl transcription in the collection of the Institut

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4

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5

In d ia n "Brahmayamala" re la te d to th is o f w h ic h o n ly a fe w c h a p te rs su rv iv e ;9 a s h o rt

te x t p re s e rv e d in a B en g ali m a n u s c r ip t e x p o u n d in g a se rie s o f ritu a l d ia g ra m s (cakras

o r yantras), w ith n o d isc e rn a b le re la tio n to th e o ld e r BraYa;10 a te x t o f th e c u lt o f T a ra

b y th is n a m e tra n s m itte d in a n u n tra c e d B en g ali m a n u s c rip t, a se c tio n o f w h ic h h a s

b e e n p u b lis h e d ;11 a n d a "Brahmayamala" p re s e rv e d in a sin g le , fr a g m e n ta ry N e p a le s e

m s, w h ic h th o u g h eclectic, d ra w s d ire c tly fro m th e o ld e r BraYa.12 A d d itio n a lly , th e

BraYa h a s b e e n th e lo c u s o f a s c rip tio n fo r se v e ra l h y m n s o f p ra is e (stotra),13 a n d

Fran^ais de Pondichery (manuscript T. 522), copied from a manuscript from Tirukkalukkunram in


Tamil Nadu. Very recently, this text has been discussed by Alexis Sanderson, w ho provides evidence
for its South Indian provenance and shows several respects in which it demonstrates continuity with
the older Brahmayamala. Sanderson, "Arthavavedins in Tantric Territory: the Angirasakalpa Texts of the
Oriya Paippaladins and their Connection w ith the Trika and the Kalikula. With critical editions of the
Parajapavidhi, the Paramantravidhi, and the *BhadrakalTmantravidhiprakarana," 277- 78.
9 This text, transmitted in Trivandrum University Library m s no. 982, is mentioned by Sanderson,
ibid.; he reports that it breaks off in the fifth chapter. I have been unable to consult the text thus far.
That it concerns the cult of Bhadrakali is suggested by passages Sanderson cites in ibid., 2.78 (n. 143).
10 Asiatic Society of Bengal manuscript G 6 3 9 2 .
11 Two chapters of this text were published as an appendix in Girisacandra Vedantatirtha (ed.),
Tdrdtantram. Snginscandravedantatirthasahkalitam. With an Introduction by A . K. Maitra. By all appear
ances from a m uch later period, this "Brahmayamala" seems unrelated to the older text of the same
name. The m s on which the edition is based apparently comes from the collection of the Varen-
dra Research M useum Library. Maitra, introduction to ibid., 22. However, this might no longer be
available, for the archive's relevant catalog of manuscripts makes no mention of it. Several "Brah-
mayamala" manuscripts are described, but none appear likely to be the basis for the published text:
number 279 transmits the Snradhakavaca "in" the Brahmayamala (the colophon reads iti snbrahma-
yamale haragaurlsamvade sn radhakavacam sampurnam). Number 250, of sixteen folios, consists of a
stotra of the goddess Tara (the colophon reads iti snbrahmayamale taradevyah samrajye samjham [?]
takaradisahasranamastotram samdptam). Number 310 (six folios) is the "Caitanya-kalpa" of the BraYa
(iti brahmaydmale sivadurgasamvdde caitanyakalpalm. Number 303 (five folios) consists of the "Gttdsdra"
attributed to the BraYa (no colophon is provided). Sachindra Nath Siddhanta, A Descriptive Catalogue
of Sanskrit Manuscripts in the Varendra Research M useum Library, vol. I, 228-29. The material published
from the Varendra BraYa codex narrates the journey of the Brahmanical sage Vasistha to "Mahacina,"
where the inebriated Buddha instructs him in "the Chinese method" (cindcdra) for the worship of Tara.
As Joel Bordeaux brought to m y attention (personal communication, May, 2007), this has close parallels
in chapters 1-2 of the Mahacmdcdratantra, a text published by Marion Meisig. Die "China-Lehre Des
Saktismus: MahacTnacdra-Tantra, kritisch ediert nebst Ubersetzung und Glossar.
12 n a k 1 - 1 5 5 7 ( n g m p p reel A 1 6 5 / 1 6 ) . This undated paper manuscript, in Newari script, consists of
twenty-one folios; the scribe appears not to have completed his task, or else to have copied from an
incomplete exemplar. The text calls itself by several of the titular epithets of the old BraYa (on which see
chapter 5): Picumata, Navaksaravidhana, and, of course, Brahmayamala. The text breaks off in the twelfth
chapter, unfortunately. It directly draws upon or echoes the old BraYa pervasively, in effect comprising
a digest of the latter. Its seventh chapter, for instance, incorporates material from BraYa i .i v and l v on
the subject of Mahakala and the Mothers, and secret signs (chomma). The old BraYa does not appear to
be its only source, however, for this chapter contains material related to the Tantrasadbhava as well: a
passage from ff. I4r-i4 v has close parallels in Tantrasadbhava 1 8 . 1 8 - 2 5 .
13 Theodor Aufrecht makes reference to at least fifteen distinct works having the BraYa as locus of
ascription, m ostly apotropaic hymns (the kavaca genre) and hymns of the "thousand names" genre of
panegyric (sahasranamastotra). Aufrecht, Catalogus Catalogorum. A n Alphabetical Register o f Sanskrit Works
and Authors, vol. 1, 382; vol. 11, 87; and vol. in, 81. See also n. 11 above. I have had no opportunity to

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6

p o s s ib ly m o re lite ra tu re th a t h a s n o t c o m e to m y a tte n tio n .

T h o u g h s u rv iv in g in ju s t a h a n d f u l o f m a n u s c rip ts , th e o ld BraYa h a s in fa ct fa re d

b e tte r th a n m o s t e a rly S aiva sc rip tu re s. A s D o m in ic G o o d a ll sh o w s, a re la tiv e ly sm all

n u m b e r of th e e a rly tantras o f th e S a iv a s id d h a n ta s u rv iv e s; fu rth e rm o re , m a n y o f th e

te x ts lis te d in a n c ie n t d e s c rip tio n s o f th e ta n tric S aiva c a n o n ex ist o n ly in v e rsio n s

o f p o s t ele v e n th -c e n tu ry , S o u th In d ia n p ro v e n a n c e .14 A n d little a t a ll s u rv iv e s o f th e

s c rip tu re s o f th e p ro to -ta n tric c u lts o f th e S aiva A tim a rg a , " th e P a th B ey o n d ," w h ic h

a p p a re n tly fo r m e d th e im m e d ia te b a c k g ro u n d o f th e S aiva M a n tra m a rg a .15

T an tric tra d itio n s h a v e b e e n c h a ra c te riz e d in p o p u la r c u ltu re a n d n o sm a ll a m o u n t

o f s c h o la rs h ip a s q u in te s s e n tia lly c o n c e rn e d w ith g o d d e s s e s a n d / o r ritu a liz e d fo rm s

of se x u a l ac tiv ity .16 B u t th a t th e re is n o in trin s ic c o n n e c tio n w ith eith er, a n d th a t

th e tw o a re n o t c o n c o m ita n t, s h o u ld in fa ct b e o b v io u s; in d e e d , g o d d e s s e s a n d ritu a l

c o itu s h av e little o r n o p la c e in se v e ra l o f th e m ajor, e a rly ta n tric tra d itio n s . T antric

B u d d h is t p ra c tic e s y s te m s b a s e d o n th e yogatantras a n d e a rlie r lite ra tu re in fre q u e n tly

a c c o rd h ig h cu ltic s ta tu s to fe m a le d e itie s , w h ile se x u a l ritu a l a p p e a rs to h av e b e e n

a c o m p a ra tiv e ly la te d e v e lo p m e n t.17 E x ta n t so u rc e s o f th e V aisnava tra d itio n o f th e

P a n c a ra tra a p p e a r to g iv e n o p la c e to ritu a liz e d sex u a lity , w h ile th e Laksm itantra a

w o rk o f th e e a rly se c o n d m ille n n iu m s h o w n to h a v e b e e n in flu e n c e d b y n o n d u a l

consult the manuscripts of these works; but w ith titles such as Suryakavaca, Ramakavaca, and Caitanya-
kalpa, it seems m ost improbable that any of them is connected to the old BraYa.
14 Goodall, introduction to Bhatta Ramakantha's Commentary on the Kiranatantra. Vol. 1: Chapters 1-6,
xxxvi-li.
15 On the division of Saivism into Atimarga and Mantramarga traditions, see Sanderson, "Saivism
and the Tantric Traditions," 664-69; and Sanderson, "The Lakulas: N ew Evidence of a System Interme
diate Between Pancarthika Pasupatism and Agamic Saivism," passim. Sanderson discusses what can
be gleaned concerning lost scriptures of the Atimarga in ibid., and "History through Textual Criticism
in the Study of Saivism, the Pancaratra and the Buddhist Yoginltantras," 29-31.
16 To catalog the varied guises in which such visions of the tantric traditions have and continue to
surface is no small task; Hugh Urban's recent monograph tracing the genealogy of modern understand
ings of "Tantra" provides a useful starting point: Tantra: Sex, Secrecy, Politics and Power in the Study of
Religion.
17 Coitus and the ritual engagement w ith other varieties of 'impurity' appear to have their earliest
attestation in the Sarvatatluigatatattvasamgraha. See Steven Weinberger, "The Significance of Yoga Tantra
and the Compendium of Principles (Tattvasamgraha Tantra) within Tantric Buddhism in India and Tibet,"
197-200. These elements take on added importance in the Guhyasamajatantra and related works, litera
ture in som e respects transitional between the yogatantras and yoginltantras, and classified accordingly
as mahayogatantras. See Anthony Tribe, "Mantranaya/Vajrayana: tantric Buddhism in India," 212-13. Jn
the present thesis, chapter 3, section 4, discusses the emergence of goddess cults in Tantric Buddhism.

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7

is t S a iv ism se e m s e x c e p tio n a l in a c c o rd in g th e o lo g ic a l p re e m in e n c e to th e d iv in e

fe m in in e .18 A n d in th e e a rly p a n - In d ia n a n d liv in g S o u th In d ia n tra d itio n s o f th e

S a iv a s id d h a n ta , fe m a le d e itie s h av e s u b s id ia ry ro les, w h ile s e x u a l ritu a l is little a t

te s te d .19 A rg u a b ly , th e s e re p re s e n t th e p re d o m in a n t ta n tric tra d itio n s flo u ris h in g in

S o u th A sia a n d th e la n d s of its c u ltu ra l in flu e n c e th ro u g h m u c h o f th e e a rly m e d ie v a l

p e r io d .20 Yet ta n tric tra d itio n s d id d e v e lo p th a t c e n te re d u p o n g o d d e s s e s, in c lu d in g

o n e s w h ic h h a r n e s s e d se x u a lity as a n im p o rta n t e le m e n t in a w id e ra n g e o f p ra c

tices fo c u s e d u p o n a c h ie v in g o c c u lt p o w e rs (siddhi) a n d lib e ra tio n (m u kti, moksa). T h e

BraYa re p re s e n ts s u c h a tra d itio n . It in fa ct c o m p ris e s o n e o f th e m o s t c o n s e q u e n

tial so u rc e s o f e v id e n c e fo r e a rly ta n tric S aiva g o d d e s s c u lts, w h ile se x u a lity h a s a

s ig n ific a n t p re s e n c e in its sy ste m s o f ritu a l.

In a m o d e l o f th e c a n o n o f S aiva s c rip tu re a d v a n c e d in c h a p te r th irty -e ig h t of

18 Alexis Sanderson argues for the influence of the Pratyabhijnahrdaya of the Kashmiri author
Ksemaraja, as well as other Saiva works, on the Laksmltantra, in "History through Textual Criticism,"
35- 36. On the Laksmltantra and the role of goddesses therein, see Sanjukta Gupta's introduction to her
translation, Laksml Tantra: A Pancaratra Text. Translated with an Introduction and Notes.
19 On the comparative insignificance of goddesses in the Nisvdsatattvasamhitd, an early siddhantatantra,
see chapter 3, section 2. Interestingly, sexual ritual does have limited attestation in som e of the earliest
siddhdntatantras, though even in these it appears marginal. See Sanderson, review of N. R. Bhatt, ed.,
MatahgapdrameSvaragama (Kriydpada, Yogapada et Caryapada), avec le commentaire de Bhatta Ramakantha,
and of Bhatt, ed., Rauravdgama. Edition Critique, introduction et notes, 565; and also chapter 3, section 2,
in the present thesis.
20 Nonetheless, m uch of the scholarly literature has assumed an artificial distinction that, at times,
goes so far as to exclude the Vaisnava Pancaratra a n d /or Saivasiddhanta from the category of "Tantra."
N ote for instance David White's recent remarks: "a number of works that closely resemble the
Tantras in their ritual focus call themselves Agamas or Samhitas. These are works belonging to the
... Saivasiddhanta and (Vaisnava) Pancaratra schools, respectively." Kiss o f the Yogini: "Tantric Sex" in
its South Asian Contexts, 17. This view, which suggests that the Saivasiddhanta and Pancaratra are
marginal to the study of tantric traditions proper, is based in part on w hat Dominic Goodall points out
is an artificial distinction between tantras and agamas: in fact, early Saiva scriptural sources, whether
siddhdntatantras or e.g. bhairavatantras, designate themselves by both these terms, and samhita is attested
as well. Goodall, introduction to Bhatta Ramakanthas Commentary on the Kiranatantra. Vol. I: Chapters
1-6, xxxvi-xxxix. That the Pancaratra scriptures which often do refer to themselves as samhitas
are also, by their ow n designation, "tantras," requires little investigation; note, for instance, the text
title "Laksmltantra" (see above), and e.g. Ahirbudhnyasamhita n.62ab: pancardtrahvayam tantram moksaika-
phalalaksanam ("[Visnu created] the Tantra called 'Pancaratra,' characterized by having liberation as its
sole aim"). Cf. Yamunacarya's Agamapramanya, which refers to "the status of the Pancaratra tantras as
authoritative scripture" Cpancaratratantraprdmdnya) in the prose im mediately following the introduc
tory verses. Marginalization of the Pancaratra and Saivasiddhanta from the study of tantric traditions
in effect reinforces the characterization, alluded to above, of "Tantra" as being intrinsically concerned
with goddesses an d /or sexuality, for the other m ost influential tantric traditionsTantric Buddhism (in
its latter phases), and non-Saiddhantika tantric Saivismprovide much greater attestation of goddess
cults and trangsressive ritual. See also n. 32 below.

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th e BraYa, tantras a re o rg a n iz e d in to th re e p r im a r y s c rip tu ra l " stre a m s " (srotas): th e

siddhdntatantras o f th e " m id d le s t r e a m / ' d is tin g u is h e d b y th e ir fo c u s u p o n th e d e ity

S ad asiv a; th e vam atantras o f th e " le ftw a rd s tr e a m /' re g a rd e d a s s c rip tu ra l a u th o ritie s

fo r th e c u lt o f th e S iste rs o f T u m b u ru ; a n d th e " rig h tw a rd s tre a m " o f th e bhairava-

tantras. T h e BraYa id e n tifie s itse lf w ith th e la tte r s c rip tu re s o f th e c u lt o f B hairav a,

S iv a 's m a n ife s ta tio n as th e a rc h e ty p a l s k u ll-b e a rin g ascetic o r kapalin. F u rth e rm o re ,

a n im p o r ta n t e a rly classific atio n o f th e bhairavatantras a tte s te d in th e BraYa. s u b d i

v id e s th e s e s c rip tu re s in to f o u r " se a ts " o r " m o u n d s " (pttha): th o s e o f ritu a l g e s tu re s o r

m ndras; o f m a n d a la s , d ia g ra m m a tic re p re s e n ta tio n s o f th e d eitie s; o f [m ale] m a n tra s;

a n d o f vidyas, th e " lo re s" o r "[fem ale] w is d o m m a n tra s ." 21 M a n tra s a re g e n d e re d , fo r

th e y a re d iv in itie s n o t in fre q u e n tly re fe rre d to as " m a n tra -d e itie s " (mantradevata).22

T h is o n to lo g ic a l id e n tific a tio n o f efficacio u s sonic fo rm u la e w ith d iv in itie s is d is tin c

tiv e to th e ta n tric tra d itio n s . T h e d iv is io n b e tw e e n th e M a n tra p lth a a n d V id y a p lth a is

in fa c t o n e b e tw e e n m a le m a n tra -d e itie s a n d th e fe m a le vidya-g o d d e s se s. It is w ith in

th e V id y a p lth a o f th e bhairava-stxe&m o f re v e la tio n th a t th e BraYa s itu a te s itself, a n

a c k n o w le d g e m e n t o f th e p re p o n d e ra n c e o f fe m in in e d iv in itie s in th e ritu a l sy ste m s

it a d v a n c e s . W h ile a v a rie ty o f te rm s d e s ig n a te th e se g o d d e s s e s, fo re m o s t a re th e

s y n o n y m s yo g in ith e fe m in in e e q u iv a le n t o f yogin, i.e. " y o g i" a n d yogesi/ yogesvan:

" fe m a le m a s te r o f y o g a ." 23

T h e c u lt of y o g in is is c e n tra l to th e BraYa. T h is s c r ip tu re e x p o u n d s a p a n th e o n

o f m a n tra -d e itie s h e a d e d b y th e bhairava k n o w n a s " K a p a lls a " (" L o rd of th e S ku ll-

b e a re rs" ) a n d th e s u p re m e G o d d e ss , h is c o n so rt, k n o w n p rim a rily a s C a n d a K a p alin I

21 On the BraYa's m odel of the Saiva canon, see chapter 5, sections 4 and 5; see also chapter 4, section
4 (especially t a b l e s 4.2-4). On the subdivision of the bhairavatantras into plthas, see Sanderson, "Saivism
and the Tantric Traditions," 668-71; and in the present thesis, chapter 3, sections 2 (in the discussion of
the Svacchandatantra) and 3.
22 Note, e.g., BraYa xi.43ab, referring to the smarana-mantra (on w hich see chapter 5, section 3):
nanena rahitd[h] devi sidhyante mantradevatah, "without this [mantra], the mantra-deities do not bestow
siddhi." Cf. Ksemaraja's comments ad Svacchandatantra i-76cd-77ab. The latter provides the mantra
of Kapalesa[bhairava], ending w ith the statement, kapalesah praklrtitah in 77b ("[this] is proclaimed to
be Kapalesa"); Ksemaraja remarks, ayam kapalesa [praklrtitah] uktah mantranam mantradevataikatmatvat
("this is said to be Kapalesa, because of the fact that mantras and the mantra-deities are identical").
23 Although not attested in the BraYa, yoglsi also occurs in the literature in the same sense, e.g.
Tantraloka 1.322a.

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(" G rim B earer o f th e S k u ll"), " A g h o rl" (" N o t T errib le"), a n d "B h a irav l." S everal

se ts o f g o d d e s s e s c o m p le te th e p r im a r y d e ity m a n d a la : th e F o u r G o d d e ss e s (devi)

o r G u h y a k a s; th e F o u r A tte n d a n ts (kinkarl), also ca lle d th e C o n s o rts (d u ti); th e Six

Y oginis; a n d th e E ig h t M o th e rs (m atr), in d e s c e n d in g o rd e r o f s ta tu s . T h e ir n a m e s

a n d m a n tric fo rm s a re d e lin e a te d in c h a p te r 5, se c tio n 3 ( t a b l e 5.1). W h ile p o s

s e s s in g d is tin c t id e n titie s a n d d e g re e s o f cu ltic im p o rta n c e , th e s e g o d d e s s e s b e lo n g

to a c o m m o n ty p o lo g y , d is c u s s e d b e lo w th a t o f th e y o g in i o r yogesvan. T h e la tte r

te rm s a re m u ltiv a le n t in th e BraYa, re fe rrin g , a c c o rd in g to co n te x t, to fe m a le in iti

a te s, i.e. h u m a n " y o g in is" ;24 to specific se ts o f d e itie s th e Six Y oginis o f th e p rim a ry

m a n d a la , m o s t fre q u e n tly ;25 a n d to th e n a m e le s s h o rd e s o f fly in g g o d d e s s e s s a id

to m a n ife s t b e fo re th e p ra c titio n e r a n d g r a n t b o o n s, in th e c u lm in a tio n o f th e m o s t

a r d u o u s rite s .26 A n d a lth o u g h in th e BraYa th e te rm s devi (" g o d d e s s " ), devata (" d e

ity " ), a n d sakti (" p o w e r" ) a re p re fe rre d , re la te d S aiva so u rc e s fre q u e n tly u s e yo g in i

a n d yogesvan as g e n e ric te rm s fo r th e m y ria d g o d d e s s e s w h o p e r v a d e th e co sm o s as

e x p re s sio n s o f S iv a 's p o w e r (sakti).27 In a d d itio n , "Y ogesi" o c c u rs as a n e p ith e t o f th e

24 A striking case is that of BraYa 1 .1 2 C C I - 1 3 , for which see the critical edition and translation in part
11;this appears to refer to female practitioners as "yoginis." The passage is echoed in the opening verses
of BraYa xiv, quoted in chapter 2 (n. 2 0 0 ) .
25 See, for instance, BraYa n .n -iq a b (edited and translated in part 11).
26 References to the yoginis granting their darsan to the successful practitioner are profuse; cf., e.g.,
BraYa x v i i (f. 92r, line 1 ):
vidyacakram tu yo vetti yathavat sadhakottamah |
acirenaiva kdlena yogesyo darSanam vrajet \
cakram ] erne, cakran By yogesyo ] corr.; yogesyo By11
"The best of sddhakas w ho truly understands the Circle of Vidyasafter a brief w hile the
yogesis become visible [to him]."
Here the optative singular vrajet apparently has the sense of the plural; cf. BraYa iv.358c, devylo]
pratyaksatam vrajet.
27 Note, for instance, Tantrasadbhava i6.47cd-48:
tattvarupas tu yoginyo jnatavyas ca varanane || 47 ||
sivecchanuvidhayinyo manovega mahabalah |
vicaranti samastas ca brahmavisnvindrabhumisu || 48 ||
"The Yoginis should be known in the form of the reality levels (tattva), O fair woman.
Carrying out the volition of Siva, as sw ift as thought and mighty, they all traverse the
worlds of Brahma, Visnu, and Indra."
Text as quoted by Ksemaraja commenting on Netratantra 19.71 (here numbered as per Mark Dy-
czkowski's collation of the m s s ). In contrast, the BraYa refers to goddesses of the tattvas by the term
devi, in particular; in BraYa xxxi, note for instance 93cd: tattve tattve sthita devyo adhikarapadanugah, "The
goddesses are present in each of the tattvas, adhering to their [respective] positions of authority." Cf.

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s u p re m e G o d d e s s , esp e c ia lly in h e r ro le as e ig h th of th e M o th e r g o d d e s s e s (m atr).28

"Y ogini" h e n c e d e s ig n a te s a s p e c tr u m o f fe m a le s a c re d fig u re s, m a n y o f w h ic h in

d iffe re n t co n te x ts b e a r d is tin c t n a m e s. In th e BraYa, " y o g in i" m o s t fre q u e n tly re fe rs

to a s u b s e t o f a b ro a d e r class o f g o d d e s s e s, w h ile ta n tric B u d d h is t tra d itio n s o fte n

g ive p re fe re n c e to th e te rm "d a kim " a s th e g e n e ric n a m e fo r s u c h d e itie s.29 It d o e s

a p p e a r, h o w ev er, th a t " y o g in i" h a d th e w id e s t c u rre n c y a s th e class n a m e fo r th e

g o d d e s s e s in q u e s tio n , a n d th e te rm is a d o p te d a c c o rd in g ly in th e p re s e n t stu d y .

T h is is a n a m o rp h o u s class o f d e ities, all th e m o re so o w in g to th e u s e o f th e te rm

" y o g in i" in d e s ig n a tin g ta n tric a d e p ts fe m a le " y o g is" o r e v e n th e G re a t G o d d e ss

(mahadevt) h erself. It is n o n e th e le ss p o s sib le to id e n tify c h a ra c te ristic a ttrib u te s th a t

a re w id ely , b u t n o t u n ifo rm ly , s h a r e d b y th is class of d e ities.

T h e p o s sib ility o f a " p o ly th e tic " a p p r o a c h to c la ssify in g re lig io u s p h e n o m e n a re

c e iv e d s e rio u s tre a tm e n t first, I b eliev e , in a n essa y o f J o n a th a n Z . S m ith . In th e

p o ly th e tic m o d e , m e m b e rsh ip in a class is d e te r m in e d b y p o s s e s s io n o f sig n ific a n t

s h a r e d p ro p e rtie s , n o sin g le o n e o f w h ic h is n e c e ssa rily h e ld b y all m e m b e rs o f th e

c lass in re je c tio n o f th e e ss e n tia list " id e a o f p e rfe c t, u n iq u e , sin g le d iffe re n tia ." 30

S u c h a p o ly th e tic a p p r o a c h h a s b e e n a p p lie d in re la tio n to th e n e b u lo u s c a te g o ry

of " T a n tra ," m o s t n o ta b ly b y D o u g la s B rooks, w h o a d v a n c e s a p o ly th e tic d e fin itio n

" H in d u T a n tric ism ." 31 W h ile o n e m ig h t d is a g re e w ith s o m e o f th e p ro p e rtie s id e n

tifie d a n d th e ir re la tiv e p rio rity ,32 th is a p p r o a c h a p p e a rs p ro d u c tiv e a n d , fu r th e r

87cd: tattvariipalh] sthita devyo yogaisvarya hy aninditajh], "the goddesses take the form of the tattvas,
possessing yogic mastery, and irreproachable."
28 In the BraYa, "Yogesi" describes the supreme Goddess as eighth of the Mothers in XLV.32b and
Lxvn.56a. Cf., e.g., yogisT in Malinmijayottaratantra 3.13d.
29 See chapter 2, section 2 (n. 46); and chapter 3, section 4.
30 Smith, "Fences and Neighbors: Some Contours of Early Judaism," chapter 2 in Imagining Religion:
from Babylon to Jonestown, 4-5 (quote on p. 4).
31 Brooks, The Secret o f Three Cities: A n Introduction to Hindu Sakta Tantrism, 53-72. Similar in principle
are the lists of defining criteria proposed by Sanjukta Gupta, et al, Hindu Tantrism, 7-9; and, in reference
to Tantric Buddhism, Stephen Hodge, introduction to The Maha-Vairocana-Abhisambodhi Tantra: With
Buddhaguhya's Commentary, 4-5.
32 It m ust be objected that the ten defining criteria Brooks adduces for "Hindu Tantrism" privi
lege goddess-oriented or Sakta traditions, particularly in their late m edieval varietiesone of which
is the subject of his monograph, Secret of Three Cities. N ote in particular that the third criterion
which begins, "Tantrics are at once theists and philosophical nondualists" (p. 58)excludes from the
category "Tantra" the Saivasiddhanta and Vaisnava Pancaratra, which typically possess dualist the

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11

m o re , offers a u s e fu l a p p ro a c h to th e c a te g o ry " y o g in i." B elow , I a tte m p t a p o ly th e tic

d e fin itio n o f th e y o g in i, id e n tify in g w h a t a p p e a r to b e k e y s h a r e d p ro p e rtie s c h a r

a c te riz in g th is class o f s a c re d fig u re . U n d o u b te d ly , th e re is m u c h sco p e fo r fu r th e r

re fin e m e n t. T h is is n o t, m o reo v e r, th e firs t s u c h a tte m p t: D a v id W h ite h a s o ffered a n

e ig h t-p a rt d e s c rip tiv e d e fin itio n o f th e y o g in i, w h ic h I b o th d ra w u p o n a n d d e p a rt

fro m .33

M u ltiplicity. C h a ra c te ristic o f y o g in is is th e ir o c c u rre n c e in g ro u p s . F ro m p e r h a p s

th e te n th c e n tu ry , th e y b e c a m e clo sely a sso c ia te d w ith c o n fig u ra tio n s o f six ty -

fo u r a n a ss o c ia tio n th a t re m a in s s tro n g today. T h e m u ltip lic ity o f th e y o g in is

is m o n u m e n ta liz e d in th e s to n e te m p le s d e d ic a te d to th e m c o n s tru c te d fro m

ologies. Part of Brooks' seventh criterion seem s in fact to have little application outside of late m e
dieval, Smarta tantric traditions. Asserting that "tantrism does not differ significantly from Puranic
Hinduism in the ways it conceives the world and God," Brooks makes the equally surprising claim that
"Sakta- and Saiva-oriented Tantrics assume the pantheon of classical Hindu deities;" he also utilizes
Advaitavedantic terminology for explicating tantric theology. Ibid., 67-68. N one of this appears ap
plicable to early m edieval Tantric Saivism of any variety. Criterion nine associates Hindu Tantra w ith
ritual use of "conventionally prohibited substances" and "antinomian practices." Based upon such
criteria, Brooks comes to the problematic conclusion that "Sakta forms of Tantrism are deem ed to be
Hindu Tantrism par excellence." Ibid., 72; see also 230 (n. 51). Furthermore, m issing from Brooks' list
is at least one important criterion: the ontological identity of mantras and deities, w hich is surely a
defining characteristic of the Saiva "Way of Mantras" (mantramarga).
33 The definition White offers is as follows:
The Yoginis w hose cults were centred to Kaula practice had the follow ing features: (1) they
were a group of powerful, sometimes martied, female divinities w ith w hom human female
"witches" were identified in ritual practice; (2) their power w as intimately connected to
the flow of blood, both their ow n sexual and menstrual emissions, and the blood of their
animal (and human?) victims; (3) they were essential to Tantric initiation in which they
initiated m ale practitioners through fluid transactions via their "mouths"; (4) they were
possessed of the power of flight; (5) they took the form of humans, animals, or birds,
and often inhabited trees; (6) they were often arrayed in circles; (7) their temples were
generally located in isolated areas, on hilltops or prominences and were usually round
and often hypaethral; and (8) they were never portrayed as practicing yoga for the simple
reason that yoga as w e know it had not yet been invented.
Kiss o f the Yogini, 27. In point eight, White presumably has in mind hathayogic bodily disciplines, with
which yoginis were little connected. Many of the themes White identifies are indeed significant to
conceptions of yoginis, w hile points (2) and (3) seem problematic. There is undoubtedly a sanguinary
dimension to the cult of yoginis, and to the powers attributed to their m ost dangerous varieties. But as
for yoginis' "sexual and menstrual emissions," the supposed significance of these remains mysterious
to me; w hile the fluids of female practitioners are certainly significant in som e rituals, the women con
cerned are seldom referred to as "yoginis," w hile references in primary sources to the fluids of yoginis,
as goddesses, appear rare and ambiguous. Similarly, I am presently unaware of a Saiva tradition in
which yoginispresumably White has in mind female ritual consortswere "essential to Tantric ini
tiation," and certainly not one in which they transacted w ith initiands in the manner suggested. On
these points, I expect to write in greater detail in the future, examining the evidence on which White
bases such claims.

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th e te n th c e n tu ry , e n s h rin in g c o n fig u ra tio n s o f fo rty -tw o a n d p e r h a p s e ig h ty -

o n e , b u t e sp e c ia lly six ty -fo u r g o d d e s s e s .34 In V id y a p lth a a n d ta n tric B u d d h is t

so u rc es, h o w ev er, sm a lle r p a n th e o n s a re ty p ical. Y oginis a re in fa c t c h a ra c te r

iz e d m o re b y th e ir m u ltip lic ity th a n th e ir in d iv id u a l id e n titie s , fo r th e re ex ists

re m a rk a b le flu id ity in th e c o m p o s itio n o f y o g in i sets. N o p a r tic u la r n a m e o r

s e t o f n a m e s w ith th e e x c e p tio n o f th e S even o r E ig h t M o th e r g o d d e ss e s, as

d is c u s s e d b e lo w b e c o m e s clo sely a s so c ia te d w ith th e s e g o d d e ss e s, a n d th e y

a re in fa ct fre q u e n tly s p o k e n o f a s a n a m o rp h o u s b a n d o r h o rd e (vrnda, gana)

th a t p e r v a d e s th e c o sm o s in in n u m e ra b le fo rm s a n d v arie tie s. E v en so u rc e s

th a t p la c e p a r tic u la r im p o rta n c e u p o n a g ro u p o f s ix ty -fo u r m ig h t m e n tio n n u

m e ro u s o th e r y oginis.

F i g u r e 1.3: Siva enshrined within a circle of sixty-four yoginis. Yogini temple, Rampur-Jharial, Orissa.
AIIS Photo Archive.

34 On the temples of yoginis, see Vidya Dehejia, Yogini Cult and Temples. A Tantric Tradition. In the
present thesis, see chapter 2, section 4; concerning textual references to sixty-four yoginis (primarily
in Kaula sources), see there, as well as chapter 3, section 3. Ronald Davidson points out the existence
of contemporary temples of sixty-four yoginis in Banaras and Ujjain. Indian Esoteric Buddhism: A Social
History o f the Tantric Movement, 181-83.

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M anifestation in/as mortal women. Y oginis b lu r th e b o u n d a r ie s b e tw e e n g o d d e s s e s a n d

w o m e n , fo r th ro u g h ritu a l p e rfe c tio n , a fe m a le ta n tric a d e p t m ig h t b e c o m e a

yogini. M en , h o w ever, m a y o n ly see k to jo in th e y o g in is a n d p a r ta k e o f th e ir

p o w e rs. T ax o n o m ies re flect th is p h e n o m e n o n b y p o s itin g y o g in is a s a scale of

b e in g s, e x te n d in g fro m p o w e rfu l c u lt g o d d e s s e s to th e m o rta l y o g in is w h o e m

u la te a n d e v e n e m b o d y th e d e ities. T h u s a c c o rd in g to th e Siddhayogesvanm ata,

a V id y a p lth a s c rip tu re , y o g in is a re fu n d a m e n ta lly o f tw o ty p e s: kulaja o r " b o rn

in c la n s," c a lle d also m dnusya, " h u m a n " ; a n d devatah, " d e itie s /g o d d e s s e s ." 35

M o re c o m p le x y o g in i ta x o n o m ie s a d d fu r th e r lay ers o f a m b ig u ity .36 F e m a le di-

v in iz a tio n h e n c e lies a t th e h e a r t o f th e im a g e o f th e y o g in i, a n d c o m p ris e s o n e

of th e m o s t h isto ric a lly sig n ific a n t fa cets o f th e ir cult.

Organization into clans. Y oginis, a s b o th d e itie s a n d fe m a le a d e p ts , b e lo n g to clan s

(kula, gotra) w h ic h s h a p e th e ir n a tu re s a n d id e n titie s . T ax o n o m ies o f y o g in is

e x h ib it c o n s id e ra b le v a rie ty ; h o w ever, in S aiva so u rc e s, th e ir o rg a n iz a tio n in to

clan s o f th e B ra h m a n ic a l g o d d e s s e s c a lle d th e S ev en o r E ig h t M o th e rs (matr)

a p p e a rs fu n d a m e n ta l.37 A c c o rd in g to th is sch e m a , y o g in is p a r ta k e in th e n a

tu re s a n d a p p e a ra n c e s o f th e M o th e r g o d d e s s e s, o f w h o m th e y a re c o n s id e re d

p a r tia l in c a rn a tio n s o r m a n ife sta tio n s (amsa, lit. " p o rtio n " ). P ra c titio n e rs to o

e sta b lis h 'k in s h ip ' w ith th e g o d d e s s e s, b e c o m in g th u s th e ir amsas, fo r in itia tio n

35 Siddhayogesvanmata 22.5:
dvividha yogimh proktah kulaja devatas tatha j
manusyah kulajah proktas tesam srnu kulodgatim \
dvijaksatriyavitsudrakulotpannas tu nayikah ||
"Yoginis are taught to be divided into two groups: those born in a lineage),] and deities.
Those bom in a lineage are taught to be human; listen to their family line. [These] Heroines
are born in Brahmana, Ksatriya, Vaisya, or Sudra families."
Translation by Judit Torzsok, editor of the Siddhayogesvanmata: " 'The Doctrine of Magic Female Spirits':
A Critical Edition of Selected Chapters of the SiddhayogesvarTmata(tantra) w ith Annotated Translation
and Analysis," 171 (Sanskrit text on p. 50). The passage following upon this one is lacunose. This
passage has a parallel in Tantrasadbhava 16, beginning w ith verse 129.
36 Illustrative of this is a taxonomy of yoginis elaborated in Kaulajnananirnaya 8; relevant passages
are quoted and discussed in chapter 3, section 3.
37 Buddhist taxonomies of yoginis, as might be expected, seldom associate the deities w ith the Brah
manical Mothers. The Laghucakrasamvaratantra, for instance, advances several classification schemas
based upon clans headed by identifiably Buddhist deities, in chapters 16-19 and 23.

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effects e n try in to th e cla n s o f th e d e itie s .38 S ets o f y o g in is, s u c h a s th o se e n

s h rin e d in te m p le s a n d lis te d in th e puranas, fre q u e n tly in c lu d e th e M o th e rs

a m o n g th e m ,39 w h ile th e te rm m atr (" M o th e r g o d d e s s " ) is o cc asio n ally a p p lie d

to y o g in is.40 C lassificatio n o f th e cla n s o f y o g in is fo r m s a n im p o rta n t th e m e

in th e lite ra tu re o f th e Y oginI cu lt, a n e x a m p le o f w h ic h is BraYa l x x iii, e d ite d

a n d tra n s la te d in p a r t n o f th e p r e s e n t th esis. T h e BraYa, m o reo v e r, p la c e s th e

M o th e rs w ith in a b ro a d e r h ie ra rc h y o f g o d d e s s c la n s, e x te n d in g fro m d e itie s of

the m o st p ern iciou s sort su ch as the d an gerou s d a m a n to the text's h igh est

m a n d a la d e itie s.41

Theriomorphism, A h a llm a rk o f y o g in is is p o ly m o rp h is m , w ith th e rio m o rp h ic fo rm s

b e in g e sp e c ia lly c o m m o n . F ro m h o rs e s a n d lio n s to b ir d s a n d sn a k e s, s c u lp tu ra l

a n d te x tu a l re p re s e n ta tio n s o f y o g in is a tte s t a w id e v a rie ty o f a n im a l e lem e n ts.

A s a d e ity ty p o lo g y , a close p a ra lle l lies in S iv a 's ganas (" tro o p s, h o rd e " ), a n

a m o rp h o u s a n d d iv e rse class o f m a le d eity, o fte n th e rio m o rp h ic , w h o se im

a g e ry ra n g e s fro m th e h o rrific , g ro te sq u e , a n d m a rtia l, to com ic, e x u b e ra n t,

a n d m u sic a l. A n o th e r p a ra lle l lies in th e m u ltitu d in o u s M o th e r g o d d e s s e s d e

sc rib e d in th e Mahabharata, d e itie s w ith w h o m th e g e n e a lo g y y o g in is is closely

lin k e d .42 In c o n tra s t to th e ganas a n d M o th e rs, a c tu a l s h a p e s h iftin g is clo sely

a sso c ia te d w ith y o g in is, w h o a re th o u g h t to ta k e o n th e fo rm s o f fe m a le a n im a ls

in p a rtic u la r. T ales of y o g in is a lso a sso c ia te th e m w ith th e p o w e r to tra n s fo rm

o th e rs .43

Kapalika cult and iconography. T h e y o g in is' c o n n e c tio n w ith th e c u lt of B h airav a, th e

38 See chapter 2, section 1.


39 Dehejia, Yogini Cult and Temples, appendix I (pp. 187-200).
40 U se of the term matr in the sense of "yogini" is attested in the Siyan inscription of Nayapala, in
Bengal; see chapter 2, section 4 (n. 299). Dehejia points out several other examples; Yogini Cult and
Temples, 31.
41 BraYa L V .3 - 5 4 .
42 See chapter 2, section 2 (on the Mahabharata).
43 On the shapeshifting of the yogini, note Kaulajmnanirmya 23, quoted and discussed in chapter
2, section 4 (the text of 2 3.i-i2ab is given in n. 309). Stories of yoginis from the Kathdsaritsdgara are
discussed in chapter 2, section 3 (subsection on the Brhatkatha retellings).

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a rc h e ty p a l m o r tu a r y ascetic (kapdlin), fin d s re p re s e n ta tio n in th e ir kapalika o r

m o r tu a r y ic o n o g ra p h y , fo r th e y fre q u e n tly b e a r sk u lls, b o n e o rn a m e n ts , a n d

sk u ll-sta v e s (khatvanga), a s w e ll a s in c o rp o ra te o th e r e le m e n ts o f ra d ic a l ta n tric

ic o n o g ra p h y . F u rth e rm o re , y o g in is h av e a s tro n g a s so c ia tio n w ith c re m a tio n

g ro u n d s : w h ile a v a rie ty o f lim in a l p la c e s a re s p o k e n o f as th e ir h a u n ts , th e ir

p r im a r y lo c u s is th e c h a rn a l g r o u n d (masana), th e p re fe rr e d site fo r th e ra d ic a l

p ra c tic e s a d v a n c e d in V id y a p lth a tantras.

Danger, im purity, and power. F u n d a m e n ta l to c o n c e p tio n s o f y o g in is is th e ir p o te n c y

a s so u rc e s o f b o th d a n g e r a n d im m e n s e po w er. In th is re s p e c t th e y in h e rit

th e a m b iv a le n c e o f e a rly In d ia n M o th e r g o d d e ss e s. W h ile d a n g e ro u s to n o n

in itia te s a n d fa ta l to a p o s ta te s, th e w ild h o rd e o f y o g in is b e c o m e s all-lbeneficient

to th e g re a te s t o f ta n tric " h e ro e s " (vira) w h o su c c e e d in th e ir a r d u o u s ritu a ls of

p ro p itia tio n . It is to s u c h ritu a ls th a t m u c h o f th e BraYa a n d s im ila r so u rc e s

is d e v o te d , a n d th e Y ogini c u lt is d is tin g u is h e d b y th e a im o f a c h ie v in g b le s s

in g s o f th e s e b e in g s in d ire c t, tra n s a c tio n a l e n c o u n te rs ca lle d m o s t fre q u e n tly

melapa o r melaka (" m e e tin g , e n c o u n te r, u n io n " ). E ffectin g a n d n a v ig a tin g e n

c o u n te rs w ith y o g in is th u s b e c o m e su b jects to w h ic h th e lite ra tu re o f th e c u lt

d e v o te s m u c h a tte n tio n .44

44 A p a s sa g e fr o m BraYa x iv p r o v id e s a v iv id a c co u n t o f th e d a n g er p o s e d b y y o g in is in ritual:

japet mantro mahasattvo digvaso daksinamukhah \


saptaratrena yoginyo dgacchanti mahdbhayah || 214 ||
raudrarupas tathasuddhah sakrodha maranatmikah \
tad drstva tu na bhetavyam vfrasattvena mantrina || 215 ||
argham tasdm pradataxryam pranipdte krte sati \
tusyante natra sandehah sadhake sattvasamyukte j| 216 |j
kathayanti ca tam sprstvd yatharthan ca subhasubham \
pramadad yadi ksubhyeta sattvahTnas tu sadhakah || 217 ||
tatksanad devi khadanti yoginyo yogadarpitah \
na tam raksayitum sakto rudro 'pi svayam dgatah || 218 ||
214b mukhah ] em.; mukham BYa 215a rupas ] em.; rupa By Suddhah ] corr.; Suddha
BYa 215b tmikah ] em.; tmika Byq 216a pradatavyam ] em.; pradatavyah Byq 217a tam ] conj.; tam
By 11 217c pramadad ] em.; pramada B y 2x8a ksanad ] em.; ksana By 11 218c tam ] em.; ta By
"The [sadhaka] o f grea t sp ir it s h o u ld recite th e m an tra, n a k e d , fa c in g so u th . A fte r se v e n
n ig h ts , th e y o g in is c o m e h ig h ly d a n g e r o u s, w ith te rr ify in g fo r m s, im p u r e , angry, an d
leth al. B u t se e in g th is, th e mantrin o f h e r o ic sp ir it s h o u ld n o t fear; after p ro stra tin g , h e
s h o u ld g iv e th e m th e g u e st-o ffe rin g . [T hey b e c o m e] p le a s e d to w a r d s th e sadhaka e n d o w e d
w ith [heroic] sp irit, w ith o u t a d o u b t. A n d to u c h in g h im , th e y te ll tr u ly th e [p r o g n o stic a tio n

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T h e d a n g e r a n d p o w e r o f th e y o g in i a p p e a r clo sely lin k e d to e n g a g e m e n t w ith

im p u rity , a n im p o rta n t d im e n s io n o f w h ic h is h e r a ss o c ia tio n w ith th e c re m a

tio n g ro u n d . T h ey e p ito m iz e a c u ltu re o f ritu a l 'n o n d u a lis m ' (advaita), in w h ic h

th e p u r ity c o n v e n tio n s o f B ra h m a n ic a l o rth o p ra x is g iv e w a y to " a v is io n a ry

m y stic is m o f fe a rle ss o m n ip o te n c e , o f u n fe tte re d su p e r-a g e n c y ," in w h ic h th e

sadhaka se e k s to a s sim ila te th e p o w e rs o f th e h o rd e s o f y o g in is, p rim a rily , " in

o cc u lt m a n ip u la tio n s o f im p u rity ." 45 T ra n sa c tio n a l e n c o u n te rs w ith y o g in is o f

te n re v o lv e a r o u n d c o n v e n tio n a lly im p u re su b sta n c e s: p ra c titio n e rs offer w in e

o r th e ir o w n b lo o d in lie u o f th e g u e s t-w a te r o ffe rin g (argha), b u r n in c e n se

o f n e e m o il a n d g arlic, m a k e o ffe rin g s of fle sh in fire sacrifice, o r e v e n o ffer

m ix e d m a le -fe m a le se x u a l flu id s. C o n v ersely , a y o g in i m ig h t o ffer im p u re rit

u a l " g ru e l" {caru) to th e d isc ip le , th e u n h e s ita n t a c c e p ta n c e a n d c o n s u m p tio n

o f w h ic h b e c o m e s a m e d iu m fo r h e r b e sto w a l o f p o w e r.46

Protection and transm ission o f esoteric teachings. Y oginis a re a sc rib e d th e d u a l ro le s of

p ro te c tin g a n d in so m e cases d is s e m in a tin g eso te ric ta n tric teac h in g s. O fte n ,

th e ir b e s to w a l o f p o w e r m a n ife sts in th e tra n s m is s io n o f se c re t lin e a g e te a c h

in g s (sampradaya),47 ra th e r th a n d ire c t tra n s fe re n c e o f p o w e r (siddhi). In so m e

cases, w o rk s o f ta n tric lite ra tu re lin k th e ir p e d ig re e to tra n s m is s io n b y y o g in is.48

of] good and bad. If by mistake a sadhaka of weak spirit should tremble, the yoginis,
arrogant w ith their yoga, devour him that very moment. If he came, not even Rudra
himself w ould be able to save him."

45 Sanderson, "Purity and Power among the Brahmans of Kashmir," 201.


46 On the offering of caru, note BraYa Lxxxv.i3cd-i4ab, quoted in chapter 3, section 5; and Kaula-
jm nanirnaya li.y c d -io , in the same section (n. 165).
47 On the notion of sampradaya as esoteric knowledge transmitted by yoginis, see the annotation to
BraYa Lxxm.74. In som e cases the teachings imparted by yoginis are referred to as jhana "wisdom,"
which, though vague, can have textual connotations. N ote BraYa xcvn.25-26ab:
matryoginikayani sakininam kulani tu \
sidhyanti sadhakendrasya yogenanena suvrate j| 25 |j
kathayanti ca sadbhavam kulajam jnanam uttamam \
"Through this yoga, O pious woman, the clans of the groups of Mothers and yoginis,
[and] of sakinis, bestow siddhi on the sadhaka; and they speak the true essencethe highest
scriptural w isdom (jnana) arising from the Clans."

48 A noteworthy case is that of the MaharthamanjarT of Mahesvarananda, a South Indian author writ
ing around the beginning of the thirteenth century w ho attributes his composition to the inspiration

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A c c o rd in g to th e BraYa's re v e la tio n n a rra tiv e , y o g in is a re s a id to h id e aw ay th e

sc rip tu re a t th e e n d o f th e K a liy u g a , re fle c tin g a n o th e r a s p e c t o f th e ir ro le s as

g u a r d ia n s o f th e te a c h in g s. F u rth e rm o re , y o g in is w re a k d e s tru c tio n u p o n v io la

to rs o f th e tantras, in c lu d in g th o s e w h o b re a k th e in itia to r y P le d g e s (samaya)

h a p le s s in d iv id u a ls w h o ris k b e c o m in g y o g in i fo o d .49

Flight. Y oginis a re c o n s iste n tly a ss o c ia te d w ith th e p o w e r o f flig h t, fo re m o s t a m o n g

th e p o w e rs (siddhi) s o u g h t b y th e ir v o tarie s. In th is th e y in h e rit th e m a n tle of

th e vidyadhara a n d vidyadhari, th e se m i-d iv in e so rc e ro rs o f e a rly In d ie m y th .50

T ax o n o m ies o f y o g in is s u g g e s t th a t a e ria l d e itie s re p r e s e n t o n ly o n e o f th e ir

n u m e ro u s v a rie tie s, a lo n g s id e e.g. " te rre s tria l" (bhucari) g o d d e ss e s. H ow ever,

th e a rc h e ty p a l y o g in i is th e a u to n o m o u s S k y -trav e lle r (khecan), jo in in g w h o s e

ra n k s re p re s e n ts th e u ltim a te a tta in m e n t fo r th e sid d h i-seek in g p ra c titio n e r th e

sadhaka.

D is c u ssio n is w a rra n te d c o n c e rn in g th e e x p re s sio n "Y ogini c u lt," 51 fo r th is re n

d e r s n o em ic c a te g o ry u s e d in th e classific atio n o f th e ta n tric tra d itio n s , a n d , fu r

th e rm o re , ris k s th e exotic c o n n o ta tio n s o f " c u lt" in its p o p u la r u s a g e c o n n o ta tio n s

t h a t d e e p e r a c q u a in ta n c e w ith so m e a s p e c ts of th e tr a d itio n m ig h t n o t im m e d ia te ly

of a visionary encounter w ith a yogini. See Whitney Cox, "Making a Tantra in Medieval South India:
the Maharthamanjan and the Textual Culture of Cola Cidambaram," 1-6. Cox draws attention to several
similar traditions of inspiration by a yogini; ibid., 2-3.
49 Cf. Vmasikha 329cd-2iab:
svayamgrhltamantras ca nastika vedanindakah || 329 ||
samayebhyah paribhrastas tatha tantravidusakah j
guriinam vihethanaparas tantrasaravilopakah || 320 ||
yogintbhih sada bhrastah kathyante dharmalopakah \
"Those w ho take up mantras on their own, atheists, critics of the vedas, breakers of the
Pledges, desecrators of the tantras, those intent on harming the gurus, and those who
violate the essence of the tantrasthose w ho violate Dharma are said ever to be ruined by
the yoginis."
On the threat of being eaten by yoginis, see above (n. 44).
50 See chapter 2, section 3 (subsection on the Brhatkatha and its retellings).
51 The expression "Yogini cult" surfaces in the works of early twentieth-century authors, such as
P. C. Bagchi. I have not yet identified nineteenth-century precedents, although these might exist in
archeological reports on yogini temples. Contemporary scholars, such as Vidya Dehejia and Alexis
Sanderson, have continued to use this terminology, although David White eschews the expression in
Kiss o f the Yogint: "Tantric Sex" in its South Asian Contexts.

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d is c o u ra g e . " C u lt" is n o n e th e le s s a p ro d u c tiv e , if n o t in d is p e n s a b le c a te g o ry fo r re

fe rrin g to ta n tric sy ste m s o f w o rsh ip . T h o u g h c e n te re d o n specific d e itie s a n d o fte n

p o s s e s s in g d is tin c t a u th o riz in g sc rip tu re s , ta n tric w o rs h ip sy s te m s o r " c u lts " a re n o t

m u tu a lly ex c lu siv e c e rta in ly n o t to th e p o in t o f b e in g d is tin c t "se cts."

Y oginis, h o w ev er, d o n o t fig u re a s cu ltic focii in th e m a n n e r o f m o s t ta n tric d i

v in ities: th e ir c u lt is in te g ra te d w ith in th o s e of th e 'h ig h ' d e ity o r d e itie s w h o fo rm

th e p r im a r y fo c u s of a g iv e n ritu a l sy stem . W h ile th e BraYa e x p o u n d s th e c u lt of

K a p a llsa b h a ira v a a n d A g h o re sI o r C a n d a K a p alin I, r itu a l p ra c tic e s c o n n e c te d w ith

y o g in is re g is te r a c o n s ta n t p re se n c e . T h is is tru e o f th e o th e r m a jo r e x ta n t V id y a p lth a

tantras as w e ll.52 It w o u ld n o n e th e le s s b e p ro b le m a tic to id e n tify th e c u lt o f y o g in is

w ith th e V id y a p lth a , fo r th e Y ogini c u lt e x te n d s b e y o n d its co n fin es. M o st o f th e s u r

v iv in g S aiva lite ra tu re clo sely c o n n e c te d w ith y o g in is in fa c t b e lo n g s to th e c o rp u s of

K a u la sc rip tu re , w h ic h a p p e a rs to h a v e ro o ts in V id y a p lth a tra d itio n s .53 M oreover,

th e c u lt o f y o g in is is b y n o m e a n s re s tric te d to S aiv ism , fo r it c h a ra c te riz e s In d ia n

T antric B u d d h is m in its la tte r p h a s e s , w h ic h s a w th e p r o d u c tio n o f a c o r p u s o f s c rip

tu ra l lite ra tu re fre q u e n tly re fe rre d to a s th e yogim tantras, " T a n tra s o f th e Y oginis."

T h e re is e v e n e v id e n c e s u g g e s tin g Ja in a e n g a g e m e n t in th e c u lt o f y o g in is.54 T h e

"Y ogini c u lt" h e n c e e x te n d s ac ro ss b o th cu ltic a n d se c ta ria n b o u n d a r ie s , id e n tify in g

a c o m p le x o f c o g n a te ta n tric c u lts s p a n n in g se v e ra l c e n tu rie s w h ic h p la c e d c o n s id e r

ab le e m p h a s is u p o n a m u ltip lic ity of fe m a le d iv in itie s d e s ig n a te d , m o s t freq u en tly ,

b y th e te rm yogini a n d its v a ria n ts.

52 In the words of Alexis Sanderson, Accessible from the main cults of the Vidyapltha, and under
lying them in a more or less constant form, is the more ancient cult of Rudra/Bhairava in association
w ith female spirits (Yoginis)." "Saivism and the Tantric Traditions," 671.
53 On the Kaula and Vidyapltha distinction, see chapter 3, section 3.
54 Significantly, a class of Jaina goddesses appears to be m odelled upon yoginis: that of the vidyadevTs
or "Wisdom goddesses." Occuring in groups usually sixteen in number, these goddesses find depiction
in numerous temples, perhaps m ost notably in circular ceiling panels in the temples of Mt. Abu. On the
Jaina vidyadevTs, see U. P. Shah, "Iconography of the Sixteen Jaina Mahavidyas;" Maruti Nandan Prasad
Tiwari, "A Note on the Figures of Sixteen Jaina Goddesses on the Adinatha Temple at Khcijuraho;" and
John Cort, "Medieval Jaina Goddess Traditions." A Jaina commentator upon the Yasastildka (on which
see chapter 2, section 3) in fact explicitly identifies yoginis as vidyadevTs; elsewhere he describes them,
drawing on a Jaina taxonomy of divinities, as mahavyantarTdevyah: "great goddesses of the intermediate
class."

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S ev eral s c h o la rs h av e, to v a rio u s d e g re e s , c o n n e c te d th e w o rs h ip o f y o g in is w ith

a se c t s u p p o s e d ly c a lle d th e "Y ogini K a u la ." T h is d e s ig n a tio n is d u b io u s , how ever,

b e in g in fa ct b a s e d o n th e e r ro n e o u s in te rp re ta tio n o f th e e x p re s s io n yoginikaula as it

o c c u rs in th e Kaulajnananirnaya. A K a u la s c rip tu re , th is tantra h a s b e e n c ite d c o m p a r

a tiv e ly w id e ly b y v irtu e o f h a v in g b e e n p u b lis h e d sev e n ty -fiv e y e a rs ago. T h e p h ra s e

yoginikaula o c c u rs a s a titu la r e p ith e t in a lm o s t all c o lo p h o n s o f th e Kaulajnananirnaya,

a n d tw ic e e ls e w h e re in th e text;55 th is a p p e a rs to m e a n " K a u la te a c h in g o f [= tra n s-

m itte d by?] th e y o g in is." T h a t "yoginikaula" re fe rs to e so te ric k n o w le d g e a sso c ia te d

w ith o r p o s s e s s e d b y y o g in is is s u g g e s te d b y th e M rgendragam a, w h e re th is te rm d e

scrib e s o n e o f e ig h t su b -s tre a m s (anusrotas) o f s c rip tu ra l re v e la tio n a tra d itio n of

se c re t w is d o m m a in ta in e d b y th e y o g in is.56 H o w ev er, P ra b o d h C a n d ra B agchi, th e

K aulajnananirnaya's ed ito r, in te rp re te d th e te rm a s a s e c ta ria n d e s ig n a tio n ; h e c o n

c lu d e d th a t " M a ts y e n d ra w a s th e fo u n d e r o f a n e w sec t o f th e Kaula sch o o l, c a lle d

th e Yoginl-kaula."57 In a rriv in g a t th is h e a p p a re n tly m is in te r p re te d a lis t o f tex ts a s a

list o f sects: th e p a s s a g e in q u e s tio n se e m s to list fo u r tex ts, o n e o f w h ic h th e Kaula

jnananirnaya is d e s c rib e d a s "y o g i n i k a u l a T h is a p p e a rs e n tire ly c o n s is te n t w ith th e

c o lo p h o n s .5 T h e o n e o th e r n o n -c o lo p h o n a l o c c u rre n c e o f th e te rm yoginikaula is

55 N ote for instance the colophon of chapter seven, w hich is typical: iti jnananirnnitiyoginlkaulam
mahacchnmacchaghnapaddvatdrite candradvlpavinirgate saptamah patalah, as reads K j n 1. The syntax is
puzzling: presumably read yogimkaule.
56 Mrgendragama, Caryapada 40cd-4iab:
yoginyo lebhire jnanam sadyoyogavabhasakam || 40 |j
yena tad yogimkaulam nottTrnam tabhya eva tat \
"The yoginis obtained scriptural w isdom that immediately makes [the power of] yoga
manifest. For this reason, it is [called] yoginikaula ('Kaula w isdom of the yoginis'). It has
not [subsequently] emerged forth from them."
Bhatta Narayanakantha remarks on this verse that the yoginis obtained scriptural wisdom (jhdna) from
Siva, which remains am ong them alone as a secret tradition (sadyah tatksanam eva yogam avabhdsayati
y a t tathavidham jn a n a m sivabhattarakad y o g in y a h prapuh \ ta c ca ta b h y a e v a sakasad nottTrnam ndnyatra
prasrtam asv eva sampradayataya sthitam ity arthah || ).
57 Bagchi, introduction to Kaulajnananirnaya and Some M inor Texts o f the School o f Matsyendranatha, 35.
58 The passage in question is Kaulajnananirnaya 16.47-49:
mahakaulat siddhakaulam siddhakaulat matsodaram \
caturyugavibhagena avatdram coditam mayd || 47 ||
jnanadau nirnitih kaulam dvitTye mahat samjhitam \
trtlye siddhamrtam ndma kalau matsodaram priye || 48 ||
ye casmdn nirgatd devi varnayisyami te 'khilam \
etasmad yogimkaulan namna jhdnasya nirnitau || 49 ||

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m o re p ro b le m a tic , p e r h a p s re fe rrin g to a specific te c h n iq u e .59 A b h in a v a g u p ta , in ci

d e n ta lly , cites a te x t b y th e n a m e Yoginikaula-, y e t th is d o e s n o t a p p e a r to b e th e Kaula

jnananirnaya.60 B ag c h i's p ro b le m a tic p o s tu la tio n o f a sect ca lle d th e "Y ogini K a u la "

h a s b e e n re p e a te d b y V. W. K a ra m b e lk a r, in a n a rtic le e n title d " M a ts y e n d ra n a th a a n d

h is Y ogini C u lt;" 61 D e v a n g a n a D esai, in a d is c u s sio n o f th e Y ogini te m p le o f K h aju -

47b matsodaram ] KjNcorf; masadaram KjN,,rf 48a nirnitih ] KjN'rf; nirrutih Kjn ^ 48d
matsodaram ] Kjn ^ ; matsyodaram Kjn"* 49d nirnitau ] KjNcorfnknnItau Kjn ^ (unmetrical)
"From the Mahakaula comes the Siddhakaula; from the Siddhakaula the Matsyodara; I ac
complish the 'descent' [of scriptural revelation] in accordance to the division of the
four yugas. [47] In the beginning (adau) there is the scripture (jhana) [called] Nirnitikaula
[i.e. jhananirnitikaula = Kaulajnananirnaya]. In the second [yuga], the one called Mahat
[=Mahakaula], In the third, the one named Siddhamrta [=Siddhakaula]. In the Kaliyuga, the
Matsodara, m y dear. [48] And I shall describe entirely those [scriptures?] which emerged
from this, this yoginikaulathe Jnananirniti [i.e. Kaulajnananirnaya] by name."
The syntax and interpretation of 49 are especially problematic. It appears to me that the locative nir
nitau m ust agree w ith the ablative etasmad (49c) a grammatical barbarism not beyond the language of
this text, in which there is often little distinction between the oblique cases.
Bagchi arrived at a rather different interpretation of this passage, identifying matsodara (i.e. matsyo
dara) as a reference to the figure Matsyendranatha, and "Yoginikaula" as a sect. He remarks, "it appears
from these slokas that Matsyodara belonged to the Siddha or Siddhamrta sect and was particularly con
nected w ith the Yogini-kaula, the doctrines of w hich are explained in the Jnananirniti." Introduction to
Kaulajnana-nirnaya, 35. White too refers to "a group called the Yogini Kaula," presumably having the
same passage in mind. Kiss of the Yogini, 22. He interprets the passage above as listing "the sectarian
groups" through w hich the Kaula gnosis "was transmitted, dow n to the 'Fish-Belly' in the present age"
(Kiss of the Yogini, 103). He offers the following translation of verses 47-48:
From the Mahakaula [arose] the Siddha Kaula; from the Siddha Kaula the Fish-Belly. It
was uttered by me upon each of the divisions of the four ages (yugas). In the first [age]
the bringing forth (nirniti) [was made] to the Kaula; in the second to the [Kaula] known
as Mahat; in the third, to the [Kaula] named Siddhamrta [and] in the Kali [age] to the
Fish-Belly. (Kaulajnananirnaya 16.47-48)
Kiss of the Yogini, 23. His translation of verse 49 is given elsewhere (p. 103): "I w ill now discuss to thee,
in their entirety, those [teachings] that were lost [in transmission], O Goddess! [The teaching known]
by the name of [the Bringing Forth of the Kaula] Gnosis came through this Clan of the Yoginis"i.e.
the Yoginikaula. However, this and the others are m ost certainly texts, not sects. N ote for instance
that Kaulajnananirnaya 16.54a refers to "what was spoken in the Siddhamrta" (siddhamrte tu yat proktam);
the Siddhamrta is moreover mentioned in a list of scriptures in Kaulajnananirnaya 21. According to
Sanderson, the Siddhamrta is quoted by early Kashmiri exegetes, as w as a text by the name Matsyodari
(cf. Matsyodara in Kaulajnananirnaya 16.48). "History through Textual Criticism," 4. In the same passage
in Kaulajnananirnaya 21 are also listed the Mahakaula (21.5a) and the Siddhesvaralkaula] (21.7a), the latter
probably identical to the Siddhakaula mentioned in 16.473b. White in fact appears to contradict himself
concerning the interpretation of Kaulajnananirnaya 21: he once refers to this as containing a list of "no
less than nine 'clan scriptures' " (p. 105), but elsewhere 2m "expanded list of the various subclans of the
Kaula" (p. 25).
59 Kaulajnananirnaya 1 4 . 5 9 b .
60 Tantraloka 7.40-41. Jayaratha too quotes from the Yoginikaula, commenting after Tantrdloka 7.193b.
61 Karambelkar, "Matsyendranatha and his Yogini Cult," 365. This article has in turn been drawn
upon, for instance, by R. K. Sharma, w ho on its authority associates the cult of yoginis and yogini temple
tradition w ith the "Yogini Kaula" founded by Macchendranatha, adding that "the principal tenets of
the Yogini Kaula marga is [sic] revealed in the Kaulajnananirnaya ..." . The Temple of Chaunsatha-yogini at
Bheraghat. Cf. H. C. Das, Tantricism: A Study of the Yogini Cult, vii, 23.

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21

ra h o ;62 N ilim a C h itg o p e k a r, in a n a rtic le e x a m in in g y o g in is fro m th e p e rs p e c tiv e of

g e n d e r;63 a n d D a v id W h ite , in h is re c e n t m o n o g ra p h o n y o g in is a n d K a u la sex u a l

r itu a l.64

It w o u ld a p p e a r th a t a S aiva c u lt o f y o g in is flo u ris h e d to th e g re a te s t e x te n t in

th e p e r io d circa 700-1200 c .e ., a lth o u g h its p re s e n c e e x te n d s b o th b e fo re a n d b e y o n d

th is p e rio d . F ro m th e te n th to p e r h a p s th irte e n th ce n tu ry , m o n u m e n ta l s to n e te m p le s

e n s h r in in g y o g in is w e re c o n s tru c te d s p a n n in g fro m o n e e n d o f th e s u b c o n tin e n t to

a n o th e r. Yet b e y o n d th is p e r io d , it b e c o m e s in c re a s in g ly p ro b le m a tic to s p e a k of

a S aiv a Y ogini c u lt, a lth o u g h ta n tric p ra c tic e s c o n n e c te d to y o g in is, a n d c e rta in ly

b e lie f in th e m , fin d c o n tin u e d a tte s ta tio n . L a tte r m e d ie v a l K a u la so u rc e s, su c h as

th e K ularnavatantra, c o n tin u e to a tta c h sig n ifican c e to y o g in is; y e t th e ir ro le s p a le in

c o m p a ris o n to th o s e in e a rlie r K a u la so u rces. T h e d e c lin e o f th e S aiva c u lt o f y o g in is

a p p e a r s to h av e b e e n g ra d u a l, a n d so m e in d ic a tio n o f th is tra je c to ry m a y b e g a th e re d

fro m its ec lip se w ith in th e N a th c u lt o f th e se c o n d m ille n n iu m . W h ile w e ll-k n o w n

m e d ie v a l S a n s k rit w o rk s of N a th y o g a p la c e re la tiv e ly little im p o rta n c e u p o n y o g in is,

th e re is re a s o n to b e liev e th a t th e case w a s d iffe re n t in th e th irte e n th c e n tu ry ; th is is

e v id e n t fro m th e p ro m in e n c e of y o g in is, a lo n g s id e e.g. hathayoga, in th e lo s t A m rta -

kunda o r KamrubTjaksa, a te x t tra n s la te d in to P e rs ia n (a n d s u b s e q u e n tly A ra b ic) m o s t

p ro b a b ly in th e th irte e n th c e n tu ry .65

62 Desai, The Religious Imagery of Khajuraho, 92.


63 Citing the Kaulajnananirnaya, Chitgopekar claims that "the name Yoginl-Kaula refers to a religious
system which is orally transmitted by a line of female ascetics, the Yoginis." "The Unfettered Yoginis,"
93-
64 See above (n. 58).
65 Referring to the Persian redaction, which he believes to represent the earliest Islamic version, Carl
Ernst remarks, "This eclectic Persian text contained breath control practices relating to magic and div
ination, rites of the yogini temple cult associated w ith Kaula tantrism, and the teaching of hatha yoga
according to the tradition of the Nath y o g is... All of this was placed in a context of the supremacy of the
goddess Kam akhya " "The Islamization of Yoga in the Amrtakunda Translations," 204. Incidentally,
Ernst sees the association this text makes between a series of yoginis and the planets as "a deliberate
attempt by the translator to familiarise the subject, in this case by likening the sum m oning of Indian
goddesses to well-known Middle Eastern occult practices involving planetary spirits." Ibid., 219. H ow
ever, this interpretation probably overlooks medieval Indian astrological conceptions of yoginis; the
predictive technique known as yogimdasa is based upon conceiving of eight planetary bodies as yoginis.
Manuscripts on the subject of yogimdasa are listed in the catalogs of several collections; I have for in
stance examined one by this title, attributed to the Rudrayamala, in the Van Pelt Library, Philadelphia;
Collection of Indie Manuscripts no. 390, item 714. That the system of yogimdasa remains in practice

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22

T h e p re s e n t s tu d y is c o n c e rn e d w ith y o g in i tra d itio n s o f th e first m ille n n iu m .

Its p rin c ip a l objective is to a d v a n c e u n d e r s ta n d in g o f th e c o n te n t a n d c o n tex ts o f a n

u n p u b lis h e d a n d little -stu d ie d ta n tric S aiva s c rip tu re th e BraYa. T h e th e sis h a s tw o

p a rts : th e first c o n sists o f s tu d ie s tw o c h a p te rs o f w h ic h c o n c e rn th e c u lt o f y o g in is

b ro a d ly , a n d tw o o f w h ic h fo c u s u p o n th e BraYa w h ile p a r t n p re s e n ts a critical

e d itio n a n d a n n o ta te d tra n s la tio n o f s e le c te d c h a p te rs o f th e BraYa. F o llo w in g a

re v ie w o f sc h o la rs h ip o n th e su b je c t o f th e BraYa, b elow , c h a p te r tw o e m b a rk s u p o n

a n e x a m in a tio n o f th e e a rly lite rary , e p ig ra p h ic , a n d s c u lp tu ra l e v id e n c e fo r th e c u lt

o f y o g in is. T h is is in te n d e d to b e c o m p re h e n siv e w ith re s p e c t to p r e te n th -c e n tu ry

m a te ria l, w h ile la te r so u rc e s a re d is c u s s e d selectively. E x c lu d e d fro m c o n s id e ra tio n is

ta n tric lite ra tu re p ro p e r; th is in s te a d fo rm s th e su b ject o f c h a p te r th re e , w h ic h trac es

th e b a c k g ro u n d a n d fo rm a tio n o f th e y o g in i c u lt in e a rly S aiv a a n d B u d d h is t te x tu a l

so u rc es. A lth o u g h th e sc o p e o f c h a p te rs tw o a n d th re e is b ro a d , th e BraYa re m a in s a

c o n s ta n t p o in t o f referen ce. In c h a p te r fo u r, fo c u s sh ifts to e x a m in a tio n o f th e fo rm ,

c o n te n t, a n d s tru c tu re o f th e BraYa; th is c h a p te r also a d d r e s s e s th e q u e s tio n o f th e

te x t's d a tin g a n d p ro v e n a n c e . T h e fifth c h a p te r fo c u se s o n in te rp re tin g th e id e n tity

th e BraYa a rtic u la te s fo r itse lf w ith in its m o d e l o f s c rip tu ra l re v e la tio n a n d th e S aiva

ca n o n , b a s e d u p o n in v e s tig a tio n o f its v a rio u s title s a n d e p ith e ts .

T h e s o u rc e m a te ria ls fo r th is th e s is a re to a la rg e d e g re e u n e d ite d a n d u n p u b

lis h e d tex ts, a n d th e d ifficu lties in h e re n t in w o rk in g w ith th e s e h av e d ic ta te d a n

a p p r o a c h th a t is tex t-c ritica l in e m p h a s is . C h a p te r tw o in v o lv e s e x a m in a tio n o f e p i

g ra p h ic a n d m a te ria l e v id e n c e as w ell, p a rtic u la rly re lig io u s im a g e s. A s w ill b e c o m e

a p p a r e n t fro m th e critical e d itio n o f p a r t n , c o n sid e ra b le p h ilo lo g ic a l s c ru tin y is re

q u ir e d to y ie ld s e n se fro m th e BraYa in a g re a t n u m b e r o f cases, a n d e v e n th e n , th e

in te rp re ta tio n o fte n re m a in s p ro v isio n a l. T h is s itu a tio n is n o t e x c e p tio n a l in th e co r

p u s o f ta n tric S aiv a tex ts, th e s tu d y o f w h ic h re m a in s a t a n e a rly stag e. In th e ab se n ce

o f u n a m b ig u o u s d a ta c o n c e rn in g th e BraYa's p ro v e n a n c e , d a tin g , a n d a u th o rs h ip , th e

is suggested by modern astrological manuals such as Rajeev Jhanji and N. K. Sharma, Applications of
Yogini Dasha for Brilliant Predictions.

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23

a p p r o a c h h a s b e e n to situ a te th e BraYa in re la tio n to th e a v a ila b le m a te ria ls texts,

in s c rip tio n s , a n d s c u lp tu re a n d to p ro b e th e te x t's se lf-p re s e n ta tio n fo r clu es c o n

c e rn in g th e a g e n ts a n d c irc u m sta n c e s in v o lv e d in its p ro d u c tio n .

C h a p te rs o f th e BraYa in c lu d e d in th e critica l e d itio n a n d tra n sla tio n -p a r t n

w e re se le c te d o n th e b a sis o f th e ir re le v a n c e to th e s tu d ie s in p a r t i. BraYa i a n d n a re

im p o r ta n t so u rc e s fo r c h a p te r five, a lo n g w ith BraYa x x x v m , th e in c lu s io n o f w h ic h

w a s p re v e n te d b y tim e c o n s tra in ts . T h e o th e r c h a p te rs e d ite d c o n c e rn su b je c t m a tte rs

c e n tra l to th e c u lt o f y o g in is: yoginllaksana o r " th e c h a ra c te ristic s o f y o g in is;" chomma,

th e " se c re t sig n s " u s e d fo r c o m m u n ic a tio n w ith th e d e itie s a n d o th e r in itia te s; a n d

yoginimelapa, " e n c o u n te rs w ith y o g in is." F u rth e r re le v a n t m a te ria l fro m th e BraYa o n

th e su b je c t o f th e c la n s o f y o g in is c o u ld n o t b e in c lu d e d , u n fo rtu n a te ly .

1.2 THE BRAHM AYAM ALA IN SCH OLARSHIP

A lth o u g h a c k n o w le d g e d as im p o rta n t, th e BraYa h a s re c e iv e d re la tiv e ly little sc h o l

a rly a tte n tio n . Its o ld e s t m a n u s c r ip t w a s d e sc rib e d m o re th a n a c e n tu r y a g o b y

H a r a p r a s a d S astrl, in h is p a r tia l c a ta lo g o f th e c o lle c tio n o f th e fo rm e r D u rb a r Li

b ra ry , N e p a l.66 S a strl say s little c o n c e rn in g th e BraYa's c o n te n t, b u t p ro v id e s a n

in c o m p le te list o f c h a p te r co lo p h o n s. D e c a d e s later, P ra b o d h C a n d r a B agchi p e n n e d

s e v e ra l p a g e s c o n c e rn in g th e BraYa in a n a p p e n d ix to h is 1939 b o o k , Studies in the

Tantras. In th is, h e s u m m a riz e s c h a p te rs o n e a n d th irty -e ig h t,67 p ro v id in g also th e

te x t o f sev e ral p a s s a g e s .68 I a m n o t a w a re o f fu r th e r s c h o la rs h ip s u b s ta n tiv e ly a d

d re s s in g th e BraYa in th e d e c a d e s w h ic h fo llo w ed . A fte r a g a p o f h a lf a ce n tu ry , T eu n

G o u d ria a n w ro te o n th e BraYa in h is h is to ry o f th e lite ra tu re o f H in d u T a n tra a n

66A Catalogue of Palm-leaf and Selected Paper Manuscripts Belonging to the Durbar Library Nepal, vol. ii,
60-62. Reprinted in Reinhold Griinendahl, A Concordance of H. P. Sastris Catalogue of the Durbar Library
and the Microfilms of the Nepal-German Manuscript Preservation Project.
67 Following the colophonal numbering in the m s , Bagchi labels the latter chapter "thirty-nine."
68 Studies in the Tantras, Part 1, 102-5 (appendix: "Detailed Notices on Manuscripts"). This book is
a compilation of articles Bagchi published in the early 1930s, and I do not believe a second part ever
appeared. His accounts of the BraYa are frequently inaccurate. Note, for example, that Bagchi refers
to BraYa 1, the sambandhapatala, as having the title Aksaravidhana; this he presumably culls from the
text's epithet Navaksaravidhana. He w ould also have Isvara rather than Bhairava teaching the tantra to
the Goddess.

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24

a m b itio u s u n d e r ta k in g c o n s id e rin g h o w little of th e e a rly m a te ria l h a d b e e n s tu d ie d

carefully. A fte r m a k in g so m e p re lim in a ry o b se rv a tio n s o n th e BraYa a n d th e yamala-

tantras a s a g e n re , G o u d ria a n p ro v id e s a p re c is o f th e te x t's su b je c t m a tte rs , as w ell

as a n e x c e rp t fro m c h a p te r x x iv in tra n s la tio n .69 A lth o u g h o ffe rin g little in s ig h t in to

th e h isto ric a l p o s itio n a n d sig n ifican c e o f th e te x t,70 h e n o te d th a t " a c lo se r s tu d y of

th e Picumata, a lth o u g h c e rta in ly n o t a n e a sy ta s k o n a c c o u n t o f its c ry p tic w a y s of

ex p re s sio n , ra m b lin g sty le a n d b a d g ra m m a r, is n e c e s s a ry fo r b e tte r in s ig h t in to e a rly

H in d u T a n tris m ." 71

T h e firs t a tte m p t a t m o re d e ta ile d s tu d y o f th e BraYa w a s m a d e b y th e la te S.

N . G h o s h a l S a stri o f V isv a b h a ra ti U n iv ersity . S a stri d r e w h e a v ily u p o n th e BraYa

in h is a m b itio u s m u lti-v o lu m e series, Elem ents o f Indian Aesthetics. U n fo rtu n a te ly ,

h e h a d a t h is d is p o s a l o n ly a sin g le in c o m p le te ms o f th e w o rk c o n ta in in g c h a p te rs

fo u r th ro u g h sev en , w h ic h I re fe r to a s th e " V isv a b h a ra ti m s ," a n d a tra n s c rip tio n

o f c h a p te r x l i i fro m a n u n k n o w n m s . B ased u p o n th e lim ite d e v id e n c e a v a ila b le to

h im , S astri b e lie v e d th e Picumata a n e p ith e t o f th e BraYa to b e a se c tio n o f th e

BraYa, m u c h a s h e c o n s id e re d th e Pihgalamata to b e a s e c tio n o f th e Jayadrathayamala;

in c o m p le te m ss o f b o th th e la tte r te x ts w e re a lso a v a ila b le to h im in th e V isv a b h a ra ti

c o llec tio n .72

S a s tri's p r im a r y in te re s t in th e BraYa w a s its m a te ria l c u ltu re a n d " a rts ," fo r

h e s a w in its m a n d a la s , ico n o m etry , ic o n o g ra p h y , ritu a l, a n d ritu a l p a r a p h e r n a lia

e v id e n c e fo r " p rim itiv e " In d ia n a rts a n d crafts. H e c o n s id e re d th e T an tric tra d itio n

o n e o f th e p rin c ip a l s tre a m s o f a n c ie n t In d ia n a e sth e tic s, a lo n g s id e th e Vedic, a n d

s a w th e BraYa, p e r h a p s correctly, a s a u n iq u e ly im p o r ta n t so u rc e fo r s tu d y o f e a rly

Tantra.73 B ased u p o n con n ection s o f a m o st ten u o u s nature, Sastri claim ed that the

69 Hindu Tantric and Sdkta Literature, 40-44.


70 Cf. for instance Goudriaan's rather bland remark that "the Picumata is a typical representative of
the Bhairava current in Saiva Tantrism." Ibid., 43.
71 Ibid., 44.
72 See the discussion of m s s in the introduction to the critical edition in part 11. These manuscripts
were all apparently of N epalese provenance, gifted by the monarch of Nepal to Rabindranath Tagore.
73 Sastri, Elements of Indian Aesthetics, vol. n, part x, chapter xi.

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25

BraYa re p re s e n ts th e c u ltu ra l le g a c y o f In d o -T ib e ta n trib a l p e o p le s o f th e n o rth e a s te rn

re g io n s o f th e s u b c o n tin e n t specifically, th e G a ro trib e o f M e g h a la y a , a re g io n in

w h ic h a d is tric t h e a d q u a rte r s b e a rs th e n a m e " T u ra ." T h is h e c o n n e c te d w ith th e

w o rd tura fo r sk u ll, u s e d o fte n in th e BraYa, w h ic h a p p e a r s to h a v e b e e n h is o n ly

e v id e n c e lin k in g th e BraYa to th e G a ro trib e .74 In a d d itio n , h e c o n s id e re d th e BraYa

im p ro b a b ly a n c ie n t.75

T h e d is tin c tio n o f firs t p u b lis h in g a c o m p le te c h a p te r o f th e BraYa is S a stri's, th e

o n ly c h a p te r to h a v e a p p e a re d in p r in t p r io r to th e p re s e n t d is s e rta tio n .76 S astri

c o n s id e re d th is fo rty -s e c o n d c h a p te r o f th e BraYa,77 th e mudrapatala o r " C h a p te r o n

M u d ra ," to b e o n e o f th e m o s t a n c ie n t tre a tise s o f " I n d ia n G e stu ro lo g y ." 78 H e p u b

lis h e d h is e d itio n o n th e b a sis o f H a ra d a s M itra 's tra n s c rip tio n o f a m a n u s c r ip t b e

lie v e d to h av e o n ce b e e n in th e V is v a b h a ra ti collection. I s u s p e c t th a t th e m a n u s c r ip t

in q u e s tio n tra n s m itte d BraYa x l ii in d e p e n d e n tly , w h e th e r a lo n e o r in a c o m p o site

m a n u s c rip t. It is p o ss ib le b u t b y n o m e a n s c e rta in th a t its re a d in g s re flect a tra n s

m is sio n d is tin c t fro m th a t o f th e o ld e s t N e p a le s e m s, n a k 3-370.79 S a s tri's e d itio n

re p ro d u c e s th is tra n s c rip tio n w ith se v e ra l p ro p o s e d e m e n d a tio n s , p ro v id in g also a n

E n g lish re n d e rin g w h ic h , a t tim e s im p la u s ib le a n d a t tim e s in c o m p re h e n s ib le , c o n

74 Elements of Indian Aesthetics, vol. 11, part 4, 41.


75 In ibid., vol. n, part 1 (p. 98), Sastri opines for a date of the third century or earlier on the basis of
a dubious relative chronology of the Ndtyasastra, Kalidasa's Meghaduta, the BraYa and Pihgalamata, and
Matsyapurana. Yet in vol. n , part 4 (p. 3), he claims the BraYa was com posed between the third and fifth
centuries, for w hich he refers the reader back to the above discussion in vol. n, part 1!
76 Elements of Indian Aesthetics, vol. 11, part 3, 297-305. N ote that the edition's title page misleadingly
refers to this as the first chapter in the BraYa I Picumatas "Caturtha-satka (4th Part of the 6th unit)." The
BraYa might possess two "satkassee chapter 4, section 2but this chapter is the first of neither. The
expression caturthasatka means in fact "the fourth division of six-thousand verses." Appparently Sastri
confuses the BraYa with the Jayadrathayamala, the latter of w hich is divided into four satkas.
77 Following the colophon, Sastri refers to this as chapter forty-three; but it is forty-second in order
of occurrence. The numbering in the m s goes awry from chapter x x ix until l x x x .
78 Sastri remarks,
We find no other earliest extant evidence of Aesthetic Gesturology than the Natyasastra.
On the other hand, no earliest Tantra and Purana than the Brahma-yamala-tantra is yet
known to us. On the above postulation, the Mudradhikarana of the Picumata and the
Pihgalamata, may be considered the prime documentary source of Indian Gesturology
and to that end in the original texts of two Mudradhikaranas are annexed to the Part 111
of the present volume, [sic]
Elements of Indian Aesthetics, vol. n, part 3, xiv.
79 See the introduction to part 11.

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trib u te s re la tiv e ly little to th e in te rp re ta tio n o f th e tex t.80

M a rk D y c z k o w sk i m a k e s m o re m e a n in g fu l u s e o f th e BraYa in h is 1988 m o n o

g r a p h o n th e S aiva s c rip tu ra l c a n o n .81 R e a d in g fro m its o ld e s t N e p a le s e m s, h e cites

p a s s a g e s fro m th e BraYa. a s s u p p o r tin g e v id e n c e o n a v a rie ty o f su b jects. In p a r tic

u lar, D y c z k o w sk i d ra w s u p o n BraYa x x x v m 's a c c o u n t o f S aiva re v e la tio n th e v e ry

c h a p te r w h ic h h a d in te re s te d B agchi. M a k in g se v e ra l u s e fu l o b se rv a tio n s,82 h e d o e s

n o t h o w e v e r a tte m p t a d e ta ile d a n a ly sis o f th e BraYa o r a d v a n c e a h y p o th e s is o n its

h is to ric a l p o s itio n .83

A s w ith so m u c h o f ta n tric S aiva lite ra tu re , s ig n ific a n t s trid e s in th e s tu d y o f th e

BraYa c o m m e n c e d w ith th e w o rk s o f A lex is S a n d e rso n . In "S a iv ism a n d th e T antric

T ra d itio n s," h is m o n u m e n ta l 1988 essa y m a p p in g th e c u lts a n d c a n o n o f T antric

S aiv ism , S a n d e rs o n a d v a n c e d a c o m p e llin g h y p o th e s is c o n c e rn in g th e p o s itio n of

th e BraYa w ith in S aiva tra d itio n s . H e n o te s sev e ral s ig n ific a n t w a y s in w h ic h th e tex t

a p p e a rs arch aic. S e e in g w ith in th e B h a ira v a -stre a m o f e so te ric S aiv ism a n h isto ric a l

80 N ote for example his text and translation of the opening verse, BraYa x v i i .i :

atahparam pravaksdmi karasamskdra-sodhanam |


mudranam laksanam caiva sarvakamarthasadhanam || 1 ||
"Let me now tell how w e could sanctify and purify our hands. What is the definition of
the mudra (Gesture) and which are their common characteristics. These mudras may lead
to the way of success all noble works and fulfill all desires of a man."
Elements of Indian Aesthetics, vol. 11, part 3, 297.
81 The Canon of the Saivagama and the Kubjika Tantras of the Western Kaida Tradition, especially 36-53.
82 N ote for example the following remark:
The BY makes use of this [iour-pltha] system of [scriptural] classification, integrating it
som ewhat awkwardly w ith a division of the scriptures into Left, Right and Middle cur
rents. The BY's account of the pithas is sketchy and unsystematic a sign that this system
of classification is still at an early stage of development.
Canon of the Saivagama, 51. While the BraYa's pitha system does seem undeveloped, its juxtaposition
w ith a system of streams is not however awkward: the four pithas are divisions of a single stream,
the daksinasrotas of bhairavatantras. I provide an edition of the relevant passages from BraYa xxxvm in
chapter five.
83 On one important historical matter Dyczkowski's remarks warrant reconsideration: he suggests
that the BraYa m ust be younger than the Nityasodasikarnava, on account of the BraYa listing the Yo-
ginthrdaya in its description of the canon; Yoginihrdaya is a name of the Nityasodasikarnava. Canon of the
Saivagama, 47-48. While it is true that the BraYa lists a text called Yoginihrdaya, it is improbable that it
refers to the same Kaula scripture of the cult of Tripurasundari which survives by this namea text
which, as Dyczkowski points out, mentions several other Kaula scriptures, including the rather late
Kubjikdmata. (On the date of the Kubjikamata, see Sanderson, "Remarks on the Text of the Kubjikamata,"
1-3.) Abhinavagupta makes no reference to a scripture called Yoginihrdaya, and according to Sanderson,
the extant Yoginihrdaya displays substantial influence from the nondualist Kashmiri exegetical tradition.
See "The Visualization of the Deities of the Trika," 37.

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27

tra je c to ry to w a rd s in c re a sin g e m p h a s is o n g o d d e s s e s, h e fin d s in th e BraYa a n e a rly

w in d o w in to th is p ro c e ss. O s te n sib ly a te x t te a c h in g th e c u lt o f a b ip o la r G o d h e a d , a

yamala o r g o d -g o d d e s s p air, in th e BraYa, th e g o d d e s s A g h o re s v a rl in fa ct tra n s c e n d s

B h airav a, fo r h e r vidya-m a n tra c o n ta in s w ith in its n in e sy lla b le s th e e n tire m a n d a la of

m a n tra -d e itie s . A n d in th e ritu a l p ra c tic e s o f th e BraYa, S a n d e rs o n id e n tifie d th e r a d

ical m o r tu a r y (kdpdlika) a n d ex o rcistic rite s fo rm in g th e e a rlie s t s tr a tu m o f th e Y ogini

c u lt, w h ic h w o u ld u n d e r g o tra n s fo rm a tio n as th e K a u la m o v e m e n t ca m e to p e rm e a te

m o s t c u lts o f th e bhairavatantras .4 S a n d e rs o n m a k e s a n u m b e r o f o th e r c o n trib u tio n s

to th e s tu d y of th e BraYa as w ell. P e rh a p s m o s t n o te w o rth y a re h is re c o n s tru c tio n

o f its n in e -sy lla b le vid ya-m antra, a n d d e m o n s tra tio n th a t th e BraYa is o n e o f sev e ral

S aiv a s o u rc e s re d a c te d in to th e B u d d h is t Laghucakrasamvaratantra.85 In a d d itio n , h e

first id e n tifie d th e re fe re n c e to th e BraYa in th e o ld Skandapurana, d is c u s s e d in c h a p te r

tw o , c o n firm in g th e lik e lih o o d of th e te x t's e a rly p e r io d o f co m p o sitio n .

S ev eral o th e r c o n te m p o ra ry s c h o la rs h av e b e g u n to d ra w o n th e BraYa. In in tro

d u c in g h e r fin e critical e d itio n o f c h a p te rs fro m th e Siddhayogevanmata, o n e o f th e

fe w o th e r s u rv iv in g s c rip tu re s o f th e e a rly V id y a p lth a , J u d it T o rz s o k m a k e s re fe re n c e

to th e BraYa a n d p ro v id e s a tra n s c rip tio n o f a p o rtio n o f c h a p te r x x x v m (xxxix ac

c o rd in g to its c o lo p h o n ) fro m its o ld e s t m s .86 S o m a d e v a V a su d e v a a lso m a k e s lim ite d

u s e o f th e BraYa in h is sig n ific a n t m o n o g ra p h o n S aiva y o g a a n d th e M alinivijayottara-

tantra. H e m o re o v e r h a s m a d e a v a ila b le e lec tro n ic tra n s c rip tio n s fro m th e o ld e s t m s

o f tw o c h a p te rs o f th e text: c h a p te r n in e , c a lle d 'laksyabheda'87 a n d fo rty -tw o , th e

s a m e c h a p te r p u b lis h e d b y S. N . G h o s h a l S astri.88

A s o m e w h a t d iffe re n t case is th a t o f D a v id G o rd o n W h ite 's Kiss o f the Yogini:

84 S a n d e r s o n , " S a iv is m a n d th e T a n tric T r a d itio n s ," 6 7 0 -7 2 , 679 -8 0 .


85 Ibid., 672; and Sanderson, "History through Textual Criticism," 41-46. On the relationship between
the BraYa and Laghusamvara, see also chapter 3, section 5 in the present thesis.
86 Torzsok, "Doctrine of Magic Female Spirits," viix-x, 237 (appendix 9). Her remarks on the relative
chronology of the Siddhayogesvarlmata and BraYa are mentioned in chapter 4, section 3. )
87 On this complex and interesting subject see Vasudeva, Yoga of the Mdlinmijayottaratantra, 253-92.
Vasudeva's references to the BraYa occur in this context.
88 A long w ith much other interesting Indological material, these transcriptions are presently available
on his website, http://hom epage.m ac.com /som adevah/index.htm l (accessed August, 2006).

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28

"Tantric Sex" in its South A sian C ontexts, o n e o f th e m o s t re c e n t w o rk s d ra w in g u p o n

th e BraYa. W h ite s u m m a riz e s a n d p a rtia lly tra n s la te s tw o p a s s a g e s fro m BraYa

l x iv ,89 m a te ria l o u tlin in g ra d ic a l ritu a l p ra c tic e s th a t in v o lv e se x u a l in te rc o u rse . H is

a c c o u n ts of th e s e tw o se c tio n s a re h o w e v e r h ig h ly p ro b le m a tic .90

W h ile th e BraYa is n o t o f c e n tra l im p o rta n c e in th e w o rk o f th e se a u th o rs , th e ir

re fe re n c e s a tte s t th e w id e ra n g e o f su b je c ts it c o u ld p o te n tia lly illu m in a te . It is h o p e d

89 Kiss of the Yogini, 248-50. White also makes reference to the BraYa on pp. 17, 23, 101, 163, and 322.
90 White states that he reads from the oldest Nepalese codex, n a k 3 - 3 7 0 (see Kiss of the Yogini, 3 3 2 , n.
171), yet his bibliography confusingly lists instead a late, corrupt, Devanagari-script m s : "Brahmayamala.
N epal National Archives, m s s no. 1 - 7 4 3 . Nepal-German Manuscript Preservation Project reel A 1 6 6 / 1 .
4 3 9 folios." Ibid., 3 3 7 . The folio numbers provided (26ob-65b b" apparently meaning "verso") do
not match the text he cites from chapter forty-four in n a k 3 - 3 7 0 (which I report as "Bva"), but rather
the Devanagari-script m s (reported as "Byc" in m y critical edition).
The shorter of the two passages White cites is from BraYa xliv (numbered xlv in its colophon). After
arguing, quite implausibly, that mudra can have the meaning "vulva," White remarks,
. .. The term mudra can, however, denote a substance to be eaten, rather than the
vulva as "seal." So, for example, a verse in chapter x lv of the Brahmayamala reads:
"tvasaktyasadhako nityam yathavibhavasa[mbh]av[at] mudram caiva yathanydyam madhyahcaiva
pradapayet" ("But the practitioner w ho is without a consort [should] constantly [offer] ac
cording to w hat is possible for him. One should also offer mudra, according to the rule,
as well as liquor.")
Kiss of the Yogini, 82, 295 (n. 87). It is virtually impossible that an odd-numbered verse-quarter w ould
begin with the enclitic particle tu; White moreover prints madhya ("middle") w hile apparently reading
madya ("wine"), and prints and translates asaktyasadhako as though it could be a com pound (an aluk-
samdsal). He has in fact been misled by his choice of (the least reliable) manuscriptBycwhich reads
tvasaktyd sadhako nityam yathavibhavasamtavam || mudram caiva yathanyayammaghan caiva pradapayet. The
text of B y 9, which appears original, is as follows:
istvd ydgam yathanydyam naivedyani pradapayet || 64.8 ||
svasaktyd sadhako nityam yathavibhavasambhavam \
mudrah caiva yathanydyam arghah caiva pradapayet || 6 4 9 ||
"Having worshipped the pantheon (yaga) as is befitting, the sadhaka, together w ith his
consort (svasakti), should always make the food offerings to the extent of his capacity; and
he should offer both mudra, as is befitting, and the guest water."
BraYa XLiv.648cd-49- Substantial internal evidence in the BraYa clarifies that the expression mudram
pradapayet ("one should offer the mudra") means "one should bind /d isp lay the mudra,' mudra here
having its, normal sense of "gesture," rather than som ething consumed. The ritual sequence of first
binding a mudra and then offering argha occurs repeatedly, and the phrasing usually leaves no am
biguity. Cf., e.g., xxxn.i68cd (mudram badhva tato devi argham tasyah pradapayet), xxxm .i32ab (mudram
badhva yathanydyam arghah caiva pradapayet), and xvii (mudrabandham tatah krtvd arghah casya pradapayet,
exposure 95I). The more ambiguous expression mudram [. . . ] pradapayet occurs thrice in BraYa xii, and
twice elsewhere in chapter forty-four.
D ue to its length, I w ill not here reproduce and discuss in full the passage from BraYa x liv that
White summarizes and partially translates (Kiss of the Yogini, 2 4 9 - 5 0 ) . Suffice it to say that his account
of this ritual of "viewing one's [past] births" (svayonidarsana) has numerous problems. N ote for example
White's rendering of X L i v . 6 9 i a b : "He becomes a Virile Hero, surrounded by yonis." Kiss of the Yogini,
250. This implies the Sanskrit viro bhavati so devi yoniparivdritah, presumably White's emendation of
Byc' s reading (f. 265V): viro bhavati sd devi yoniparivdritah. This is of course unmetrical, and B y q is surely
correct in transmitting viro bhavati so devi yoginiparivdritah: "He becomes a hero, O goddess, surrounded
by yoginis."

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th a t th e critica l e d itio n s p ro v id e d in th e p re s e n t d is s e rta tio n a n d p la n n e d fo r fu tu re

p u b lic a tio n w ill fa cilitate m o re e x te n siv e u s e o f th e text.

1 .3 A NOTE O N CONV EN TIO N S

In m o s t in sta n c e s, I p ro v id e th e te x t a n d a tra n s la tio n o f p r im a r y so u rc e s cited ; so m e

e x c e p tio n s a re m a d e fo r re a d ily accessib le tex ts, e sp e c ia lly if th e p a s s a g e is lo n g ,

n o t esp e c ia lly p ro b le m a tic , a n d o f n o sp e c ia l c o n se q u e n c e . W h e n th e le n g th o f a

p a s s a g e a p p e a rs d is p ro p o rtio n a te to its re le v an ce , I s o m e tim e s p ro v id e th e te x t b u t

fo rg o tra n s la tio n , esp e c ia lly if th e so u rc e is w e ll-k n o w n ; a lso o m itte d a re tra n s la tio n s

of s o m e s h o rt p a s s a g e s th a t I p a r a p h r a s e in th e c o u rse o f d isc u ssio n . T h is a p p ro a c h ,

w h ic h I h o p e h a s h e lp e d c u rb th e v o lu m e o f a n n o ta tio n , h a s u n d o u b te d ly le d to a

n u m b e r o f in co n sisten cies.

S o u rce s e d ite d fro m m a n u s c r ip t a p p e a r w ith a critical a p p a ra tu s ; a lis t o f th e a b

b re v ia tio n s u s e d h a s b e e n p ro v id e d a fte r th e ta b le o f c o n te n ts. P a rt 1 o f th is th e sis

q u o te s s u b s ta n tia lly fro m th e BraYa. In m o s t cases, th e q u o te d te x t is c o n s titu te d

b a s e d o n ly o n th e re a d in g s o f th e o ld e s t co d ex , N a tio n a l A rc h iv es o f K a th m a n d u

n o . 3-370 (re p o rte d a s "BYa "; see th e in tro d u c tio n to p a r t n fo r a d is c u s s io n o f th e

m a n u s c rip ts ). I u s u a lly re s is t th e te m p ta tio n to c o m m e n t u p o n th e (so m e tim e c o n s id

e ra b le ) lin g u is tic p e c u lia ritie s o f th e p a s s a g e s cite d , a n d u p o n so m e o f th e p ro b le m s

o f in te rp re ta tio n . S u c h m a tte rs are , h o w ev er, a d d r e s s e d in d e ta il in th e critica l e d i

tio n (p a rt n ). P a ss a g e s q u o te d fro m th e BraYa a re c ite d b y v e rse n u m b e r r a th e r th a n

fo lio , w h ile a p p e n d ix A p ro v id e s a c o n c o rd a n c e o f th e te x t's c h a p te rs a n d th e fo lio

n u m b e r s in th e o ld e s t co d e x (B y 0 ). V erse n u m b e rs fro m c h a p te rs n o t in c lu d e d in

th e critica l e d itio n a re g e n e ra lly d e te r m in e d b y m e c h a n ic a l d iv is io n o f th e te x t in to

v e rse s of fo u r q u a r te rs (pada), a n d it is lik e ly th a t th e n u m b e rin g w ill c h a n g e slig h tly

in f u tu r e e d itio n s. In v e ry s h o rt q u o ta tio n s fro m th e BraYa, a n o rth o g ra p h ic n o rm a l

iz a tio n (e sp ecially th e c o rre c tio n o f s to s a n d v ice v ersa), a m in o r e m e n d a tio n (e.g. a

fo r 0 o r v ice v ersa), o r th e a d d itio n o f a n anusvara (m) o r visarga {It), is in d ic a te d b y e n

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30

c lo sin g th e c h a ra c te r in q u e s tio n in s q u a re b ra c k e ts. A c ritic a l a p p a r a tu s is p ro v id e d

fo r lo n g e r p a ss a g e s , a n d in cases w h e re m o re sig n ific a n t e m e n d a tio n s o r c o n je c tu re s

are p ro p o s e d .

T ra n sla tio n s a re th e p re s e n t a u t h o r 's u n le s s in d ic a te d o th e rw is e . O n e u n d o u b t

e d ly q u irk y c o n v e n tio n a d o p te d is th e u s e o f a p a ir of q u e s tio n m a rk s , in p a re n th e s e s ,

to m a r k th e b e g in n in g a n d e n d o f a tra n s la te d p a s s a g e in w h ic h I c o n s id e r th e d e g re e

of u n c e rta in ty c o n c e rn in g th e te x t o r its in te rp re ta tio n p a r tic u la rly h ig h . T h e firs t of

th e p a ir is in v e rte d i.e. " (i)-" In q u o ta tio n s fro m c o m m e n ta rie s , w o rd s fro m th e

te x t c o m m e n te d u p o n a re s e t in b o ld ty p efa ce. Text c ita tio n s a re a lw a y s fro m th e

e d itio n o r m a n u s c r ip t lis te d in th e b ib lio g ra p h y . In ca ses in w h ic h m o re th a n o n e

e d itio n o r m a n u s c r ip t is liste d , th e so u rc e is sp ecified . T h e Tantrasadbhava, re fe rre d to

fre q u e n tly , is c ite d o n th e b a s is o f th e m a n u s c r ip t c o lla tio n a n d d ra ft e d itio n g e n e r

o u s ly m a d e a v a ila b le in elec tro n ic fo rm b y M a rk D y z c k o w sk i;91 in th e fe w cases th a t

I h a v e c o n s u lte d th e m a n u s c rip ts m y s e lf a n d d iffe re d in th e ir in te rp re ta tio n , th is is

in d ic a te d .

91 Available from the Digital Library of the Muktabodha Indological Research Institute,
http://www.m uktabodhalib.org/digital_librciry.htm .

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C hapter 2

E A R L Y E V ID E N C E F O R T H E C U L T O F Y O G IN IS : T H E L IT E R A R Y ,
S C U L P T U R A L , A N D E P IG R A P H IC S O U R C E S

2 .1 in t r o d u c t io n : y o g in is a n d m o t h e r g o d d e s s e s

A v a rie ty o f e v id e n c e d o c u m e n ts w h a t I h av e d e s c rib e d as th e S aiva Y ogini c u lt

in th e e a rly e ig h th c e n tu r y c .e . It h a d m o re o v e r a lm o s t c e rta in ly d e v e lo p e d e a r

lier; b u t th e re a re d ifficu lties in d e te r m in in g ex a ctly w h e n , fo r m u c h o f e a rly ta n tric

S aiv a lite ra tu re h a s b e e n lo st, a n d little h a s b e e n d a te d w ith p re c isio n . F o r e s ta b

lis h in g a p la u s ib le c h ro n o lo g ic a l fra m e w o rk , o th e r ty p e s o f d a ta a re th u s crucial.

In th e p re s e n t c h a p te r, I re v ie w th e e a rly e v id e n c e a v a ila b le in n o n -ta n tric lite ra ry

so u rc e s, a n d th e e p ig ra p h ic a n d a r t h is to ric a l re co rd s. T h e e m p h a s is is u p o n p re

te n th -c e n tu ry so u rc e s, b u t im p o rta n t e v id e n c e fro m th e te n th c e n tu r y a n d b e y o n d is

a lso re v ie w e d p a rtic u la rly th e te m p le s o f y o g in is, w ith w h ic h th is c h a p te r e n d s. In

th e s u b s e q u e n t c h a p te r, th e d isc u ss io n w ill t u r n to ta n tric te x ts p ro p e r, b o th S aiva

a n d B u d d h ist, re v ie w in g th e b a c k g ro u n d o f th e Y ogini c u lt in e a rly ta n tric lite ra tu re

as w e ll a s a c tu a l tantras c o n n e c te d w ith y o g in is. It w ill b e s e e n th a t th e b a la n c e o f e v

id e n c e p o in ts to w a rd th e ex isten c e o f S aiva y o g in i tra d itio n s in th e se v e n th c e n tu ry

c e rta in ly in th e e ig h th a n d s u g g e s ts th a t so m e o f th e e x ta n t T antric lite ra tu re w a s

in c irc u la tio n th e n a s w ell, in c lu d in g th e Brahmayamala (h e re a fte r BraYa), a lth o u g h

n o t n e c e ss a rily in th e fo rm w e h av e it today. R e a c h in g b a c k in to th e s ix th a n d th e n

fifth c e n tu rie s, th e e v id e n c e b e c o m e s in c re a s in g ly te n u o u s , b u t n o n e th e le s s re m a in s

s u b s ta n tiv e .
31

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32

S ig n ific an t e le m e n ts o f th e Y ogini c u lt c o n s id e ra b ly p r e d a te its d e v e lo p m e n t. It

h a s b e e n w id e ly a c k n o w le d g e d th a t y o g in is h a v e ro o ts in e a rly tra d itio n s o f M o th e r

g o d d e s se s, m atrs o r m atrkas,1 w h o s e q u a litie s th e y in h e rit in n o sm a ll m e a su re . In

s e e k in g a g e n e a lo g y o f th e c u lt o f y o g in is, th e p re s e n t c h a p te r h e n c e d e lv e s in so m e

d e ta il in to th e h is to ric a l d e v e lo p m e n t o f cu lts o f M o th e r g o d d e s s e s .2 A n u m b e r

o f a r t h is to ria n s a n d h is to ria n s of re lig io n h a v e a n a ly z e d th e te x tu a l, arch eo lo g ica l,

a n d e p ig ra p h ic e v id e n c e fo r In d ia n M o th e r g o d d e s s e s, in c lu d in g J. N . T iw ari,3 N .

P. Jo sh i,4 M ic h a e l M e iste r,5 K a th e rin e H a rp e r,6 S hivaji P a n ik k a r,7 a n d o th e rs .8 T h e

p r e s e n t c h a p te r re v ie w s m u c h o f th e s a m e m a te ria l, b u t a lso b rin g s to b e a r u p o n

th e su b je c t so m e o f th e ric h e v id e n c e av a ila b le in e a rly ta n tric lite ra tu re a n d th e

o ld Skandapurana, m u c h o f w h ic h h a s o n ly re c e n tly b e c o m e av a ila b le o r re m a in s

u n p u b lis h e d . T h e specific a im is to id e n tify w ith g re a te r p re c is io n th e re la tio n s h ip of

1 Authors of studies on the Mother goddesses have generally preferred the term matrka, for reasons
unclear to me, possibly following contemporary usage or the usage of later Puranic literature. Although
both terms occur, 'matr' is far more common in the early sources and in tantric Saiva literature, and
preferred accordingly in this study. I frequently use the English translation "Mother" or "Mother
goddess" in precisely the same sense.
2 Other feminine deities feed into the image of the yogini as well; noteworthy are the yaksi or yaksini,
vidyadhan, and to som e extent the apsaras. Perhaps even more significant are Siva's ganas: a horde or
male deities w hose theriomorphic or otherwise bizarre forms, multiplicity, variety, and engagem ent in
activities such as warfare are highly suggestive of yoginis. The m ost detailed attempt to trace the early
roots of conceptions of yoginis is that of David G. White, Kiss of the Yogini: "Tantric Sex" in its South
Asian Contexts, 27-66. I discuss the role of the vidyadhari and to som e extent yaksi later in this chapter,
in the section on the Brhatkatha tradition, but do not otherwise delve in detail into this question; m y
concern is with the actual emergence of a tantric Yogini cult, rather than a genealogy of all concepts
that went into forming the image of the yogini.
3 Tiwari assembles much textual and other material concerning Mother goddesses in his commend
able monograph, Goddess Cults in Ancient India: With Special Reference to the First Seven Centuries A.D.
4 Matrkas: Mothers in Kusdna Art. Joshi's monograph offers a comprehensive evaluation of the Kusa-
na-period Mother-goddess statuary.
5 "Regional Variation in Matrka Conventions." This important article analyses regional patterns
in the development of Mother-goddess iconography in central and northwestern India, tracing the
depiction of the Mothers from their early shrines to the static temple door panels of the ninth century
and beyond.
6 Iconography o f the Saptam atrikas: Seven H in d u Goddesses o f Sp iritu a l Transform ation. An art historian,
Harper provides a comprehensive study of temples of the Brahmanical Seven Mothers through the
seventh century, primarily.
7 Saptamdtrka Worship and Sculptures: An Iconological Interpretation of Conflicts and Resolutions in the
Storied Brahmanical Icons. Panikkar's work, published in 1997, carries forward scholarship such as
Harper's on the Brahmanical cult of Mothers.
8 Two works not specifically focused on Mother goddesses but nonetheless highly relevant, partic
ularly concerning the early period, are the dissertations of Yuko Yokochi ("The Rise of the Warrior
Goddess in Ancient India. A Study of the Myth Cycle of Kausikl-VindhyavasinI in the Skandapurana")
and Richard Mann ("The Early Cult of Skanda in North India: From D em on to Divine Son").

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33

th e c u lt o f M o th e rs to T antric S a iv ism a n d e m e rg e n t tra d itio n s o f y o g in is.

W h ile M o th e r g o d d e s s e s a re o f c o n sid e ra b le a n tiq u ity in In d ia a n d u n d o u b t

e d ly h a d n o n -e lite , p ro b a b ly n o n -A ry a n ro o ts, th e Y ogini c u lt a p p e a rs to p re s u p p o s e

th e c ry s ta lliz a tio n o f th e ir " c la ssic a l" G u p ta -e ra fo rm : a s e t o f g o d d e s s e s c a lle d th e

"S e v e n M o th e rs " (saptamatr), six o f w h o m a re n a m e d a fte r a n d ic o n o g ra p h ic a lly m ir

ro r im p o r ta n t B ra h m a n ic a l g o d s, jo in e d b y a se v e n th , C a m u n d a th e in d e p e n d e n t

g o d d e s s w h o is " le a d e r o f th e M o th e rs " (m atrnayika). T h e six n o rm a lly c o n s ist of

B ra h m a n i, M a h e sv a rl, K a u m a ri, V aisnavl, V a ra h i o r Y am I,9 a n d In d ra n I, fe m a le c o u n

te r p a r ts o f B ra h m a , Siva, S k a n d a , V isn u , V a rah a o r Y am a, a n d In d ra . T h e ir n u m b e rs

are h o w e v e r so m e tim e s a u g m e n te d b y a n e ig h th g o d d e s s , p a rtic u la rly M a h a la k sm I,

w h ile in ta n tric S aiva so u rc es, th e y o fte n a re jo in e d in s te a d b y th e s u p re m e g o d d e s s

h e rse lf, B h airav l, w h o th u s u s u r p s C a m u n d a 's p o s itio n .10

E a rly S aiva tre a tise s o n " th e c h a ra c te ristic s o f y o g in is " (yoginilaksana)11 classify

th e s e g o d d e s s e s a c c o rd in g to clan s (kula, gotra) th a t h av e th e S ev en o r E ig h t M o th e rs

as m a tria rc h s , c la n m o th e rs in w h o s e n a tu re s th e y o g in is p a r ta k e a s amsas, " p o r

tio n s " o r " p a rtia l m a n ife sta tio n s ." T antric p ra c titio n e rs to o e s ta b lis h k in s h ip w ith

th e M o th e rs, le a v in g b e h in d th e ir c o n v e n tio n a l c la n a n d c a ste id e n titie s a n d e n te rin g

d u r in g in itia tio n in to w h a t I re fe r to a s 'in itia to ry k in s h ip ' w ith th e d e itie s .12 It is

p o s sib le th a t th e m o s t fu n d a m e n ta l in itia tio n m a n d a la o f th e Y ogini c u lt c o m p ris e d

9 Probably the m ost common variation in sets of the Seven Mothers, as described in texts, is the
alternation between Yaml/Yamya and Varahi, the former a counterpart of the death-god Yama, and
the latter of Varaha, avatara of Visnu. Varahi dominates, however, in sculpted sets of the Mothers.
Further research is needed to determine the significance of these variations. In the BraYa, Yamya (also
called Vaivasvati) features in all cases of ritual or doctrinal importance, Varahi being mentioned only in
sections of the text which might represent a later stratum. See the discussion on the BraYa's structure
in chapter 4, and the annotation on BraYa 11.16. In contrast, sets of eight matrs show more variation,
both in text and image; see the section in this chapter on post-Gupta era matr shrines.
10 S e e th e d is c u s s io n o f p o s t - G u p t a e r a M o t h e r - g o d d e s s s h r in e s l a t e r i n th is c h a p te r. O n th e M o th e rs
in tantric literature, see also chapter 3.
11 These include SiddhayogesvarTmata 29, BraYa l x x i i i (edited and translated in the present disserta
tion), and Tantrasadbhavatantra 16.
12 A yogini of the clan of Brahmi/Brahmani is said to be brahmanyamsa, "an amsa of Brahmani."
Cf., e.g., Tantrasadbhava i6.253cd. An initiate too is said to be "connected to" or "possess" (yukta) an
ama of a Mother goddess; cf., e.g., BraYa Lxxiii.47cd, brahmamkulaja devi svamasiddhipradayika ("[She
is] a yogini of the clan of Brahmani, O Goddess, w ho bestows siddhi upon those [sadhakas] of her own
[Mother-goddess] amsa").

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34

B h airav a in a circle o f th e E ig h t M o th e rs. N o te fo r in s ta n c e th a t in th e BraYa, w h ile

th e F o u r D e v is a n d F o u r D u tls fo rm th e p r im a r y m a n d a la 's in n e r circ u it (avarana)

of g o d d e s s e s / 3 s u r r o u n d in g B h airav a a n d B h a ira v l/A g h o re s I, th e in itia to ry clan s re

m a in n o n e th e le s s th o s e o f B h airav a a n d th e E ig h t M o th e rs. A c o n c o rd a n c e in BraYa

iv p ro v id e s th e M o th e r-c la n n a m e s a ss o c ia te d w ith e a c h o f th e e ig h t D e v is a n d D u tls,

a s th o u g h m a p p in g th e m a n d a la p o s itio n s o f th e M o th e r g o d d e s s e s th e y s u p p l a n t / 4

In itia to ry k in s h ip w ith th e M o th e rs lin k s m a le p ra c titio n e rs to th e y o g in is, th e ir in i

tia to ry siste rs, se e k in g v isio n ary , tra n s a c tio n a l e n c o u n te rs (melapa) w ith w h o m th e y

u n d e r ta k e p o w e rfu l a n d ra d ic a l ritu a ls . G u id e d b y k n o w le d g e o f " th e c h a ra c te ris

tics o f y o g in is" (yoginilaksana), as d e s c rib e d in S aiva s c r ip tu ra l so u rc e s, th e y m ig h t

a lso se e k o u t c la n s iste rs liv in g a m o n g o r d in a r y folk, lo o k in g o u t fo r b e h a v io rs a n d

a p p e a ra n c e s a ss o c ia te d w ith th e M o th e r g o d d e s s e s y o g in is em b o d y :

A w o m a n d a r k a n d m a lo d o ro u s , w h o h a s a lo n g n e c k a n d fin g ers, [w hose]


te e th h av e a v e ry b e a u tifu l s h in e a n d w h o s e eyes a re v e ry ro u n d , alw a y s
fo n d o f r e d clo th in g , d r a p in g a g a r m e n t fro m h e r s h o u ld e rs , a lw a y s fo n d
o f sc e n ts a n d flo w ers . . . T h ese a re th e c h a ra c te ristic s o f [yoginis] b o r n in
th e c la n o f [th e M o th e r g o d d e ss] In d ra n l. A fte r six m o n th s o f w o rs h ip ,

13 On the basic pantheon of the BraYa, see the section discussing the epithet navaksaravidhana in
chapter 4.
14 See BraYa iv.888-98, especially 8gocd-894ab:
raktdyds tu yada pdto gotram mdhesvaram hitam || 890 ||
karalayd yada pdto brahmagotrah sa ucyate \
kardlyaya yada pdto vaisnavigotrako hi sah || 891 j|
danturaya yada pdtah kaumdrigotrasambhava \
candaksyaya yada pdto vaivasvatikulodbhava || 892 ||
bhTmavaktrdprapatena mahendram gotram ucyate \
mahocchusmdprapate tu carcikagotrako hi sah || 893 ||
mahdbald yada patah purarugotra ucyate \
891b gotrah ] corr.; 0gotras By 892c candaksyaya ] em.; candaksaya Byq 893b mahendram
gotram ] c o n j mahendragottra (unmetrical) By
"When the [flower cast into the mandala during initiation] lands on Rakta, the clan of Siva
[i.e. Mahesvari] is enjoined. When it lands upon Karala, he is said to be of the brahma-clan
[i.e. the clan of Brahmani], When it lands on Karali, he is of the clan of Vaisnavl. When
it lands on Dantura, she is born of the clan of Kaumari. When it lands on CandaksI, she
is born of the clan of Vaivasvatl [i.e. YamI]. By landing on Bhlmavaktra, the clan of the
great Indra [i.e. the clan of Indranl] is enjoined. If it lands on Mahocchusma, he has the
clan of Carcika [i.e. Camunda]. If its fall [indicates] Mahabala, the clan of The One Who
Completes [the Mothers] is enjoined [i.e. the clan of Bhairavl]."
The gender shift w ith the feminine sambhava in 892b and 892b is suspect; m ost probably read
sambhavah. Subsequent verses give a concordance of the Mother-clans and the Six Yoginis of the
mandala as well.

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35

su c c e ssfu lly p ro p itia te d , th e y b e s to w a n e n c o u n te r (melaka). [T he p ra c ti


tio n er] tra v e rse s th e e n tire w o rld , w o rk in g a ll [k in d s of] w o n d e rs .15

C h a p te rs fro m th e BraYa c o n c e rn in g th e classific atio n o f a n d e n c o u n te rs w ith y o g in is

a re in c lu d e d in th e critical e d itio n , p a r t n o f th e p re s e n t d is s e rta tio n .

T h a t M o th e r g o d d e s s e s lie in th e b a c k g ro u n d o f th e Y ogini c u lt is e v id e n c e d in a

v a rie ty o f o th e r w a y s a s w ell. H is to ric a l c o n tin u ity is re a d ily a p p a r e n t th ro u g h c o m

p a r in g te x tu a l a n d s c u lp tu ra l re p re s e n ta tio n s , b e g in n in g , in th e case o f th e M o th e rs,

w ith th e Mahabharata a n d s c u lp tu re fro m th e e a rly c e n tu rie s c .e . T h e p re s e n t c h a p

te r b e g in s w ith th is e a rly lev el o f e v id e n c e , a n d th e n sh ifts to G u p ta -e ra a n d e a rly

p o s t-G u p ta e ra so u rc es. T h e re w e fin d o u r first g lim p s e s o f a ta n tric c u lt o f M o th e rs

a n d th e e m e rg e n c e o f y o g in is as s a c re d fig u re s. T h e ir m u tu a l a sso c ia tio n is close: fo r

in sta n c e , th e o ld Skandapurana, a te x t p ro b a b ly of th e s ix th o r e a rly se v e n th c e n tu ry

(see b e lo w ), s p e a k s o f " T a n tra s o f th e M o th e r G o d d e ss e s " (m atrtantras) a n d id en tifie s

th e s e w ith a list o f S aiva yam alatantras th a t in c lu d e s th e e x ta n t BraYa, a fu n d a m e n ta l

te x t o f th e y o g in i cu lt. E x a m in a tio n o f p e r io d so u rc e s h e lp s e sta b lish a n h isto ric a l

fra m e w o rk fo r d is c u s s io n o f th e Y ogini c u lt in e a rly ta n tric lite ra tu re , th e su b ject of

c h a p te r th ree .

2.2 EARLY SOURCES

T H E M A H A B H A R A T A , K U S A N A -P E R IO D STATUARY, A N D T H E EARLY CULT O F M O T H E R GODDESSES

S o u rce s fo r s tu d y o f th e p re -G u p ta p e r io d M o th e r g o d d e s s e s a re m u ltip le a n d rich .

A m o n g tex ts, th e m o s t im p o rta n t is u n d o u b te d ly th e Mahabharata, w h ic h is s u p p le

m e n te d b y a s u b s ta n tia l b o d y o f s ta tu a r y p re s e rv e d fro m th e K u s a n a -p e rio d M a th u ra

re g io n (circa l - j r d c e n tu rie s c .e .) . T y p o lo g ies of M o th e r g o d d e s s e s in th e Mahabharata

m a tc h w e ll to th e s c u lp tu ra l e v id e n c e s u rv iv in g fro m M a th u ra . In b o th in sta n c e s, as

w e ll as in e a rly m e d ic a l lite ra tu re , th e re a re s tro n g a s so c ia tio n s b e tw e e n th e M o th e r

15 Brahmayamala L x x m . 6 7 - 7 1 . For the text, and problems concerning its constitution and interpreta
tion, see the critical edition and translation in Part in.

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36

g o d d e s s e s a n d th e d e ity S k a n d a , in th e c o n te x t o f w h o s e m y th s th e M o th e rs a p p e a r

in th e Mahabharata.

Mahabharata a c c o u n ts of th e m y th o lo g y o f S k a n d a a n d h is re tin u e o f grahas ("seiz-

e r s " )16 a n d M o th e r g o d d e s s e s a re m a n y a n d h ig h ly la y e re d , n o d o u b t th e p ro d u c ts

o f a lo n g d e v e lo p m e n t.17 T h is is illu s tra te d b y th e c o m p le x c la im s m a d e c o n c e rn in g

S k a n d a 's p a re n ta g e , as re la te d in th e Aranyakaparvan, c h a p te rs 215-21. M o st directly,

h e is th e c h ild o f A g n i a n d S vaha. A g n i, w h o lu s te d a fte r th e w iv e s o f th e S ev en

S ages, w a s s e d u c e d b y S v ah a, w h o a p p ro a c h e d h im ta k in g o n in t u r n th e g u is e s of

six o f th e rsis' w iv es, s p a r in g fro m s c a n d a l o n ly th e d e v o te d a n d p o w e rfu l A ru n d h a tl.

Yet S k a n d a is a lso th e c h ild o f Siva a n d P a rv a tl, w h o e n te r e d in to A g n i a n d S v ah a, re

sp ectiv ely , a n d u s e d th e m a s p ro x ie s fo r p r o d u c in g a so n . S k a n d a is, in a d d itio n , th e

c h ild o f th e K rttik a s, th e six sta rs o f th e P le ia d e s, w h ic h a re in th is v e rsio n o f th e s to ry

id e n tifie d w ith th e six w iv e s o f th e sag es. S k a n d a 's b ir th a s n a r r a te d in Salyaparvan

4 3 -4 5 a d d s th e riv e r-g o d d e s s G a n g a to th e m ix: in to A g n i fell S iv a 's se e d , a n d fin d

in g it d ifficu lt to b ear, h e s o u g h t su c c o u r b y e n te rin g th e h o ly river. S he to o fo u n d

th e lu m in o u s e m b ry o d ifficu lt to suffer, a n d p la c e d it o n a m o u n ta in p e a k . T h e re it

w a s s p o tte d a n d n u r tu r e d b y th e K rttik as. In th e s e b a sic d e ta ils , th e la tte r a c c o u n t

a g re e s w ith th a t o f AnuSanaparvan 84 a n d 86. A lo n g sid e m u c h th a t is u n d o u b te d ly

a n c ie n t, s u c h as S k a n d a 's a sso c ia tio n w ith th e K rttik a s, th e s e la y e re d m y th s a p p e a r to

p re s e rv e c o n flic tin g se c ta ria n claim s: a le g e n d a s s e rtin g S k a n d a 's o rig in s fro m A g n i

16 A variety of terms are used in fact to speak of the entourage of Skanda, w ith gana ("member of
the group") and graha ("seizer") the m ost encompassing. Aranyakaparvan 219.42 categorizes both the
Mothers and male retinue of Skanda under the category skandagraha, "Skanda's seizers":
ye ca matrganah proktah purusds caiva ye grahah |
sarve skandagraha nama jneya nityam sanribhih || 42 ||
T h e s e a r e a d iv e r s e lo t, in c lu d in g m a le a n d fe m a le d e itie s a n d s p i r i ts o f e v e r y c o n c e iv a b le s h a p e and
hue. Theriomorphism is common, much as the six-headed Skanda him self is said to sport the head of
a goat.
17 The m ost comprehensive discussion of Mahabharata passages describing Skanda and the Mother
goddesses is that of Mann, "Early Cult of Skanda." Mann devotes a chapter each to the three Mahd-
bharata sections on the m ythology of Skanda. See also his article, "Parthian and Hellenistic Influences on
the Developm ent of Skanda's Cult in North India: Evidence from Kusana-Era Art and Coins," Bulletin
of the Asia Institute 15 (2001): 111-28. Mann argues that Skanda has origins as the leader of inauspicious
grahas, including the Mothers, only later becoming transformed into the son of Siva and warrior god of
H indu mythology, for which both Brahmanical and royal Greco-Persian influences are responsible.

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37

a n d th e w iv es o f th e sag es, w h ic h b rin g s h im w ith in th e o rb it o f V aid ik a o rth o d o x y ;

a n d a S aiva la y e r a s s e rtin g S k a n d a 's p a r e n ta g e fro m S iva a n d U m a. By th e tim e

of K a lid a s a 's Kumdrasambhava, a n ep ic p o e m o n S k a n d a 's b ir th p ro b a b ly o f th e fifth

ce n tu ry , th e S aiva id e n tity o f S k a n d a a s so n o f S iva a n d P a rv a tl w o u ld d o m in a te ;

a n d in th e s o m e w h a t la te r Skandapurana, th e c u lt o f th e w a rrio r-c h ild a n d th e M o th e r

g o d d e s s e s is fu lly a s s im ila te d in to S aivism .

In th e Mahabharata, th e re is n o e v id e n c e of a M o th e r g o d d e s s c u lt ta n tric in c h a r

acter, a n d th e re is in d e e d n o re a s o n to b eliev e th a t S a iv ism o f th e ty p e a tte s te d in th e

e a rlie s t s u rv iv in g T a n tra s h a d d e v e lo p e d . In o n e d e s c rip tio n , w o rs h ip o f S k a n d a , th e

M o th e rs, a n d o th e r d e itie s o f h is r e tin u e h a s a tta in m e n t o f lo n g e v ity a n d v ita lity fo r

its im p e tu s , a n d in v o lv e s b a th in g [the d e ity im a g e s], o ffe rin g in cen se , o in tm e n ts , fo o d

(bali, p e r h a p s n o n -v e g e ta ria n ), a n d o th e r o ffe rin g s (upahara p o ss ib ly in th e se n se of

"sacrifice"), a n d p e r fo rm in g S k a n d a 's " w o rs h ip " (ijya). T ak e n to g e th e r, th e s e s u g g e s t

a s h rin e o r te m p le im a g e -w o rs h ip c o n te x t.18 T h e 'h ig h ' d e itie s m e n tio n e d in asso c i

a tio n w ith th e c u lt R u d ra , A g n i, U m a , a n d S v a h a a re s a id to b e w o rs h ip p e d b y

th o s e d e s irin g p ro g e n y , a n im p o rta n t th e m e in la te r a c c o u n ts o f th e M o th e r c u lt.19

T h e re is in g e n e ra l a s tro n g a p o tro p a ic d im e n s io n , w h ic h c o m e s th ro u g h m o s t clea rly

in th e e a rly m e d ic a l lite ra tu re ,20 a s w e ll as Aranyakaparvan 218. S k a n d a a n d h is s u b

s id ia ry d e itie s afflict c h ild re n w ith d ise a s e if n o t p ro p itia te d , a n d th e M o th e rs a re

18Aranyakaparvan 2 1 9 . 4 3 - 4 4 :
tesam prasamanam karyam snanam dhupam athahjanam \
balikarmopahdras ca skandasyejya visesatah || 43 |j
evam ete 'rcitah sarve prayacchanti subham nrnam \
dyur viryam ca rajendra samyakpujdnamaskrtah || 44 ||
"For them [the Mothers and Skanda's other grahas] m ust be performed ritual pacification:
bathing, incense, ointment, the rite of offering bali and gifts [or sacrifice], and particularly
the worship (ijya) of Skanda. All of them [the grahas], thus worshipped, bestow good
luck, longevity, and vitality to people, w hen paid respects w ith due reverence, O lord of
kings."
This description of the constituents of worship bears comparison w ith the temple cult of Mothers
described in the Bagh copper plate inscriptions of the late fourth century c .e ., discussed in the next
section. Although little is known of the eras of composition of individual sections of the epic, it is
possible that relatively little time separates this portion of the text from the Bagh copper plates.
19 Note, for example, in BraYa 1 the brief narrative of Deika (verses 8 1 - 8 4 ) , w h worships the Mothers
desiring to have a child.
20 On the "graha cult" in medical literature, see Mann, "Parthian and Hellenistic Influences," 5-7.

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38

h e n c e in tim a te ly a sso c ia te d w ith fe rtility a n d d ise a se , w ith life a n d d e a th .

S c u lp tu ra l e v id e n c e fro m th e e n v iro n s

of K u s a n a -e ra M a th u ra la rg e ly s u p p o rts

th e p ic tu re o f th e M o th e r-g o d d e s s c u lt th a t

e m e rg e s fro m th e Mahabharata. A sig n ifi

c a n t b o d y o f s ta tu a r y s u rv iv e s fro m a v a ri

ety o f a rc h ite c tu ra l co n tex ts, n o t a ll B rah

m a n ic a l.21 T h e M a th u ra M o th e r g o d d e s s e s

are d iv e rse , c o m p ris in g sm all-sca le im a g e s

b o th a n th ro p o m o rp h ic a n d th e rio m o rp h ic

w h o s e c o m m o n ic o n o g ra p h ic fe a tu re s in

c lu d e c a rry in g in fa n ts, d is p la y in g th e g es

tu re o f d e liv e ra n c e fro m d a n g e r (abhaya-

m udra), a n d o c c u rre n c e in g ro u p s o f v a ri

a b le siz e a lo n g s id e a m a le g u a r d ia n fig

u re , s u c h a s th e s p e a r-b e a rin g S k a n d a (see

figs. 2.1-2.5).22 T h e re is h o w e v e r a d is c re p -
F igu r e 2 . x : Mother goddess bearing lotus and
a n c y in o n e s ig n ific a n t re sp ect: w h ile th e infant, making the abhayamudra. Kusana-era
Mathura. AIIS Photo Archive.
Mahabharata lin k s th e M o th e rs a lm o s t ex

c lu siv e ly w ith S k a n d a , th e e x ta n t s ta tu a ry p re s e rv e s a n a s so c ia tio n w ith K u b e ra as

w ell, g o d o f w e a lth a n d lo rd o f th e yaksas (cf. f ig u r e 2 . 3 ) . 23 T h is p a ra lle l a n d p o s

sib ly m o re a rch aic c o n v e n tio n illu s tra te s th e M o th e rs ' clo se lin k s to th e yaksa a n d

21 N. P. Joshi notes evidence for Mother sculptures recovered from both Buddhist and Jaina sites in
t h M a t h u r a a re a . M atrkas: M o th ers in K usana A r t, 110-15.
22 Joshi surveys the iconography of the extant statuary, classifying the im ages into thirteen categories.
The m ost common type depicts a row of seated Mother goddesses holding infants. Ibid., 103-28.
23 According to Joshi's iconographic survey, images of the Mothers w ith Kubera are in fact more them
twice as common as those w ith Skanda. See ibid. Interestingly, Meister describes a saptamatrka panel at
Kekind (Nllakanthesvara temple, mid-tenth century) in which Kubera's association with the Mothers
surprisingly resurfaces: flanking the Seven Mothers are Ganesa and Kubera. Meister however interprets
this as the overlapping of two conventions: "Ganesa as head of a Matrka set and Ganesa paired with
Kubera as good-luck charms. One set of im ages containing Ganesa has suggested the other; there is no
other reason for Kubera, lord of wealth, to join the Matrkas." "Regional Variations," 245, and fig. 5.

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39

yaksi, p o p u la r n o n -B ra h m a n ic a l d e itie s c o n n e c te d to th e n a tu r a l w o rld , w h o , lik e th e

M o th e rs, a re w e ll re p re s e n te d in p re -G u p ta e ra m y th a n d s c u lp tu re .

F ig u re 2.2: Skanda (left) and five matrs. Kusana-era Mathura. State m useum , Mathura. AIIS Photo
Archive.

Tw o sig n ific a n t c o n tin u itie s h a v e b e e n in su ffic ie n tly e m p h a s iz e d b e tw e e n e a rly

M o th e r g o d d e s s e s a n d th e B ra h m a n ic a l S ev en M o th e rs o f th e G u p ta -p e rio d . T h ese

b e a r d ire c tly u p o n th e q u e s tio n o f th e e m e rg e n c e of th e Y oginI cu lt. F irst, a s se v

e ra l s c h o la rs h a v e n o te d , th e n u m b e r sev e n h a s s tro n g p re c e d e n t:24 Mahabharata,

Aranyakaparvan 217, lists b y n a m e a h e p ta d o f g o d d e s s e s k n o w n as th e sisum atrs,

" M o th e rs o f th e In fa n t[s]." T h e se c o m p ris e K akI, H a lim a , R u d ra , B rhali, A ry a , P alala,

a n d M itra .25 It se e m s p o s sib le th a t th e B ra h m a n ic a l M o th e rs d ire c tly s u p p la n t th e

sisum atrs, w h o m ig h t w ell h a v e b e e n p o p u la r d e itie s o f th e p re -G u p ta p e rio d . N o te

a lso th e Salyaparvan's re fe re n c e to saptamatrganah, a n a m b ig u o u s c o m p o u n d p e r h a p s

24 Cf., e.g., Mann, "Early Cult of Skanda," 37-38; Harper, Iconography o f the Saptamatrkas, 56; and
Meister, "Regional Variations," 240.
25 Aranyakaparvan 217.9:
kakT ca halima caiva rudratha brhali tatha j
dryd palala vai mitra saptaitdh sisumatarah || 9 ||

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40

1 F ig ure 2.3: Kubera and two matrs. Kusana-era Mathura. ALLS Photo Archive.

F ig u re 2 .4 : Seven matrs, w ith Skanda (left). Kusana-era Mathura. State m useum , Mathura. AIIS Photo
Archive.

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41

m e a n in g " th e g ro u p s o f S ev en M o th e rs," th e p lu r a l s u g g e s tin g m u ltip le g ro u p s of

se v e n .26 F u rth e rm o re , fro m th e K u sa n a -e ra (circa i - 3 r d c e n tu rie s c .e .) M a th u ra e n v i

ro n s s u rv iv e s w h a t a p p e a rs to b e a s e t o f sev e n M o th e rs w ith S k a n d a (f ig u r e 2.4); b u t

th is u n iq u e p a n e l is b ro k e n o n th e r ig h t a n d m ig h t h e n c e h a v e c o n ta in e d a d d itio n a l

im a g e s .27

S eco n d , a lth o u g h th e re is n o clea r e v id e n c e in th e Mahabharata fo r th e G u p ta -e ra ,

"c la ssic a l" s e t o f S ev en M o th e rs, th e classific atio n o f M o th e r g o d d e s s e s in to g ro u p s

c o r re s p o n d in g to B ra h m a n ic a l d e itie s is a tte s te d in th e Salyaparvan. T h is is o f c o n

s id e ra b le c o n se q u e n c e , illu m in a tin g th e ro o ts o f th e B ra h m a n ic a l S ev en M o th e rs a n d

s u g g e s tin g a n a n c ie n t p re c e d e n t fo r th e Y ogini c u lt's o rg a n iz a tio n o f fe m a le d e itie s

in to cla n s h a v in g e a c h o f th e S ev en o r E ig h t M o th e rs as m a tria rc h . Salyaparvan 45

p re s e n ts a ric h a c c o u n t o f th e d iv e rs e M o th e r g o d d e s s e s, i n th e c o u rse o f w h ic h it d e

sc rib e s th e m v a rio u s ly as yam yah, raudryah, saum yah, kauberyah, varunyah, mahendryah,

agneyyah, vayavyah, kaumaryah, a n d brahmyah.28 T h ese a re a b s tra c t n o u n s fo rm e d

fro m th e n a m e s o f th e m a le d e itie s Y am a, R u d ra , S o m a , K u b e ra , V a ru n a, M a h e n -

d r a / I n d r a , A g n i, V a y u , K u m a r a / S k a n d a , a n d B ra h m a , th e p a s s a g e h e n c e p ro v id in g

s tro n g e v id e n c e fo r o rg a n iz a tio n o f th e M o th e rs a c c o rd in g to d e itie s o f th e B ra h m a n

ical p a n th e o n .

It m u s t b e e m p h a s iz e d ju s t h o w m u c h y o g in ls as a d e ity ty p o lo g y in h e rit fro m

th e M o th e rs, as d e s c rib e d in th is Salyaparvan p a ss a g e . A m o n g th e M o th e rs , so m e

h a v e lo n g claw s, fa n g s, o r b ea k s; so m e a re y o u th fu l m a id e n s , w h ile o th e rs a re flesh -

le ss o r p o t-b e llie d . F la v in g v a rio u s h u e s , c h a n g in g s h a p e a t w ill, a n d s p e a k in g m a n y

la n g u a g e s , th e M o th e rs riv a l th e apsaras in b e a u ty , In d r a in p o w er, A g n i in r a d i

26 Salyaparvan 43.293!): saptamatrganas caiva samajagmur visam pate. Matrganah might however be a
karmadharaya com pound, meaning "the ganas w ho are the [Seven] Mothers," or even a dvanda, "the
[Seven] Mothers and the ganas." The context is a list of divinities w ho come to see Skanda.
27 J. Bautze claims in fact that all Kusana-era seated matr-goddess panels so far published are frag
ments, broken at one end or both. "A N ote on Two Matrka Panels," 25.
28 N ot accepted in the critical edition are, in addition, the epithets vaisnavyah, sauryah, and varahyah,
in a verse that would follow 45.363b. This might have been interpolated to harmonize the passage w ith
later conceptions of the Mothers; the absence of Vaisnavi and Varahl, in particular, m ight have been
inexplicable to a Gupta-era or later audience. Yokochi quotes and discusses this Mahabharata passage
in "Rise of the Warrior Goddess," 101.

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42

an c e, a n d so fo rth .29 T h ey d w e ll in lim in a l p la c e s s u c h a s c ro s sro a d s a n d c re m a tio n

g r o u n d s th e s a m e e n v iro n s e n jo in e d fo r p e rfo rm in g th e ra d ic a l ritu a ls o f th e YoginI

c u lt, o n e o f th e p r im a r y a im s o f w h ic h w a s to effect d ire c t e n c o u n te rs w ith g o d d e sse s.

T h e y o g in is' th e rio m o rp h is m , s h a p e sh iftin g , m u ltip lic ity , e x tra o rd in a rily v a rie g a te d

a p p e a ra n c e s , bellicosity, in d e p e n d e n c e , a n d s im u lta n e o u s b e a u ty a n d d a n g e r all fin d

p re c e d e n t in th e s e e a rly M o th e r g o d d e s se s. T h is c o n tin u ity is re a d ily v isib le in s c u lp

tu re . W h ile ta k in g o n th e p o w e rfu l ic o n o g ra p h y o f ta n tric d e itie s , th e y o g in is reflect

in v is u a l te rm s c le a r c o n tin u ity w ith th e K u s a n a -e ra M o th e r g o d d e s s ty p o lo g y (cf.

f ig u r e s 2.5 a n d 2.6).30

M u c h a s th e re is c o n tin u ity b e tw e e n y o g in is a n d th e e a rly m atrs, d a n g e ro u s a n d

p o w e rfu l fe m a le d e itie s w h o m , as M ic h a e l M e iste r su g g e sts, th e B ra h m a n ic a l c u lt of

29 Salyaparvan 45.29-40:
etas canyas ca bahavo mataro bharatarsabha \
kdrttikeyanuyayinyo nanarUpah sahasrasah || 29 |j
dXrghanakhyo dTrghadantyo dXrghatundyas ca bhdrata \
sarala madhuras caiva yauvanasthdh svalamkrtah |j 30 ||
mdhdtmyena ca samyuktdh kamarupadharas tatha \
nirmdmsagdtryah svetaS ca tatha kdncanasamnibhdh || 31 ||
krsnameghanibhds canya dhumrdi ca bharatarsabha \
arunabha mahabhdga dirghakesyah sitambardh || 32 ||
UrdhvavenXdharas caiva pihgaksyo lambamekhalah |
lambodaryo lambakarnds tatha lambapayodharah || 33 ||
tamraksyas tdmravarnds ca haryaksyas ca tathapardh \
varadah kamacdrinyo nityapramuditas tatha || 34 ||
yamyo raudryas tatha saumydh kauberyo 'tha mahabaldh \
vdrunyo 'tha ca mahendryas tathagneyyah paramtapa || 35 ||
vdyavyas catha kaumaryo brahmyas ca bharatarsabha \
rupenapsarasam tulyd jave vayusamas tatha |j 36 ||
parapustopama vakye tatharddhya dhanadopamah \
sakravXryopamd caiva dXptya vahnisamds tatha || 37 ||
vrksacatvaravdsinyas catuspathaniketanah \
guhasmasanavdsinyah sailaprasravanalaydh || 38 ||
nanabharanadharinyo ndnamalydmbaras tatha j
nanavicitravesds ca nanabhasds tathaiva ca || 39 ||
ete canye ca bahavo gandh iatrubhayamkardh |
anujagmur mahatmanam tridasendrasya sammate || 40 ||

30 Yoginis shed the Mothers' maternal associations to a large degree. However, there cire numerous
examples of their representation w ith infants; note for instance two of the yoginis from Lokhari, U.P.,
published in Dehejia, YoginX Cult and Temples, 159 (which I reproduce as f i g u r e 2.6), 161. Dehejia
publishes another image of a theriomorphic yoginl from Naresar that carries an infant, labelled "Uma
Devi." Ibid., 146-47. An image (10th century?) from Bundelkhand, M.P., of a four-armed goddess
holding a child also appears to be a yoginl, presently in the Bharat Kala Bhavan of Varanasi ( a i i s Photo
Archive, accession no. 7175, negative no. 4).

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43

Fig u r e 2.5: Bird-headed Mother goddess car F ig u re2.6: Horse-headed yoginl from
rying an infant in her likeness. Kusana-era Lokhari, U.P., w ith like infant. Photograph
Mathura. State m useum , Mathura. AIIS Photo by Vidya Dehejia, published in Dehejia, YoginT
Archive. Cult and Temples, 159.

S ev en M o th e rs s o u g h t to c o n ta in ,31 th e e a rly S k a n d a , th o u g h su c c e sfu lly tra n s fo rm e d

in to a b e n e v o le n t w a rrio r g o d , re su rfa c e s in th e fig u re o f B h airav a, lo rd o f y o g in is,

w h o ta k e s o n m u c h o f th e a n c ie n t im a g e ry o f R u d ra a s w ell. F o r a lth o u g h a p la y fu l,

h a n d s o m e y o u n g w a rrio r d o m in a te s th e la te r im a g e o f S k a n d a , in th e Mahabharata

m y th o lo g y lie c le a r tra c e s o f a n a m b ig u o u s a n d p o te n tia lly d a n g e ro u s d eity , in th is

re s p e c t re s e m b lin g th e m atrs h e h e a d s. R ic h a rd M a n n a rg u e s th a t th is S k a n d a h a s in

fa c t h isto ric a l p rim a c y .32

35 Meister, "Regional Variations," 244-45.


32 Mann, "Early Cult of Skanda," passim. It is possible however that Mann goes too f ar in reading
historical layers into the Skanda myth. Specifically, I see little reason w h y the Mothers and Skanda
could not have been, even in their earliest conceptions, sim ultaneously auspicious and inauspicious,
connected w ith both fertility and disease, life and death. In other respects, his argument for historical
transformation seem s entirely plausible.

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44

G U P T A -E R A S C U L PTU R E A N D IN S C R IP T IO N S

S ev eral fo u rth - a n d fifth -c en tu ry , G u p ta -e ra in s c rip tio n s m a k e re fe re n c e to M o th e r

g o d d e s s e s, w h ile th e e a rlie st re m a in s o f M o th e r s h rin e s a p p e a r to d a te to th e b e g in

n in g o f th e fifth ce n tu ry . In th is p e r io d , w e fin d e v id e n c e fo r th e e m e rg e n c e o f th e

B ra h m a n ic a l saptam atrs, "S e v en M o th e rs ," fe m a le c o u n te r p a rts to a se rie s o f m a jo r

B ra h m a n ic a l d e itie s h e a d e d b y a n in d e p e n d e n t g o d d e s s , C a m u n d a . T h e re is a p p a r

e n t, m o reo v e r, a tra n s fo rm a tio n b y w h ic h S iva u s u r p s S k a n d a 's p o s itio n as le a d e r

o f th e M o th e rs, to th e e x te n t th a t S k a n d a ra re ly fin d s p la c e in th e ic o n o g ra p h ic p r o

g ra m s o f p o s t fifth -c e n tu ry M o th e r sh rin e s. T h e g o d d e s s C a m u n d a is n o rm a tiv e ly

d e p ic te d as a n e m a c ia te d a n d p o w e rfu l h a g w h o s e ic o n o g ra p h y in c lu d e s m o rtu a ry

(,kapalika) c u lt ob jects s u c h as th e s k u ll a n d sk u ll-sta ff (khatvanga). T h is v a rie ty of

ic o n o g ra p h y is c h a ra c te ristic o f ta n tric d e itie s o f th e bhairavatantras a n d e a rly Y oginl

cu lt, a n d it is p o s sib le th a t C a m u n d a w a s, fro m h e r o b sc u re b e g in n in g , a ta n tric deity.

T h a t is to say, th e e m e rg e n c e o f C a m u n d a c o u ld in itse lf b e a n in d ic a to r o f th e ex is

te n c e o f a ta n tric g o d d e s s cu lt, p e r h a p s e v e n so m e fo rm o f th e Y oginl c u lt, a lth o u g h

th is is n o t a t all c e rta in .33

In th e e lite tra d itio n s re p re s e n te d in s c u lp tu re a n d in s c rip tio n s o f th e G u p ta a n d

e a rly p o s t-G u p ta p e rio d , th e S ev en M o th e rs a p p e a r to e c lip se th e m o re d iv e rs e M o th

e rs p o p u la r in th e K u sa n a era . In s c rip tio n s a sso c ia te th e U d a y a g iri S aiva cave c o m

p le x o f th e e a rly fifth c e n tu ry w ith th e e m p e ro r C a n d r a g u p ta n , a site h a v in g m u l

tip le sets o f th e S even M o th e rs.34 A n o th e r ro y a l G u p ta in s c rip tio n , th a t o f th e m id

fifth -c e n tu ry B ih ar S to n e P illa r e re c te d b y S k a n d a g u p ta , also a p p e a rs to in c lu d e a

33 It is conceivable that the matrtantras ("Tantras of the Mother Goddesses") mentioned in some Saiva
sources were connected w ith a tantric cult of Camunda and the Mothers. However, perhaps the earliest
source to mention thesethe old Skandapuranaidentifies them w ith the yamalatantras of the Saiva
Yoginl cult. On the Skandapurana, see the subsequent section. One possible preservation from an early
tantric cult of Camunda is the love magic of Indian erotic literature (kamasastra); see Gyula Wojtilla,
"Vaslkarana Texts in Sanskrit Kamasastra Literature," in Term Goudriaan, ed., The Sanskrit Tradition and
Tantrism, 109-16.
34 The two inscriptions associated w ith the Udayagiri cave temples are published as nos. 7 and 11
in Corpus Inscriptionum Indicarum, vol. in , as well as in D. C. Sircar's Select Inscriptions. The dated
inscription ends w ith a profession of devotion to Siva (bhaktya bhagavatas sambhor gguham etam akarayat,
"He had this cave [temple] made out of devotion to Lord Siva").

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45

p ro fe s s io n o f d e v o tio n to th e M o th e rs a n d S k a n d a .35 L ater, th e C a lu k y a m o n a rc h s

w o u ld c la im d e s c e n t fro m th e a n c ie n t M o th e r g o d d e s s H a ritI, c la im in g a lso to h av e

b e e n " m a d e p ro s p e ro u s b y th e S ev en M o th e rs, w h o a re th e m o th e rs o f th e sev e n

w o rld s ," a n d to h av e en jo y ed th e p ro te c tio n o f S k a n d a .36 S u c h ro y a l p a tro n a g e of

th e c u lt o f th e M o th e rs fin d s a tte s ta tio n in th e n u m e r o u s cave s h rin e s a n d sto n e

te m p le s w h ic h s u rv iv e fro m th e fifth c e n tu r y a n d b e y o n d . A lo n g s id e th e se , h o w

ever, m u s t h av e p e r s is te d m o re h u m b le fo rm s o f M o th e r-g o d d e s s w o rs h ip ; ta n tric

lite ra tu re s p e a k s o f M o th e r s h rin e s in is o la te d p la c e s a s th o u g h , lik e th e c ro ssro a d s,

ju n g le s , a n d c re m a tio n g ro u n d s th e y a re m e n tio n e d a lo n g s id e , th e y w e re a n in te g ra l

p a r t o f th e la n d s c a p e .37

P e rh a p s th e e a rlie st u n a m b ig u o u s e v id e n c e fo r a te m p le c u lt o f th e M o th e rs, as

w e ll a s th e ir a s so c ia tio n w ith S aiv ism , c o m e s fro m G u p ta - p e rio d in s c rib e d c o p p e r

p la te s re c o v e re d fro m B agh, M.P. Tw o p la te s fro m th e se c o n d h a lf o f th e f o u r th c e n

tu r y m e n tio n e n d o w m e n ts m a d e in fa v o r o f M o th e r g o d d e s s te m p le s .38 O n e re c o rd s

th e g ift o f re v e n u e fro m tw o v illa g e s a n d a p lo t o f la n d fo r m a in ta in in g th e w o rs h ip

o f th e M o th e rs a t N a v a ta ta k a , in s ta lle d b y th e s a m e ro y a l p a tro n . R e c o rd in g a la n d -

g r a n t m a d e " fo r th e s u p p o r t o f a s h rin e o f th e M o th e rs e s ta b lis h e d b y a P a s u p a ta

A c a ry a L o k o d a d h i," 39 th e se c o n d is d a te d a fe w y ea rs la te r to th e y e a r 3 7 5 /7 6 o r

3 7 6 /7 7 c .e . T h e e n d o w m e n t m a k e s p ro v isio n s fo r fu n d in g o n g o in g w o rs h ip o f th e

M o th e rs , d e s c rib e d as in v o lv in g bali a n d cam (b o th n o rm a lly c o n s is tin g of fo o d offer

in g s), th e a m b ig u o u s sa[t]tra, "sacrifice," a n d o ffe rin g s o f in c e n se , sce n ts, a n d flo w

35 Published as inscription 49 in Corpus Inscriptionum Indicarum, vol. in, 72-78.


36 From the Navsari plates of Yuvaraja Sryasrayaslladitya, found in the Surat district of
m odem Gujrat: hdrltTputrdndm saptalokamatrbhis saptamdtrbhilr abhi]varddhitasa [=varddhitanam, ed.]
karttikeyapariraksanapraptakalyanaparamparanam . .. calikyanam Corpus Inscriptionum Indicarum, vol.
iv . A n u m b e r o f o t h e r C a lu k y a in s c r ip tio n s in v o k in g th e M o th e r s w e r e p u b l is h e d b y J o h n F. F le e t i n
Indian Antiquary, vols. v i-v ii.
37 See the discussion of matrs in the Nisvasatattvasamhita in chapter 3.
38 The relevant plates are numbers n and x in the collection published by K. V. Ramesh and S. P.
Tewari, A Copper-plate Hoard of the Gupta Period from Bagh, Madhya Pradesh, 4-6, 21-23. Scholars w ho
have discussed these include Sanderson, "Religion and the State: Initiating the Monarch in Saivism and
the Buddhist Way of Mantras" (forthcoming); Yokochi, "Rise of the Warrior Goddess," 110 (n. 83); and B.
D. Chattopadhyay, " 'Reappearance' of the Goddess or the Brahmanical Mode of Appropriation: Some
Early Epigraphic Evidence Bearing Upon Goddess Cults," 257-58.
39 Sanderson, "Religion and the State: Initiating the Monarch," 15-16.

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46

e rs.4 N e ith e r in s c rip tio n in d ic a te s w h e th e r th e te m p le s h o u s e d th e S ev en M o th e rs

o r a m o re a rch aic c o n fig u ra tio n . H o w ev er, th e la tte r te m p le 's P a s u p a ta affilia tio n

s u g g e s ts th e p o ssib ility o f a S aiva ico n ic p ro g ra m , s u c h a s c o m e s in to s c u lp tu ra l ev i

d e n c e in th e fifth ce n tu ry . A t U d a y a g iri, in th e V id isa d is tric t o f M a d h y a P ra d e s h , tw o

S aiva cave te m p le s d a tin g to th e t u r n o f th e fifth c e n tu r y in c o rp o ra te n ic h e -s h rin e s

of th e S ev en M o th e rs, a n d o n e o f th e se ts m ig h t h a v e b e e n h e a d e d b y a n im a g e of

S k a n d a ;41 a n o th e r te m p le (cave no . 3) d o e s h o u s e S k a n d a a s its c u lt im a g e . T h is

s ite a p p e a rs tra n s itio n a l, m a in ta in in g th e M o th e rs ' o ld a sso c ia tio n s w ith S k a n d a , b u t

w ith in th e c o n te x t o f th e w o rs h ip o f Siva. L a te r in th e s a m e c e n tu ry , a cliff-cut s h rin e

b e tw e e n B a d o h a n d P a th a ri, a lso in m o d e rn - d a y M a d h y a P ra d e s h , w o u ld e sc h e w

all a s so c ia tio n s w ith S k a n d a a n d K u s a n a -e ra g u a r d ia n fig u re s, c o n ta in in g im a g e s of

th e S ev en M o th e rs in th e c o m p a n y o f a s e a te d , urdhvaretas S iva alo n e. In K a lid a s a 's

Kumarasambhava, p ro b a b ly a lso o f th e fifth ce n tu ry , th e M o th e rs fe a tu re in th e re tin u e

of S iv a w ith n o s p e c ia l c o n n e c tio n to S k a n d a .42

A m o n g th e e a rly in s c rip tio n s, th e m o s t sig n ific a n t fo r th e h is to ry o f th e Y oginl

c u lt is th e w e ll-k n o w n G a n g d h a r in s c rip tio n o f th e vikram a-y e a r 480, th a t is, 4 2 3 /2 4

o r 4 2 4 /2 5 c .e .43 T h is re c o rd s th e c o n s tru c tio n o f a V isn u te m p le , a te m p le o f th e

M o th e rs (m atfnam vesman), a n d a d r in k in g w e ll b y M a y u ra k s a k a , a m in is te r o f th e

m o n a rc h V isv av a rm an , a t th e c e n tra l In d ia n cite o f G a n g d h a r in w e s te rn M a lw a d is

trict. T h e in s c rip tio n d e sc rib e s th e te m p le a s " e x tre m e ly te rrib le " a n d "fille d w ith

40 According to lines 3-6 of plate x, the land grant in question is to provide "for revenue
(bhogaya) to be used (upayojya) for bah, caru, satra, incense, scented pastes, flowers, and garlands"
for the Mothers of the temple of Pincchikanaka village, "established by the revered Pasupata teacher
Lokodadhi" (bhagavallokodadhipasupatacaryapratisthapitapincchikanakagramamatrsthanadevakulasya . .. dev-
dgrdharamdtfndm balicarusatradhupagandhapuspamalyopayojyabhogaya; puspa is the editors' emendation
of pujya). Ramesh and Tewari, A Copper-plate Hoard, 22.
41 K a th e rin e H a r p e r , Iconography of the Saptamatrikas, 75-79- A l t h o u g h I a m u n a b le to c o n firm h e r
reading of the iconography, Harper sees characteristic features of Skanda in the figure on the left wall
abutting the row of Mother goddesses, in the shrine outside of cave no. 3. Ibid., 76.
42 It is noteworthy that the matrs, mentioned in canto v ii (30-31, 38) as part of the w edding entourage
of Siva, are a group of unspecified number. They are followed in the entourage by Kali, "whose
ornaments are skulls" (kapalabharana, 39b).
43 This inscription w as first published by John F. Fleet, Corpus Inscriptionum Indicarum, vol. in, in
scription 17 (pp. 72-78). D. C. Sircar published a subsequent edition in Select Inscriptions Bearing on
Indian History and Civilization, vol. 1, 399-405.

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47

ddkinls," w h ile d e p ic tin g th e M o th e rs as " th e y w h o m a k e th e o c e a n s tu m u ltu o u s

th r o u g h p o w e rfu l w in d s a ris in g fro m tantras" (tantrodbhuta).44 T h is in s c rip tio n th u s

asso c ia te s th e M o th e rs s im u lta n e o u s ly w ith h o rd e s o f fe m a le sp irits (dakints), m a g i

cal p o w e rs, a n d a te m p le cu lt, a lso p ro v id in g e a rly a n d s ig n ific a n t o c c u rre n c e s o f th e

te rm s dakini a n d tantra in th e c o n te x t o f M o th e r-g o d d e s s w o rsh ip .

D akini, p ro b a b ly c o n n e c te d w ith th e S a n s k rit v e rb a l ro o t yjdl, " to fly,"45 a n d th e

b a s is o f th e m o d e r n N o rth In d ia n te rm dain, " w itc h ," d e n o te s a class o f fe m a le s p irits

p ro m in e n t in ta x o n o m ie s of y o g in is. W h ile ta n tric S aiva so u rc e s g e n e ra lly sp e a k of

th e dakini as a p e rn ic io u s b e in g , th e te r m is o fte n p e rfe c tly s y n o n y m o u s w ith yoginl,

esp e c ia lly in th e yoginltantras o f la te r T an tric B u d d h ism .46 A s fo r th e in s c rip tio n 's u s e

of th e w o rd tantra, th is is p ro b a b ly , as D. C. S ircar re c o g n iz e d ,47 in th e w e ll-a tte s te d

se n se o f " sp e ll," s u c h as in th e e x p re ss io n tantram antraA8 I t se e m s im p ro b a b le th a t th e

w o rd c o u ld re fe r h e re to T antric s c rip tu re p o te n tia lly m atrtantras o r dakinltantras49

fo r " p o w e rfu l w in d s " (prabalapavana) w o u ld n o t in n o rm a l u s a g e b e d e s c rib e d as

h a v in g a ris e n (udbhilta) fro m te x ts.50

44 Verse 23 (on lines 35-37):


matrnan ca [pramu]ditaghanatyartthanihradinmam
tantrodbhutaprabalapavanodvarttitambhonidhinam |)
~ - gntam idam dakinisampraklrnnam
vesmatyugram nrpatisacivo ['lkdrayat punyahetoh || 23 ||

45 Adelheid Herrmann-Pfandt discusses the derivation of the word in Dakints: zur Stellung und Symbo-
lik des Weiblichen im tantrischen Buddhismus, 115-16. The etymological link to the root \/d i or y/dai is tra
ditional; for example, Bhavabhatta and Jayabhadra, commentators on the Buddhist Laghusamvaratantra,
both connect the word dakini to \Jdai. See Bhavabhatta ad Laghusamvara 1.2, Sarnath edition, p. 6; and
also Jayabhadra commenting on the same verse, p. 107 in Sugiki's edition of the Cakrasamvarapanjika.
46 For descriptions of the dakini as a dangerous variety of female spirit, cf., e.g., BraYa lv (12, 43-
44), x c v i i i (38-39), and xcix (10-12), and the definition Ksemaraja quotes of the rudradakint from the
Saruavlratantra, ad Netratantra 2.16. See also chapter 3 of this thesis, n. 29. On the general synonymity
of yoginl and dakini in Tantric Buddhism, note for example that the scriptural class often referred to as
yoginltantras has as one of its earliest and m ost authoritative texts the Sarvabuddhasamayogadakinljala-
samvara, dakinljala referring to the matrix of female deities. Cf. Prapancayoginljala and Yogimjdla, titles of
lost Saivas texts mentioned in BraYa xxxvm.39cd. The expression yoginijalasamvara, incidentally, occurs
several times in BraYa lv iii, w hile BraYa lv i teaches an observance (vrata) by the same name.
47 Sircar, Select Inscriptions, vol. 1, 405.
48 Cf., e.g., MalatTmadhava ix.52, quoted later in this chapter in the discussion of this work.
49 On matrtantras, see the subsequent section on the Skandapurana, and chapter 5, in the section
discussing the title "Brahmayamala. Dharmaklrti makes reference to dakinltantras, on w hich subject see
Sanderson, "History through Textual Criticism," 11-12; and chapter 3 of this thesis.
50 M y interpretation of this passage undoubtedly has been influenced by Isaacson's remarks on the
subject, in a lecture given at the University of Pennsylvania in January 2003.

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48

T h e G a n g d h a r in s c rip tio n d o e s n o t p ro v id e u n a m b ig u o u s e v id e n c e fo r a ta n tric

c u lt o f g o d d e ss e s; fo r th is, w e w o u ld n e e d in d ic a tio n o f th e ritu a l p ra c tic e s asso c i

a te d w ith th e M o th e r-g o d d e s s te m p le , o r p e r io d te x tu a l e v id e n c e in tim a tin g ta n tric

c o n n e c tio n s. N o n e th e le ss , th e in s c rip tio n re m a in s h ig h ly su g g e stiv e . D dkinls, a s a

v a rie ty o f g o d d e s s o r s p irit, a re in la te r lite ra tu re clo sely a s so c ia te d w ith T an tra , a n d

th e d e s c rip tio n o f th e M o th e rs th e m s e lv e s u se s im a g e ry s u g g e s tiv e o f p o w e rfu l, " u n

fe tte re d " ta n tric g o d d e s s e s,51 n o t a t all in th e im a g e of th e p ro te c tiv e W o rld M o th e rs

(lokamatr) m e n tio n e d in o th e r G u p ta -e ra in sc rip tio n s. It is a c c o rd in g ly p o ss ib le th a t

th e G a n g d h a r in s c rip tio n re c o rd s th e e x isten c e o f a ta n tric g o d d e s s c u lt in th e fifth

ce n tu ry , p e r h a p s e v e n a Y oginl c u lt sim ila r to th a t a tte s te d in T a n tra s s u c h as th e

BraYa. A t th e le a st, it s h o w s th a t c h a ra c te ristic e le m e n ts o f th e c o n c e p tio n s o f fe

m a le d iv in itie s p r o m in e n t in th e Y oginl c u lt h a d co m e to g e th e r b y th e e a rly fifth

ce n tu ry . U n fo rtu n a te ly , th e G a n g d h a r in s c rip tio n is e x c e p tio n a l: w e h a v e n o o th e r

firm ly d a te d e v id e n c e fo r a c u lt o f M o th e r g o d d e s s e s in th e c o m p a n y o f fe m a le s p irits

in th e fifth ce n tu ry , w h ic h m a k e s th e in s c rip tio n d iffic u lt to c o n te x tu a liz e . T h e icon ic

p r o g r a m s u g g e s te d , fe a tu rin g M o th e rs a n d a h o s t o f m in o r g o d d e s s e s , d o e s n o t co m e

in to e v id e n c e a g a in in te m p le c o n te x ts fo r m a n y c e n tu rie s . It is u n c le a r w h e th e r th e

te m p le h o u s e d th e B ra h m a n ic a l S ev en M o th e rs , w h ile its p o s sib le a ss o c ia tio n w ith a

V isn u te m p le c o u ld s u g g e s t a n o n -S aiv a cu ltic co n tex t.

THE sk a n d a pu ra n a : y a m a l a t a n t r a s , y o g e s v a r is , a n d t h e m o t h e r g o d d e s s e s o f

KOTIVARSA

T h e sig n ifican c e o f th e e a rly Skandapurana52 fo r th e h is to ry of S a iv ism a n d e a rly m e

d ie v a l In d ia n re lig io n c a n h a r d ly b e o v e rs ta te d , a s th e re c e n t s tu d ie s o f H a n s B ak k er

51 Borrowing an expression from the title of an article of Nilim a Chitgopekar, "The Unfettered Yo
ginis," in Chitgopekar, ed., Invoking Goddesses: Gender Politics in Indian Religion, 82-111.
52 The "early" or "old" Skandapurana should not be confused w ith the better-known published text
by this name; the latter was in fact som ewhat artifically assembled by pandits in the colonial period
from various medieval tracts having the Skandapurana as locus of ascription. See Rob Adriaensen, et al,
in introducing vol. 1 of the critical edition of the early Skandapurana.

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49

a n d H a ru n a g a Isa a c so n ,53 Y uko Y okochi,54 a n d P e te r B issch o p illu s tra te .55 P re s e rv e d

in m a n u s c r ip ts th a t in c lu d e a N e p a le s e c o d e x o f 810 c .e ., sc h o la rs w o rk in g o n th is

te x t a p p e a r a t p re s e n t to c o n c u r o n th e p ro b a b ility o f a six th - o r e a rly se v e n th -c e n tu ry

c .e . d a te .56 Its m a te ria l is o rie n te d to w a rd a n a u d ie n c e o f S aiva laity, th e mahesvaras,

p e r h a p s c o m m u n itie s c o n n e c te d w ith P a s u p a ta ascetics.57 W h ile n o t h e n c e sp ecifi

ca lly c o n c e rn e d w ith ta n tric fo rm s o f S aiv ism , th e Skandapurana n o n e th e le s s p ro v id e s

im p o r ta n t e a rly e v id e n c e fo r th e M a n tra m a rg a , in c lu d in g th e c u lt o f y o g in is. S ign if

icantly, it a tte s ts th e ex isten c e o f yam alatantras, d e s c rib e d a s " T a n tra s o f th e M o th e r

G o d d e ss e s " (m atrtantras), a n d lists th e BraYa a m o n g th e m . T h is c o n s titu te s h ig h ly

s ig n ific a n t e v id e n c e c o n c e rn in g th e d a tin g o f th e BraYa, d is c u s s e d in c h a p te r fo u r, as

w e ll a s sig n ific a n t e a rly e v id e n c e fo r th e Y oginl cult.

T h e h is to ric a l im p o rta n c e o f th e Skandapurana's re fe re n c e to yam alatantras w a s

d is c u s s e d firs t b y S a n d e rso n , in c o rre s p o n d e n c e q u o te d b y R. A d ria e n s e n e t al. in

in tro d u c in g th e Skandapurana critical e d itio n .58 In a s u b s e q u e n t article, S a n d e rs o n

a d d e d fu r th e r re fle c tio n s o n th e p a s s a g e in th e c o u rs e o f re v ie w in g e a rly e v id e n c e fo r

th e S aiva M a n tra m a rg a , i.e. T an tric S aiv ism .59 A fu lle r d is c u s s io n n o n e th e le s s se e m s

w o rth w h ile , sp ecifically e x a m in in g its re le v a n c e to th e c u lts o f M o th e r g o d d e s s e s

a n d y o g in is. It is in th e se c o n d h a lf o f C h a p te r 171 th a t th e re le v a n t m a te ria l o ccu rs,

53 See especially the study of the Skandapurana's Varanaslmahatyma, in vol. 2 of the Skandapurana
critical edition, Bakker and Isaacson, eds. For Bakker's several other contributions, see the bibliography.
54 Yokochi's doctoral thesis, "Rise of the Warrior Goddess," focuses upon the formation of the Hindu
"Warrior Goddess" on the basis of material from the Skandapurana, of w hich she also edits several
chapters. See also Yokochi, "Mahisasuramardinl Myth and Icon. Studies in the Skandapurana 11."
55 Early Saivism and the Skandapurana: Sects and Centers.
56 Announcing the Skandapurana editorial project, Adriaenson, Bakker, and Isaacson had proposed a
tentative date of the 7th-8th centuries. "Towards a Critical Edition of the Skandapurana," 328. In the
first volume of the critical edition, however, the editorial team suggested the 6th-8th centuries as the
m ost plausible range of dates. Skandapurana, vol. 1, 4. Yokochi, as w ill be discussed, ori the basis of
the iconographic type of the Warrior Goddess in the Skandapurana, subsequently argued for the 6 th7th
centuries as the m ost plausible period of composition. "Mahisasuramardinl Myth and Icon," 68-75.
Taking into account Yokochi's assessment, and on the basis of their ow n studies on the Skandapuranas
Varanaslmahatmya material, Bakker and Isaacson have more recently suggested the probability of the
sixth or early seventh centuries. Skandapurana, vol. n, 48.
57 R. Adriaensen et al, Skandapurana, vol. 1, 4. Concerning provenance, Bakker and Isaacson remark
that "it has a certain probability per se that the Skandapurana was com posed either in Varanasi, or in a
(Pasupata) centre that had close contacts w ith this city." Skandapurana, vol. 11, 48.
58 Skandapurana, vol. 1, 7.
59 "History through Textual Criticism," n .

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50

w ith in a m ahatym a-n a rra tiv e o n th e s a c re d site K o tiv a rsa , id e n tifie d b y S a n d e rs o n

as b e in g in th e W est D in a jp u r D istric t o f B en g al a n d id e n tic a l to D e v lk o ta .60 T h is

c h a p te r p ic k s u p o n sev e ral th e m e s fro m th e Mahabharata, b e g in n in g w ith S k a n d a 's

e n m ity w ith In d r a , w h o s e p la c e a s fo re m o s t o f w a rrio r g o d s th e d iv in e y o u th u s u rp s .

P re s e n t a lso is th e ta le o f S k a n d a 's v io le n t a s s a u lt u p o n th e m o u n ta in K ra u n c a , th is

b e in g p e r h a p s a n ac c re tio n fro m th e m y th o lo g y o f th e fa m o u s m o u n ta in -s p litte r In

d ra . A n o th e r c o n tin u ity is th e m o tif o f e n e m ie s o f th e g o d s b e c o m in g p o w e rfu l b y

th e b o o n of B ra h m a , n e c e s sita tin g u n u s u a l m e a n s fo r th e ir d e fe a t. B u t p e r h a p s m o s t

n o ta b le in th e Skandapurana's n a rra tiv e is th e fa ct th a t S k a n d a h im s e lf d is a p p e a rs

h alfw ay, a s th e n a rra tiv e o f K o tiv arsa c o m m e n c e s, m u c h a s h e d is a p p e a rs fro m th e

ico n ic p ro g r a m o f M o th e r g o d d e s s s h rin e s b y th e six th ce n tu ry .

T h e c h a p te r b e g in s w ith th e s to ry o f S k a n d a 's riv a lry w ith In d r a a n d h is d e c a p

ita tio n o f th e m o u n ta in K ra u n c a , w h ic h tu r n s o u t to b e a n a c t o f fra tric id e . T h e first

of its tw o se c tio n s e n d s w ith S iva a n d P a rv a ti r e tu r n in g h o m e to M t. M e ru ac c o m

p a n ie d b y S k a n d a , w h o is d e s c rib e d a s " le a d e r o f th e h o rd e o f M o th e r g o d d e s s e s "

(m atfnam gananayakah, 73d). Yet th e n e x t se c tio n o p e n s w ith th e sa g e V yasa a s k in g

h o w Siva, n o t S k a n d a , b e c a m e " le a d e r o f th e M o th e rs " (m a tfn a m nayakah, 78b); in th e

s u b s e q u e n t n a rra tiv e , S k a n d a m a k e s n o a p p e a ra n c e . B elow I s u m m a riz e th e e p iso d e ,

Skandapurana 171.78-137, tra n s la tin g in fu ll th e m o s t re le v a n t sec tio n :61

V yasa a sk s th e sa g e S a n a tk u m a ra to n a r ra te h o w S iva c a m e to b e le a d e r of
th e M o th e r g o d d e ss e s; how , w h y , a n d b y w h o m th e M o th e rs w e re c re a te d ;
w h a t p o w e rs th e y p o sse ss; a n d w h a t th e ir lo c u s is. [78-79] S a n a tk u m a ra
n a r ra te s h o w B ra h m a o n ce c a m e u p o n a p le a s a n t lo c a le o n th e b a n k s of
th e E a s te rn O c e a n (purvamahodadhi) a n d p e r fo rm e d h is sandhya-p ra y e rs
th e re fo r te n -m illio n y ears. [80-83] A d m irin g th e s u rro u n d in g s , h e d e
c id e d to c re a te a b e a u tifu l, g ild e d city th e re , to w h o s e fo r tu n a te re s id e n ts
h e g u a r a n te e d im m o rta lity a n d p o w er. [84-91] T h e c ity is n a m e d K oti
v a rsa sin ce B ra h m a , b e s t o f th e g o d s , sh o w e rs (v a r s a ti) a c ro re (k o t i ) of
d e s ire d w is h e s (istandm kam anam ) u p o n its h a p p y p o p u la tio n . [92-93ab]

60 According to Sanderson, other names for this site include Devlkotta, Srlpitha, Srlkota, and So-
nitapura, this being located "on the bank of the Punarbhava river." Its association w ith Siva as Hetuka
or Hetukesvara is attested in several sources, including BraYa 111. "History through Textual Criticism,"
7. Cf. Yokochi's discussion of the location of the site in "Rise of the Warrior Goddess," 106-7 (n - 79)-
61 Compare with Yokochi's summary of verses ioocd-i6ab , in "Rise of the Warrior Goddess," 107.

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5i

H e th e n re tu r n s to h is h e a v e n ly c o u rt, a fte r w h ic h th e city is o v e rru n b y


A su ra s, le d b y A s u k ro d h a , w h o th u s b e c a m e u n in te n d e d b en e fic ia rie s of
B ra h m a 's b le ssin g . [93cd~97] L e a rn in g of w h a t th e A s u ra s w e re d o in g , all
th e g o d s c o n v e n e d to in fo rm B rah m a. B ra h m a p le a d e d in ab ility , a n d th e y
p ro c e e d e d th e n c e to a p p r o a c h S iva a t th e H im a la y a n fo re s t w h e re P a rv a tl
h a d p e r fo rm e d p e n a n c e . [98-100]
W h e n th e g o d s e n te r e d th e re , le d b y B ra h m a , they suddenly became women
"by the power o f PdrvatT's penance. "62 S iva a sk s w h y th e y h a v e co m e, in
re s p o n se to w h ic h th e y tell o f th e to rm e n t in flic te d b y th e A su ra s. T h ey
also p le a d to b e rid o f th e " m ise ra b le c o n d itio n o f b e in g w o m e n " (krcchram
stnbhavam ). [ io i- 4 a b ] S iva h o w e v e r tells th e m to a p p r o a c h th e A s u ra s as
th e y are , fo r th e p r o u d d e m o n s m a y b e s la in o n ly b y w o m e n . A fte rw a rd s,
th e a u s p ic io u s M o th e rs w ill r e tu r n to th e ir p r io r fo rm s. [i0 4 c d -6 ] T he
g o d s th e n b o w to S iva a n d r e q u e s t th a t h e to o jo in th e m a s a w o m a n ,
w ith w h o m th e y w o u ld slay th e d e m o n s. Siva th e n c re a te d th e a u s p ic io u s
g o d d e s s R u d ra n I, as w e ll as a n u g ly M o th e r c a lle d B a h u m a m sa ("V ery
F le sh y "), th e e m b o d im e n t o f u n iv e rs a l d e s tru c tio n (jagatsamhararupini).
[107-9] B ra h m a , Siva, S k a n d a , V isn u , a n d I n d r a c re a te th e M o th e r g o d
d e s se s B rah m l, R u d ra n I, K a u m a rl, V aisnavl a n d V a ra h l, a n d In d ra n I, re
spectively, w ith d iv a 's B a h u m a m s a th e ir le a d e r, " th e G re a t V id y a -m a n tra ." 63
A n d fro m all th e o th e r g o d s to o e m e rg e d M o th e rs, p o s s e s s in g th e ir n a
tu re s a n d p o w e r, slay ers o f d e m o n s: V ayavi, V a ru n I, Y a m y a , K a u b erl,
M a h a k a ll, A g n e y l,64 a n d o th e rs b y th e th o u s a n d s . [110-14] T h e M o th e rs
p ro c e e d to th e b e a u tifu l city a n d re n d e r it free o f d e m o n s.
W h e n th e d e m o n s h a d b e e n slain , S iva ca m e to th e c ity to g ra n t b o o n s to
th e M o th e rs. P le a se d , h e to ld th e m ,65 'H a v in g b e c o m e M o th e r g o d d e s se s,

62 Emphasis added. Skandapurana 171.101:


pravistas tatra te deva brahmadyah sarva eva hi \
striya evabhavan turnam parvatyas tapaso balat || 101 ||

63 Skandapurana 171.112:
sarvatejomayT devt matfnam pravara subha \
bahumamsa mahavidya babhuva vrsabhadhvajat |j 112 ||

64 I.e. Mothers corresponding to Vayu, Varuna, Yama, Kubera, Mahakala, and Agni, respectively.
This passage and its list bears comparison w ith the classification of Mothers according to Brahmanical
deities in Mahabharata, Salyaparvan 45, quoted and discussed earlier.
65 From verse n 8 c d forward, the remaining text is a direct translation. Skandapurana i7 i.n 6 c d -3 6 ,
Bhattaral edition:
atha daityair hatais sarvair devadeva umapatih || 116 ||
djagama pradesam tarn matfnam varaditsaya \
tan drstva nihatan sarvdn daityan amaravidvisah || 117 J|
paritustas tada tasam varan pradad vrsadhvajah j
jagato mataro yuyam matrbhuta bhavisyathah || 118 ||
yusmakam ye bhavisyanti bhaktah purusapumgavdh \
striyo vapi mahabhaga na tan himsanti himsakah || 119 ||
mrta mama gana capi bhavisyanty ajaramarah |

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52

y o u s h a ll b e th e M o th e rs o f th e w o rld . T h o se w h o w ill b e d e v o te d to
y o u , w h e th e r th e b e s t o f m e n o r fo r tu n a te w o m e n , p e r n ic io u s s p irits w ill
n o t h a rm ; a n d a fte r d e a th , th e y sh a ll b e c o m e m y a g e le ss, im m o rta l ga
nas. [ i i 5 - i 9 a b ] T h is p la c e o f y o u rs s h a ll b e c o m e w o rld -fa m o u s , k n o w n
a s 'K o tiv a rs a ', w h ic h fre e s o n e o f all sin. A n d sin ce I a m y o u r ca u se
(,hetu), b e c a u s e y o u w e re c re a te d b y m e , I w ill re m a in h e re b y th e n a m e
'H e tu k e s v a ra ', g ra n tin g b o o n s. I s h a ll d w e ll w ith y o u a s y o u r leader.
[ ii9 c d - 2 2 ] O n e w h o w ill w o rs h ip y o u p ro p e rly , to g e th e r w ith m e , shall,
free o f all sin , a tta in to th e h ig h e s t h e a v e n ly d e s tin a tio n . S ince th e danavas
w e re s la in w ith a s p e a r (sula) b y B a h u m a m s a , th is s a c re d fo rd (tlrtha) sh a ll
b e k n o w n b y th e n a m e sulakunda ("P o o l o f th e S p e a r" ). A n d th a t b e s t of
m e n w h o d rin k s h e re fro m th e P o o l o f th e S p e a r a n d p ro s tra te s b e fo re
B a h u m a m s a sh a ll b e u n a s s a ila b le b y all h a r m f u l s p irits. T h e b e a u tifu l
riv e r M a n d a k in i sh a ll b e k n o w n h e re as P ra tik u la ("R iv e r C o n tra ry " ); sh e
w ill a lw a y s b e b rim m in g w ith b lo o d fo r y o u .66 [123-26]

bhavatmam idam sthanam kotivarsam iti srutam j| 120 ||


bhavisyati jagatkhydtam sarvapdpapramocanam |
aham hetur hi yusmakam yasmat srstd mayaiva ca |J 121 ||
hetukeSvaranamndham sthasydmy atra varapradah j
yusmdbhih saha vatsydmi nayakatve vyavasthitah j| 122 ||
yas tu yusman mayd sardham vidhivat pujayisyati j
sarvapapavimuktdtmd sa param gatim dpsyati || 123 jj
danava nihatd yasmac chulena bahumamsaya j
sulakundam idam namna khyatam tlrtham bhavisyati || 124 ||
iha siilodakam pitvd bahumdmsdm pranamya ca \
adhrsyah sarvahimsrdnam bhavisyati narottamah j| 125 j|
pratikuleti vikhydtd ramya mandakini nadt |
rudhiraughavatlseha bhavatmam bhavisyati || 126 ||
aham brahma ca visnus ca rsayaS ca tapodhanah \
mdtrtantrani divydni matryajhavidhim param || 127 ||
punydni prakarisydmo yajanam yair avapsyatha \
brdhmam svayambhuvam caiva kaumdram ydmalam tatha || 128 ||
sarasvatam sagandharam aisanam nandiyamalam \
tantrany etdni yusmakam tathdnydni sahasrasah || 129 |j
bhavisyanti nara yais tu yusman yaksyanti bhaktitah \
narandm yajamdndndm varan yuyam pradasyatha || 130 ||
divyasiddhiprada devyo divyayoga bhavisyatha \
yds ca naryah sada yusman yaksyante sarahasyatah || 131 ||
yogesvaryo bhavisyanti rdmd dixryaparakramdh j
chagalah kumbhakarnas ca madTyau gananayakau || 132 ||
yusmakam dvarapdlatve sthasyatas tau mamdjhayd \
kotivarsam idam sthanam matfnam priyam uttamam || 233 |j
smasdnam pravaram divyam bhavisyati sukhapradam \
varan evam hi taml labdhva mdtaro lokamdtarah || 134 ||
bhaktyd pranamya devesam mumudur bhrsam arditah |
tatahprabhrti tdh sarvdh sahitah sasimauiind || 135 ||
kotivarse vasanti sma sarvalokabhayapradah \
evam sa bhagavan devo matfnam ganandyakah \
abhavac chahkaro vyasa yan mam tvam prstavdn asi || 136 |j

66 The interpretation of bhavatmam ("yours") in I26d is not certain. i26cd might alternatively be
understood to mean "brimming w ith blood, she [the river] will always here belong to you." Isaacson,

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53

'M y self, B rah m a, V isn u , a n d sa g e s ric h in p e n a n c e s h a ll c re a te h o ly M o th e r


T a n tra s th r o u g h w h ic h y o u s h a ll re ceiv e th e h ig h e s t w o rs h ip , th e rite s of
sacrifice to th e M o th e rs (m atryajnavidhi): th e Brahmayamala, Svayam bhuva-
ydmala, Kumarayamala, Sarasvatayamala, Gandharayamala, Isanayamala, a n d
N andiyam ala th e s e T a n tra s o f y o u rs , a n d o th e rs to o b y th e th o u s a n d s ,
th ro u g h w h ic h m e n s h a ll w o rs h ip y o u w ith d e v o tio n .67 [i2 7 -2 9 a b | You
sh a ll g r a n t b o o n s to th e m e n w o rs h ip p in g . Y ou sh a ll b e c o m e g o d d e s s e s
w h o b e s to w d iv in e siddhi, p o s s e s s in g d iv in e yo g a. T h o se w o m e n w h o
alw a y s w o rs h ip y o u , secretly, s h a ll b e c o m e yogesvans, lo v ely w o m e n of
d iv in e v alo u r. [129CCI-31] A n d m y gana-lo rd s, C h a g a la (" th e G o a t" ) a n d
K u m b h a k a rn a (" P itc h e r-e a rs" ), s h a ll b y m y c o m m a n d re m a in w ith y o u
as d o o r g u a rd ia n s . T h is ex c ellen t p lace , K o tiv a rsa , d e a r to th e M o th e rs,
sh a ll b e c o m e th e ch ief (pravara), d iv in e c re m a tio n g ro u n d , w h ic h gives
h a p p in e s s . [i3 2 -3 4 a b ]
'H a v in g o b ta in e d th e se b o o n s, th e M o th e r g o d d e s s e s, M o th e rs o f th e
w o rld s, p r o s tr a te d b e fo re th e L o rd o f th e G o d s a n d re jo ic ed , e x tre m e ly
ex cited . F ro m th a t p o in t o n , all o f th e m d w e lt in K o tiv a rs a to g e th e r w ith
Siva, g ra n tin g fre e d o m fro m d a n g e r to th e e n tire w o rld . T h u s d id th e
d iv in e lo rd S a n k a ra b e c o m e le a d e r o f th e h o rd e s o f M o th e rs, O V yasa,
w h ic h is w h a t y o u h a d a s k e d m e '. [134CCI-36]

Skandapurana 171 a p p e a rs to p re s e n t a tra n s itio n a l p ic tu re in se v e ra l re sp ects. In

c u ltic te rm s , it ju x ta p o s e s a ta n tric M o th e r c u lt w ith a n o ld e r, n o n -M a n tra m a rg a cu lt,

illu s tra tin g also h o w th e y c o e x iste d w ith s h a re d cu ltic c e n te rs s u c h a s K o tiv arsa.

F ro m th e e ig h th ce n tu ry , th e n o n -ta n tric M o th e r c u lt w o u ld w a n e , w h ile ta n tric g o d

d e s s c u lts flo u ris h e d .68 O n th e lev el o f m y th , th e Skandapurana p ro v id e s a tra n s itio n a l

lin k b e tw e e n th e cycles o f S k a n d a a n d th e M o th e rs in th e Mahabharata, a n d m y th s of

th e M o th e rs in s c rib e d in la te r te x ts s u c h a s th e D evlm ahatym a o f th e M arkandeyapura-

e-mail communication, Oct. 2006. In either case, the implication appears to be that the river runs red
w ith the blood of sacrificial offerings to the Mother goddesses.
67 On the interpretation of this passage, Sanderson remarks, "I propose that ydmalam in i28d is to
be understood w ith all (sarvasesataya), so that the titles indicated are Brahmayamala, Svayambhuvayamala,
Kumarayamala (=Skandayamala), Gandharayamala, Isanayamala and Nandiyamala. For of these seven all but
the Svayambhuvayamala and the Gandharayamala are found in the scriptural lists of yamalatantras known
to m e ... "History through Textual Criticism," 7 (n. 4). I consider this proposal all but certain. In
ibid., 7, Sanderson presents the seven lists of yamalatantras which had come to his attention in Saiva
literature.
68 A s Meister discusses, shrines of the Mothers become increasingly rare, while on the other hand
static doorway panels of the Seven Mothers become integral to tem ple iconography in central India,
appearing first in the eighth century. "Regional Variations in Matrka Conventions," 241-43. However,
quite different is the case of Orissa; according to Thomas Donaldson, tem ples of the Mothers are attested
from the seventh century, become common in the tenth century, and continue to be constructed even in
the thirteenth. "Orissan Images of Varahl, Oddiyana MarlcI, and Related Sow-Faced Goddesses," 170.

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54

na.69 A s Y okochi p o in ts o u t, th e Skandapurana p re s e rv e s th e o ld er, K u sa n a -e ra a n d

Mahabharata c o n c e p tio n o f c o u n tle s s d iv e rse M o th e r g o d d e s s e s a lo n g s id e th e " H in -

d u iz e d " G u p ta -e ra S even M o th e rs. In th e Skandapurana, th e la tte r in fa ct a p p e a r o n ly

in th is a c c o u n t o f K o tiv a rsa .70 T h is Skandapurana c h a p te r a lso p ro v id e s cle a r lin k s

b e tw e e n th e c u lt o f M o th e rs a n d c u lt o f Y oginis, w h ic h o th e rw is e a p p e a r la c k in g in

e a rly n o n -ta n tric lite ra tu re . T h ere is m o re o v e r so m e e v id e n c e s u g g e stiv e o f a tra n s i

tio n a l iconic p ro g r a m fo r th e M o th e r g o d d e s s s h rin e o f K o tiv arsa .

D e sc rib e d in v e rse s 118-26 is th e laukika, i.e. n o n -ta n tric c u lt o f th e M o th e rs,

th e ritu a ls a s so c ia te d w ith w h ic h in v o lv e p ilg rim a g e , w o rs h ip o f th e im a g e s o f th e

M o th e rs a n d S iv a -H e tu k e sv a ra , p a r ta k in g o f th e sa c re d w a te rs , a n d p e r h a p s a n im a l

sacrifice (s u g g e ste d b y th e re fe re n c e to th e riv e r b rim m in g w ith b lo o d ). T h e a im s a re

c o rre s p o n d in g ly o f th e v a rie ty a d v a n c e d in S aiva puranas: d e liv e ra n c e fro m h a rm fu l

sp irits , g o in g to h ea v en , a n d jo in in g S iv a 's e n to u ra g e o f ganas a fte r d e a th . V erses

i2 7 -3 4 a b d e sc rib e , how ever, a M a n tra m a rg a c u lt o f th e M o th e rs . Its ritu a ls a re th o s e

ta u g h t in th e m atr- o r yam alatantras, a n d its a im , fo r m e n , m a g ic a l p o w e rs o r siddhi.

F o r w o m e n , th e se c re t rite s p ro m is e m o re: th e p o ss ib ility o f b e c o m in g y o g in is, p o w

e rfu l a n d b e a u tifu l M istre sse s o f Y oga (yogesvans). In th e ta n tric cu lt, th e g o d d e s s

B a h u m a m sa is th e " G re a t V id y a -m a n tra " (mahavidya). A n d fo r a d e p ts o f th e M o th e r

T an tra s, K o tiv a rsa is n o t m e re ly a n h o ly fo rd a n d p la c e o f p ilg rim a g e , b u t th e b e s t

of c re m a tio n g ro u n d s , s u g g e s tin g a p o s sib le kapdlika o rie n ta tio n to th e ta n tric M o th e r

cult.

K o tiv a rsa 's M o th e rs a p p e a r in th e s ta n d a r d g ro u p o f se v e n a tte s te d fro m th e fifth

c e n tu r y o r a little ea rlier,71 w ith B a h u m a m s a , a p p a re n tly th e cu ltic fo c u s, re p re s e n t

69 On the dating and significance of the D evlm ahatm ya, s e e the section on post Gupta-era Mother
shrines below.
70 Yokochi, "Rise of the Warrior Goddess," 99-113, especially 110-11. Although not strong evidence
in isolation, this fact might suggest that the seventh century w ould be too late a date for the Skanda
purana. Even in the sixth century, the paucity of references to the Seven Mothers is surprising in a Saiva
purana.
71 Viz., BrahmanI, RudranI, Kaumarl, Vaisnavl, Varahl, Indram, and Bahumamsa. Skandapurana
i7 i.n o c d -i2 :
abhut pitamahad brahml saroanl sankarad api || 110 ||
kaumarl sadmukhac capi visnor api ca vaisnavl \

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55

in g C a m u n d a , le a d e r o f th e M o th e rs (m atrnayika). W h ile C a m u n d a is m o s t c o m m o n ly

d e p ic te d as a g a u n t, fe ro c io u s h a g , in th is case th e n a m e B a h u m a m s a su g g e s ts c o r p u

le n c e .72 T h e re a re in fa ct e a rly re p re s e n ta tio n s o f C a m u n d a a s a fu ll-b o d ie d w o m a n

(cf. f ig u r e 2.7), a lth o u g h I a m n o t p re s e n tly a w a re o f a c o r p u le n t e x a m p le .73 In

th e p re s e n t case, B a h u m a m s a m ig h t h a v e b e e n a g o d d e s s o f lo cal im p o rta n c e s u b

s e q u e n tly in c o rp o r a te d in to th e M o th e r c u lt a n d id e n tifie d w ith C a m u n d a .74 T h e

Skandapurana d o e s in fa c t a tte s t a p ro c e ss b y w h ic h im p o r ta n t lo cal g o d d e s s e s w e re

g iv e n S aiva id e n titie s th ro u g h in c o rp o ra tio n a s M o th e rs. C h a p te rs s ix ty -fo u r a n d

six ty -e ig h t e n u m e ra te th e n a m e s a n d lo cale s a s s ig n e d to th e n u m e ro u s M o th e r g o d

d e s se s w h o e m a n a te fro m th e g o d d e s s K a u sik l, lin k in g th e M o th e rs w ith a n e m e rg e n t

varahi madhavad devT mahendn ca purandarat || 111 |J


sarvatejomayT devl matfnam pravard subha \
bahumamsa mahavidya babhuva vrsabhadhvajat |j 112 j|
As Yokochi points out, this sequence shows clearly that the "standard" set of Seven matrs is intended,
for the matrs had already been enumerated out of sequence in io 8 c d -n o a b . "Rise of the Warrior
Goddess," 107-8.
72 Cf. the goddess Brhodarl (i.e. brhadudari, "She of the Big Belly") m entioned in BraYa 1.60-62. Not
specifically identified w ith Camunda, she appears to fulfill the dual functions of tutelary goddess of
her namesake village, and tantric deity, bestowing the vidya-mantra upon Yajnasoma's son. Yokochi
suggests that bahumamsa is a euphemism and reinforces the goddess's identity as the emaciated Camu
nda. Although speculative, this too might be possible. "Rise of the Warrior Goddess," 108-9.
73 Clear cases of early (pre eighth-century) im ages of Camunda as a full-bodied w om an include those
of the matr shines of the Siva cave temple at Aihole, that of the Aurangabad Buddhist caves, and the
two early Ellora cave shrines (Ramesvara and Ravan-ka Kal).
In Ellora's Ravan-ka Kai cave matr shrine, the full-bodied Camunda at the right end of the row
of seven matrs is clearly distinguished by her ow l-vahana. In this shrine, a skeletal divine couple of
problematic identity (discussed subsequently) occur to the right of Canesa along the main wall. On the
left wall is installed a four-armed Vrnadhara w ith a bull vahana. In the Ramesvara cave at Ellora (cave
21), an elaborate dancing Siva is instead enshrined on the left wall, w hile the Vlnadhara begins the set
of matrs on the left of the main wall. On the right wall are a skeletal pair of male and female divinities.
The female figure is unlikely to be Camunda, for Camunda appears to be among the full-bodied matrs
along the main wall.
In the Aihole Mother shrine of the Siva cave temple, on both the left and right walls stand three matrs,
w ith two more flanking a central, ten-armed dancing Siva along the main wall. A diminutive Canesa
stands on the viewer's left between Siva and the Mother goddess, w ith a damaged figure of a diminutive
two-armed male in the corresponding position on the rightperhaps the gana Virabhadr a, w hom one
m ight expect to complement Ganesa, although Meister suggests Skanda. "Regional Conventions," 240.
Closing the set at the end of the right wall is a full-bodied Camunda.
Although the BraYa and many other early sources describe Camunda as emaciated, there is at least
one textual description of a full-bodied Camunda: that of the Kashmiri Brhatkalottara, in w hich YogesI,
eighth of the Mothers, is visualized as emaciated and Camunda as full-figured. Alexis Sanderson,
"Religion and the State: Saiva Officiants in the Territory of the King's Brahmanical chaplain," 267 (n.
92).
74 Cf. Yokochi's discussion of Bahumamsa in "Rise of the Warrior Goddess," 109.

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56

th e o lo g y o f th e G re a t G o d d e ss a s so u rc e o f all g o d d e s s e s .75 T h is rh e to ric o f e m a n a

tio n a n d lo c a liz a tio n a p p e a rs a lm o s t as a p re c u rs o r to th e th e o lo g y o f sakti, a s a d a p te d

w ith g re a t su cc ess fro m T antric S aiv ism , th ro u g h w h ic h a n y a n d all g o d d e s s e s a n d

th e ir s a c re d sites, d e c la re d saktipithas (" se a ts o f s a k ti/p o w e r " ) , w o u ld b e s u b s u m e d

w ith in th e id e n tity o f th e o n e G o d d e s s .76

T h e ico n ic ty p e d e s c rib e d fo r

th e M o th e rs o f K o tiv a rsa m ig h t

s u g g e s t a p r e s ix th -c e n tu ry d a te .

Siva a s H e tu k e s v a ra jo in s B ah u

m a m s a in h e a d in g th e M o th e rs,

w h ile h e a p p o in ts h is ganas C h a g a la

(" th e G o a t" ) and K u m b h a k a rn a

(" P itc h e r-e a rs" ) a s d o o r-g u a rd ia n s

(idvarapala). T h is su g g e s ts th a t c u lt

im a g e s o f S iva a n d th e S ev en M o th

e rs a lo n e a p p e a re d in th e c e n tra l

sh rin e {garbhagrha),77 w ith th e ga

nas C h a g a la a n d K u m b h a k a rn a in

sta lle d a s g u a r d ia n s a t th e b a se of

th e v e rtic a l p a n e ls o n e ith e r s id e of

th e e n tr y d o o r. S aiva T a n tra s re fe r
2.7: Camunda and Vinayaka/Ganesa, Ramesvara
F ig u r e
Cave (no. 21) matr shrine, Ellora. Sixth century. to th e in s ta lla tio n o f s u c h gana-lords

as d o o r g u a rd ia n s . F o r in sta n c e , in

th e Svacchandatantra's d e s c rip tio n o f r itu a l e n try in to th e yagagrha (" w o rs h ip sh rin e " ),

o n e first offers h o m a g e to th e d ire c tio n a l M o th e rs (dinm atrs) o u ts id e th e sh rin e , th e n


73 Skandapurana 64 narrates the emergence of manifold goddesses from Kausikl's limbs. In Skanda
purana 68, KausikI assigns the various Mother goddesses which emerged from her to locales, including
Bahumamsa to Kotivarsa. See Yokochi's discussion in ibid., 99-100,111-12.
76 See below in the brief discussion of the Devlmahatmya.
77 Although not impossible, it seem s highly unlikely that the text w ould mention dvarapalas yet omit
reference to other cult im ages in the garbhagrha.

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57

to G a n e s a a n d S ri[laksm l] o n th e o v e rh e a d d o o r lin te l; o n e th e n w o rs h ip s S iv a 's ga-

n a -lo rd N a n d in o n th e left o f th e o u te r d o o r fra m e , to g e th e r w ith th e riv e r g o d d e s s

G a n g a , a n d o n th e rig h t, M a h a k a la w ith Y a m u n a .78 N etratantra 3 c o rro b o ra te s th is

p ro c e d u re , its c o m m e n ta ry m e n tio n in g a lso th e ganas M e s a n a n a (" R a m F ace") a n d

C h a g a n a n a (" G o a t F ace") a s d o o r g u a r d ia n s .79

W h a t a p p e a rs a rch aic a b o u t th is iconic p r o g r a m is th e p la c e m e n t a n d id e n tity of

th e m a le d e itie s. In K u s a n a -e ra m atr s c u lp tu re , th e M o th e rs w e re o fte n d e p ic te d w ith

im a g e s o f th e y o u n g , s p e a r-b e a rin g S k a n d a (f ig u r e 2.2, 2.4) o r th e r o b u s t yaksa-lo rd

K u b e ra (f ig u r e 2.3), u s u a lly p o s itio n e d to th e ir s id e .80 H o w e v er, fro m th e G u p ta e ra

S iva h im s e lf o fte n fe a tu re s as le a d e r o f th e M o th e rs, p a r tic u la rly in th e fo rm o f N a -

te sa , " L o rd o f D a n c e rs ." 81 A s h e a d o f th e B ra h m a n ic a l h e p ta d o f M o th e rs, S iva th u s

78 Svacchandatantra 2.22-25:
sakallkrtadehas tu puspam adaya suvrate \
dihmatrbhyo namaskrtya dvdram samproksya yatnatah || 22 ||
sivdmbhasastramantrena vighnaproccdtanam bhavet |
dvarasakhordhvato devam ganesam ca sriyatn tatha || 23 j|
sampujya gandhapuspadyair dhupadibhir anukramad \
arghyapadyopaharais ca tato dvarasya cottare || 24 ||
nandigahge samabhyarcya mahdkalam ca daksine \
kalindtm caiva sampujya yathanukramayogatah || 22 ||
"O pious woman, w ith one's body transformed into [the mantra-body of] manifest (sakala)
Siva, one should take up the flower, bow to the directional Mother goddesses, and sprinkle
the door, carefully. Through the skw-vvater empowered by the weapon-mantra, obstruct
ing forces w ould be driven away. After worshipping Lord Ganesa and Sri[laksnu] [on the
lintel] above the double-doors w ith scents, flowers, incense, etc., in sequence, to the left of
the door one should worship Nandin and Ganga w ith the guest-water, water for washing
the feet, and the offerings, and also Mahakala and Yamuna on the right, in the correct
sequence.

79 Netratantra 3.9:
asamatrr ganam laksmTm nandigahge ca pujayet |
mahdkalam tu yamunam dehalvm pujayet tatah j| 9 ||
According to Ksemaraja's comments on this verse, in the system of the vama-stream of revelation, i.e.
the cult of the Four Sisters of Tumburu expounded in the archaic vamatantras, Mesanana ("Ram Face")
and Chaganana ("Goat Face") serve as additional (adhika) dvarapalas in shrine contexts, a fact perhaps
relevant given the Skandapurana's reference to "The Goat" as a door guardian at Kotivarsa. He remarks,
bahir dihmatfh, dvarordhve ganapatilaksmyau, parsvadvaye nandigahge mahakalayamune, vame dehalm pra-
navacaturthmamahsabdayogena pujayet \ asya nayasya sarvasahatvdt siddhantadrsa nandigahge daksine pujye,
mahakalayamune vame \ vdmasrotasy evam mesdsyacchagdsyau tu adhikau daksinavamayoh \ bhairavasrotasi
samharapradhdnatvad daksine mahakalayamune vame nandigahge \ sadardhe tu dindimahodarau adhikau || 9 ||
Cf. Ksemaraja's remarks on i8.56cd.
80 Joshi, Matrkds: Mothers in Kusdna Art, 103-28.
81 See the tables Meister provides for the iconic programs of Gupta and early post-Gupta matr sets,
as w ell as later sets from central and western India. "Regional Variations," charts a and b .

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5

re p la c e s S k a n d a a n d K u b e ra . Yet in o n ly o n e e x ta n t M o th e r s h rin e d o e s Siva a lo n e

a p p e a r in th e M o th e rs ' c o m p a n y : th a t o f th e fifth -c e n tu ry cliff s h rin e b e tw e e n B a d o h

a n d P a th a ri, in p re s e n t-d a y M a d h y a P ra d e sh . In th is case, a n im a g e w h ic h a p p e a rs

to b e S iva fla n k s th e M o th e rs a tw o -a rm e d , urdhvaretas y o g in c o m p le m e n te d b y

C a m u n d a a t th e o th e r e n d (f ig u r e 2.8). K o tiv a rsa 's ico n ic p ro g r a m m ig h t h e n c e

h a v e re s e m b le d th a t o f B a d o h -P a th a ri, th e c u lt im a g e s b e in g th o s e o f Siva, B a h u

m a m s a , a n d six o th e r m atrs, w ith C h a g a la a n d K u m b h a k a rn a p la c e d o u ts id e th e

c e n tra l s h rin e a s d o o r-g u a rd ia n s .

W ith th e e x c e p tio n o f th e e a rly B a d o h -P a th a ri sh rin e , th e S ev en M o th e rs a re n o r

m a lly d e p ic te d in th e c o m p a n y o f m u ltip le gana-lo rd s , o r w ith S iva a n d a gana-lo rd .

M o st c o m m o n a s fla n k in g fig u re s a re th e e le p h a n t-h e a d e d V in ay a k a o r G a n e sa , a n d

o n e o f tw o a n th ro p o m o rp h ic m a le fig u re s u s u a lly id e n tifie d a s V lra b h a d ra (" A u s

p ic io u s H e ro " ) a n d V ln a d h a ra ("B eare r o f th e V in a"). P ro b lem atically , b o th of th e

la tte r a re o fte n d e s c rib e d a s fo rm s of S iva.82 V lra b h a d ra , h o w ev er, is in S aiva tex

tu a l so u rc e s o f th e p e r io d c o n s id e re d a gana o r gana-lo rd (ganesa, ganesvara, etc.) of

S iva, o r else a p ro m in e n t rudra .83 H e n c e , o n e c o m m o n saptam atr ico n ic p ro g r a m p a irs

th e gana-lo rd V lra b h a d ra w ith a n o th e r gana-lo rd , V in ay a k a, fre q u e n tly fla n k in g th e

M o th e rs o n e ith e r s id e (f ig u r e 2.9). W h ile V lra b h a d ra w a s u n d o u b te d ly in c lu d e d

82 For example, Meister remarks, "Siva sits as Vlrabhadra or Vlnadhara at the head of the Matrka set
. . . , or dances as Natesa in their midst." "Regional Variations," 241.
83 In some early sources, Vlrabhadra is a prominent rudra; note e.g. Sadyojyotis, in the Moksakarika,
referring to the hundred rudras as "headed by Vlrabhadra" ([mahesano 'nugrhnati] icchaya satarudrams
ca virabhadrapurahsaran, 79b). In cosmology, Vlrabhadra presides as a bhuvanesvara over the high
est of the ascending series of bhuvanas (planes or worlds). Cf., e.g., Abhinavagupta's Tantrasara,
8.2: yat tu katipayakatipayabhedanugatam riipam tat tattvam yatha prthivT nama dyutikathinyasthaulyadirupa
kalagniprabhrtivTrabhadrantabhuvanesadhisthitasamastabrahmandanugata. The Matahgaparamesvara, which
refers to Vlrabhadra as one of the lokamyakas, "world lords" (virabhadradayas caiva brahmanta lokanayakah,
23-26cd), also describes the ganas as "led by Vlrabhadra" (virabhadrapurahsara, 23.47b). His role as a ga-
Mfl-lord is prominent in the early Skandapurana. And in the BraYa and other sources, Vlrabhadra is
credited w ith revealing the Vlrabhadratantra. BraYa xxxvm .6icd-62:
Tsvaro vijayovaca devi nisvasam eva ca || 61 ||
brahma svayambhuvas caiva vlrabhadras tathaiva ca \
vtrabhadram mahadevi provaca vidhivistaram || 62 j|
nisvasam ] em.; visvasam BYa
The association between Vlrabhadra and the Seven Mothers is attested in a number of tantric Saiva
sources, such as the Vlratantra, the seventy-third chapter of which describes the installation (sthapana)
of the Seven Mothers, Vlrabhadra, and Ganesa.

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59

2.8: Siva and the Seven Mother goddesses


F ig u r e 2.9: Saptamatr Panel, w ith Vlrabhadra
F ig u r e
(detail). Saptamatr cliff shrine between Badoh and (left) and GaneSa (right). State Museum, Asha-
Pathari, Madhya Pradesh. AIIS Photo Archive. puri, Madhya Pradesh. A lIS Photo Archive.

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6o

a m o n g th e M o th e rs as a gana-lo rd , o rig in ally , I a m less c o n fid e n t a b o u t th e e a rly

id e n tity o f th e V ln a d h a ra im a g e ty p e ; n o gana b y th is d e s c rip tio n is m e n tio n e d in

c o n n e c tio n to m atrs in p e r io d te x tu a l so u rc e s k n o w n to m e. T h is p ro b a b ly p o in ts

to w a rd s h im b e in g a fo rm o f Siva, w h o is in d e e d a s so c ia te d w ith th e vm a .84 In a n y

case, a s h ift in th e p e rc e p tio n o f b o th , fro m gana-lo rd s to fo rm s o f Siva, m ig h t a t so m e

p o in t h av e tra n s p ire d , m u c h a s G a n e sa u n d e rg o e s a s h ift in id e n tity fro m gana-lo rd

to c h ild o f Siva a n d P arv a tl.

It a p p e a rs th a t th e M o th e r s h rin e a t K o tiv a rsa p r e d a te s th e a sso c ia tio n o f th e

M o th e rs w ith V lra b h a d ra o r th e V ln a d h a ra , a n d th e e le p h a n tin e V in ay a k a, all u n m is

ta k a b ly S aiva s a c re d fig u re s w h o s e im a g e s a c c o m p a n y th e g o d d e s s e s in p o s t fifth -

c e n tu r y sh rin e s. In K o tiv a rsa 's iconic p ro g ra m , th e ganas C h a g a la a n d K u m b h a k a rn a

a p p e a r in s te a d , s ta tio n e d o u ts id e th e s h rin e p ro p e r, w ith S iva h im se lf jo in in g th e

M o th e rs in th e s a n c tu m . T h is p a n th e o n s u g g e s ts a tra n s itio n a l p ic tu re , fo r a lth o u g h

d e s c rib e d in th e Skandapurana as ganas o f Siva, C h a g a la a n d K u m b h a k a rn a h a v e clear

ties w ith th e o ld e r c u lt o f S k a n d a . P e rh a p s n o t u n c o in c id e n ta lly , th e y m o re o v e r re

se m b le S k a n d a a n d K u b e ra , re sp ectiv ely , th e p r im a r y d e itie s d e p ic te d in c o n n e c tio n

w ith th e M o th e r g o d d e s s e s in early, K u sa n a -e ra statu ary .

C h a g a la , " th e G o a t," is in all p ro b a b ility a n a m e o f N a ig a m e s a , a g o a t-h e a d e d

d e ity p ro m in e n t in th e m y th o lo g y a n d c u lt o f S k a n d a , w ith w h o m S k a n d a is s o m e

tim e s e v e n id e n tifie d .85 S u ch th e rio m o rp h ic fig u re s a re a tte s te d in th is p e r io d a s

84 There might however be som e indication in early sculpture of a status similar to Virabhadra's.
N ote that in the Mother shrine of the Ellora Ramesvara cave, the vma-bearer flanks, on the left, the row
of matrs on the main shrine wall; on the left wall is installed a grand Siva image, Natesa. This could
suggest that the vma-bearet was a gana-lord, for Siva-forms would otherwise appear twice, moreover
in adjacent images. It is conceivable that the vma-bearer was a gana-locd of a type similar to Nandin,
described in the Skandapurana as a "mini-Siva" w ho in appearance mirrors his divine lord.
85 In the Mahabharata, Naigam esa is also called Chagavaktra, "Goat Face;"cf. Mahabharata, Ara
nyakaparvan 215.23, where Agni is said to become Naigameya or Chagavaktra, Skanda's companion.
In Aranyakaparvan 217, mention is m ade of Chagavaktra, and then, connecting the two, one of Skanda's
six faces is said to be that of a goat, this being his primary face, "dear to the Mothers:"
esa vtrdstakah proktah skandamatrganodbhavah \
chdgavaktrena sahito navakah parikvrtyate |j 11 ||
sastham chdgamayam vaktram skandasyaiveti viddhi tat \
satsiro 'bhyantaram rajan nityam matrgandrcitam || 12 ||
sannam tu pravaram tasya sTrsdndm iha sabdyate \
In another passage, Salyaparvan 43.37-40311, Skanda makes himself fourfold, becoming Skanda, Sakha,

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6i

d o o r-g u a rd ia n s ; cf. figure 2.11. K u m b h a k a rn a , a p p a re n tly a yaksa-ty p e , is less r e a d

ily id e n tifie d . A rdksasa b y th is n a m e fe a tu re s in th e Ram ayana as R a v a n a 's b ro th e r, a

d e a d ly w a rrio r a n d v o ra c io u s e a te r a n d sleep er. I s u s p e c t th a t in th e Skandapurana,

K u m b h a k a rn a (" P itc h e r-e a rs" ) is a n a lia s o f G h a n ta k a rn a , "B ell E ars," th e n a m e o f a

gana o f S iva m e n tio n e d in th e Skandapurana a n d in o th e r s o u rc e s .86 It is a lso p o s sib le

t h a t in K o tiv a rsa , a n a ssim ila tio n h a s b e e n m a d e b e tw e e n a lo cal yaksa a n d a gana

o f Siva. A s a set, th e K o tiv a rsa M o th e rs a n d th e ir tw o g a n a -g u a rd ia n s a p p e a r to re

p la c e th e g ro u p o f N in e H e ro e s m e n tio n e d in th e Mahabharata, Aranyakaparvan 2x7:

th e sev e n sisum atrs (" M o th e rs o f th e In fa n t[s]" ), th e ir fe ro c io u s so n , p e r h a p s n a m e d

L o h ita k sa ,87 a n d C h a g a v a k tra . In th e Skandapurana a c c o u n t o f K o tiv arsa , C h a g a la o r

C h a g a v a k tra is c a rrie d o ver fro m th e o ld e r sisum atr set, w h ile S iv a 's gana K u m b h a k a r

n a re p la c e s L o h ita k sa , b o th a p p a re n tly fierce yaksa-ty p e s. P itc h e r- o r b e ll-s h a p e d e a rs

s u g g e s t th e m a s siv e e a rrin g s c o m m o n ly d e p ic te d o n yaksas-, cf. figure 2.10, a n d c o m

p a r e also th e b u s t o f a fa n g e d , la rg e -e a re d yaksa (5 th -6 th c e n tu ry ) f o u n d a t P aw ay a,

M.P., n e a r to G w a lio r (figure 2.12). C o n tin u ity is th u s a p p a r e n t b e tw e e n th e M aha-

bharata's " N in e H e ro e s " a n d th e K o tiv a rsa M o th e rs a n d th e ir g u a rd ia n s , C h a g a la a n d

K u m b h a k a rn a , th e n e w se t o f n in e p re s id e d o v er b y S iva in s te a d o f S k an d a.

Visakha, and Naigamesa.


86 Cf., e.g., Skandapurana 164.61, quoted in the next note. Satsahasrasamhita 4.136a lists Ghantakarna
in a series of palakas, "guardians," a list which includes gana-lords such as Gajanana (136b).
87 The name of the son of the sisumatrs is not unambiguous: he is described as "endowed with
vitality," "very terrible," "born by the grace of Skanda," "having red eyes," "terrifying," and a "little
child:" Aranyaparvan 3.10-11:
etasam vlryasampannah sisur namatidarunah \
skandaprasddajah putro lohitakso bhayamkarah || 10 ||
esa vlrastakah proktah skandamatrganodbhavah \
chdgavaktrena sahito navakah parikvrtyate || 11 ||
Here ndma probably has an emphatic sense, for it seems probable that the proper name of the gana is
Lohitaksa. Salyaparvan 45.22 lists the latter among four attendants (anucara) of Skanda:
nandisenam lohitaksam ghantakarnam ca sammatam \
caturtham asyanucaram khyatam kumudamalinam || 22 ||
Cf. Skandapurana 164.61, in a chapter closely parallel to and drawing upon Salyaparvan 45:
ghantakarnam suraktaksam nandisenam ca durjayam |
caturtham balinam srestham khyatam kumudamalinam || 62 |j
On this passage's dependence upon the Mahabharata, see Yokochi, "Rise of the Warrior Goddess,"
100. N ote in these lists the presence of Ghantakarna, w hom I suggested above could be identical to
Kumbhakarna at Kotivarsa.

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62

F i g u r e 2 .1 0 : Yaksa at pillar base, Nagarjuna- Theriomorphic gana or dvampala. De-


F i g u r e 2 .1 1 :
konda. National Museum, N ew Delhi. AIIS orani temple (circa 6th century); Tala, near Bilaspur,
Photo Archive. M.P. AIIS Photo Archive.

A t K o tiv arsa , th e e m p h a s is o n C h a g a la /N a ig a m e s a a n d K u m b h a k a rn a in s te a d of

G a n e sa a n d V lra b h a d ra th u s a p p e a rs arch aic, a n d c o u ld s u g g e s t tra n s itio n a l ic o n o g

r a p h y o f th e fifth c e n tu r y o r s o m e w h a t earlier. T h e p o s s ib ility o f u n k n o w n re g io n a l

v a ria tio n s m u s t h o w e v e r b e ta k e n in to a c c o u n t, e sp e c ia lly g iv e n th a t K o tiv a rsa lies

in a p e r ip h e ra l z o n e o f B ra h m a n ic a l c u ltu re . M o reo v er, w h a t a p p e a rs in th e te x tu a l

d e s c rip tio n as arch aic c o u ld s im p ly b e a c o n tin u ity o f n a rra tiv e , th e e ffo rt to lin k

c o n te m p o ra ry c u lt a n d re v e re d m y th . T h a t is, th e Skandapurana m ig h t n o t re p re s e n t

th e ico n ic p r o g r a m a t K o tiv a rsa " a c c u ra te ly ." T h e p o s s ib ility is n o n e th e le s s sig n ifi

c a n t th a t th e site p o s s e s s e d a c o m p a ra tiv e ly a n c ie n t s h rin e o f th e M o th e rs. W h ile th e

Skandapurana, c o m p o s e d s o m e w h a t later, c a n n o t b e ta k e n a s a re lia b le in d ic a to r of

th e e a rlie s t c u ltic p ra c tic e s a t K o tiv arsa , it d o e s a t le a s t in d ic a te th a t in th e s ix th o r

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63

e a rly s e v e n th ce n tu ry , if n o t earlier, a Y ogiru c u lt h a d d e v e lo p e d p o s s e s s in g close ties

to th e c u lt o f M o th e r g o d d e s s e s a t im p o r ta n t S aiva te m p le s a n d p ilg rim a g e sp o ts.

T h e Skandapurana's d e s c rip tio n of

th e d e itie s o f K o tiv a rsa fin d s so m e

c o r ro b o ra tio n in ta n tric lite ra tu re . K o

tiv a rsa fe a tu re s in th e B raYa's s a c re d

g e o g ra p h y as o n e o f e ig h t c re m a tio n

g ro u n d s (smasdna);88 a n d in th e e la b

o ra te in itia tio n m a n d a la d e s c rib e d in

BraYa iii, th e s e a re re p re s e n te d in

F i g u r e 2.12: Head of a fanged, large-eared yaksa. th e e ig h t d ire c tio n s a r o u n d th e m a n


Pawaya, Gwalior, M.P. 5th-6th century. AIIS Photo
Archive. d a la p e rim e te r, w ith K o tiv a rsa in th e

n o rth e a s t. Its d e p ic tio n in c lu d e s th e P o o l o f th e S pear, b u t n o t B a h u m a m sa a n d

M o th e r g o d d e ss e s. H e tu k e s v a ra h o w e v e r p re s id e s in a circle o f e ig h t rudras, b e y o n d

w h o m lie six y o g in is h e a d e d b y H e tu k l. In th e o u te r d e ity c irc u it a re fo u r rdksasas,

a n d th re e o f S iv a 's ganas: N a n d in , C h a g a la , a n d K u m b h a k a rn a .89 T h e Tantrasadbhava,

a te x t p ro b a b ly p o s td a tin g th e BraYa,90 a lso m e n tio n s K u m b h a k a rn a as th e ksetrapala

(" s a c re d field g u a r d ia n " ) o f P u n d ra v a rd h a n a , th e v e ry re g io n o f B en g al w h e re K o ti

v a rs a is s itu a te d .91 A t K o tiv a rsa itse lf (kotakhye) p re s id e th e g o d d e s s K a rn a m o tl a n d

" th e fie ld -g u a rd ia n H e tu k a ." 92 A lth o u g h n o t c o n firm in g th e im p o rta n c e o f M o th e r

88 BraYa l x x x i v . 8i :

prayaga varund kolla attahasa jayantika \


caritraikamrakan caiva kotivarsam tathastamam || 81 ||
a t ta h a s a ] em.; h a t t a h a s a B y *
1
Sanderson discusses the probable locations of these sites in "History through Textual Criticism," 7 (n. 4).
Tantrasadbhava 15.21 is identical to this verse, offering as substantive variants attahasa (adopted above)
and the corrupt caritrekdmbukam (81c; m s s as reported by Dyczkowski).
89 BraYa m.120-27.
90 See chapter 4, section 3.
91 Tantrasadbhava 19.57-58. On the location of Kotivarsa, see Sanderson, "History through Textual
Criticism," 7, and Yokochi, "Rise of the Warrior Goddess," 106-7. Yokochi reports that Kotivarsa "is
referred to as a Visaya of the Pundravardhana Bhukti in a grant of Mahlpala 1, issued on his ninth regnal
year, which was discovered am ong som e ruins called Bangarh in the West Dinajpur district, Bengal."
N ote however that Tantrdloka 15.87-88 lists Devikotta and Pundravardhana as separate plthas.
92 Tantrasadbhava 19.32-33:

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g o d d e s s e s a t K o tiv a rsa , th e se s c rip tu re s o f th e Y oginI c u lt d o a sso c ia te th e site w ith

ta n tric p ra c tic e , lin k in g it m o re o v e r to s o m e o f th e sa m e d e itie s a s Skandapurana 171.

E lse w h e re in th e Skandapurana, e v id e n c e fo r th e Y oginI c u lt a p p e a rs m eag er.

C h a p te r 155 m e n tio n s a class o f fe m a le b e in g s ca lle d yogesvans, a s y n o n y m o f yoginf,

in th e c o n te x t o f th e n e v e r-e n d in g b a ttle o f sura a n d asura. F ro m d ro p s o f th e b lo o d

of A n d h a k a , im p a le d b y Siva, s p r a n g w a rrio rs w h o r o u t S iv a 's ganas. S iva th e n , it

se e m s, c re a te s th e M istre sse s of Y oga {yogesvans),93 a n d o rd e rs th e m to slay a n d " e a t

th e g re a t asuras w h o w e re b o r n fro m d r o p s of b lo o d ." T h e y ob lig e. N o te w o rth y h e re

is th a t as a class o f b e in g s, th e yogesvans ta k e o n th e m a rtia l ro le w h ic h h a d b e e n

th e d o m a in o f S k a n d a 's d e m o n -sla y in g m dtrs a n d o th e r ganas in th e Mahabharata,

illu s tra tin g th r o u g h m y th a n im p o r ta n t h is to ric a l c o n tin u ity .94 N o te also c h a p te r sev

en ty, w h ic h c o n ta in s th e m a h d tym a -n a n a tiv e o f th e s a c re d m o u n ta in S rlp a rv a ta o r

S rig iri, a site e a rly ta n tric S aiva te x ts m e n tio n a s a n im p o r ta n t s a c re d s ite (pitha).95

Its close a sso c ia tio n w ith th e Y oginI c u lt is a tte s te d in a n e a rly e ig h th -c e n tu ry d ra m a ,

th e M alatim adhava o f B h a v a b h u ti, as d is c u s s e d su b se q u e n tly . H o w ev er, in th e Skanda-

purana a c c o u n t, th e d e s c rip tio n o f re lig io u s p ra c tic e s a t S rlp a rv a ta a p p e a rs la rg e ly to

re fle c t P a s u p a ta S aiv ism , w ith lib e ra tio n th e g o a l a n d y o g a th e m e a n s; m e n tio n e d

a lso a re p ilg rim a g e p ra c tic e s o f th e S aiva laity.96 T h is a c c o rd s in g e n e ra l w ith th e

karnamotT tu kotyakhye mahabalakulodbhava \


sulahasta sthita devf sarvayogesvaresvan j| 32 ||
tasmin ksetre sthita devi vatavrksasamasritah \
ksetrapalo mahakayo hetuko nama namatah || 33 |j
32b kulodbhava ] G; kulodbhavah K Kh 32d svarevarl ] K Kh; svaraisvarl G
m ss as reported by Dyczkowski.
93 In this section, io a -i3 b , there is loss of about four verse quarters in the editio princeps, including the
object of [mahadevo] 'srjat ("Siva created ..."). The beings he creates are however identified as yogesvans
in 13b.
94 The bellicosity of the early Mothers is illustrated for example in Aranyakaparvan 215 (16-22).
95 Cf., e.g, Svacchandatantra 9.37a.
96 N ote Skandapurana 167, which describes Srlparvata as a siddhiksetra ("a sacred field for attainment")
with hundreds of sivalihgams, where Brahmins devoted to the practice of yoga attain spiritual success
(siddhi). This Saiva, Brahmin sect of yogins is surely the Pasupatas. Skandapurana 167.103-07:
tatra sriparvato nama parvatah sriniketanah \
siddhamarasatakirnam siddhiksetram tad uttamam || 103 j|
sulino yatra lihganam punyanam varadayinam \
sahasram sthapitam vyasa siladena mahatmana || 104 ||
ye pasyanti tam Tsanam snparvatanivdsinam \

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65

s e c ta ria n o rie n ta tio n o f th e Skandapurana. Yet th e te x t m ig h t m a k e a llu s io n to th e

M a n tra m a rg a as w ell, te llin g th e ta le o f h o w P a rv a ti b e c a m e a " g re a t p e rfe c te d yo-

g in l" (siddha mahayogesvari) b y d o in g p e n a n c e o n S rlp a rv a ta .97 T h is te rm in o lo g y is

s u g g e s tiv e o f th e Y oginI cu lt, p a r tic u la rly in a sso c ia tio n w ith S rlp a rv a ta .

T h u s w h ile th e S aiva Y oginI c u lt d o e s n o t a p p e a r p r o m in e n t in th e Skandapurana,

c h a p te r 171 p ro v id e s u n a m b ig u o u s e v id e n c e fo r its ex iste n c e in th e e ig h th ce n tu ry ,

fa irly se c u re e v id e n c e fo r it in th e s e v e n th ce n tu ry , a n d a sig n ific a n t p o ss ib ility fo r

th e six th , d e p e n d in g u p o n th e d a tin g o f th e Skandapurana itself. V ag u e re fe re n c e

janmamrtyubhayam tesam nasti pumsdm kadacana || 105 ||


anenaiva sanrena tasmin ksetre bhavdtmake \
yogdbhydsapara viprah siddhim yanti yathepsitdm |j 106 |J
manasdpy abhigacchanti ye nardh sngirim mune \
na te yanti yamdvdsam mrtyav api samdgate || 107 ||

97 After Sanatkumara tells the tale of the asura Hiranyakasipu's penance and defeat of the gods,
Vyasa asks him about the mountain, Srlparvata, where he practiced his austerities. The Devi, while
sporting w ith Siva on the mountain, had noticed powerful yogins there circumambulating [an image
or lihgam of] Siva, perfected through austerities and possessed of great yoga. She questions the lord
about the yogins, and he describes them as "great ones perfected in yoga, abiding in the Pasupata
yoga" (7o.48ab). The Devi too desires this attainment, and performs penance there; as boon, Siva
declares that she w ill become the Great Perfected Mistress of Yoga (siddha mahayogesvari), knowing the
highest doctrine or meaning (pardrtha) of the "entire adhyatmatantra [spiritual treatise?]" taught by Siva.
The mountain upon which she performed penance w ill be given the name "Srlparvata." Skandapurana
70.42-59, Bhattaral edition:
hiranyakasipur daityo yatra tepe mahat tapah j| 43 jj
girau tasmin mahdpunye devadevo vrsadhvajah \
umaya sahito devya reme nityam mahadyutih jj 44 |j
tisthatas tatra devasya devi girivardtmaja \
tapahsiddhan mahayogah jvalanadityavarcasah jj 45 ||
krtvd pradaksinam sambhoh saprandmam mahamune \
gacchatas tan muhur drstva papraccha bhuvanesvaram jj 46 ||
ka ete deva samsiddha yogisas tvam pranemire \
tato devah prahasyainam uvdca paramesvarah || 47 j|
yogasiddha mahatmdno yoge pasupate sthitah \
ya iharadhya mam devi jahuh prdndn narottamdh || 48 ||
te ete siddhadeharthah svacchandagaticarinah \
moksasiddheh param nisthdm gantdrah paramam padam || 49 j|
atha samcintya suciram vismayayatalocana \
devam provdca sarvdnl vacah paramapujitam jj 50 ||
yathdham api devesa prdpnuyam siddhim TdrsTm |
karisyami tathd yatnam esa cdsmi gata vibho j| 51 ||
tatah krtva sriyo rupam devi paramasobhand \
mahat tatra tapas tepe sahasram parivatsardn || 52 |j
devas cdsya varam pradat taih samdnam mahadyutih |
krtsnasyadhydtmatantrasya mayd proktasya bhdmini || 53 ||
mahayogesvari siddha pardrthajhd bhavisyasi \

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66

to " T a n tra s b y th e th o u s a n d s " su g g e s ts th a t e v e n a t th is e a rly d a te th e re m a y h av e

e x is te d a la rg e a n d p e r h a p s d e v e lo p e d c o r p u s of M a n tra m a rg a lite ra tu re . T h is te x tu a l

s itu a tio n fin d s m u tu a l c o rro b o ra tio n in th e BraYd, o n e o f th e s c rip tu re s th e Skanda

purana lists, w h ic h a s I s h a ll d is c u ss in c h a p te r th re e d e s c rib e s a siz e a b le b o d y of

S aiv a s c rip tu re in its a c c o u n t o f th e c a n o n . It is sig n ific a n t, m o reo v e r, th a t th e Skanda

purana p la c e s th e Y oginI c u lt in close a sso c ia tio n w ith th e c u lt a n d s h rin e s o f M o th e r

g o d d e s s e s, fo r in th is p e rio d , m o n u m e n ta l s h rin e s o f th e M o th e rs s u c h a s m a y h av e

e x iste d a t K o tiv a rsa w e re c o n s tru c te d in c o n sid e ra b le n u m b e rs . It is to m o re o f th is

e v id e n c e th a t w e t u r n next.

P O S T -G U P T A E R A T E M PL E S O F T H E M O T H E R S

A la rg e n u m b e r o f M o th e r-g o d d e s s s h rin e s s u rv iv e fro m th e six th a n d s e v e n th ce n

tu rie s ,98 a n d th e circa m id s ix th -c e n tu ry Brhatsamhita o f V a ra h a m ih ira s p e a k s o f th e

te m p le c u lt o f M o th e rs a lo n g s id e m a jo r s e c ta ria n d e n o m in a tio n s o f th e p e rio d , in

c lu d in g B u d d h ism , Ja in ism , a n d th e V aisnava B h a g a v a ta s.99 N o n e th e le ss , th e s u rv iv

in g M o th e r s h rin e s h a v e cle a r S aiva o rie n ta tio n s , o c c u rin g p rim a rily in asso c ia tio n

w ith S iva te m p le co m p lex e s. W h ile th e s e h e n c e a tte s t th e e x isten c e o f a w id e s p r e a d

98 See Katherine Harper, Iconography o f the Saptamatrikas, 101-49.


99 Brhatsamhita 59.19:
visnor bhagavatan magdms ca savituh sambhoh sabhasmadvijan
mdtfnam api mandalakramavido vipran vidur brahmanah \
sakydn sarvahitasya iantamanaso nagndn jindndm vidur
ye yam devam updsritah svavidhind tais tasya kdryd kriyd || 19 ||
Edition of A. V. Tripathi. The Saiva "brahmins with ashes" (sabhasmadvijan) are in all likelihood
Pasupatas. While this passage does not specify the Mothers' identities, elsewhere the text speaks of con
structing the images of Mothers in accordance w ith the appearances of the deities they are named after
(matrganah kartavyah svandmadevdnurupakrtacihnah, 57.563!?). It therefore seem s likely that Varahamihira
knows of and refers to the Brahmanical Seven Mothers. His terminology for describing specialists
in the cult of Mothers, "knowers of the (Mandate-sequence" (mandalakramavidah) or "kriowers of the
Mother-mandala" (matrmandalavidah, edition of H. Kern), has been taken by Harper as an indication of
a tantric cultic orientation. Iconography o f the Saptamatrikas, 122. However, the mere occurrence of the
term mandala does not warrant this; here it probably means "the gro u p /set [of Mothers]." N ote the
same terminology in the inscription of the contemporaneous saptamdtr shrine at Deogarh, which in its
benedictory verse refers to the enshrined deities as the mandala of Mothers:
sthanam jagadraksdksamaujasam
matrnam lokamdtfm(tf)ndm mandalam bhutaye Ilstu vah || 1 ||
Epigraphia Indica xxx.15 (pp. 125-27).

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67

S aiv a te m p le c u lt o f th e M o th e rs, th e y b e a r a n u n c le a r re la tio n s h ip to d e v e lo p m e n ts

in ta n tric fo rm s o f S aiv ism . T h a t th e tw o w e re in so m e c o n te x ts lin k e d is s u g g e s te d

b y th e Skandapurana a c c o u n t o f K o tiv arsa . In th e p re s e n t se c tio n a re d is c u s s e d tw o

fa cets o f M o th e r s h rin e s th a t c o u ld p ro v id e in s ig h t in to th is co n n e ctio n : cases o f a n

e ig h th g o d d e s s in so m e s c u lp te d se ts o f th e M o th e rs , a n d th e p re s e n c e o f kdpalika

d e itie s a n d ic o n o g ra p h y .

T antric S aiva so u rc e s of th e Y oginI c u lt s o m e tim e s s p e a k o f M o th e r g o d d e s s e s as

a n o c ta d , ra th e r th a n th e e a rlie r a n d m o re w id e ly a tte s te d B ra h m a n ic a l h e p ta d , e v e n

w h e n a ffirm in g th e ir id e n tity as " th e S ev en M o th e rs ." 100 In ta n tric lite ra tu re , th e

e ig h th , a d d itio n a l M o th e r is s o m e tim e s M a h a la k sm I, o r e lse th e s u p re m e G o d d e s s of

th e bhairavatantras h e rse lf, o fte n b y th e n a m e YogesI (=Y oginI).101 H e n c e in th e BraYd,

B h a ira v l o r A g h o re s I is ca lle d " th e o n e w h o c o m p le te s th e M o th e rs " (m atrpuranf).102

Puranic a c c o u n ts e v id e n c e m o re v a rie ty ; th e DevTmahatmya o f th e M arkandeyapurana,

fo r in s ta n c e a te x t w h ic h m a rk s th e e n tr y o f ta n tric S aiva n o tio n s o f sakti in to th e

puranic th e o lo g y o f g o d d e s s e s 103 a d d s N a ra s im h I to th e M o th e rs , th e e m b o d im e n t

100 Thus chapter l of the Svacchandatantra, in the published Kashmiri recension, distributes
the phonem es of the alphabet in vargas connected w ith eight Mothersthe usual heptad plus
MahalaksmIafter enumerating w hom the text states, "these are the seven Great Mothers, situated
in the seven worlds" (etdh sapta mahamdtrh saptalokavyavasthitah, 36cd). Sanderson points out that this
reference to the Mothers is absent from the recension of the Svacchandatantra preserved in N epalese
manuscripts (personal communcation, January 2007).
101 For YogesI as the name of the eighth Mother, cf., e.g., BraYd xxxxv.32, Tantrasadbhava 14.155b,
Tantraloka 29-52d, and the Brhatkalottara, mentioned previously (n. 73).
102 E.g. BraYd 11.18b.
103 The DevTmahatmya is frequently spoken of as a text foundational to the formation of Hindu goddess
traditions, providing, for instance, an early example of the textual depiction of the Mothers. Note e.g.
Harper, w ho assumes a circa 400-600 c . e dating of the text. Iconography of the Saptamatrikas, 91, citing
R. C. Hazra, Studies in the Pur?n?ic Records on Hindu Rites and Customs, 10-12. Cf. Thomas Coburn,
w ho accepts a fifth- or sixth-century dating of the DevTmahatmya, citing D. R. Bhandarkar, "Epigraphic
N otes and Questions," Journal of the Bombay Branch of the Royal Asiatic Society xxm (1909): 73-74; he also
refers to V. V. Mirashi, "A Lower Limit for the Date of the Devi-Mahatmya," Purana v i 1 (Jan. 1964):
181-84. Coburn, D evT-M dhdtm ya: The C rystallization o f the Goddess Tradition, 1, 63 (n. 204). However, the
DevTmahatmya is probably not as old as has been supposed: Yuko Yokochi questions on strong grounds
the minimal evidence adduced in support of a sixth-century (or earlier) dating. She instead proposes
the second half of the eighth century, primarily on the basis of the iconic type described for the Warrior
Goddess. Rise of the Warrior Goddess, 21-23 (n - 42)-
Yokochi notes that the DevTmahatmya is the first source of its type to draw upon the tantric Saiva
conception of sakti in relation to the nature of goddesses more generally. She points out that Skanda
purana 171 does not describe the Mother-goddesses emitted by male gods as their $aktis, in contrast to
the DevTmahatmya. Ibid., 15 (n. 31.). Her revised dating of the DevTmahatmya fits w ell w ith the emerging
picture of the chronology of tantric Saiva literature, for the tantric Saiva goddess cults that might have

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68

of th e fe m in in e " p o w e r" (sakti) o f V isn u 's M a n -lio n avatar a. S c u lp te d se ts o f M o th e r

g o d d e s s e s d o n o t a d o p t e q u iv a le n t ic o n o g ra p h ic sc h e m e s, a lth o u g h se v e ra l a d d a n

e ig h th g o d d e s s. T h e m id s ix th -c e n tu ry s h rin e in th e S aiv a cave te m p le a t A ih o le,

m e n tio n e d e a rlie r (n. 73), d e p ic ts e ig h t M o th e rs a n d m ig h t in c lu d e M a h a la k sm I in

p la c e o f V aisnavl, a d d in g P a r v at! to th e h e p ta d a s w e ll.104 M e is te r m e n tio n s tw o

o th e r cases o f a n e ig h th g o d d e s s a m o n g th e M o th e rs: th e la te s ix th -c e n tu ry Ele-

p h a n ta cave e a s t o f th e m a in s h rin e , a n d th e e ig h th -c e n tu ry V aital D e u l te m p le of

B h u v a n e sv a r, O ris s a .105 In b o th cases, th e ic o n o g ra p h ic a lly a m b ig u o u s e ig h th g o d

d e s s a p p e a rs s u b o rd in a te to C a m u n d a , r a th e r th a n tra n s c e n d in g h e r in th e m a n n e r

o f A g h o re s l/B h a ira v l in th e S aiva Y oginI c u lt.106 T h e e ig h th g o d d e s s a t V aital D e u l

b e a rs a trid e n t in o n e o f h e r tw o a rm s , s u g g e s tin g a n a s so c ia tio n w ith Siva, b u t h a s

n o vahana m a rk in g h e r id e n tity ; T h o m a s D o n a ld s o n s u g g e s ts M a h a la k sm I, b u t o n

u n c le a r g ro u n d s .107

A n o th e r c a se o f a n e ig h th g o d d e s s jo in in g th e h e p ta d o f M o th e rs is th e matr

s h rin e o f th e little -s tu d ie d A u r a n g a b a d B u d d h is t cave co m p le x , p e r h a p s o f th e six th

c e n tu ry .108 T h is sm a ll cave te m p le p re s a g e s te x tu a l e v id e n c e o f th e se v e n th c e n tu ry

inspired the theology of sakti alluded to in the DevTmahatmya seem likely to have been widespread by
the eighth century.
104 The central wall of this shrine features two goddesses framing a dancing Siva, w ith diminutive im
ages of Ganesa and either Vlrabhadra or Skanda standing below them. Meister identifies the goddesses
as Parvatl and Sri (i.e. Srilaksmi or MahalaksmI). "Regional Variations," 240. The latter deity holds
a lotus, and could instead be (an unusual) Vaisnavl, w hile the image identified as Parvatl possesses
a crescent m oon upon her headdress, like Mahesvarl on the wall to the viewer's left. This set could
thus include both MahalaksmI and the supreme Saiva goddess, the tw o m ost common additions to the
heptad in tantric accounts of the Mother goddessesor else it sim ply adds Parvatl to the usual heptad.
105 Ibid., 237-38.
106 While I follow Meister in identifying the emaciated image adjacent to Ganesa, on the left, as
Camunda, Harper identifies the image as Kala, a male deity, in w hich case the standard heptad of
Mother-goddesses is present. Iconography o f the Saptamatrikas, 113. This w ould to som e extent bear
comparison w ith the Ravan-ka kal shrine at Ellora; there, however Mahakala is depicted to the right of
Ganesa, rather than within the row of Mothers, and is accompanied by a smaller, emaciated goddess
presumably Kali.
107 Donaldson, Tantra and Sakta A rt o f Orissa, vol. 1,109 ( f i g u r e 2x1). Perhaps Yogesl/Bhairavl?
108 This is the so-called "Brahmanical cave," located near to cave six. See Carmel Berkson, The Caves at
Aurangabad. Early Buddhist Tantric A rt in India, 217, 225-28. Katherine Harper suggests a close stylistic
relationship between the Aurangabad Mothers and the matr sets of Elephanta and Ellora, Ramesvara
cave, hence situating the shrine in the sixth century. Harper, Iconography o f the Saptamatrikas, 114. My
description of the temple is based upon personal observation, as w ell as the images published by
Berkson, ibid., passim.

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p o in tin g to w a rd lim ite d in c o rp o ra tio n o f th e M o th e r-g o d d e s s e s in T antric B u d d h ism ,

d is c u s s e d in c h a p te r 4. A lo n g its le ft w a ll a re s itu a te d a ro w o f six s ta n d in g M o th

ers, fla n k e d n e a r th e e n tra n c e b y a fo u r-a rm e d m a le g u a r d ia n fig u re , p re s u m a b ly

V lra b h a d ra . O n th e c e n tra l w a ll, o p p o s ite th e e n tra n c e , is s itu a te d a n im p o s in g s e a te d

G a n e sa , fla n k e d o n e ith e r s id e b y g o d d e ss e s: th e s e v e n th M o th er, C a m u n d a , to th e

v ie w e r's left, a n d a fo u r-a rm e d g o d d e s s o n th e r ig h t w h o b e a rs a trisula, sw o rd , b ell,

a n d p itch er, p o s s ib ly w ith a lio n a s vahana D u rg a , it h a s b e e n s u g g e s te d .109 A lo n g

w ith th e ca se o f A ih o le, th is p o in ts to w a rd a c o n v e n tio n o f re p re s e n tin g th e sp o u s e -

g o d d e s s o f S iva a s e ig h th o f th e M o th e rs , in th is case in th e g u is e o f th e "W a rrio r

G o d d e s s " fa cet th a t ro s e to g re a t p ro m in e n c e in th e p e r io d , e u lo g iz e d in th e e a rly

s e v e n th -c e n tu ry Candisataka o f B an a.110 O n th e r ig h t w a ll a re p re s e n t tw o n o n d e

s c rip t s e a te d B u d d h a s (o n e b a d ly d a m a g e d ) w ith a tte n d e n t fig u re s, d is p la c in g Siva

a n d p ro v id in g a B u d d h is t id e n tity to th e M o th ers.

Kdpdlika d e itie s a n d ic o n o g ra p h y fig u re in re p re s e n ta tio n s o f th e M o th e rs fro m

as e a rly a s th e m id -s ix th ce n tu ry . T h is d e v e lo p m e n t a p p e a r s first, it se e m s, in th e

M o th e r s h rin e s o f th e R a m e sv a ra a n d R av an -k a k a l cave te m p le s o f E llo ra, o f th e

m id - o r la te -six th ce n tu rie s; th e s e d e p a r t fro m e a rlie r m o d e ls b y th e a d d itio n o f a

s k e le ta l d iv in e c o u p le a d ja c e n t to th e M o th e rs (f ig u r e 2.13). T h e id e n tity o f th e s e

d e itie s is p ro b le m a tic : a rt-h is to ria n s h a v e s u g g e s te d K a la (i.e. M a h a k a la ) a n d K ali,

w h ic h is p la u s ib le .111 A s d is c u s s e d su b se q u e n tly , e a rly s e v e n th -c e n tu ry lite ra tu re e v

id e n c e s th e e x isten c e o f a ta n tric c u lt o f M a h a k a la , w h o s e a s so c ia tio n w ith th e M o th e r

g o d d e s s e s is d e s c rib e d in c h a p te r fifty -fo u r o f th e BraYa. In c lu s io n o f M a h a k a la in

th e ic o n o g ra p h ic p r o g r a m s o f E llo ra 's s ix th -c e n tu ry M o th e r s h rin e s h e n c e s u g g e s ts a

d e g re e o f c o n g ru e n c e w ith p e r io d texts. T h e id e n tity o f th e fe m a le d e ity se e m s less

ce rta in ; B ana s p e a k s o f M a h a k a la as th e c o n s o rt o f C a n d ik a , a d e ity w h o s e id e n tity

109 Berkson attributes this identification to Ramesh Gupte. Caves at Aurangabad, 227.
1,0 It should be pointed out, however, that this eighth goddess is not contiguous w ith the other seven,
for the image of Ganesa intervenes; she might therefore not have been considered one of the Mothers,
per se.
111 Cf. Harper, Iconography of the Saptamatrikas, 113-14,116-17.

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m a y s u b s u m e a n y n u m b e r o f fierce S aiva g o d d e ss e s, e s p e c ia lly D u rg a a n d C a m u

n d a .112 A s c o n s o rt o f M a h a k a la , th is fierce g o d d e s s c o u ld b e v ie w e d a s a n e ig h th

M o th er, c o m p le tin g a p a n th e o n a k in to th a t d e s c rib e d in BraYa l i v th e S ev en M o th

e rs h e a d e d b y M a h a k a la (id e n tifie d w ith B h airav a) a n d B h a ira v l o r Y ogesvarl.

It d o e s n o t s e e m p o s sib le to s itu a te w ith p re c is io n th e M o th e rs , a s re p re s e n te d

in s ix th -c e n tu ry s c u lp tu re , w ith th e g o d d e s s e s a s d e s c rib e d in e x ta n t S aiva y o g in l

lite ra tu re ; th e la tte r m ig h t in d e e d b e lo n g to a s o m e w h a t la te r p e rio d . H o w ev er,

th e e v id e n c e fo r a c o n v e n tio n o f in c lu d in g a n e ig h th g o d d e s s a n d th e p re s e n c e of

M a h a k a la in p a r tic u la r s u g g e s t p o ss ib le c o rre la tio n s w ith d e v e lo p m e n ts in T antric

S aiv ism . O n th e o th e r h a n d , it se e m s h ig h ly lik ely th a t th e kapalika ico n ic p ro g r a m

o f th e V aital D e u l te m p le o f la te e ig h th -c e n tu ry O rissa is in fo rm e d b y c o n te m p o ra

n e o u s ta n tric p a n th e o n s a n d ic o n o g ra p h y , a p e r io d a n d re g io n in w h ic h ta n tric S aiva

g o d d e s s c u lts w e re u n d o u b te d ly p ro m in e n t.113

T h is e x tra o rd in a ry te m p le e n s h rin e s a c u lt im a g e o f C a m u n d a in a p r o g r a m th a t

in c lu d e s sev e n o th e r M o th e r g o d d e s s e s a n d se v e n m a le d e itie s. H e re w e fin d th e

M o th e rs in a cu ltic c o n te x t th a t is c le a rly sakta C a m u n d a , r a th e r th a n S iva, p re s id e s

as s u p re m e d e ity a n d m a n ife stly kapalika in ic o n o g ra p h y . B esid es V ira b h a d ra a n d

G a n e sa , w h o n o rm a lly a c c o m p a n y th e M o th e rs , th e m a le d e itie s in c lu d e K u b e ra,

V a rah a (w h o h o ld s a sk u ll-b o w l), a s e a te d y o g in w ith a c a n o p y o f h o o d e d s e r p a n ts

id e n tifie d a s " N a g a ra ja " ("K in g o f S e rp a n ts " ), a n d tw o S aiva, kapalika d eities: a sk e le

ta l (" A tirik ta h g a " ) B h airav a h o ld in g a sk u ll-c u p a n d k n ife , a s trid e a co rp se; a n d a

sk e le ta l, ith y p a llic d e ity s e a te d in yogasana o n a c o rp se , w h o m D o n a ld s o n id en tifie s

as G a ja s a m h a ra m u rti: S iva a s "S layer o f th e E le p h a n t d e m o n " (figure 2.14).114 A n

O riss a n -p ro v e n a n c e te x t re fe rs to th e p re s id in g C a m u n d a o f th e te m p le a s " K a p a lim "

(" S k u ll-b e a re r" ), su g g e stiv e o f th e p rin c ip le e p ith e t o f B h a ira v l in th e BraYa: C a n d a

112 On Bana, see the subsequent section. In the BraYa, the name Candika occurs as a synonym of
Camunda; cf. BraYa n .i6d .
113 While the outer structure contains an inscription of the thirteenth or fourteenth century, the core
shrine has a short inscription apparently dating to the late eighth century, on paleographic grounds.
Krishna Chandra Panigrahi, Archaeological Remains at Bhuvaneswar, 32-33.
4 Donaldson, vol. 1, 108-12.

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71

F i g u r e 2 . 1 3 : Mahakala and Kali? Ellora, Ramesvara cave temple, w est wall of Mother-goddess shrine.
AIIS Photo Archive.

K a p a lin i, " G rim B earer o f th e S k u ll." 115 S ignificantly, th e te m p le 's d e c o ra tiv e re lie fs

in c lu d e c a rv in g s o f m a le S aiva ascetics b e a rin g sk u ll-sta v e s (khatvanga) a n d e n g a g in g

in e ro tic a c tiv ities, w h ile th e re is e v id e n c e o f sacrificial c u ltu s a s w ell b o th su g -

115 Svarnadrimahodaya, cited by Panigrahi, Archaeological Remains at Bhuvaneswar, 2 3 3 . Cf. Tantrasad-


bhava 2 1 , which provides a vidya-mantra addressing A ghoii as "Camunda Kapalini." Tantrasadbhdva
2 i . i 54 cd- 56 ab:
siddhacamundakalpedam kathitam sarvakamadam || 154 |j
atah parataram vaksye aghorya bhTmavikrama \
cam unde [']ti padam adau kapalini atah param || 155 ||
svahdntam pranavadyam ca mulamantram idam subham \
v ik r a m a ] conj.; v i k r a m a m m s s k a p a l in i ] em.; k a p a l in i m s s
"This kalpa of Siddhacamunda, which grants all wishes, has been spoken. Next, I shall
teach som ething further: [the kalpa] of Aghori, the fierce indomitable one. The word
c a m u n d e at the beginning, then k a p a l i n i , ending with s v a h a and beginning w ith o m

[i.e. o m c a m u n d e k a p a l i n i s v a h a ]: this is the auspicious root mantra."


As I mention in chapter 4, this mantra appears m odelled upon the nine-syllable vidya-mantra of
Aghoresi in the BraYd: [ o m ] h u m c a n d e k a p a l i n i s v a h a .

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F ig u r e 2.14: Siva "Gajasamharamurti," Vaital Deul temple, Bhuvanesvar. A IIS Photo Archive.

g e stiv e o f a V id y a p lth a ritu a l c o n te x t.116 T h e Tantrasadbhava, a V id y a p lth a s c rip tu re

p e r h a p s also o f th e e ig h th c e n t u r y / 17 d e sc rib e s ta n tric ritu a l c e n te re d u p o n C a m u n

d a a n d p e r fo rm e d in te m p le s o f th e M o th e rs (matrgrha), in o n e case w ith th e a im of

e n c o u n te rin g y o g in ls .118

116 Donaldson publishes a relief from Vaital Deul of three kapalikas engaged in amorous activities;
Tantra and Sakta A rt, vol. 3, fig. 627. Panigrahi notes remains of a stone sacrificial altar (yupa) outside of
the temple. Archaeological Remains at Bhuvaneswar, 234.
117 On the Tantrasadbhava, see chapter 3, section 3, and chapter 5, section 3.
118 Both of the references identified belong to Tantrasadbhava 21, referred to above (n. 115); one has
as its context the vidya-mantra and worship of "Red Camunda" and the other, those of Camunda as
AghoresT or Canda Kapalinisupreme goddess of the BraYd. In the latter case, the ritual is said to
bring about direct encounter w ith the yoginls. Tantrasadbhdva 2 i.2 iic d -i3 a b :

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2 .3 THE LATER LITERARY EVIDENCE

W O R K S OF bana : the kadam bar ! a n d h a r s a c a r it a

In B a n a 's KadambarT a n d Harsacarita, p ro s e w o rk s o f th e firs t h a lf o f th e se v e n th c e n

tu r y c o m p o s e d b y a c o n te m p o ra ry o f k in g H a rs a (r. 6 o 6 -4 7 119), w e fin d e v id e n c e

fo r ta n tric S aiva ritu a lis ts a n d p ra c tic e s c h a ra c te ristic o f th e bhairavatantras.120 H o w

ever, w h ile th e d iv in itie s a n d v a rie tie s o f ritu a l B ana d e p ic ts a re in n o sm a ll m e a s u re

c o n s is te n t w ith th e S aiva Y ogini cu lt, y o g in ls th e m se lv e s fin d n o m e n tio n .

In th e KadambarT, a love ta le in o rn a te p ro se , th e h e ro C a n d r a p ld a h a p p e n s u p o n

a ju n g le te m p le o f th e g o d d e s s C a n d ik a w h ile jo u rn e y in g to th e city o f U jjayinl. O f

fic ia tin g o v er h e r w o rs h ip is a n e ld e rly " D ra v id ia n " ascetic (jaraddravidadharmika),

w h o s e g ro te s q u e a p p e a ra n c e a n d d u b io u s m a g ic a l p ra c tic e s a re d e s c rib e d in so m e

d e ta il. T h e Harsacarita to o , B a n a 's c h ro n ic le o f th e e a rly life o f K in g H a rs a , p r o

v id e s s u b s ta n tia l e v id e n c e fo r th e T an tric S a iv ism o f th e bhairavatantras. A s w ith th e

KadambarT, th is w o rk fe a tu re s in its th ird c h a p te r a ta n tric ritu a list: a " S o u th e r n e r"

(daksinatya) a n d " g re a t S aiv a" b y th e n a m e B h a ira v a c a ry a , in th is case a n e x h a lte d

a n d p o w e rfu l g u r u r a th e r th a n m a c a b re m a g ic ia n . T h e a sso c ia tio n b e tw e e n B h airav

a c a ry a a n d H a r s a 's an cesto r, th e k in g P u s p a b h u ti, c u lm in a te s in th e k in g s e rv in g as

a n a s s is ta n t in vetalasadhana th e " z o m b ie rite " b y w h ic h B h a ira v a c a ry a a s c e n d s to

th e sk ies a s a s e m i-d iv in e w iz a rd (vidyadhara).

matrgrham pravistva tu pujayitva tu mandalam || 211 ||


japed yogesvarim devlm supattas tadgateksanah \
bhramamdnam ivakdse tdvat tam nadate grham || 212 ||
agacchanti tato devyo yoginyo vikrtanandh \
"After entering a temple of the Mothers and worshipping [their] mandala, one should
incant the [Vidya-mantra of the] goddess Yogesvarl, (1) having a good cloth, one's gaze
fixed on thatup until the temple resounds, as though roaming through the sky (?).
Afterwards com e the goddesses, yoginls of grotesque visage."
The interpretation of 2i2bcd is som ewhat uncertain; is the temple supposed to ascend into the sky?
For supattas, perhaps read svapattas ("one's ritual cloth"), referring to a cloth inscribed w ith a ritual
diagram.
119 D. Devahuti, Harsa: a Political Study, vii.
120 Bana's accounts of Saivism have been discussed by Lorenzen, Kapalikas and Kalamukhas, 16-23; and
briefly but w ith m uch substance by Sanderson, "History through Textual Criticism," 11,13 (n. 11). The
latter's remarks are referred to below.

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T h e ac tiv itie s o f th e D ra v id ia n ascetic in th e KadambarT a re h ig h ly su g g e stiv e of

th e p o w e r-se e k in g p ra c tic e s o f th e sadhaka ta u g h t in bhairavatantras. T h e se in c lu d e

th e u s e o f m a g ic a l o in tm e n ts (siddhahjana),121 p o w d e rs (curna),122 m in e ra ls (dhatu),123

h e r b a l salv es (ausadhahjana),124 b in d is o r fo re h e a d d o ts (tilaka),125 a n d m u s ta r d se e d

(siddharthaka);126 a lc h e m y (rasayana);127 th e effo rt to fin d h id d e n tre a s u re s a n d to e n

te r th e n e th e r w o rld s ;128 p ra c tic e o f m a n tra -p ro p itia tio n (m antrasadhana) fo r a tta in in g

in v isib ility ;129 a n d s e e k in g p o w e r o v er yaksa m a id e n s .130 W h ile th e s e a n d s im ila r

m a g ic a l p ra c tic e s a re n o t re s tric te d to th e bhairavatantras, th e y receiv e th e ir g re a te s t

e la b o ra tio n in th e la tte r s c rip tu re s .131 In a d d itio n , B a n a 's D ra v id ia n ascetic is s a id to

121 He is referred to as having had one eye rupture "because of a magical eye-ointment given by a
quack" (kuvadidattasiddhahjanasphutitaikalocanataya . ..).
122 anyadeMgatositasu jaratpravrajitasu bahukrtvah samprayuktastnvasTkaranacurnena ("one w ho had often
em ployed powder for controlling w om en on elderly nuns, w ho were staying [in the Candika temple
precincts] after arriving from another land").
123 samjatadhatuvadavayuna ("one in w hom the wind-humour disease (vayu) of belief in [magical] pig
m ents/m etals had arisen").
124 ihgudikosakrtausadhahjanasamgrahena ("one having a collection of herbal salves made from the bark
of the Ingudl").
125 duhsiksitasramanadistatilakabaddhavibhavapratyasena ("one whose hope for power is bound to a [mag
ical] tilaka taught [him] by a poorly tutored ascetic").
126asakrdabhimantritasiddharthakaprahatipradhavitaihpisacagrhitakaih karatalatadanacipitikrtasravanaputena
("one the inside of w hose ears have been flattened by slaps of the palm s of those possessed by goblins,
w ho had been chased away by [his] blows of sesame seeds enchanted by mantras no few times").
127 asamyakkrtarasayananltakalajvarena ("one w ho has an untim ely fever brought on by improperly per
formed alchemy").
128 avirbhutanid.hivadavyad.hina ("one in w hom the disease of belief in hidden treasure was manifest"),
and lagndsuravivarapravesapisacena ("one w hom the 'goblin' of [desiring] entry to the netherworlds of
the Asuras has latched onto").
129 vardhitantardhanamantrasadhanasamgrahena ("one w hose collection of rites of mantra-propitiation
for [achieving] invisibility had grown large").
130 pravrttayaksakanyakakamitvamanorathavyamohena ("one in w hom has commenced an infatuation
w ith the desire to be the lover of a t/afofl-maiden").
131 N ote for example BraYa xv.13-14, which contains a typical enumeration of magical attainments:
adhuna sampravaksyami mahavetalasadhanam \
yena tv astavidha siddhih sadhakasya prajayate || 13 ||
khadgam rocanapatalam vidyadharapadam tatha \
padukau ahjanah caiva uttisthantardhanakam tatha || 14 |[
"I shall now teach the great zombie rite, through which the eightfold siddhi arises for the
sadhaka: [magical] sword and pigment, [ability to enter] the netherworlds, the state of
being a vidyadhara, [magical] sandals and eye-ointment, levitation (? uttistha), and invisi
bility."
This list includes three of the "fruits" sought by the Dravidian ascetic: the ability to enter the nether
worlds, invisibility (antardhana), and magic ointment (ahjana). Uddamaresvaratantra 14.10 links the latter
two, mentioning a siddhahjana having invisibility as its purpose. Siddhahjana is also mentioned as a
magical attainment in BraYa Lxiv.yicd (gudikakhadgavetalasiddhahjanarasani tu). The BraYa has a chapter
ostensibly devoted to the subject of ahjana: the ahjanayogapatala, number l x v i i i . Regarding magical

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b e v e rs e d in " th o u s a n d s o f w o n d e r-ta le s o f S r lp a r v a ta /'132 a m o u n ta in clo sely a s s o

c ia te d w ith e so te ric S aiv ism , a n d n o t to w a v e r in h is " se lf-id e n tifc a tio n w ith Siva"

(saivabhimana).133 A lth o u g h h e n c e a S aiva, h is d e v o tio n to C a n d ik a s u g g e s ts e n g a g e -

"powders" (curna), BraYa i.xxx.8ocd mentions a recipe for one that, as is the case in Bana's description,
is used for bringing another person under one's power (curnena stripumam vdpi ydvajjmam vasam nayet).
Concerning the magical dhatus mentioned in connection w ith Bana's Dravidian, note for instance the
mineral pigments haritdla (yellow orpiment) and manahsila (red arsenic) in a list of siddhis in BraYa
XLV-58-59ab:
padukau rocand caiva haritdlam manacchilam \
yoganjanarasd devi khadgam cintamanis tatha\\ 58 ||
upatistanti vai tasya sadhakasya tu siddhayah \
58a padukau ] em.; paduka BYa 58c rasa ] em,; rasam Bya 58d 0mams ] em.; manin Byq

As w ith citrna, ahjana, osadhis ("herbs"), etc., dhatus are substances used in ritual, which, it appears,
are also thought to manifest in siddhi-bestowing varieties as fruits of ritual. Rasayana, which appears to
refer to the potent material product of alchemical processes, is listed alongside these as a siddhi-inducing
substance, manifesting as the fruit of ritual. See for example Tantrasadbhava 20:
ksubhyanti puravdsinyah sadhakam tu tato 'naghe || 317 ||
prarthayanti pravesanti dadanti manasepsitam \
rasam rasdyanam divyam ausadhyo baladarpitah || 318 ||
anjanam padalepam ca paduko 'tha manahsila |
gudika Sastramald vd yad anyam siddhikaranam || 319 ||
319a anjanam ] em.; anjana TskTskhTs8 319c gudika ] Ts8; gutika TskTskh
"The w om en of the city get aroused; then, O sinless woman, [they] beseech the sadhaka,
give him entry, [and] proud of their power, grant him what his mind sought: divine
elixir or rasayana, herbs, ointment, foot balm, sandals, red arsenic, pills, a set of weapons
(sastramdld), or else another cause of siddhi."
( m s s as reported by Dyczkowski.) Forehead marks or tilakas comprise a related category. Chapter five
of the BraYa, for example, provides recipes for preparing tilaka com pounds that bestow siddhi when
enchanted by mantra and applied in ritual. On the other hand, siddharthaka or white mustard seeds do
not as far as I know appear to manifest as a "fruit" of ritual, although they are certainly used in magical
rites.
Bana's reference to nidhivada apparently refers to seeking hidden treasure by magical means. Com
pare for instance chapter nine of the Uddamaresvaratantra, which makes several references to obtaining
wealth or hidden treasures as the result of ritual. For more detailed accounts, see the Buddhist Mahjusrt-
mulakalpa, e.g. chapter 55. As for w hat Bana refers to as asuravivarapravesa, "entry into the netherworlds
of the Asuras," tantric sources com m only call this patalasiddhi, "power [to enter] the netherworlds,"
or sim ply patdla. Cf. xv.13-14 above. Regarding the i/a/csn-maidens the Dravidian is said to lust after,
these (yaksakanya, yaksinl, etc.) are frequently mentioned among the various females a sadhaka might
seek erotic power over. On such vastkarana, see chapter 5 of the present dissertation. Note also the
practice of yaksinlsadhana, rites specifically aimed at gaining the control of a yaksini, and not sim ply for
erotic, but also magical ends. Cf., e.g., b o r i m s no. 503 of 1895-98, "Yaksinlsadhana." In the BraYa,
an entire chapter is devoted to this subject: lx iv (labelled lx), the yaksimsadhanapatala. Bana's list of
magical powers and substances bears comparison with that of the Buddhist Subahupariprcchd, discussed
by Ronald Davidson, Indian Esoteric Buddhism, 200-01.
132 sriparvatascaryavdrttdsahasrdbhijnena ("One well-versed in thousands of wonder tales of
Srlparvata").
133 Although this phrase might mean "pride in being a Saiva," abhimdna also has in tantric literature
the technical sense of "meditative identification" w ith a deity. N ote that the expression saivdbhimdna
occurs with this m eaning in Tantrdloka 13.252a, where Abhinavagupta quotes or paraphrases the
Nandisikhatantra.

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m e n t in a ta n tric g o d d e s s cu lt, w h ic h is w h o lly c o n s is te n t w ith th e bhairavatantras of

th e V id y a p lth a .134

A lth o u g h th e Harsacarita's B h a ira v a c a ry a is n o t re fe rr e d to a s s u c h , h is ritu a l

p ra c tic e s to o a re th o s e o f th e s/dd/n-se e k in g s p e c ia lis t o r sadhaka o f th e bhairavatantras,

a n d B an a u tiliz e s th e te c h n ic a l te rm in o lo g y o f ta n tric ritu a l. B h a ira v a c a ry a 's p ra c tic e

o f purvaseva, p re lim in a ry w o rs h ip o f a m a n tra -d e ity , is d e s c rib e d in so m e d e ta il.135

A d d itio n a lly , th e vetalasadhana B h a ira v a c a ry a u n d e r ta k e s b e a rs affin ity in sev e ral re

s p e c ts w ith th is ritu a l a s d e s c rib e d in BraYa xv, a c h a p te r d e v o te d to th e subject. T h is

rite m a rk s th e c u lm in a tio n o f h is p r o p itia tio n o f th e h e a rt-m a n tra o f M a h a k a la .136 O n

th e f o u r te e n th n ig h t o f th e w a n in g m o o n , th e k in g , d u ly i n i t i a t e d / 37 jo in s th re e o th e r

d isc ip le s in ta k in g u p p o s itio n s a s g u a r d ia n s o f th e q u a r te rs in a n a s h - d ra w n m a n d a la

in a d e s e rte d te m p le n e a r th e c re m a tio n g r o u n d .138 In th e c e n te r sits B h aira v a c a ry a ,

u p o n a c o rp se. H e p e rfo rm s fire sacrifice (homa) w ith b la c k se sa m e se e d s u s in g a fire

lit i n th e v e ry m o u th o f th e body. A s h e p e r fo rm s homa, in c a n tin g m a n tra s , s p irits

a tte m p t to d is r u p t h im , u n til fin a lly a p o w e rfu l ndga e m e rg e s fro m a fissu re in th e

e a rth n e a r th e m a n d a la . A n g e re d a t n o t b e in g m a d e bali o fferin g s, th e ndga a ttac k s,

b u t su ffe rs d e fe a t a t th e h a n d s o f th e k in g , w h o n o n e th e le s s s p a re s th e s n a k e lo r d 's

life o n s p o ttin g h is s a c re d th re a d . A t th is p o in t th e ritu a l c o m e s to fru itio n : w o n

o v e r b y th e p io u s k in g , L ak sm I h e rs e lf m a n ife sts in h is e n c h a n te d s w o rd , attahasa.

134 Besides presiding over a temple of Candika, note that he is described as pattikalikhitadurgastotrena
("one w ho by w hom a eulogy-hym n of Durga has been copied onto a small cloth"), and jar am gatendpi
daksindpathadhirdjyavaraprarthamkaddrthitadurgena ("despite having grown old, he afflicts Durga with
prayers for the boon of overlordship of the Deccan").
135 Bhairavacarya states, in Sanderson's translation, "I have com pleted the preliminary service
{purvaseva) of the great Mantra called the Heart of Mahakala by muttering it ten m illion times in a
great cremation ground w hile wearing a garland of black flowers, a black robe and black unguent,
w ith all the adornments prescribed in the Kalpa" (bhagavato maha.kdlahrdayandm.no mahamantrasya krs-
nasragambardnulepenakalpena kalpakathitena mahasmasane japakotya krtapurvasevo'smi). "History through
Textual Criticism," 13 (n. 11).
136 tasya [mahakalahrdayanamno mahamantrasya] vetalasadhanavasana siddhih.
137 It is possible that the king takes samayadtksa, the initiation of the samayin or "pledge holder," by
which he becomes a Saiva neophyte. This is suggested by Bana's terminology, in w hich niyamavan
("possessing/observing the rules") might be synonym ous w ith samayin: athdtikrantesv ahahsu prdptdyam
ca tasyam eva krsnacaturdasydm saivena vidhina diksitah ksitipo niyamavan abhut ("Then, w hen the days had
past and that very [designated] fourteenth of the dark fortnight arrived, the King, initiated by Saiva
procedure, became niyamavan").
138 mahdsmadnasamTpabhdji sunydyatane.

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77

G ra n te d b o o n s, h e re q u e s ts o n ly siddhi fo r h is g u ru , B h a ira v a c a ry a , w h o th e re u p o n

jo in s th e ra n k s o f th e vidyadharas fly in g , se m i-d iv in e w iz a rd s . O f h e r o w n acco rd ,

th e g o d d e s s g ra n ts th a t P u s p a b h u ti s h a ll b e c o m e p r o g e n ito r o f a lin e o f g re a t k in g s.

B a n a 's d e s c rip tio n o f vetalasadhana m a tc h e s in b asic d e ta ils w ith th e m o re e la b

o ra te a c c o u n t o f BraYa xv .139 In th e BraYa's d e s c rip tio n , th e ritu a l ta k e s p la c e in a

c re m a tio n g r o u n d o n th e fo u r te e n th o r te n th n ig h t of th e w a n in g m o o n , w ith th e a id

of a s sis ta n ts. T h e b a sic se q u e n c e o f a c tio n is id en tical: th e sadhaka, se a te d o n th e c h e st

o f th e ritu a lly p r e p a r e d c o rp se , p e r fo rm s th e fire sacrifice in its m o u th , d u r in g th e

c o u rs e o f w h ic h v a rio u s o b s tru c tin g fo rces (vighnas) a n d s p irits a p p e a r to d is tra c t o r

frig h te n h im . A m o n g th e e ig h t siddhis p ro m is e d is " th e s ta te o f b e in g a vidyadhara

('vidyadharapada), B h a ira v a c a ry a 's a im in u n d e r ta k in g th e ritu a l.140 In b o th d e s c rip

tio n s, th e su cc e ssfu l ritu a l e n d s w ith th e sadhaka fly in g o ff in to th e sky.141

B o th th e KadambarT a n d Harsacarita m a k e re fe re n c e to ta n tric m a n u s c rip ts a n d

S aiva texts. B h a ira v a c a ry a 's lip s d ro o p slightly, a s th o u g h la d e n w ith th e w e ig h t of

th e e n tire S aiva c a n o n " o n th e tip o f h is to n g u e ." 142 F o r h is p a r t, th e KadambarT' s

D ra v id ia n ascetic p o sse s se s a co llec tio n o f m a n u s c r ip ts th a t in c lu d e a stotra o f D u rg a

c o p ie d o n to a c lo th (pattika) / 43 a n d p a lm -le a f m a n u s c r ip ts w ith re d -la c le tte rin g c o n

139 This chapter contains, to the best of my knowledge, the most detailed account of such a practice
in tantric literature. Its description of vetalasadhana begins with verse 13.
140 See BraYa xv.13-14, quoted above. Those seeking only "petty" (ksudra) or "middling" (madhyama)
siddhis discontinue the ritual w hen the sought attainments are achieved.
141 In the BraYa, one attains a magical sword and becomes "lord of emperors," w ith mastery over a
crore of aerial vehicles. BraYa xv.63cd-64:
yavad dhaste bhavet tasya tavat khadgam mahaprabham \
tatas tam grhya mantrajno utpate gaganangane || 63 ||
uttisthati vimanastho vimanaih parivaritah \
tatraruhya mahadhTra cakravarttTsvaro bhavet \
kotya caiva vimananam adhipatyam avapnuyat j| 64 ||
63b tavat ] cm.; tavad B y u 63d gagana0 ] cm.; gagana0 B y 64a uttisthati ] corn; uttistati
By vimanastho ] em.; vimanastham By 64b parivartitah ] em.; parivaritam BYa 64d
"Isvaro ] corr.; isvaro BYQ64e vimananam ] corn; vimananamm By 11
"At that time, there w ould appear in his hand a sword of great brilliance. Then, grasping
this, the knower of mantras w ould fly up into the vault of the sky. H e rises up in an aerial
vehicle, surroimded by aerial vehicles. Mounting that, he, very w ise, he w ould become
the lord of emperors, and w ould obtain mastery over aerial vehicles, by the crore."

142jihvagrasthitasarvasaivasamhitatibhareneva manakpralambitaustham.
143 A s mentioned previously, he is described as pattikalikhitadurgastotrena, "One w ho by w hom a stotra

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78

ta in in g " b o g u s s p e lls a n d m a n tr a s ." 144 A te x t h e p o s se s se s is m o re o v e r id e n tifie d b y

n a m e : M ahakalamata, th e " D o c trin e o f M a h a k a la /' c o p ie d a c c o rd in g to th e in s tru c

tio n s o f a n e ld e rly P a s u p a ta ascetic (mahapdsupata).145 S im ilarly, B h a ira v a c a ry a is

s a id to h a v e p e r fo rm e d purvaseva (" p re lim in a ry se rv ic e ") o f " th e g re a t h e a rt-m a n tra

o f M a h a k a la " a c c o rd in g to th e in s tru c tio n s la id d o w n in its kalpa. It is p o s sib le

th a t th e Mahakalamata m e n tio n e d in th e KadambarT is th e s a m e kalpa o f M a h a k a la

fo llo w e d b y B h aira v a c a ry a , a kalpa b e in g " th e m a n u s c r ip t o f a te x t s e ttin g o u t th e

p ro c e d u r e fo r th e p r o p itia tio n o f a M a n tra ." 146 S a n d e rs o n re m a rk s th a t " n e ith e r th e

[mahakalahrdaya] m a n tra n o r its kalpa c a n b e id e n tifie d n o w b u t th e d e ta ils o f th e p r o

c e d u re g iv e n b y B ana ta lly clo sely w ith w h a t is la id d o w n in T antric S aiva s o u rc e s ." 147

P ro v id in g p a ra lle ls, S a n d e rs o n also p o in ts o u t th a t c h a p te r fifty -fo u r o f th e BraYd is a

kalpa o f M a h a k a la .14 It s h o u ld b e m e n tio n e d , fu rth e rm o re , th a t o n e o f th is c h a p te r 's

title s is in fa ct Mahakalamata, a lth o u g h th is is n o t n e c e ss a rily th e s a m e M ahakalamata

B an a a p p e a rs to h av e k n o w n o f.149

B ana a sso c ia te s w h a t w e m ig h t c o n s id e r ta n tric ritu a l p r o p e r w ith a v a rie ty o f

o th e r ex o tic iz e d p ra ctices. T h is n e x u s is p a rtic u la rly a p p a r e n t in d e s c rip tio n s o f th e

rite s a n d p e n a n c e s u n d e r ta k e n b y th o s e s e e k in g to a v e rt th e d e a th o f p rin c e H a rs a 's

of Durga has been copied onto a small cloth."


144 dhumaraktalaktakaksaratalapatrakuhakatantramantrapustikasamgrahina ("One having a collection of
small manuscripts of bogus (kuhaka) spells (tantra) and mantras on palm leaves w ith letters in smokey
red lac"). It might be possible that kuhaka is here a norm rather than adjective, in the sense of "quack"
the source of the manuscripts of tantras and mantras. The term occurs in a different sense in Ne-
tratantra 18.89b, where Ksemaraja glosses it as yantrakrtyadi, "rites involving yantras, etc." However,
in the Svacchandoddyota, he instead glosses, ku h a ka m vismapakam mitahrdayapratyayakarmdrajalaprayam
(kuhaka means som ething astonishing which causes faith in those of limited awarenessvirtually m ag
ical trickery").
145 jTrnamahapasupatopadesalikhitamahakalamatena, "One by w hom the Mahakalamata had been copied,
as instructed by an old Mahapasupata."
146 TantrikabhidhanakoSa, vol. 11, 78, citing Sanderson, "History through Textual Criticism," 13.
147 "History through Textual Criticism," 13.
148 Ibid. Following the colophon, Sanderson refers to this as chapter 52.
149 Although the colophon of BraYa l i v provides as the chapter title mudraptthadhikara ("the Seat
of Mudras chapter"), verse n c d gives its title as Mahakalamata (mahakalamatam hy etad yat surailh]
paripujitam). Kalpas outlining the propitiation of a specific mantra-deity probably circulated in m ultiple
versions. Nothing in this chapter specifically matches Bana's description of the purvaseva of Mahakala,
although vetalasadhana is mentioned in 194c as one of the applications of the mandala of Mahakala and
the Mothers. As I discuss in chapter 4, som e of the kalpa texts included as chapters of the BraYa, such
as the Mahakalamata, bear tenuous relationships to the text as a w hole and could conceivably have been
independent in origin.

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79

a ilin g sire, a n d , in th e KadambarT, in th e p ra c tic e s Q u e e n V ilasav a ti o f U jjayinI e n g a g e d

in h o p in g to co n ceiv e a so n . In th e fo rm e r case, fo r in s ta n c e , th e k in g 's re la tiv e s fa st

in d e fin ite ly w h ile la y in g in th e p re s e n c e o f th e d e ity A h i r b u d h a n / 50 n o b le m e n p r o

p itia te th e M o th e r g o d d e s s e s b y b u r n in g th e m se lv e s w ith la m p s ,151 a " D ra v id ia n "

p r e p a re s to o ffer h is h e a d to th e g o d A m a r d a k a ,152 a n a tiv e o f A n d h r a p ra y s to th e

g o d d e s s C a n d ik a k e e p in g h is " ra m p a rt-lik e a r m s " (bahuvapra) u p l i f t e d / 53 se rv a n ts

p ro p itia te M a h a k a la b y b u r n in g in c e n se re s in u p o n th e ir h e a d s / 54 in tim a te s o f th e

k in g o ffer slices o f th e ir o w n fle sh in fire s a c rific e /55 a n d p rin c e s o p e n ly p e r fo rm

" b a rte r in h u m a n fle s h ." 156 W h ile m a n tra -p ra c tic e a n d o th e r d istin c tiv e c h a ra c te ris

tics o f ta n tric ritu a l d o n o t fig u re in th is a c c o u n t, B ana a sso c ia te s b o th T a n tra a n d

th e s e a u s te ritie s w ith th e s a m e d e itie s M a h a k a la , C a n d ik a , a n d th e M o th e r g o d

d e sse s. In a d d itio n , h e lin k s b o th w ith S o u th In d ia n s a n d trib a l p e o p l e s / 57 F o r h e r

p a r t, Q u e e n V ilasav ati o f th e KadambarT e n g a g e s in a w id e ra n g e o f o rth o d o x a n d

150 The royal skandhavara, "military camp" the capital, according to E.B. Cowell and F.W. Thomas (p.
135)is thus described: kvacit pratiMyitasnigdhabdndhavdradhyamandhirbudhnam ("in which, in one place,
Ahirbudhan is being worshipped by close relatives [undertaking the vow of indefinite] laying before
the deity"). Ahirbudhan or Ahirbudhnya, a minor and archaic Vedic divinity, is listed in Mahabharata
1.60.2-3 am ong the eleven rudms w ho are "mind-born sons" (mdnasdh putrah) of Siva (sthanu).
151 kva cid dlpikadahyamdnakulaputrakaprasadyamdnamatrmandalam ("[where,] in one place, the group of
Mothers is being appeased by sons of good families being burnt by lamps").
152 kva cin mundopahdrdharanodyatadravidaprarthyamanamardakam. Lorenzen, following the translation
of Cowell and Thomas, interprets this line as referring to "a Dravidian ready to solicit the Vampire
[Vetala] with the offering of a skull." Kapalikas and Kdldmukhas, 17. In all likelihood, this is however a
reference to a dravida preparing to offer a head to the deity Amardakaperhaps his own, as would fit
the context of extreme self-mortification. Saiva sources speak of Amardaka or Amardakabhairava as
a deity, but m ention also a class of spirits called amardakas. For example, BraYd Lxn.19 lists amardakas
alongside the semi-divine siddhas, gandharvas, vetdlas, and kinkaras, w hile BraYd l x x v i i is a to/pa-manual
of Mahamardakabhairava (cf. BraYd Lxxn.2cd: mahdmardakadevasya kalpam vaksydmi tattvatah"I shall
now teach the kalpa of lord Mahamardaka, as it truly is"). Amardaka is, furthermore, one of eight
Bhairavas mentioned in Svacchandatantra 2.
153 kva cid dndhroddhriyamdnabahuvapropayacyamanacandikam ("where in one place Candika is being
worshipped by a man of Andhra holding up his rampart-like arms").
154 anyatra sirovidhrtavilTyamanagugguluvikalanavasevakdnunTyamanamahdkdlam ("where elsewhere
M ah ak ala is b e in g p r o p itia te d b y y o u n g a tten d a n ts d e fo r m e d b y th e m e ltin g in c e n se r esin h e ld o n the
head").
155 aparatra nisitasastrmikrttdtmamdmsahomaprasaktdptavargam ("where elsewhere intimates [of the king]
are engaged in offering homa of their ow n flesh cut off by sharp knives").
156 aparatra prakdsanarapatikumdrakakriyamdnamahdmdmsavikrayaprakramam ("where elsewhere the pro
cess of bartering human flesh is being performed by the king's princes, openly"). On mahdmamsavikraya,
see the subsequent discussion of the Malatmddhava.
157 On the connection with tribals, note for instance the KadambarT's mention of Sahara wom en ap
plying tilaka of red powder (sindura) to the image of Candl (p. 225, lines ines 21-22). The introduction
draws similar connections between Sahara tribesmen and the fierce goddess.

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8o

u n o rth o d o x p ra c tic e s in h e r q u e s t to co n ceiv e a ch ild . T h e se in c lu d e n u m e ro u s a u s

te ritie s a n d w o rs h ip o f C a n d ik a a n d th e M o th e rs, a m o n g o th e r d eities. S o m e o f h e r

p ra c tic e s in v o lv e m a n d a la a n d m a n tr a .15

In B a n a 's w o rk s w e th u s fin d a b u n d a n t e v id e n c e fo r c h a ra c te ristic ritu a l sy ste m s

o f th e bhairavatantras. A b se n t, ho w ev er, is re fe re n c e to th e s a c re d fig u re o f th e y o

g in i o r yogesvan. A n a sso c ia tio n b e tw e e n ta n tric ritu a l a n d g o d d e s s e s is n o n e th e le s s

e v id e n t: th e D ra v id ia n ascetic o f th e KadambarT, fo r in sta n c e , officiates a s p rie s t o f

a C a n d ik a te m p le , a n d h is e n g a g e m e n t in ta n tric p ra c tic e s a p p e a rs lin k e d to d e v o

tio n to th e G o d d e ss. T h is m ig h t s u g g e s t ta n tric S a iv ism as k n o w n to B ana w a s in

a s ta g e w h e re ritu a l fo rm s c h a ra c te ristic o f th e bhairavatantras a n d a ta n tric c u lt of

C a n d ik a h a d d e v e lo p e d , b u t in w h ic h fo c u s u p o n th e y o g in i w a s n o t y e t c e n tra l o r

w e ll-k n o w n .

In p e r io d lite ra tu re , e sp e c ia lly B a n a 's CandTsataka a n d th e DevTmahatmya o f th e

M arkandeyapurana, th e te rrib le w a rrio r g o d d e s s C a n d l o r C a n d ik a b e c o m e s o n e o f th e

p rin c ip le c ip h e rs fo r e m e rg e n t c o n c e p tio n s o f a s in g u la r M a h a d e v I, w h o s e id e n tity

s u b s u m e s th e m y ria d m a n ife sta tio n s o f fe m in in e d iv in ity . A lth o u g h th u s lin k e d to all

g o d d e s s e s, C a n d l m ig h t in th is p e r io d h a v e b e e n id e n tifie d in p a r tic u la r w ith C a m u

n d a , le a d e r o f th e M o th e rs , o n e in d ic a tio n b e in g th e s y n o n y m ity o f th e se n a m e s

in th e BraYd.159 T h e Harsacarita lin k s C a n d ik a to th e g o d M a h a k a la a s c o n s o r t/ 60

fo r m in g a d iv in e c o u p le w h o s e c u lt is n o t h o w e v e r w e ll-re p re s e n te d in s u rv iv in g

ta n tric lite ra tu re . O n e d e ta ile d a n d e a rly tre a tm e n t o f th e ta n tric c u lt o f Mahakala

158 The description begins, yad yac ca kimcit kutas cic chusrava garbhatrsnayd tat tat sarvam cakdra ("And
she did eveything she heard from anywhere out of her yearning for [conceiving] a fetus"). N ote for
instance that she "engaged in lustration and auspicious rites in the crossroads on m any fourteenth
nights [of the lunar fortnight], standing in the m iddle of a mandala drawn by the great king [i.e.
her husband], through w hich the deities of the directions were gratified by gifts of various food of
ferings" (mahanarendralikhitamandalamadhyavartint mvidhabalidanananditadigdevatdni bahulapaksacaturdasf-
nisasu catuspathe snapanamangaldni bheje). It is also said that she "bore bamboo mantra-caskets contain
ing birch-bark written on with yellow pigment," and that she "fastened [on herself] strands of herbs
having protective cords" (gorocandlikhitabhurjapatragarbhan mantrakarandakan uvdha | raksdpratisaropetany
osadhisutrani babandha).
159 In the BraYd, the seventh Mother is variously called Candika, Carcika, and Camunda. On this
matter, see m y annotation on BraYd 11.16.
160 Candika is described as mahdkdldbhisdrikdvesavibhramam bibhratTm, "exhibiting coquettry w ith the
guise of a women on a night rendevous w ith Mahakala."

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8i

is BraYa l iv , th e M ahakalamata. T h is d e sc rib e s w o rs h ip o f th e d e ity in a m a n d a la

o f th e e ig h t M o th e rs , a c o n fig u ra tio n u n u s u a l in th e BraYa a n d p ro b a b ly archaic.

In a d d itio n , tw o la te six th -c e n tu ry s h rin e s o f E llo ra d e p ic t a sk e le ta l d iv in e c o u p le

in th e c o m p a n y o f th e S ev en M o th e rs, a c o u p le w h o h a v e b e e n , w ith a d e g re e o f

p la u sib ility , id e n tifie d a s M a h a k a la a n d K ali.161 T h e s e v e n th -c e n tu ry ta n tric c u lts o f

M a h a k a la a n d C a n d l m ig h t th e re fo re h a v e e m p h a s iz e d M o th e r g o d d e ss e s; b u t B an a

d o e s n o t in tim a te th is a sso c ia tio n , n o r d o e s h e m a k e cle a r re fe re n c e to a ta n tric c u lt o f

M o th e rs. T h e se g o d d e s s e s a re n o n e th e le s s m e n tio n e d : B h a ira v a c a ry a , fo r in sta n c e ,

is s a id to d w e ll n e a r a d e s e rte d te m p le o f th e M o th e rs, th e q u e e n V ilasav ati v isits

M o th e r sh rin e s, a n d re fe re n c e is m a d e to fo re st te m p le s o f C a m u n d a .162

T aken a s a w h o le , B a n a 's w o rk s a tte s t th e ex isten c e o f c h a ra c te ristic ritu a ls a n d

d e itie s o f th e bhairavatantras, a s w e ll a s th e e m e rg e n c e o f g o d d e s s -c e n te re d ta n tric

p ra c tic e . It is n o te w o rth y th a t B ana a sso c ia te s tantrikas w ith th e D eccan a n d S o u th

In d ia . W h ile I a m h e s ita n t to p la c e excessive v a lu e u p o n th is re g io n a l a sso c ia tio n , it a t

le a s t s u g g e s ts T an tric S a iv ism w a s a sso c ia te d w ith a re a s a n d p e o p le s m a rg in a l to th e

N o rth -c e n tra l h e a rtla n d o f B ra h m a n ic a l c u ltu re , th e " M id d le C o u n try " (madhyadesa).

It is n o t clea r w h e th e r ta n tric c u lts o f th e M o th e rs w e re y e t w id e s p r e a d , n o r w h e th e r

th e y o g in i h a d e m e rg e d a s a s a c re d fig u re . H e n ce, w h ile B a n a 's e a rly s e v e n th -c e n tu ry

re fe re n c e s to T a n tra a re b y n o m e a n s in c o m p a tib le w ith th e S aiva y o g in i cu lt, th e y

c o u ld in s te a d im p ly a p h a s e o f S a iv ism th a t p re d a te s its d e v e lo p m e n t. T h e re m ig h t,

in a d d itio n , b e h isto ric a l sig n ifican c e to th e d iv e rg e n t c h a ra c te riz a tio n s o f B a n a 's tw o

tantrikas: w h ile B h a ira v a c a ry a is p re s e n te d as a re s p e c te d a n d p o w e rfu l fig u re , th e

D ra v id ia n ascetic is d e s c rib e d a s a n exotic, m o ra lly a m b iv a le n t, a n d r a th e r in e p t

sorceror. It is tem p tin g to read into this d istin ction an em ergen t d iv id e b etw een a

161 See the discussion in the previous section.


162 In Harsacarita in, w hen the king asks the whereabouts of Bhairavacarya, he is told, asya jtr-
namatrgrhasyottarena bilvavatikam adhydste ("he sits in a grove of bilva trees to the north of a decrepit
Mother-goddess temple"). Chapter seven makes reference to forested areas having tem ples of Camun
da erected in dense groves (gahanatarusandanirmitacdmundamandapair vanapradesaih). Cf. Yokochi, "Rise
of the Warrior Goddess," 108 (n. 81). In the Kadambari, Queen Vilasavati "went to temples of the Moth
ers in the vicinity, where faith is displayed [or perhaps, 'where portents/signs are shown']" (darsita-
pratyaydni samnidhdnamatrbhavanani jagama).

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w e ll-e sta b lish e d ta n tric S aiva c u lt o f B h airav a, o n th e o n e h a n d , a n d n ew er, m a rg in a l,

a n d m o re eso te ric g o d d e s s cu lts. It is w ith in th e la tte r th a t th e ro o ts o f th e Y ogini

c u lt w o u ld lie.

T H E GAUDAVAHO O F VAKPATI

In th e Gaildavaho, a P ra k rit p o e tic w o rk c o m p o s e d b y V a k p a tira ja , a c o n te m p o ra ry

o f B ana, th e re o c c u rs a re fe re n c e to " K a u la w o m e n " (kaulanano) in a h y m n to th e

g o d d e s s V in d h y a v a sin i, "S h e W h o D w e lls in th e V in d h y a M o u n ta in s ." T ravellin g

th r o u g h th e V in d h y a ra n g e of c e n tra l In d ia , th e k in g Y a so v a rm an a p p ro a c h e s a ju n

g le cave te m p le a n d o ffers eu lo g y , m a k in g v iv id a llu s io n to th e s a n g u in a r y c u lt o f

th e p re s id in g G o d d e ss. T h e h y m n lin k s h e r id e n tity w ith th a t o f th e s in g u la r "W ar

rio r G o d d e ss " w h o is a t o n ce D u rg a , K ali, C a n d ik a , a n d so fo rth , a s w ell a s th e

p ac ific P a rv a tl p r im a r y lo c u s o f c o n c e p tio n s o f th e o n e M a h a d e v l.163 A s d o e s B ana,

V a k p a ti a sso c ia te s w o rs h ip of th e fierce g o d d e s s w ith ex o tic, m a c a b re p ra c tic e s a n d

p e o p le s m a rg in a l to th e c iv iliz e d " M id d le C o u n try " (madhyadeSa) in th is case fo rest-

d w e llin g sabara trib a ls .164 S ignificantly, th e d e s c rip tio n o f th e G o d d e s s 's c u lt s u g g e s ts

a ta n tric , kapalika ritu a l d im e n s io n , a n d m a k e s re fe re n c e to a h u m a n sacrifice v ie w e d

e a g e rly b y th ro n g s o f fe m a le p ra c titio n e rs , d e s c rib e d a s "kaula w o m e n ." 165

T h is se e m s to b e th e e a rlie st u s e o f th e w o rd kaula in lite ra r y w o rk s to d e sc rib e a

S aiv a sect o r its m e m b e rs; th e re fe re n c e is, fu rth e rm o re , s o m e w h a t s u rp ris in g g iv e n

t h a t th e te rm is n o t e m p lo y e d in th is se n se in V id y a p lth a te x ts s u c h as th e BraYd a n d

Siddhayogesvanm ata th e e a rlie s t S aiva lite ra tu re c o n n e c te d w ith y o g in ls .166 "K aula"

163 Gaildavaho, verses 285-338. Cf. Bana's Candlsataka, where the conflation of the Warrior Goddess
w ith Parvatl is prominent. For a discussion focused on the iconic dim ension of the Goddess's descrip
tion in Gaildavaho, see Yokochi, 14651.
164 Cf. Bana's KadambarT, p. 65, in the description of the general of the Sabaras. Quoted by Yokochi,
ibid., 148.
165 The kapalika ritual context is suggested by reference to the temple environs as a cremation ground
(masana), at which "heroes" (vlra) sell human flesh, in verse 327. This is briefly discussed by Yokochi,
ibid., 147. On the reference to Kaula women, see Sanderson, "History through Textual Criticism," 11
(n. 9). He translates the relevant passage as follows: "The Kaula w om en seem to form a shrine in the
air as they clamber over each other in their eagerness to watch a victim of human sacrifice being carved
up" (visasijjantamahapasudamsamsambhamaparoprpararudha \ gayane cciya gamdhaudim kunamti kaulanano).
166 On this distinction of "Kaula" and "Vidyapltha," see chapter 3.

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83

c o u ld in th is case h av e th e se n se of " [w o m en ] o f /b e lo n g in g to th e M o th e r-g o d d e s s

c la n s," re fe rrin g to fe m a le ta n tric in itia te s, b u t n o t n e c e s sa rily im p ly in g th e ritu a l

s y s te m s k n o w n fro m e x ta n t K a u la sc rip tu re s . N o n e th e le ss , th e c o n te x t o f c o rp o ra te

w o rs h ip b y w o m e n b e lo n g in g to cla n s o f th e M o th e rs d o e s s u g g e s t th e ex isten c e

of a Y ogini c u lt c o n n e c te d w ith th e fierce G o d d e ss. T h is m ig h t, conceivably, b e a n

h isto ric a l d e v e lo p m e n t re la te d to id e n tific a tio n of th e W a rrio r G o d d e ss w ith C a m u

n d a , " le a d e r o f th e M o th e rs ," w ith w h o m Skandapurana 171 c o n n e c ts th e c u lt o f yo-

ginls. T h o u g h v a g u e , th e Gaildavaho's re fe re n c e to fe m a le p ra c titio n e rs th u s p ro v id e s

a v a lu a b le a d d itio n to th e e v id e n c e fro m B ana, w h o in o th e r re s p e c ts p ro v id e s m o re

d e ta ile d a c c o u n ts o f T an tric S aivism .

T H E D A SA K U M A R A C A R IT A O F D A N D IN

A n a r ra tiv e p ro b a b ly o f th e la te se v e n th o r e a rly e ig h th c e n tu r y /67 D a n d in 's Dasa

kumaracarita h a s a n e p is o d e o f p a s s in g sig n ifican c e to th e y o g in i cu lt. A y o u n g ro g u e ,

K a la h a k a n ta k a , p lo ts to e n tra p th e b e a u tifu l, fa ith fu l w ife of a m e rc h a n t b y h a v in g

h e r a c c u se d o f w itc h c ra ft. H e claim s b e fo re th e m e rc h a n ts ' g u ild to h av e se e n h e r a t

n ig h t in th e c re m a tio n g ro u n d d ra g g in g a c o rp s e fro m a fu n e ra l p y re ; u p o n s e e in g

h is c o n triv e d e v id e n c e fo r th is, th e to w n s p e o p le b eliev e h e r to b e a sakinia d re a d fu l

fe m a le b e in g d e s c rib e d in S aiva ty p o lo g ie s o f y o g in ls. A b a n d o n e d b y h e r h u s b a n d ,

s h e falls in to th e h a n d s o f th e ro g u e .168

D e sp ite th e iro n ic a n d u n d o u b te d ly false e ty m o lo g ic a l c o n n e c tio n to saka ("leafy

g re e n s" ), it re q u ire s little im a g in a tio n to g u e s s w h a t b u s in e s s th e d e c id e d ly n o n

v e g e ta ria n sakini m ig h t h a v e w ith a h a lf-ro a s te d h u m a n c o rp se . K se m a ra ja q u o te s

th e fo llo w in g d e fin itio n fro m th e Tantrasadbhava:

A fe m a le w h o , fo r th e p u r p o s e o f s h a p e s h iftin g , e v e r d r in k s th e flu id s of

l67Dandin has been linked w ith the Pallava court of the late seventh and early eighth centuries;
Walter Smith provides a brief bibliography on this matter in "The Visnu Image in the Shore Temple
at Mamallapuram," Artibus Asiae 56 (1996): 22. Isabelle Onians suggests the period of 690-725 for Da-
ndin, placing Dasakumaracarita within the earlier part. Onians, trans., introduction to What Ten Young
M en Did, 25.
168 Dasakumaracita, chapter 11. I have consulted the text and translation given in Onians, ibid., 440-49.

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liv in g b e in g s, a fte r d ra w in g th e m clo se b y artifice, a n d w h o a fte r o b ta in


in g [th a t flu id ] slay s th e c re a tu re s s h e s h o u ld b e k n o w n a s a sakini, ev er
d e lig h tin g in d r e a d fu l p la c e s .169

T h e Dasakumaracarita's re fe re n c e is th e e a rlie s t I a m a w a re o f to th e sakini in n o n -

ta n tric lite ra tu re , o c c u rin g in th e c o n te x t o f a n e p is o d e s im ila r in n a tu r e to a c c o u n ts

of sakim s a n d dakim s in th e m u c h la te r Kathasaritsagara. Yet h e re th e d e s c rip tio n

so lack s in d e ta il a n d c o n te x t a s to b e u n c le a r w h e th e r it re flects in flu e n c e fro m a

ta n tric c u lt o f y o g in ls; b e lie f in " w itc h e s " a n d fe m a le c re m a tio n -g ro u n d sp irits a re

u n d o u b te d ly o ld e r p h e n o m e n a . H ow ev er, th e p e r io d a n d te rm in o lo g y in q u e s tio n

s u g g e s t th e p o s sib ility th a t th is sakini ta le is d ire c tly in s p ire d b y ta n tric ty p o lo g ie s of

fe m a le sp irits a n d c o n te m p o ra ry p e rc e p tio n s o f c re m a tio n -g ro u n d ritu a l.

T H E M A L A T lM A D H A V A OF BH A VABHUTI

S u b s ta n tia l e v id e n c e fo r th e S aiva M a n tra m a rg a , a n d m o re p a r tic u la rly th e Y ogini

c u lt o f th e bhairavatantras, e m e rg e s in B h a v a b h u ti's M alatim adhava, a n e a rly e ig h th -

c e n tu r y p lay .170 W h ile n o t re fe rrin g to specific t e x t s / 71 it p o rtra y s ritu a l p ra c tic e s

w h ic h re fle c t th e cu ltic m ilie u o f th e V id y a p lth a bhairavatantras. T h is d r a m a rev o lv es

a r o u n d th e clev er e ffo rts o f a B u d d h is t n u n , K a m a n d a k I, to b rin g a b o u t th e m a rria g e

o f M a d h a v a a n d M alatl, d e s p ite th e la tte r h a v in g b e e n p r o m is e d to a fa v o rite o f

th e k in g . E v en ts ta k e a d ra m a tic tu r n w h e n M a la tl is a b d u c te d in th e n ig h t b y a

fierce S aiva sadhaka n a m e d A g h o ra g h a n ta , a n d h is fe m a le a tte n d a n t, a y o g in i n a m e d

K a p a la k u n d a la , w h o a re in te n t o n o ffe rin g h e r in sacrifice to th e g o d d e s s C a m u n -

169 Netroddyota, quoted in the commentary on Netratantra 2.71:


chalenakrsya pibati ksudra pranipayah sada \
rupaparivartanartham labdhva patayati pasun \
sakini sa tu vijneya raudrasthanarata sada \
With minor variants and corruptions, this corresponds to i6.i63cd -64 in Dyczkowski's draft edition of
the Tantrasadbhava.
170 On the dates of Bhavabhuti, see V.V. Mirashi, Bhavabhuti, 1-11.
171 Siva is, however, described as nigamanidhi, the "repository of scripture." Act 9, verse 4. It seems
probable that nigama refers to the Saiva Agamas/Tantras, for no other large body of scripture assigns
its origin to him.

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85

d a . 172

T h is t u r n o f e v e n ts fo rm s th e su b je c t o f th e MalatTmadhava's fifth act, set in th e

e n v iro n s of a la rg e c re m a tio n g r o u n d (smaSanavata) in th e city, n e a r to w h ic h s ta n d s a

te m p le o f K a ra la , a lo cal C a m u n d a . D istre ss e d a t th e p r o s p e c t o f M a la tl's im m in e n t

m a rria g e , M a d h a v a see s n o re c o u rs e b u t to a d o p t th e d e s p e ra te m e a s u r e o f " se llin g

h u m a n fle sh " (mahamdmsasya vikrayah) a t n ig h t to th e s p irits o f th e c re m a tio n g ro u n d ,

in r e tu r n fo r h is c h e ris h e d b o o n .173 A s w o rd in th e r ig h t h a n d a n d h u n k o f fle sh in

th e left, M a d h a v a sets o u t fo r th e c re m a tio n g ro u n d . S im u lta n e o u sly , A g h o ra g h a n

ta, a s k u ll-b e a rin g sadhaka fro m th e s a c re d m o u n ta in S rlp a rv a ta w h o d w e lls n o w in

a n e a rb y f o r e s t / 74 also avails h im s e lf o f th e fo u r te e n th n ig h t o f th e w a n in g m o o n

to fu lfill h is p le d g e to sacrifice a "jew el o f a w o m a n " to th e g o d d e s s / 75 W h ile h e

p ro c e e d s to a b d u c t th e sle e p in g M a latl, th e y o g in i K a p a la k u n d a la flies off to th e

c re m a tio n g ro u n d to g a th e r th e re ite m s n e e d e d fo r th e ritu a l. M a la tl is th e n le d

b e fo re th e g o d d e s s a d o r n e d in th e r e d g a r m e n ts a n d g a r la n d s o f a sacrificial v ic

tim , w h ile A g h o ra g h a n ta a n d K a p a la k u n d a la o ffer w o rs h ip . H e a rin g h is b e lo v e d 's

p ite o u s a d ie u to th e w o rld , M a d h a v a ru s h e s to th e te m p le a n d slay s A g h o ra g h a n ta ,

re s c u in g M a la tl b u t in c u rr in g th e w r a th o f K a p a la k u n d a la .

172 David Lorenzen has discussed the MalatTmadhava w ith the aim of highlighting evidence for a "lost
Saivite sect" called the kapalikas, of which he assumes Aghoraghanta to be a representative. The Kapalikas
and Kdldmukhas. Two Lost Saivite Sects, 53-57. The limitation of this perspective is that the term kapalika,
assuming a Saiva sect by this name in fact existed, can also be applied as a descriptive term to any and
all carrying out mortuary observanceswhether Atimarga Saivas, Tantric Saivas, or Buddhist tantrikas.
Caution is called for in reading more than this into the term in any particular instance. Lorenzen, w hose
work w as first published in 1972, was then unaware of the existence of a large body of tantric Saiva
scripture attesting kapalika practices, although he addresses this in a cursory fashion in an appendix to
the second edition.
173 In Act Four, Madhava says to himself, hanta sarvathd samsayitajanmasdphalyah samvrtto smi \ tat kim
iddmm kartavyam \ na khalu mahdmdmsavikrayad anyam updyam pasydmi | ("Alas, m y life's fulfillment has
become com pletely jeopardized. What should I hence do now? I see no recourse at all other them
the sale of human flesh"). Prose preceding verse 8. Sanskrit text as printed in Francois Grimal, ed.,
Hariharaviracitd Mdlatmadhavatlka.
174 In Act One, Kamandaki's disciple Avalokita describes him thus: "a sadhaka named Aghoraghanta
w ho has come from Srlparvata, w ho roams at night, dwelling in the forest not far away and bearing
a skull" (.:.. sirlpawadado dadassa rattivihdrino nadidurarannavasino sahadssa mundadharino aghoraghanta-
namadheassa ...) .
175 Kapalakundala remarks to herself, kathitam ca me gurund 'vatse kapalakundale adya bhagavatyah
karaldydh prdg upaydcitam strfratnam upahartavyam' ("And m y guru said to me, 'my dear Kapalakun
dala, today the jewel of a woman previously promised to the goddess Karala is to be sacrificed' "). Act
Five, prose following verse 4. Cf. verse 25.

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86

T h e v e n g a n c e o f th e y o g in i b e a rs fr u it w h e n sh e a b d u c ts M a latl, w h is k in g h e r

off to th e s a c re d m o u n ta in S rlp a rv a ta to o ffer u p in sacrifice. In th is te rrib le d e e d

s h e is fo ile d b y S a u d a m in I, K a m a n d a k i's first d isc ip le , w h o h a s h e rs e lf a tta in e d

th e p o w e rs o f a y o g in i a n d u n d e r ta k e s th e S k u llb e a re r-o b se rv a n c e (kapalikavrata) o n

S rlp a rv a ta .176 S a v in g th e day, S a u d a m in I th e n a p p lie s h e r p o w e r c a lle d aksepinl siddhi

to s h u ttle th e h e ro in e a n d h e ro th ro u g h th e sk y b a c k in to th e p re s e n c e o f K a m a n d a k l.

T h e g o o d y o g in i th e n flies off to re sc u e M a la ti's fa th e r fro m su ic id e , r e tu r n in g a g a in

to m a g ic a lly re v iv e th e s w o o n in g m a id e n .

M a d h a v a 's a p p e a ra n c e a n d a c tiv ity m a k e it clea r h e w a s c a rry in g o u t a ta n tric

vrata o r " sp e c ia l o b se rv a n c e ." A lth o u g h I a m u n a b le to fin d a d e s c rip tio n in ta n tric

S aiva so u rc e s c o r re s p o n d in g p re c is e ly to th e vrata M a d h a v a u n d e r ta k e s , a lm o s t a ll

a s p e c ts h a v e p a ra lle ls. W h ile th e p ra c tic e o f o ffe rin g h u m a n fle sh in fire ritu a l (homa)

is m o re c o m m o n , M a d h a v a 's fle sh -fo r-b o o n s b a r te r w ith c r e m a tio n -g ro u n d s p irits is

a tte s te d in ta n tric so u rc es, a n d m e n tio n e d , fo r in sta n c e , b y B an a in th e Harsacarita.177

M alatTmadhava's tw e lfth -c e n tu ry c o m m e n ta to r H a rih a ra a ttrib u te s s u c h a p ra c tic e to

th e a u th o rity o f th e SiddhayogesvarTmata, a n d q u o te s a p a s s a g e to th is effect w h ic h

d o e s n o t o c c u r in th e te x t's s u rv iv in g s h o rt re c e n s io n .178 Svacchandatantra 4, m o re

over, in th e c o n te x t o f in itia to ry d re a m p ro g n o s tic a tio n , lis ts a m o n g a u s p ic io u s p o r

te n ts th e s ig h t o f h e ro e s , z o m b ie s, a n d siddhas tr a d in g h u m a n flesh in th e c re m a tio n

g r o u n d .179 T h is c re m a tio n -g ro u n d p ra c tic e is a p p a re n tly m e n tio n e d in th e B u d d h is t

176 In Act One, Avalokita says to Kamandakl, "Your reverence, SaudaminI now carries out a kapalika
observance on Srlparvata, having obtained wondrous powers of mantrasiddhi" (bhadvadi sa sodamint ahu-
na samasadidaaccariyamantasiddhippahava siripawade kavaliawadam dharedi).
177 A relevant passage is quoted above (n. 156). N ote also a reference in Harsacarita v i to the son of
Prayota, described as mahamamsavikrayavadavatula, "mad w ith the doctrine of selling human flesh;" he
loses his life to a vetala called Talajangha.
'78 T he p a s sa g e attrib u ted to th e SiddhayogesvarTmata read s, virahastan m aham am sam g rh ltva viraya-
bhimatavaradanam ("Having accepted human flesh from the hand of a hero, there is the bestowing of
the desired boon to the hero"). Comments ad prose preceding verse 8 (p. 154). While the first eight
syllables could form an odd-numbered pada, the remainder is unmetrical.
179 In the Kashmiri recension of the Svacchandatantra, as reflected in the k s t s edition, dreaming of a
cremation ground and dreaming of the sale of human flesh appear to be separate portents. However, in
the Nepalese recension, as well as this passage as it was redacted into Tantrasadbhdva 9, the cremation
ground forms the setting for this flesh trade. Comparing the k s t s edition (S t ksts), three m s s of Tantra
sadbhdva 9 (as reported by Dyczkowski), and an early Nepalese Svacchandatantra codex (S t i,= n a k i -
224/NGM PP reel B 2 8 /1 8 ), all of which have independent value for constituting the text, the following

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87

Subdhupariprccha as w e ll.180 A s fo r tim in g , th e fo u r te e n th n ig h t o f th e w a n in g lu n a r

fo r tn ig h t (krsnapaksa) o n w h ic h b o th M a d h a v a a n d A g h o ra g h a n ta u n d e r ta k e th e ir

ritu a ls is c u s to m a rily fa v o re d fo r c re m a tio n g ro u n d rite s, in c lu d in g th o s e in v o lv in g

fle sh o ffe rin g s.181

M a d h a v a is d e sc rib e d as d a rk , h is b o d y n o n e th e le s s g rey .182 T h is c o u ld b e a re f

ere n c e to th e o th e rw is e d a r k M a d h a v a b e in g p a le fro m lo v e-sick n e ss, w h ic h is in fa ct

a llu d e d to e ls e w h e re in th e p lay .183 H o w ev er, th is m ig h t p o s sib ly re fe r to h is d a r k

b o d y b e in g s m e a re d w ith a sh e s, fo r vratas d e s c rib e d in S aiva so u rc e s u s u a lly en jo in

w e a rin g p a r tic u la r co lo rs, esp e c ia lly b la c k o r re d , o r else g o in g n a k e d , s m e a rin g th e

b o d y w ith ash e s, etc. H e h a s b o u n d h is c u rly h a ir u p w a r d s in th e fa sh io n o f th e

is p r o p o s e d a s th e o r ig in a l f o r m o f th e v e r s e i n q u e s ti o n (Svacchandatantra 4 .i4 c d - i5 a b , in th e k s ts
e d itio n ):

jvalatpitrvane ramye vTravtresibhir vrte || 14 ||


vTravetalasiddhai ca mahdmamsasya vikrayam \
jv a la t 0 ] STOT1
, W S T KSTST skh; jv at S t ^ ^ ; jv a la n T sk- v a n e ] S t ^ T s 15' ^ g; v a n a m
gTKSTs r a m y e ] STc iT sk'kh; ra m y a m St ksts; ( - - ?) Ts v lre s ib h ir ] STKSTST sk-kh; v lre sa b h ir
STctrf; (?) j sg Vrte ] T sk,kh; v r ta m ST rfSTK5TS; (?) T sg s id d h a is ] St ksts; sid d h is S x ^ T s ;
s id d h a s T sk,kh v ik ra y a m ] STc iSTKSTST sk; v ik ra m a m Ts; (?) T s1*
"And in a lovely, flaming cremation ground, surrounded by heroes and heroines, [one
sees in dream] the trading of human flesh by heroes, zombies, and siddhas."
Ksemaraja, however, understands siddhais in the Kashmiri recension as an associative instrumental
(viravetalasiddhais ceti sahdrthe trtvya).
180 Davidson, Indian Esoteric Buddhism, 203.
181 por exampie/ jn BraYa xv, the practice of vetalasadhana, a cremation-ground rite involving a corpse,
is enjoined on the eighth or fourteenth night of the waning m oon (xv.15). SiddhayogesvarTmata 13 pro
vides a further example of an heroic rite (sadhana, performed after completion of purvaseva) on the
fourteenth dark lunar night. In this case, the hero fasts three nights and offers homa of human flesh
before preceding on the fourteenth to the cremation ground, naked and alone. Standing erect, he recites
the mantra until yoginls surround him, to w hom he offers blood from his left hand as the guest-offering
(argha).
Tantrasadbhdva 17 attests a rite in which one proceeds to the cremation ground on the krsnacaturdasT,
bearing a human skull and reciting a mantra of Camunda. One offers there, in front of the cremation
ground, animal flesh as bali.
om camunde tiri tiri cchinda chinda vidhatre hiri hiri sphura sphura tistha tistha vividha vividha
svaha i anena smasdnam gatva mdnusyakapalam dharayitva krsnacaturdasyam pasumamsena
tasydgrato balim datva tavaj japed yavat sphutati | dkdsena gacchati yatra smasane tisthati tatra
grham pasyati \
mss as reported by Dyczkowski; s / s silently regularized. The sequence of events envisioned in the last
sentence is unclear ("he goes via the sky[;?] in the cremation ground where he stands[,?] there he sees
a building").
182 Act Five, verse 5a: [ya esah] kuvalayadalasyamo 'py ahgam dadhat paridhusaram.
183 In Act Three Kamandakl refers to Madhava having a body by nature dark like the priyahgu vine,
now pale and emaciated through his love-sickness (priyahgusydmahgaprakrtir api capandumadhuram vapuh
ksdmam ksamam vahati ramantyas ca bhavati, 9cd).

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m a tte d , u p w a rd -fa s te n e d lo ck s o f th e S aiva asc etic.14 In a d d itio n , h is b e a rin g o f a

s w o rd h a s p a ra lle ls in c re m a tio n -g ro u n d o b se rv a n c e s. T h e Kulapancasika, fo r e x a m

p le , re fe rs to " g re a t h e ro e s " w h o , d e v o te d to w o rs h ip a n d m e d ita tio n , s w o rd s in h a n d

a n d lu s tin g to d r in k h u m a n b lo o d , w a n d e r th e c re m a tio n g ro u n d s se e k in g e n c o u n

te rs (melaka) w ith y o g in ls.185 C o m p a re a lso th e m ahocchusmavrata o f BraYa xxi, f o u r th

of five vratas c o r re s p o n d in g to th e F o u r D e v ls a n d B h airav a. In th is o b se rv a n c e , th e

sadhaka w e a rs b la c k c lo th in g a n d g a rla n d s a n d a v a rie ty o f o rn a m e n ts , a p p lie s re d

lac o n th e feet, a n d b e a rs a sk u ll, sk u ll-sta ff (khatvanga), a v a rie ty o f w e a p o n s , a n d

a d a m a ru -d ru m , etc. M e d ita tin g a n d p ra c tic in g p e n a n c e in s o litu d e , h e w a n d e rs b y

n ig h t th ro u g h p la c e s th a t in c lu d e th e c re m a tio n g r o u n d .186

In a d d itio n to th is p o rtra y a l o f a ra d ic a l vrata, B h a v a b h u ti's d r a m a a tte s ts te c h

n ic a l k n o w le d g e o f a n u m b e r o f o th e r a sp e c ts o f S aiva ritu a l. A g h o ra g h a n ta is d e

s c rib e d as a sadhaka, th e sp e c ia list e n g a g e d in so lita ry p ra c tic e s in p u r s u it of siddhi.

H e h a d p ra c tic e d h is mantrasadhana in th is v e ry te m p le of K a ra la , n e a r th e c re m a

tio n g r o u n d ,17 a n d d w e lls in th e fo re s t nearby. H is p ra c tic e s a re s a id to in v o lv e

ro a m in g b y n ig h t, th e sacrifice o f liv in g b e in g s, a n d c a rry in g o u t th e S k u llb e a re r-

o b se rv a n c e .18 H is close c o n n e c tio n to a fe m a le d is c ip le is a lso n o te w o rth y : h e r ro le

184 Act Five, prose preceding verse 5: tat ko 'yam atigambhuamadhurakrtir uttambhitakutilakuntalah krpa-
napanih smasanavatam avatarati (spoken by Kapalakundala).
185 Kulapancasika 3 ( f . 4 V ):
pujadhyanarata ye tu narasrkpanalampatah |
nityodyukta mahavirah khadgahastah pratisthitdh ||
smasananilaye deva ratrau niyatane rata \
katham nu labhate nityam yogmeldpakam ham ||
la m p a ta h ] em.; l a m p a t a m ms n i t y o d y u k t a ] conj.; n i t y o d r a k to m s p ra tis th ita h ] em.; p r a t i s t h i t a
ms n u ] conj. (I s a a c s o n ); n a m s h a ra ] em.; h a r a h ms

"O Hara, how do those great heroes w ho are devoted to worship and meditation, lusty for
drinking human blood, endeavoring constantly, standing w ith swords in hand, devoted to
w a n d e r in g th e c rem a tio n g r o u n d s at n ig h t, O g o d , a lw a y s o b ta in melapa w ith th e Y oginls?"
transcription courtesy of Somadeva Vasudeva.
n a k 1 -1 0 7 6 (n g m p p A 4 0 /1 3 );
186 BraYa xxi.83cd-ioo. Owing to length, an edition of this material is not provided here.
187 Act Five, prose following verse 4: smasanavatasya nedlyah karalayatanam yatra paryavasita-
mantrasadhanasyasmadguror aghoraghantasyajnaya saviSesam adya pujasambharo maya samnidhapamyah. On
mantrasadhana, the practices following the siidfe/ai-consecration for achieving mastery of one's mantra-
deity, see Brunner-Lachaux, "Le Sadhaka." It appears that it was the norm to practice mantrasadhana in
a single, isolated place, as Aghoraghanta is said to have done in the tem ple of Karala. Ibid., 431.
188 Avalokita describes Aghoraghanta as "one w ho wanders by night" and a "skull-bearer," as quoted
in n. 174 above. In Act Five, verse 29, Aghoraghanta refers to himself as himsaruci ("fond of violence"),

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89

m ig h t b e re s tric te d to th a t o f a s tu d e n t a n d a ss is ta n t, b u t th e im p lic a tio n c o u ld b e

t h a t sh e is h is ritu a l c o n s o rt a s w ell. T h is p o ssib ility la c k s e x p lic it in tim a tio n .

W h ile m o rtu a ry , kapdlika e le m e n ts w e re p re s e n t in th e S aiva A tim a rg a , c re m a tio n -

g r o u n d rite s fo c u s e d u p o n c o n tro l o f th e p o w e rfu l a n d d a n g e ro u s fo rces w h ic h

c o n g re g a te th e re a p p e a r u n iq u e to th e M a n tra m a rg a , a n d p a r tic u la rly c h a ra c te riz e

th e V id y a p lth a bhaim vatantras. B h a v a b h u ti v iv id ly d e s c rib e s th e c re m a tio n g r o u n d 's

frig h tfu l n ig h t d e n iz e n s , w h ic h in c lu d e b e in g s s u c h as ulkam ukhas (" m e te o r m o u th s " ),

putanas (" s tin k e rs" ), a n d pisacas (" g o b lin s" ), a s w e ll a s fe m a le v a rie tie s o f th e s a m e .89

M a d h a v a b e a rs h is fo o d -o ffe rin g in th e le ft h a n d , as b e fits ra d ic a l ta n tric ritu a l. H e

a d v e rtiz e s th is fle sh a s u n c u t b y w e a p o n s, a c rite rio n th a t a p p a re n tly m a k e s it a c c e p t

a b le to th e s p irits .190 S aiva so u rc e s h o w e v e r s o m e tim e s p ra is e th e c o rp s e o f o n e fa lle n

in b a ttle a s p a rtic u la rly s u ita b le fo r ritu a l u s e .191 B ey o n d th e a lre a d y e x tre m e p ra c tic e

o f m a k in g o ffe rin g s o f h u m a n flesh , s c rip tu re s s u c h a s th e BraYa a n d YoginTsancara

m e n tio n th e rite o f a c tu a l h u m a n sacrifice as w e l l / 92 w h e th e r o r n o t th is a c tu a lly

to o k p la c e w ith a n y freq u en cy . G iv e n its se n sa tio n a l q u ality , B h a v a b h u ti is n o t a lo n e

a m o n g m e d ie v a l p o e ts in u tiliz in g th is th e m e fo r d ra m a tic p u rp o s e s . A tte m p te d h u

m a n sacrifice to a fierce g o d d e s s c o m p rise s, fo r e x a m p le , th e d ra m a tic fo c u s o f th e

and prdnyupahdraketanajus ("frequenting places where there is sacrifice of living beings").


189 Act Five, verses 11-18. The ulkamukha is a som ewhat uncomm on category in Indian spiritology.
In his commentary on the Netratantra, Ksemaraja identifies these w ith the pisaca ("goblin"): glossing
pisacaih in 2.14b, he states, smasanddivdsina ulkamukhah pisacah. Cf. his comments ad i8.99d (pisaca asuci-
sthdnadivasim ulkamukhah). Tantrasadbhdva 19 mentions a ksetrapala named Ulkamukha.
190 MdlatTmadhava, Act Five, verse 12:
bho bhoh smasananiketandh kataputanah j

asastraputam avydjam purusahgopakalpitam \


vikrlyate mahamdmsam grhyatam grhyatam idam || 12 ||

"O Corpse Stinkers, denizens of the cremation groimd, the greatest of meats is for sale,
not purified by [being slain in battle with] weapons, unadulterated, prepared from the
body of a man; please take it, take it!"

191 Cf. Svacchandatantra i3-24cd: ranasastraghatapatitam narapisitam trimadhusamyutam juhuydt, "One


should offer oblations of human flesh felled by the blows of weapons in battle, m ixed w ith the 'three
types of honey'."
192 N ote YoginTsancara 6.26cd, a som ewhat random example: sarvayogTsvansiddhilr] mdnusat pasunad
bhavet ("Due to a human as sacrificial victim, there w ould be [attainment of] power over all yoginis").
But note also, in contrast to MdlatTmadhava, that this source (6.iooab) appears to prohibit sacrifice of
a woman: stn paiutve niyukta tu mahdsiddhivighatakla] ("but a woman employed as a sacrificial victim
ruins the major siddhis").

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Yasastilaka of S o m a d e v a s u ri as w ell, a n d fin d s m e n tio n in n u m e r o u s o th e r w o rk s of

th e m e d ie v a l p e rio d .

P a rtic u la rly re le v a n t a re th e d e s c rip tio n s a n d ac tiv itie s o f th e tw o yogirils, K a p ala-

k u n d a la a n d S a u d a m in l. B oth c a rry o u t S k u llb e a re r-o b s e rv a n c e s (kapalikavrata), a n d

th e f o r m e r 's kapalika a ttire is d e s c rib e d in v iv id d e tail. B o th fre q u e n t th e sa c re d

m o u n ta in S rlp a rv a ta , a n d p o s s e s s th e s p e c ta c u la r p o w e r o f flight. A lth o u g h th e

s o u rc e o f S a u d a m im 's a b ility to fly is u n s ta te d , it p e r h a p s s te m s fro m th e s a m e m e a n s

b y w h ic h sh e h a s th e p o w e r to d ra w o th e rs a lo n g th ro u g h th e air. W h e n th e b e w il

d e r e d M a d h a v a a n d M a k a ra n d a in q u ire as to h e r id e n tity , sh e re p lie s, " th is y o u sh a ll

s u re ly u n d e r s ta n d ," a n d rises:

I n o w s h a ll fo r y o u r b e n e fit u s e th is p o w e r o f 'd r a w in g ' [th ro u g h th e air],


w h ic h a rise s fro m m y d e d ic a tio n to th e g u ru , th e o b se rv a n c e s, p e n a n c e ,
tantras, a n d m antrasT93

T h is lis t b e a rs c o m p a riso n w ith a c c o u n ts of th e p ra c tic e s sadhakas c a rry o u t in o rd e r

to a tta in e n c o u n te rs (melapa) w ith y o g in ls .194

K a p a la k u n d a la in tro d u c e s h e rs e lf a n d h e r p o w e rs w ith th e s a m e p h ra s e , iyam

aham idantm. B u t th e so u rc e o f h e r a b ility to fly d iffe rs c o n sid e ra b ly : th e p e rn ic io u s

p ra c tic e o f e x tra c tin g th e e sse n ces o f liv in g b e in g s b y in v a siv e y o g ic m e th o d s . S he d e

sc rib e s h e rs e lf a s u n tir e d b y a flig h t fu e le d b y e x tra c tio n o f th e "five n e c ta rs " th ro u g h

th e b o d y 's c h a n n e ls (nadi). T h is sh e d o e s w h ile a b s o rb e d in m e d ita tio n u p o n th e Self

as S iva in th e h e a rt l o t u s / 95 in a cakra o n w h ic h th e six a n c illa ry m a n tra s {anya) h av e

b e e n in s ta lle d .196 S h e p ra is e s Siva as " lo rd o f th e saktis" (saktinatha), s u r r o u n d e d b y

193 Act Nine, verse 52:


jhasyathah khalv etat | (utthaya) iyam aham idamm,
gurucaryatapastantramantrayogabhiyogajam \
imam aksepinlm siddhim atanomi sivaya vah || 52 ||
Although I cannot locate parallels for the expression aksepim siddhi, the ability of yoginis to enable men
to fly pervades the literature, indeed characterizes in no small measure their popular image. It is worth
noting that here, tantra seem s unlikely to mean "text," but instead "spell" or som ething of this nature.
Cf. the previous discussion of the Gahgdhar inscription.
194 Cf Svacchandatantra i5-32cd-33, BraYa Lxxm.4oab, and BraYa xcix.2-5.
195 Cf. YoginTsancara 6.563b: hrccakramadhyam atmanam dhyatva sivasamaprabham.
196 A c t F ive, v e rse 2:

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w h o m h e is m e d ita te d u p o n in th e h e a r t in a cakra of s ix te e n nadls, b e s to w in g siddhi

u p o n sadhakas.197 T h is c o n c e p tio n o f th e d e ity w ith six an c illa rie s (sadahga) in th e

c e n te r o f a cakra o f nadTs v is u a liz e d in th e h e a rt is c o n s is te n t w ith te rm in o lo g y o f th e

BraYa, w h ic h a tte s ts sim ila r c o n fig u ra tio n s o f six te e n .198 M a tc h in g m o re p recisely , th e

u n p u b lis h e d YoginTsancara o f th e Jayadrathayamala d e s c rib e s as w h a t a p p e a rs to b e its

b a sic c o n fig u ra tio n th e d e ity a n d six an c illa rie s (sadahga), w h o a re th e Six Yogirus,

in a cakra o f six te e n nadTs.1" T h e la tte r c o rre s p o n d to th e vo w els, a s d o th e s ix te e n

m a n tra -d e itie s o f th e B raYa's bhautikacakra a n d kulacakra, th e la tte r m o re o v e r h a v in g a

s p e c ia l a sso c ia tio n w ith y o g in is.200 It s e e m s p ro b a b le th a t K a p a la k u n d a la s p e a k s o f a

iyam aham idamm

nityam nyastasadahgacakranihitam hrtpadmamadhyoditam


pasyantl sivarupinam layavasad atmdnam abhydgata |
nadlnam udayakramma jagatah pancamrtakarsanad
apraptotpatanasramd vighatayanty agrenabho 'mbhomucah ||

"I have now arrived, ever view ing by the power of meditative absorption the Self, in
the form of Siva, arisen in the heart-lotus and placed in a cakra where the six ancillary
[mantras] have been installed. Parting the clouds in the sky before me, I am untired by my
flight, [caused] by extraction of the five nectars of living beings (jagat) via the ascending
sequence of nadls."

197 Act Five, verse 1:


sadadhikadasanddlcakramadhyasthitatma
hrdi vinihitarupah siddhidas tadvidam yah \
avicalitamanobhih sadhakair mrgyamdnah
sa jayati parinaddhah saktibhih saktindthah || 1 ||
"Victorious is the Lord of the Saktis, surrounding by Saktis and placed in the m iddle of a
cakra of sixteen nadls, his form placed in the heart bestowing siddhi upon those w ho know
him, sought after by sadhakas w ith unwavering minds."

198 Perhaps the m ost significant cakra of sixteen mantra-deities is the kulasodasa cakra, the subject of
BraYa xiv, which does not, however, use the terminology of nadls. It encodes a configuration of the
sixteen vowels around the central deity. The bhautikacakra of chapter nineteen, on the other hand,
explicitly correlates its sixteen nadls w ith the vowels.
199 On the sixteen nadls as the vowels, cf., e.g., Yoginlsancara n.47ab: nadlsodasabhagottha[n] kramald]
varndn samuddharet. Chapter ten narrates how the Six Yogirus arose from the ancillary (ahga) mantras
of the vidya, protecting Skanda from the Seven Mothers, w ho had becom e proud of their power after
slaying the dem ons and receiving Siva's boon. The Six arise as deities of the kdlacakra, the same deity
configuration mentioned in chapter 5 in connection w ith extraction of the five nectars.
2 connection is suggested in the Goddess's opening question of BraYa xiv, which teaches the
kula[sodasa]cakra or khecarlcakra:
yoginyah svalpabuddhyas tu svalpacittdlpasattvikdh \
bhartuh susrusanapara gurubhaktisamanvitah || 1 j|
tdsam siddhir yathd deva tam me bruhi samdsatah \
i a y o g in y a h ] emc, y o g in y o h B y b u d d h y a s ] em.; b u d d h y a s B y l b s a t t v i k a h ] em.; s a tt v ik a h
Bya xc b h a r t u h ] corr.-, b h a r t u B y 11 g u s r u s a n a ] em.-, s v a s r u s a n a B y

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92

c o m p a ra b le c o n fig u ra tio n o f six te e n nadls o f th e S a n sk rit v o w e ls e n c irc lin g B h airav a

a n d h is six a n c illa ry m a n tra s. S a n d e rs o n h a s, in a d d itio n , d r a w n a tte n tio n to th e

fa c t th a t th e p ro c e s s K a p a la k u n d a la a llu d e s to o f e x tra c tin g th e v ita l e sse n ces is d e

s c rib e d in c o n s id e ra b le d e ta il in th e YoginTsancara.201 A s d e s c rib e d in its fifth c h a p te r,

th is in v o lv e s p la c in g th e v ic tim (pasu) b e fo re o n e a n d y o g ic a lly d ra w in g o u t th e 'n e c

ta r s ' v ia th e nadls, th ro u g h c o o rd in a te d a p p lic a tio n o f b r e a th c o n tro l a n d m a n tra .202

In th is c h a p te r, " m e d ita tio n " (dhyana) is d e fin e d a s th e " c o n jo in in g o f frf/fl-m antras

a n d nadls.''203 W h ile flig h t is m e n tio n e d a m o n g th e siddhis a c q u ire d th ro u g h s u c h

p ra c tic e s, it is b y n o m e a n s th e ex clu siv e a im , how ever.

In th e d ic h o to m y o f th e c ru e l K a p a la k u n d a la a n d v ir tu o u s S audam i.nl, R o n a ld

D a v id s o n see s th e c o n tra s t o f th e (Saiva) " K a p a lik a p ro p e n s ity fo r v io le n c e " a n d

th e " sp e cifica lly B u d d h is t c o n trib u tio n to e x tre m e ascetic p ra c tic e " o f " re s tra in t in

th e se rv ic e o f a m o ra l d ire c tio n ." In h is in te rp re ta tio n , S a u d a m in I is th e first " B u d

d h is t s id d h a " to b e re p re s e n te d in n o n -B u d d h is t lite ra tu re .204 A n u m b e r o f q u e s tio n s

m ig h t b e ra is e d c o n c e rn in g th is fo rm u la tio n , how ever. S a u d a m in l's in v o lv e m e n t w ith

kapalika o b se rv a n c e s m ig h t in d e e d a tte s t e m e rg e n t B u d d h is t p a r tic ip a tio n in th is d o

m a in o f e x tre m e S aiva p ra c tic e , fo r s u c h b e g in s to b e d e s c rib e d in e ig h th -c e n tu ry

T antric B u d d h is t so u rc es. Yet th e c h a ra c te riz a tio n o f S a u d a m in I a s " B u d d h is t" w a r

r a n ts fu r th e r c o n s id e ra tio n , all th e m o re so w ith re g a rd to s o m e o f th e p la y 's o th e r

m a jo r c h a ra c te rs. A lth o u g h o n e w o u ld e x p e c t th e d is c ip le o f a B u d d h is t n u n to fo l

lo w h e r in re lig io u s o rie n ta tio n , th e o n ly te s ta m e n t o f S a u d a m in l's d e v o tio n is p r o

v id e d w h e n , w h ile fly in g , sh e sp o ts th e n a tu ra lly -fo rm e d im a g e o f S iva c a lle d S u v ar-

"Yoginls, of very little intellect, very little brains and little heroic spirit, [but] intent on
serving their husbands, and possessing devotion to the gurus tell m e succinctly, O god,
h o w th e y m a y h a v e siddhi."

Cf. BraYa i.i2 c d -i3 , and the annotation thereon. The implication appears to be that the pantheon
and practices of the kulacakra are specifically for yoginis, female practitioners emulating their flying
exemplars.
201 "Purity and Power," 213 (n. 89).
202 YoginTsancara 5, especially from verse 41.
203 5.373b: dhyane tu nadibTjanam samyogo jnanapurvakah ("but in the case of meditation, there is the
conjoining of the fy/a-mantras and midis, which depends upon knowledge").
204 Indian Esoteric Buddhism. A Social History o f the Tantric Movement, 203.

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n a b in d u , to w h o m sh e o ffers h o m a g e a n d a v erse o f p ra is e . It w o u ld th u s a p p e a r th a t

h e r kapalika p ra c tic e s in v o lv e h e r in d e v o tio n to Siva. O f th e y o u n g la d ie s a n d m e n

w h o c o m p rise th e re m a in in g ca st " th e B u d d h is ts " D a v id s o n s p e a k s o f S a u d a m in I

a id in g 205 little in d ic a tio n o f re lig io u s a ffilia tio n is in fa c t p ro v id e d . K a m a n d a k l's

a c o ly te s B u d d h a ra k s ita a n d A v a lo k ita h av e , u n s u rp ris in g ly , B u d d h is t n a m e s. H o w

ever, th e h e ro in e M a la ti is s a id to v isit th e te m p le o f S iva o n th e fo u r te e n th d a y o f th e

w a n in g m o o n ; th is sh e d o e s e s c o rte d b y n o n e o th e r th a n th e B u d d h is t n u n .206

A n o th e r re a s o n w h y it m ig h t b e u n w a rra n te d to r e a d th e c o n tra s t b e tw e e n K a p a la

k u n d a la a n d S a u d a m in I in se c ta ria n te rm s is th a t th e d ic h o to m y o f th e p e rn ic io u s,

c ru e l so rc e re ss a n d b e n e v o le n t fly in g d e m i-g o d d e s s re flects y o g in l ty p o lo g ie s fo u n d

t h r o u g h o u t S aiva s o u rc e s.207 M o reo v er, B h a v a b h u ti's th e m e o f th e ev il v e rs u s g o o d

w itc h m ig h t h a v e b e e n in s p ire d b y ta le s fro m th e lo s t Brhatkatha th e so u rc e fro m

w h ic h B h a v a b h u ti in fa ct d re w th e b a sic p lo t of h is d r a m a .208 If D a v id so n is n o n e th e

less c o rre c t in s e e in g in S a u d a m in I e v id e n c e fo r B u d d h is t e n g a g e m e n t in kapalika

p ra c tic e , it s h o u ld still b e p o in te d o u t th a t h is in te rp re ta tio n reflects a o n e -s id e d ,

b lo o d -a n d -p o w e r c h a ra c te riz a tio n o f S a iv ism th a t little c a p tu r e s th e c o m p le x itie s of

th is tra d itio n , e c h o in g d ra m a tic , p o le m ic a l, o r e x o tic iz in g tre a tm e n ts o f e x tre m e S aiva

p ra c tic e in m e d ie v a l lite ra r y texts. T h is a ttitu d e s e e m s to e x te n d e v e n b e y o n d D a v id

s o n 's d e p ic tio n o f kapalikas; n o te , fo r in sta n c e , h is c h a ra c te riz a tio n o f th e m e d ie v a l

205 Davidson remarks, "She [SaudaminI] has gained the siddhis, m ost particularly that of flight (khecari
[sic]), and has come to assist the Buddhists in their struggle w ith the evil Kapalika siddha, Aghoragha-
nta, and his female companion, Kapalakundala." Ibid., 203.
206 Act Three, p. 103: ajja kasanacaiiddasi tti bha'dvadie samam maladlsamkaragharam gamissadi tado evatn
kila sohaggam vaddhadi tti devadarahananimittam sahatthakusumdvacadm uddisia lavahgiadudTam maladim
bhaavadT jevva kusumaarujjanam anaissadi tado annonnadamsanam bhodu tti ("Since today is the fourteenth
of the waning moon, Malati w ill go w ith Her reverence [KamandakI] to the temple of Siva. Then, as it is
believed conjugal fortune (saubhagya) thus increases, Her reverence shall herself bring Malati, attended
by Lavarigika, to the garden 'Treasury of Flowers,' with the aim of [her] gathering flowers with her own
hands for the purpose of worshiping the deities. Thus may [Malati and Madhava] behold each other").
207 See the critical editions and annotation of BraYa l x x i i i .
208 See the introduction to M.R. Kale's edition of the MdlatTmadhava, 24-27. On the theme of the
good versus wicked witch, note in particular an episode in Kathdsaritsagara x n .i, a Sanskrit retelling
of the Brhatkatha, in w hich a womansecretly an evil sdkimtransforms her husband into a buffalo
w hen he catches her in a compromising position with a buffalo herder. He is later rescued through
the kindness of a benign yoginl, w ho restores his form, provides him her daughter in marriage, arms
him w ith magical mustard seeds to enact revenge, and instructs him finally in the Adi/a-mantra of
Kalasamkarsinl. I discuss related material in the subsequent section on the Brhatkatha retellings.

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re p re s e n ta tio n o f Siva: " a k ille r d iv in ity w ith a p e r m a n e n t e re c tio n ." 209

W h a t I see th is fa s c in a tin g p la y p ro v id in g e v id e n c e fo r is sev e ralfo ld . F irst, th e

p ra c tic e s d e s c rib e d a re o f c o u rse th o s e o f th e M a n tra m a rg a , a n d n o t o f a n o n -ta n tric

kapalika sect.210 T h is is e v id e n c e d in p a r tic u la r b y A g h o ra g h a n ta 's s ta te d e n g a g e

m e n t in mantrasadhana, a n d th e a b o v e d e s c rip tio n s o f th e tw o y o g in is ' so u rc e s of

r itu a l po w er. S ig n ific an t p a ra lle ls in d e s c rip tio n s o f ritu a l a n d its a im s, as w e ll a s th e

im p o rta n c e o f C a m u n d a , " le a d e r o f th e M o th e r g o d d e s s e s " (m dtrndyikd), p o in t m o re

o v e r to w a rd s th e kapalika- a n d g o d d e s s -o rie n te d c u lts o f V id y a p ith a sc rip tu re s . A lso

p r e s e n t is a f u n d a m e n ta l fo rm u la tio n of th e Y oginl cu lt: th e p o s sib ility o f w o m e n

b e c o m in g fly in g M istre sse s o f Y oga th ro u g h ritu a l p e rfe c tio n . T h a t th is ta n tric a n d

kapalika c u lt h a d its c e n te rs o f a c tiv ity a t s a c re d pithas s u c h as S rlp a rv a ta , w a s v ie w e d

p rim a rily a s a d o m a in o f S aiv ism , a n d in v ite d B u d d h is t p a rtic ip a tio n , m ig h t also

b e s u g g e s te d . A lto g e th e r, th e e v id e n c e fro m th e MdlatTmadhava s u g g e s ts th a t b y th e

e a rly e ig h th c e n tu ry , th e Y oginl c u lt d e s c rib e d in bhairavatantras o f th e V id y a p ith a

w a s p re v a le n t, c o rro b o ra tin g re fe re n c e s to th is lite ra tu re in th e o ld Skandapurana.

T H E HARAVIJAYA OF R A T N A K A R A

W h ile th e MdlatTmadhava sh o w s g e n e ra l a w a re n e s s of th e kapalika c u lt o f y o g in is d e

s c rib e d in V id y a p ith a so u rc es, th e e a rly n in th -c e n tu r y Haravijaya o f R a tn a k a ra ,211 in

c o n tra s t, c o n ta in s c le a r re fe re n c e s to th e T rika th e c u lt o f th e g o d d e s s tria d P a ra ,

P a ra p a ra , a n d A p a ra p ro b a b ly in its d e v e lo p e d K a u la variety. T h is K a sh m iria n

mahdkavya ec h o es specific siddhantatantras, as id e n tifie d b y S a n d e rs o n ,212 a n d in a

h y m n to th e g o d d e s s C a n d l, d is p la y s te c h n ic a l k n o w le d g e o f th e T rik a 's sy s te m of

d e ity v is u a liz a tio n .213 T his h y m n m a k e s p a s s in g re fe re n c e to y o g in is as w ell, d e sc rib


209 Indian Esoteric Buddhism, 90.
210 In contrast, note that the Mattavilasa, a seventh-century drama which parodies the antinomian and
kapalika activities of a Saiva ascetic, provides no conclusive indications of Mantramarga practices.
211 Concerning the date of composition, Sanderson suggests "around 830," based upon his assessment
of the dates of Cippatajayaplda, the Kashmiri monarch in w hose court Ratnakara apparently wrote the
Haravijaya. "History through Textual Criticism," 6 (n. 3).
212 "History through Textual Criticism," 5-6.
213 See Sanderson, "Mandala and Agamic Identity in the Trika of Kashmir," 169 (n. 1); and "History
through Textual Criticism," 18-19 (n. 21). See also David Smith, Ratnakaras Haravijaya: A n Introduction

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in g th e G o d d e s s in u n io n w ith B h airav a a s th e ra d ia n t n a v e o f a cakra o f yogesvarls, i.e.

y o g in is, u p o n w h o m o n e m e d ita te s to a tta in id e n tity w ith S iva.214 A lso n o te w o rth y

is th e fact th a t y o g in is, in c o n tra s t to th e S ev en M o th e rs, h a v e n o t b e e n in c o rp o ra te d

in to th e ric h S aiva m y th o lo g y of th is w o rk to a n y sig n ific a n t d e g re e : th e y fig u re o n ly

in th e ab o v e re fe re n c e to e so te ric ritu a l.215 In m a rk e d c o n tra s t, th e th irte e rith -c e n tu ry

H aracaritacintamani o f R a jan a k a J a y a d ra th a , a lso a K a sh m iri, p ro m in e n tly in te g ra te s

y o g in is in to S aiva m y th o lo g y .216

T H E B R H A T K A T H A A N D ITS R E T E L L IN G S

T h e v a rio u s re te llin g s o f th e lo st P ra k r it Brhatkatha o f G u n a d h y a , "T h e G ra n d Tale,"

o ffer a w e a lth o f m a te ria l p e r tin e n t to T antric S a iv ism a n d th e Y oginl cult. The

Kathasaritsagara, a n e a rly e le v e n th -c e n tu ry S a n s k rit v e rs io n b y th e K a sh m iri a u th o r

S o m a d e v a b h a tta , is p e r m e a te d w ith re fe re n c e s to ta n tric p ra c tic e s a n d p ra c titio n e rs

a n d c o n ta in s v iv id a c c o u n ts o f y o g in is. C lo se ly p a ra lle l to th is is th e m id elev e n th -

c e n tu r y Brhatkatham ahjan o f K s e m e n d ra , th is to o o f K a sh m iri p ro v e n a n c e . A n e a rlie r

S a n s k rit v e rsio n , th e Brhatkathaslokasam.graha, also c o n ta in s m u c h th a t is re le v a n t to

th e s tu d y o f T an tra; b u t th e re a re te llin g c o n tra s ts in th e s e te x ts, p ro b a b ly s e p a ra te d

b y a c e n tu r y o r m o re in tim e. R e a c h in g fu r th e r b a c k to th e Vasudevahindi o f Sa-

iig h a d a s a g a n in , a n e a rly Ja in a re te llin g in P ra k rit, e v id e n c e fo r T a n tra a n d th e y o g in l

c u lt re c e d e s fro m v iew .217

In th e Vasudevahindi, "T h e O d y sse y s o f V a su d e v a ," w e d o n o n e th e le s s g lim p s e

p ro to -ta n tric id e a s a n d p ra c tic e s o f so m e re le v a n c e to th e fo rm a tio n o f th e Y oginl

c u lt, e sp e c ia lly its ta le s o f th e vijjaharas (i.e. vidyadhara) a n d th e ir " lo re s" (vijjd, i.e.

to the Sanskrit Court Epic, 263-66.


214 Haravijaya 4.28; this has been quoted and translated by Smith, Ratndkara's Haravijaya, 262.
215 I base my knowledge of the deities and m yths in the Haravijaya largely on the studies by Smith
(Ibid., 225-76), and Santosh Kumari Sharma, Haravijaya o f Ratnakara: a Criticism, 268-316.
216 A n episode prominently featuring yoginis is described in Sanderson, "Religion and the State,"
285-86.
217 For an overview of the Brhatkatha and a thesis on the relations between its various retellings, see
Donald A. N elson, "The Brhatkatha: a Reconstruction from the Brhatkathaslokasamgrha, Peruhkatai and
Vasudevahindi-," and "Brhatkatha Studies: the Problem of an Ur-text," Journal o f Asian Studies 37:4 (1978),
663-676.

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96

vidya.).218 W h ile o f u n c e rta in d a tin g , th e te x t is w r itte n in a P ra k rit L u d w ig A ls-

d o rf a rg u e s b e lo n g s to th e e a rly c e n tu rie s o f th e c o m m o n e ra .219 T h e Vasudevahindi

th e re fo re c o m p ris e s th e e a rlie s t s u rv iv in g re te llin g o f th e Brhatkatha, th o u g h o w in g

to its a d a p ta tio n to Ja in a " u n iv e rs a l h is to r y /' n o t th e m o s t fa ith fu l.220 W h ile y o g in is

h a v e n o ro le in th is tale, a n o th e r c a te g o ry o f d iv in e w o m a n d o e s h a v e a sig n ific a n t

p o s itio n : th e vidyadhari, fe m a le c o u n te r p a r t o f th e vidyadhara o r " lo re -h o ld e r." It is

th e s e " lo re s" (vidya) a n d th e ir se m i-d iv in e m a s te rs , b o th m a le a n d fe m a le, th a t h av e

sig n ifican c e fo r th e p re s e n t stu d y .

In D o n a ld N e ls o n 's a s se ssm e n t, th e co re n a rra tiv e o f th e o rig in a l Brhatkatha h a d

th re e co n c ern s: th e h e ro N a ra v a h a n a d a tta 's g r a d u a l a c q u is itio n o f w iv es, vidyas, a n d

o v e rlo rd s h ip o f th e vidyadharas. T h e se a lso fo rm a n in te g ra l se q u e n c e , fo r vidyas m u s t

b e m a s te re d in o rd e r to c o n q u e r vidyadharas, a n d N a ra v a h a n a d a tta le a rn s m a n y of

th e s e fro m h is vidyadhari b rid e s .221 O n th e tre a tm e n t o f vidyas in th e Vasudevahi

ndi, I ta k e as e x a m p le a n e p is o d e fro m b o o k fo u rte e n , w h ic h tells th e ta le o f th e

h e r o 's m a rria g e to th e vidyadhari p rin c e s s M a y a n a v e g a .222 In a n a e ria l scuffle w ith

h is vidyadhara a b d u c to r, th e h e ro , V a su d e v a, falls fro m th e sk y a n d fin d s h im se lf in

th e R iver G a n g a. H e e n c o u n te rs a p e r s o n e n d e a v o rin g to m a s te r a vidya, s ta n d in g

in th e w a te r in th e g a rb o f a m e n d ic a n t ascetic, w h o say s, " o n se e in g y o u , m y vidya

h a s b e c o m e p e rfe c te d (siddha) . . . tell m e , w h a t to k e n o f fr ie n d s h ip m ig h t I offer y o u ?

I a m a vidyadhara."223 V a su d e v a re q u e s ts to le a r n a vidya th a t b e s to w s th e p o w e r of

218 Sanghadasaganin's text has been published as Vasudevahindiprathamakhandam, 2 vols., edited by


Caturavijaya and Punyavijaya[-muni?] (Kathiawar: Shri Jain Atmanand Sabha, 1930). On vidyas in the
Vasudevahindi, see A. P. Jamkhedkar's useful appendix, Vasudevahimdl: A Cultural Study, 225-35. Note
also Jagdish Chandra Jain, "Vidyadharas in the Vasudevahindi," Journal of the Oriental Institute ofBaroda
24 (1974?): 120-127.
219 Alsdorf argues that the text is written in an archaic form of Jaina Maharastrl dating to a period
"centuries" prior to the sixth century c . e ., possessing linguistic features that bear comparison w ith the
Ardhamagadhi of the early Jaina canon. Alsdorf, "The Vasudevahindi, a Specimen of Archaic Jaina-
Maharastri," Bulletin of the School of Oriental Studies 8:2-3 3r 9_33 (quote on p. 320).
220 N elson, "Brhatkatha: a Reconstruction," 256.
221 N elson, "Brhatkatha: A Reconstruction," 282-83, 294/ 305-06.
222 This chapter was brought to m y attention by Nelson, 222-23, and Jamkhekdar, Vasudevahimdl: A
Cultural Study, 228. Here and elsewhere, I have consulted the comparative sum m ary/translation of the
Vasudevahindi and Brhatkathaslokasamgraha by Jagdish Chandra Jain, The Vasudevahindi: A n Authentic Jain
Version of the Brhatkatha.
223 Vasudevahindi 14 (vol. 2), p. 229: siddha me vijja tumha damsanena . .. samdisaha, kim va payacchami

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flig h t. A fte r in itia tin g h im , th e vidyadhara in s tru c ts V a su d e v a in th is lo re. H e fo llo w s

th e p re s c rib e d ritu a l fo r a d ay ; in th e e v e n in g a d iv in e w o m a n m a n ife sts b e fo re h im ,

a n d w ith h is a ss e n t, c a rrie s h im off in to th e sky.224

T h e m e th o d a n d te rm in o lo g y fo r uz'di/fl-practice in th e Vasudevahindi b e a rs re

m a rk a b le c o n tin u ity w ith la te r ta n tric ritu a l. F irst a n d fo re m o s t, vidyas a re n o t o n ly

" lo re s ," in th e se n se o f s p e lls to b e m a s te re d th a t a c c o m p lish specific a im s, b u t a lso

d e itie s to b e p ro p itia te d . T h u s w h e n th e d iv in e w o m a n m a n ife sts b e fo re V a su d e v a,

h e w o n d e rs w h e th e r s h e is th e v id ya -g o d d e ss h erself, p le a s e d w ith h is w o rs h ip .225

T h is sh o w s c le a r s im ila rity w ith th e ta n tric c o n c e p tio n o f vidyas a s g o d d e s s e s, fe m a le

m a n tra -d e itie s . F u rth e rm o re , access to th e vidya re q u ire s in itia tio n , fo r w h ic h th e te r

m in o lo g y is id e n tic a l to th a t o f la te r S aivism : V a su d e v a b e c o m e s dikkhio, i.e. diksitah,

" in itia te d ;" th e rite is u n fo r tu n a te ly n o t d e s c rib e d . Ju st lik e a ta n tric m a n tra -d e ity , a

vidya b e a rs fr u it w h e n it b e c o m e s " p e rfe c te d " o r " m a s te re d " (siddha).226 T h is in itia l

p ro c e s s o f m a k in g th e m a n tra effective is, in o u r e x a m p le , d e s c rib e d a s puraccarana

(S a n sk rit purascarana), " p re lim a ry s e r v ic e /p r o p itia tio n ," a te rm h a v in g s im ila r m e a n

in g in ta n tric ritu a l. A s in ta n tric purascarana, th is in v o lv e s p rim a rily in c a n ta tio n ,

a lo n g s id e o th e r rite s a n d o b se rv a n c e s.227 F o r e x a m p le , in o r d e r to m a s te r th e vidyas

c a lle d sumbha a n d nisum bha, V a su d e v a m u s t m a k e fo o d o ffe rin g s to d e itie s (bali) o n

a m o u n ta in p e a k o n th e fo u rte e n th n ig h t o f th e w a n in g m o o n , a n d r e p e a t th e vijja

o n e - th o u s a n d a n d e ig h t tim e s. H e re , sig n ifican tly , n o d is tin c tio n is m a d e b e tw e e n th e

pttidanam? aham vijjdharo.


224 Ibid., 229-30; cf. Jagdish Chandra Jain, Vasudevahindi, 435-37.
225 Vasudeva at first wonders whether the divine woman is an "obstruction personified" (viggha, i.e.
vighna) taking the form of a beautiful temptress, but then decides she is the goddess of the vidya
(vijjabhagavatt), "pleased by his preliminary worship" (puraccaranatosiyd, i.e. purascaranatosita). It be
com es clear in the course of the story that she is rather Mayanavega, a vidyadhari princess the sister of
Dandavega, the vidyadhara Vasudeva encountered upon falling from the sky. Vasudevahindi 14 (vol. 2),
p. 230.
226 Hence, the vidyadhara w ho teaches Vasudeva the lore for magical flight states, ahorate atle aham te
samlvam essatn ti, punnapuraccaranassa ya vijja siddha bhavissai tti na samdeho so gato ("He said, 'When a
day and a night have passed, I w ill come to you', and 'you will master the vidya w hen the preliminary
worship is complete; of this, there is no doubt,' then left"). Vasudevahindi 14 (vol. 2), p. 229-30.
227 On the subject of purascarana or purvasevd, "the 'preliminary ritual' for making a mantra effective
(siddha)," see Gudrun Buhnemann, "On Purascarana: Kularnavatantra, Chapter 15," in Teun Goudriaan
(ed.), Ritual and Speculation in Early Tantrism. Studies in Honor of Andre Padoux, 61-64 (quote on p. 61);
and Sanderson, "Religion and the State: Initiating the Monarch" (forthcoming), n. 355.

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vidya a n d its m a n tra : th e vidya is th e m a n tra to b e p e rfe c te d , u p o n w h ic h it g ra n ts its

p o w e rs. In th is case, h o w ev er, th e tw o vidyas a re n o t e x p lic itly d e ifie d a lth o u g h th e y

m ig h t c o n c e iv a b ly e m b o d y th e ir n a m e s a k e d e m o n s: th e S u m b h a a n d N is u m b h a of

DevTmahatmya fa m e .228 In a n o th e r story, a vidyadhara w h o h a d lo st h is p o w e rs is s a id

to p ra c tic e th e sahana (S a n sk rit sadhana) o f a vidya, th is b e in g in T an tric S aiv ism th e

te r m fo r th e o b s e rv a n c e s o n e u n d e r ta k e s to ac h ie v e p o w e r (siddhi) w ith a p a r tic u la r

m a n tr a o r vidya.229 It is u n c le a r w h e th e r in th e Vasudevahindi th is is d is tin c t fro m

purascarana.

F u rth e r in v e s tig a tio n is re q u ir e d in to e a rly In d ia n c o n c e p tio n s o f vidyas, fo r th e y

s e e m h ig h ly re le v a n t to th e d e v e lo p m e n t o f T a n tra a n d th e Y oginl cu lt. In th e

Vasudevahindi's vidyas, it w o u ld se e m th a t w e fin d , a lre ad y , a c o n fla tio n o f m a n tra s ,

fe m a le d e ities, a n d specific m a g ic a l p o w e rs , access to w h ic h re q u ire s in itia tio n . In

o th e r w o rd s , b y th e te rm vidya /v ijja is c o n n o te d a sp ecific m a n tra , th e p o w e r re

s u ltin g fro m its m astery , a n d th e g o d d e s s w h o e m b o d ie s it, w h o m u s t b e w o n o v er

t h r o u g h purascarana a n d / o r sadhana. T h is n e x u s o f id e a s h a s clea r c o n tin u ity w ith

later, self-co n scio u sly ta n tric c o n c e p tio n s o f m a n tra a n d ritu a l. T h e id e a o f vidyas

as g o d d e s s e s ta k e s o n e x tra o rd in a ry sig n ifican c e in th e la te r tra d itio n , fo r th e e a rli

e s t lite ra tu re o f th e S aiva Y oginl c u lt id e n tifie s itse lf a s b e lo n g in g to th e V id y a p ith a

d iv is io n o f th e S aiva ca n o n : "T h e S eat o f F em ale M a n tra -d e itie s ." T h is lev el o f th e

tr a d itio n is d is tin g u is h e d b y its e m p h a s is o n p ra c tic e s fo r a tta in in g p o w er, siddhi, a n d

u p o n vidyas o r fe m a le m a n tra d e itie s m y ria d m a n ife sta tio n s o f S iv a 's p rim o rd ia l e n

e rg y o r p o w e r, sakti. T h ro u g h th e c o n c e p tio n o f th is sakti a s fe m in in e , g o d d e s s e s a n d

228 Vasudevahindi 6 (vol. 1), p. 195: aham vijjdharo, atthi me duve vijjao suhasahanao sumbhanisumbhao
uppayanippayamo, tdo tava demi. tumam si tasim bhayanam. jam puna balivihdnam tarn aham savvam uvanemi.
tu m a m kalacaiiddasTe egagT m am am m ilasu. attasahassavattiya ya te vijja sijjh ih iti tti [=sijjhahi tti?]: "I am a
vidyadhara, and I have two vidyas easily mastered, Sumbha and Nisumbha, for flying up and coming
down; I'll give them to youyou are a fit recipient for these. I w ill on m y part take care of all the ball
food offerings. Meet w ith m e alone on the fourteenth of the w aning m oon, and w hen the vidya has been
repeated one-thousand and eight times, you w ill master it." M y attention w as directed to this passage
by Jamkhedkar, Vasudevahimdl: A Cultural Study, 228.
229 Vasudevahindi 4 (vol. 1), p. 176: esa amgdrao vijjabhatto sdhanam kunati vijjde ("this is Angaraka,
w ho has lost his lore and [hence again] does sadhana of the vidya"). Cf. the description of the vidyas
sumbha and nisumbha as suhasdhana, "the sadhana of which is easy," i.e. "easily mastered," quoted in the
previous note.

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p o w e r b e c o m e c o n s u b s ta n tia l a c o n n e c tio n a b s e n t in p ro to -ta n tric c o n c e p tio n s of

vidyas.

It w o u ld a p p e a r th a t siddhi-o rie n te d fo rm s o f ta n tric p ra c tic e , w h ic h c u lm in a te in

th e c u lt o f y o g in is, r e p re s e n t th e c o n tin u ity o f p ro to -ta n tric vidya p ra c tic e s in te g ra te d

w ith in S aiva a n d B u d d h is t s o te rio lo g ia l sy ste m s. O n e o f th e m o s t d is tin c tiv e c h a ra c

te ristic s o f T antric S aiv ism , as w ell a s B u d d h is t T an tra , is in d e e d th e claim o f efficacy

fo r b o th so te rio lo g ic a l e n d s a n d th e p u r s u it o f po w er. T h is p u r s u it o f p o w e r w a s, in

th e b r o a d e s t sen se , a q u e s t fo r s u p e r h u m a n ag en cy : to e m b o d y th e p o w e rs o f d eities.

O n e im p o rta n t lo c u s fo r s u c h c o n c e p tio n s is th e fig u re o f th e vidyadhara, th e in d i

v id u a l w h o s e m a s te ry of vidyas a ffo rd s tra n s c e n d e n c e o f th e h u m a n c o n d itio n . T h is

tra n s c e n d e n c e is e x p re s s e d th ro u g h a b ilitie s s u c h a s flig h t, a n d e n try in to p a r a d is a l

re a lm s n e ith e r o f th is w o rld no r, stric tly s p e a k in g , b e y o n d it; o n e m a y e n te r in to th e

c o m m u n ity o f vidyadharas.

A tta in m e n t o f vidyadharapada, th e s ta tu s o f a vidyadhara, w a s in fa ct th e a im of

m u c h o f th e n o n -so te rio lo g ic a lly o rie n te d ritu a l o u tlin e d in e a rly ta n tric lite ra tu re ,

fro m th e S aiva N isvdsa c o rp u s to e a rly T antric B u d d h is t te x ts.230 R ecall th a t th is

w a s, fo r in sta n c e , th e a im o f th e 'z o m b ie rite ' (vetalasadhana) in w h ic h th e k in g

P u s p a b h u ti a s sis te d B h aira v a c a ry a , a s p o rtra y e d in B a n a 's e a rly se v e n th -c e n tu ry

Harsacarita. W ritin g in 673 c .e ., a C h in e se m o n k in In d ia n a m e d Y i-jing re fe rs to

th e e m e rg e n t c o r p u s o f B u d d h is t ta n tric lite ra tu re a s th e Vidyadharapitaka, " th e c a n o n

o f th e vidyadharas.231 T h is c o n c e rn w ith vidyas a n d b e c o m in g a vidyadhara m u s t

a lso b e se e n as a b ro a d e r th e m e in a n c ie n t In d ia n fo lk lo re, a p p a re n tly p re d a tin g th e

e a rly m e d ie v a l fo rm a tio n o f ta n tric sects. N o w h e re is th is m o re e v id e n t th a n in th e

re te llin g s o f th e Brhatkatha th e n a rra tiv e o f a n in d iv id u a l's jo u rn e y fro m h u m a n

p rin c e to e m p e r o r o f th e vidyadharas. W ith th e d e v e lo p m e n t o f th e c u lt o f y o g in is, th e

230 Becoming a vidyadhara appears as the goal of many of the siddhi-oriented practices outlined in
the Cuhyasutra of the Nisvasa, this being mentioned a dozen times. Note, for instance, 11.85: om
paramesvaraparaya namah \ anena mantrena parvatasikharam aruhya bhiksaharo daMaksani japet \ vidyadharo
bhavati || ( " o m p a r a m e s v a r a p a r a y a n a m a h after ascending the peak of a mountain, one should
incant one m illion times with this mantra. One becomes a vidyadhara").
231 Stephen H odge, ed., The Maha-Vairocana-Abhisambodhi Tantra: with Buddhaguhya's Commentary, 10.

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lOO

fig u re o f th e vidyadhara/T re c e d e s s o m e w h a t in to th e b a c k g ro u n d in T an tric S aiv ism ,

w h ile th e q u e s t to e m b o d y d iv in e p o w e rs ta k e s o n n e w fo rm s. T h e fig u re o f th e

y o g in l is itse lf a m o n g th e fo re m o s t o f th e s e e x p re ssio n s, fo r as is th e case w ith th e

vidyadhari, a w o m a n m a y a s p ire to b e c o m e one.

T h o u g h w ritte n p e r h a p s h a lf a m ille n iu m a fte r th e Vasudevahindi,232 th e S a n sk rit

Brhatkathaslokasamgraha still c o n ta in s sc a n t re fe re n c e s to y o g in is. A sce n e in c h a p te r

tw e n ty d e s c rib e s a c re m a tio n g ro u n d , w h e re a t n ig h t a v a rie ty o f ta n tric p ra c titio n e rs

co n g re g a te :

In o n e p la c e I sa w a circle o f w itc h e s [dakinlmandala] w ith u p ra is e d a rm s


a n d flo w in g h a ir d a n c in g n a k e d a r o u n d a c o rp se . In a n o th e r p la c e I sa w a
m a n b ra n d is h in g a s w o rd a n d h o ld in g a s k u ll th a t h e w a s u s in g as a bow l.
H e w a s say in g , 'M ig h ty o n e s, b u y s o m e h u m a n flesh !' T h e n , g u a r d e d in
e a c h o f th e c a rd in a l d ire c tio n s b y a tro o p o f a r m e d m e n , th e re w a s a n
a s p irin g m a g ic ia n [sadhaka] w ith a m a g ic a l s w o rd w h o w a s flo a tin g u p
in to th e sky.233

H e re w e see d e p ic tio n s o f ta n tric c re m a tio n -g ro u n d ritu a l fa m ilia r fro m o th e r lite ra ry

so u rc es: th e sa le o f h u m a n fle sh (mahamam savikraya), a s d e p ic te d in th e MdlatTmadhava,

a n d a rite p a ra lle l to th e vetalasadhana B h a ira v a c a ry a u n d e r ta k e s u n d e r a r m e d g u a r d

in th e Harsacarita. H o w ev er, th e re is also d e sc rib e d a c o v e n ex c lu siv e ly o f w o m e n ,

dakim s, e n g a g e d in a w ild rite w ith a co rp se. M o st in te re s tin g o f all is th e s u b s e q u e n t

d e p ic tio n o f D h a n a m a tl, a vidyadhari q u e e n w h o h a s ta k e n th e g u ise o f a n e ld e rly

trib a l w o m a n (matarigavrddha). T h ere in th e c re m a tio n g r o u n d a t th e ro o t o f a b a n y a n

232 The dating of the Brhatkathaslokasamgraha of Budhasvamin is problematic. Its editor, Felix Lacote,
places the text in the eight or ninth century c . e . Lacote, Essai sur Gunadhya et la Brhatkatha. Suivi du Texte
Inedit des Chapitres x x v i i a xxx du Nepala-Mahatmya, 147; cited by N elson, "Brhatkatha: a Reconstruction,"
5. N elson, w ithout explaining his reasons, sees the text as a com position of the late Gupta period; ibid.
The text's m ost recent editor and translator, James Mallinson, remarks more cautiously that w e can only
be sure of a pre eleventh-century dating. The Emperor of Sorcerors, vol. 1, 13.
233 Brhatkathaslokasamgraha 20.94-96:
ujjhitambaram udbahu prakirnakacasamcayam \
paritah kunapam nrtyad dakimmandalam kvacit || 94 ||
kvacit purusam utkhadgam upattaghatakarparam \
mahamamsam mahasattvah knyatam iti vadinam || 95 |j
sasastrapurusavrataraksitasacatustayam \
sadhakam siddhinistrimsam utpatantam nabhah kvacit || 96 ||
Text and translation as given by Mallinson, Emperor o f Sorcerors, vol. 2,186-87.

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tre e sh e p e r fo rm s fire sacrifice, o ffe rin g h u m a n b lo o d in to a c h a rn e l fire w ith a la d le

h e ld in h e r left h a n d , in c a n tin g a m a n tra e n d in g w ith th e sy lla b le ' h a m '.234 A n im a t

in g a c o rp se to d o h e r b id d in g , sh e u s e s th is rite o f s u b ju g a tio n (vaSikarana) to b rin g

th e h e ro u n d e r h e r p o w e r a n d m a rr y h im to h e r b e a u tifu l g ra n d d a u g h te r. H e offers

s c a n t p ro te st.

I n th e p a ra lle l e p is o d e o f th e Vasudevahindi, c h a p te r fo u r, th e d is g u is e d vidyadhari

is s a id m e re ly to re cite a m a n tra in th e c re m a tio n g r o u n d , b y w h ic h sh e c a u se s a n

a n im a te d c o rp s e (veydla, i.e. vetdla) to k id n a p th e h e ro .235 It th u s a p p e a rs th a t a

re fe re n c e in th e o rig in a l to a vidyadhari p ra c tic in g h e r a r t in th e c re m a tio n g ro u n d

h a s in th e Brhatkathaslokasamgraha b e e n fle sh e d o u t w ith re fe re n c e to la te r ta n tric

ritu a l. T h a t is, vidyas a n d th e ir vidyadhara/T m a s te rs a re to so m e e x te n t re c a st in th e

im a g e o f c o n te m p o ra n e o u s ta n tric ritu a l a n d ritu a lists . B esid es th e re fe re n c e ab o v e

to dakinis, th e fig u re o f th e y o g in l d o e s n o t, h o w ev er, fe a tu re w ith a n y p ro m in e n c e .

In c o n tra s t, th e Kathdsaritsagara a ffo rd s a fa sc in a tin g v ie w o f y o g in is fro m a re g io n

a n d p e r io d in w h ic h th e ir c u lt w a s h ig h ly p ro m in e n t e le v e n th -c e n tu ry K ash m ir. In

th is tex t, y o g in is ta k e o n m u c h o f th e im a g e ry a n d ro le s o f th e vidyadhari fro m e a rlie r

re te llin g s o f th e Brhatkatha.236 In th e Kathdsaritsagara, w e e n c o u n te r y o g in is a s b o th

d iv in e a n d c o rp o re a l w o m e n : p o w e rfu l a n d n a m e le s s g ro u p s o f fly in g g o d d e s se s,

as w e ll a s re m a rk a b ly h u m a n c h a ra c te rs, b e tw e e n w h ic h , p e r h a p s , little d is tin c tio n

w a s in te n d e d .237 T h o se d e p ic te d a s " a c tu a l" w o m e n r a n g e fro m im p e tu o u s , e v e n v ile

234 Brhatkathaslokasamgraha 20.97-98:


ityadibahuvrttantam pasyata pretaketakam j
yatram yd gacchata drsta sa drsta sthavira mayd || 97 ||
vatamtile citavahnau vdmahastarpitasruva |
hamkarantena mantrena juhvatT narasonitam || 98 ||

235 Vasudevahindi 4 (vol. 1), p. 178-79, especially p. 179: ... sampavio piuvanam | dittha ya maya
mayamgavuddha kim pi jampamtT \ ("I reached a cremation ground, and saw the elderly tribal woman
incanting som e powerful [mantra]").
236 Though omitted from the present discussion, the same may be said of the Brhatkathdmanjarl, a text
closely parallel to the Kathdsaritsagara written not long after it in Kashmir.
2371 am grateful to Isaacson for first directing m y attention to accounts of yoginis in the
Kathasaritsagara, beginning with a Sanskrit reading seminar in the autumn of 2002. My awareness
of the material has also benefitted from a stimulating article by A delheid Herrmann-Pfandt, which
draws on stories of yoginis from the Kathasaritsagara-. "The Good Woman's Shadow: Some Aspects of
the Dark Nature of Dakinis and Sakinls in Hinduism," in Cornelia Vogelsanger and Anette Wilke, eds.,

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" w itc h e s " to v irtu o u s a n d a c c o m p lis h e d ta n tric a d e p ts . T h is s p e c tr u m o f c h a ra c te rs

a c c o rd s w ith ta x o n o m ie s of y o g in is fro m ta n tric lite ra tu re : in th e Kathasaritsagara,

y o g in is a re classifie d , v ario u sly , a s dakinis o r sakim s lo w ly a n d c ru e l v a rie tie s

w h ile y o g in is w ith o u t s u c h q u a lifie rs a re fre q u e n tly b en e v o le n t.

T h e y o g in is o f th e Kathdsaritsagara fo rm a co lo rfu l a s so rtm e n t. In b o o k six w e

m e e t o n e n a m e d C itra le k h a , w h o s e p ro w e s s in flig h t fa c ilita te s th e u n io n o f h e r

frie n d , th e p rin c e s s U sa, w ith A n ir u d d h a of D v a ra v a tl.2^8 A n o th e r w e ll-m e a n in g

y o g in l in s tru c ts h e r frie n d in m a n tra s fo r tu r n in g h e r illicit lo v er in to a m o n k ey ,

a n d fo r re s to rin g h e r p e t to h u m a n fo r m o n d e m a n d .239 In c o n tra s t, n o te fo r in

s ta n c e th e dakinT K a la ra tri, th e g ro te s q u e a n d lu s ty w ife o f a n o rth o d o x b r a h m in

te a c h e r (upadhyaya) w h o p o s se ss e s th e p o w e r o f flig h t th r o u g h m a n tra -p ra c tic e a n d

c o n s u m p tio n o f h u m a n flesh. S he se c re tly acts as g u ru to a co v en o f dakinis, w h ic h

a f u tu r e q u e e n jo in s w ith d is a s tro u s c o n s e q u e n c e s.240 A n o th e r s to ry tells o f a w e a ry

tra v e lle r w h o u n k n o w in g ly ac c e p ts th e h o s p ita lity o f a sdkinT. H e th w a r ts h e r a t

te m p t to u s e e n c h a n te d b a rle y to t u r n h im in to a g o a t, b u t e n d s u p b e in g tu r n e d in to

a p e a c o c k b y th e b u tc h e r 's w ife, a " w ic k e d " (dusta) y o g in l.241 In a n o th e r e p is o d e of

b o o k six, w e fin d n o t y o g in is, b u t fa lse a c cu satio n s: a je a lo u s q u e e n , a g re e d y fe m a le

re n u n c ia n t, a n d clev er b a r b e r c o n s p ire to m a k e th e k in g th in k h is n e w e s t b rid e is

s e c re tly a dakinT, w h o su c k s o u t h is v ita ls w h ils t h e sle e p s .242 A d iffe re n t s o rt o f y o

g in l is re p re s e n te d b y S a ra b h a n a n a , w h o s e n a m e a n d d e s c rip tio n a re su g g e stiv e o f a

th e rio m o rp h ic g o d d e s s ra th e r th a n h u m a n 's o rc e re s s '.243

A n u m b e r o f ta le s in th e Kathasaritsagara p it b e n e v o le n t a n d m alefic y o g in is

a g a in s t e a c h o th e r, m u c h a s d o e s th e B rhatkathd-inspired MdlatTmadhava. B ook se v e n

in c lu d e s th e s to ry o f a c e rta in B h a v a s a rm a n o f V a ra n a si, w h o h a d a n affair w ith a

Wild Goddess in India and Nepal, 39-70.


238 Kathasaritsagara vi.5.1-36.
239 Ibid., vii. 107-18.
240 Ibid., 111.6.102-218.
241 Ibid., xii.4.263-77.
242 Ibid., vi.6, especially 153-80.
243 Ibid., vm .5.123-134. This name means "Sarabha-face," the sarabha being an exotic, mythical beast.

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fickle b ra h m in w o m a n , S o m a d a , a " se c re t y o g in l" (guptayogim , i5 o d ) o f th e w o rs t

s o rt a " p e tty sakinT" (ksudrasakim , 168b). O n e day, in a fit o f je a lo u s a n g e r h e b e a ts

her. H id in g h e r ra g e , th e n e x t d a y sh e slip s h is s a c re d th r e a d a r o u n d h is n e c k a n d

tu r n s h im in to a n ox. S o ld a s a b e a s t o f b u rd e n , a n o th e r y o g in l, B a n d h a m o c in i,

s p o ts h im a n d re s to re s h im to h u m a n fo rm . T ra n s fo rm in g th e m s e lv e s in to h o rse s,

th e tw o y o g in is d u e l, a n d B h a v a sa rm a n a n d B a n d h a m o c a n i fell S o m a d a .244 In a n

o th e r, p a ra lle l e p is o d e , a c e rta in V a m a d a tta d isc o v e rs th a t h is w ife, S a sip ra b h a , is

se c re tly b o th a n a d u ltre s s a n d a sakim. C a u g h t in th e ac t w ith a h e rd s m a n , sh e tu r n s

h e r e n r a g e d h u s b a n d in to a b u ffa lo , b e a ts h im , a n d sells h im off. A " p e rfe c te d y o

g in l," ho w ev er, re c o g n iz e s h im in a n im a l fo rm a n d re s to re s h is h u m a n n e s s . S he g iv es

h im h e r o w n d a u g h te r in m a rria g e , s u p p lie s h im w ith e n c h a n te d m u s ta r d s e e d s to

e n a c t re v e n g e , a n d in th e e n d , in itia te s h im a n d h is w ife in to th e vidya o f th e g o d

d e s s K a la sa m k a rsa m . U p o n th e s a c re d m o u n ta in S rlp a rv a ta , th e ir m a n tra -p ra c tic e

ac h ie v es fru itio n , a n d K a la s a m k a rs a m h e rse lf m a n ife sts a n d b e s to w s a m a g ic sw o rd .

T h e y b e c o m e vidyadharas.245

In th e s to ry o f K a n d a rp a o f R a tn a p u ra , in Kathasaritsagara x v m .4 , w e e n c o u n te r

y o g in is as g ro u p s o f p o w e rfu l, fly in g b e in g s. O n e day, w h e n a t d u s k th e b ra h m in

K a n d a rp a g o es to fe tc h w a te r fro m th e riv e r V ena, th e c u r r e n t sw e e p s h im away. H e

n e a rly d ro w n s , a w a k e n in g o n th e riv e rb a n k n e a r a d e s e rte d te m p le o f th e M o th e r

g o d d e s se s. E n te rin g th e te m p le , h e p ra y s to th e M o th e rs fo r succor. A t n ig h t, fro m

a m o n g th e M o th e rs e m e rg e a g ro u p o f fly in g y o g in is w h o ta k e K a n d a rp a u n d e r th e ir

p ro te c tio n . L ater, w h ile in flig h t, a n o th e r g ro u p o f y o g in is ac co st th e m , d e s irin g to

h a r m K a n d a rp a , a n d in th e scuffle h e falls to th e g ro u n d , lo s t.246 T h is h a s so m e

244 T h is e p is o d e o c cu rs as v u .3 .147-69.
245 Ibid., xil.1.31-72.
246 There are considerable inaccuracies in David White's summary of this episode (Kathasaritsagara
18.4.204-22). In his words,
A brahmin named Kandarpa from Ratnapura comes upon a deserted Mother goddess
temple (iunya matrdevagrha) in the night. Entering, he sees a brilliant light. He prays to
the Mothers to protect him. When the daylight comes, he finds garlands of bones and
the skulls of children. He realizes they are from a host of Mothers [i.e., witches]. He
later hears the group of Yoginis speaking amongst themselves: "Today w e m ust go to
the gathering of the circle (cakramelaka) that is taking place in Cakrapura." The Yoginis

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104

p a ra lle ls in a s to ry fro m b o o k fo u rte e n .247 A fte r fa ilin g in h is s tu d ie s , a c e rta in

N a g a s v a m in sets off fro m P a ta llp u tr a to see th e g o d d e s s V in d h y a v a sin l. In a to w n

a lo n g th e way, a h o u se w ife g iv es h im a r e d lo tu s a lo n g w ith th e a lm s h e seeks. T h e

la d y o f a n o th e r h o u s e see s h im , a n d ex claim s, " O alas! Y ou h av e b e e n se le c te d b y

a y o g in l. U n d e r th e p re te x t o f a re d flow er, sh e h a s g iv e n y o u a h u m a n h a n d

lo o k !" 248 A n d so it w as. T h e h o u se w ife s e n d s h im to a b ro w n co w (kapila) in th e

h o m e o f a c e rta in D e v a ra k sita ; n e s tle d b e tw e e n h e r h o o v e s, th e d iv in e co w a ffo rd s

h im p ro te c tio n th ro u g h th e n ig h t w h e n th e y o g in l a n d h e r co v e n d e s c e n d u p o n h im ,

se e k in g fle sh a n d b lo o d . N e x t h e see k s th e a id o f a " g re a t P a s u p a ta ," b u t h e to o

c a n k e e p th e y o g in is a t b a y o n ly te m p o ra rily , a n d s e n d s h im off to s o m e o n e else.

A lo n g th e w ay, th e y o g in is ca tc h N a g a s v a m in a n d w h is k h im off in to th e sky. L ike

K a n d a rp a , h e falls to th e g r o u n d w h e n th e re e n s u e s a n a e ria l b a ttle w ith a riv a l

g ro u p . H e la n d s in a d e s e rte d p la c e n e a r a te m p le , w h e r e d w e lls a b e a u tif u l yaksinT,

S u m itra , c u r s e d to d w e ll a m o n g m o rta ls. S he ta k e s h im a s lo v e r fo r th e d u r a tio n of

h e r cu rse.

L o o k in g a t th e d e v e lo p m e n t o f th e Brhatkatha c o rp u s , it a p p e a rs th a t th e y o g in l

b e c o m e s a n in c re a sin g ly im p o r ta n t lo c u s fo r ta le s o f m a g ic a l w o m e n , e n c ro a c h in g

find him hiding there, and carry him off w ith th em ... One of their number, named
Sumanas, marries him. Leaving the circular gathering of the Yoginis (yoginyascakmmelaka),
she carries him away with her up into the sky.
Kiss of the Yogim, 213. Compare w ith the sound translation of Charles Tawney, The Ocean o f Story, vol. ix,
57-61. In fact, having been swept away by a river, Kandarpa comes upon the Mother temple at dawn
(dinagame), and overcome by exhaustion, sleeps there into the night (205-10). N o reference is m ade to
"garlands of bones and the skulls of children;" the night is described as a female ascetic (rajanitdpast)
w ho is white w ith the ashes of moonlight, w ho wears a necklace of bones that are the stars, and
w hose gleaming skull-bowl is the m oon (agat tarasthimaladhya jyotsnabhutisita tatah \ sasisubhrakapala ca
raudrl rajanitapasT, 2 iicd ; perhaps White finds sisu, "child," in SaSiiubhrat). In order not to leave him
improtected in the w ild, the assembled yoginis decide to take Kandarpa along for their airborne night
journey, and drop him off at the home of a brahmana. It happens that the gentleman's daughter's
auspicious period for marriage (lagna) had arrived, but no suitable groom. Kandarpa is promptly
married to Sumanas, and w e are given no indication she was but an ordinary yoim g woman (213-20).
Late in the night (pascime yame), the yoginis return from their ritual gathering (yoginyas cakramelakat
dgatya; White appears to understand yoginyascakramelakat as a compotmd, or else the nominative plural
yoginyas as genitive plural). They carry Kandarpa back up with them into the sky, from which he
is dropped w hen a battle ensues with a group of yoginis desiring to do him violence (jihfrsubhih)
(221-22).
247 Kathasaritsagara xiv.4.20-61.
248 Ibid., xiv.4.25d-26a: tatratya gehinT ha dhig yoginya svtkrto bhavan || pasya datto nrhastas te raktabja-
vyajato 'naya.

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105

u p o n th e te rr ito r y o f th e vidyadhari especially. A n u m b e r o f c o n c e p tu a l c o n tin u itie s

lin k th e vidyadhari a n d y o g in l, ab o v e all th e ir c o m m a n d o f m a n tra s , p o w e rs of flig h t

a n d s h a p e s h iftin g ,249 a n d th e ir v a rie g a te d tra n s a c tio n s w ith m o rta ls , fo r w h o m th e y

p re s e n t b o th d a n g e r a n d access to p o w e rs. W e fin d , fo r in s ta n c e , th e vidyadhari H ira n -

n a m a ti o f th e Vasudevahindi re c a s t in th e Brhatkathaslokasamgraha as a ta n tric so rceress,

D h a n a m a tl, w h ile in th e Kathasaritsagara, th e vidyadhari B h a d ra is also re fe rre d to as

a yogesvari.250 N o te also h o w in th e Kathasaritsagara s to ry o f V a m a d a tta , a p e rfe c te d

y o g in i (siddhayogini) ta k e s o n ro le s p la y e d b y th e vidyadhari in e a rlie r re te llin g s: th e

y o g in l b e s to w s h e r o w n d a u g h te r in m a rria g e to th e h e ro , a s d id fo r in s ta n c e H ira n -

n a m a ti/D h a n a m a ti, a n d s h e fa cilitate s th e h e r o 's m a s te ry o f vidyas, ju s t a s d o H ira -

n n a m a ti's d a u g h te r a n d o th e r vidyadharis. In th is case th e vidya is th e m a n tra of

K a la sa m k a rsa m , a fo rm o f K ali im p o r ta n t in th e K ra m a c u lt o f c o n te m p o ra n e o u s

K a sh m ir.251 Its fru it, h o w ev er, re m a in s th a t w h ic h th e o rig in a l Brhatkatha w o u ld h av e

a ttr ib u te d to m a s te ry o f vidyas: V a m a d a tta a n d h is w ife b e c o m e vidyadharas.252

W h ile th e Kathasaritsagaras y o g in is h a v e d ire c t c o n tin u ity w ith th e e a rlie r fig u re

o f th e vidyadhari, w e a lso fin d yaksinis, a class of d e m i-g o d d e s s w ith s tro n g c o n n e c

tio n s to tre e s a n d th e n a tu r a l w o rld , re c a s t as y o g in is. N o te th a t th e s to rie s o f K a n

d a r p a a n d V a m a d a tta , s u m m a riz e d ab o v e, b o th in v o lv e th e th e m e o f y o g in is d r o p

p in g a m a n to th e g r o u n d w h e n th e y a re a c c o ste d in th e sk y b y riv a l g ro u p s. T h is

a p p e a r s to re c a s t ta le s o f yaksinis fro m e a rlie r Brhatkatha v ersio n s: in th e Vasudevahi

ndi, in th e b e g in n in g s o f c h a p te rs five a n d fo u rte e n , th e h e ro fa b ric a te s sto rie s of

h a v in g b e e n d r o p p e d fro m th e sk y w h e n th e re e n s u e d a scuffle o v er h im b e tw e e n

tw o yaksinis 253 T h is is o f p a r tic u la r in te re st, fo r it illu s tra te s th e b r e a d th o f th e c a te

249 W h ile b o th sh a re th e a b ility to c h a n g e fo rm s, y o g in is m ore ty p ic a lly take o n a n im a l form , as


discussed in the introduction to this dissertation. Cf. Kaulajnananirnaya 23, quoted later in this chapter
(n. 309). Vidyadharis, on the other hand, more often transform themselves by taking on human guise;
note e.g. the case of Dhanamatf/Hirannamati, mentioned above, w ho along w ith her daughter takes on
the form of a tribal woman (mdtahgi).
250 Ibid., 111.4.378.
251 On Kali as Kalasamkarsam, see Sanderson, "Mandala and Agamic Identity in the Trika of Kash
mir," 188-204.
252 Kathasaritsagara x i i . 1.64-68.
253 For example, in chapter fourteen, after being dropped by the w icked vidyadhara Manasavega, the

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g o ry 'y o g in l', w h ic h c o u ld e n c o m p a s s e a rth ly w o m e n o f p o w e r a s w e ll a s g o d d e sse s.

T h is a lso re in fo rc e s th e d e g re e to w h ic h m u ltip lic ity w a s in te g ra l to c o n c e p tio n s o f

y o g in is: p a irs o f riv a l yaksinis b e c o m e c a st as fe u d in g g ro u p s o f y o g in is.

T H E Y A SASTILAKA OF SO M A D EV A SU R I

B ey o n d th e n in th ce n tu ry , re fe re n c e s to y o g in is b e c o m e c o m m o n in lite ra ry so u rc es,

a n d a c o m p re h e n s iv e re v ie w is b e y o n d th e p re s e n t stu d y . O n e w o rk m e ritin g p a r

tic u la r m e n tio n is th e Yasastilaka, c o m p o s e d b y a Ja in a a u th o r, S o m a d e v a s u ri, in th e

S ak a y e a r 881 (i.e. 959 c .e .).254 T h e Yasastilaka's fra m e s to ry c o n c e rn s th e b a ttle -lu s ty

a n d p a s s io n a te M a ra d a tta , a k in g w h o , a d v is e d b y a K a u la g u r u (kulacarya) n a m e d

V lra b h a ira v a , p la n s a m a ssiv e sacrifice to th e g o d d e s s C a n d a m a rl. T h ro u g h th is h e

s e e k s to a tta in a m a g ic a l s w o rd a n d th e re b y b e c o m e lo r d o f th e vidyadharas.255 O n

th e a p p o in te d day, a v e rita b le zo o o f sacrificial a n im a ls is a s se m b le d , w h ile th e k in g

h im s e lf is to slay tw o h u m a n v ictim s. U n b e k n o w n s t to th e m o n a rc h , th o s e b ro u g h t

b e fo re h im in th e te m p le a re h is o w n n e p h e w a n d niece, w h o h a d le ft h o m e as ch il

d r e n to b e c o m e Ja in a ascetics. C h a s te n e d b y th e ir tra n q u il p re se n c e , th e s o v e re ig n

se ts d o w n h is s w o rd a n d lis te n s to h is n e p h e w n a r ra te th e life o f k in g Y a so d h a ra

th e co re n a rra tiv e o f th e Yasastilaka. In th e e n d , M a r a d a tta a b a n d o n s h is v io le n t w a y s

a n d b e c o m e s a re n u n c ia n t. W ith its th e m e o f a n a rro w ly -a v e rte d h u m a n sacrifice to

hero says, aham jakkhinihim dohim maham tumam. ti bhamdamtlhim padimukko agase iham padio ("I fell here,
released into the sky by two yaksinis threatening 'you're mine!' "). Vol. 2, p. 229.
2541read primarily from the editio princeps: Yasastilaka o f Somadev Suri, with the commentary Candrika of
Srutadeva Suri, ed. Pandit Sivadatta and Vasudeva Laxman Sastrl Panasikar (2 vols.). The more recent
edition is that of Sundaralala Sastrl, Srlmatsomadevasuri-viracitam Yasastilakacampu Mahakdvyam. This
work has been the subject of a rich and useful study by Krishna Kanta Handiqui, Yasastilaka and Indian
Culture, or Somadeva's Yasastilaka and Aspects o f Jainism and Indian Thought and Culture in the Tenth Century.
On the dating of the text, see ibid., 2.
255 sa p u n a r ekada n rp a tir atm arajadhanyam eva candam aridevatayah puratah sakalasattvopasarnharat svayam
ca sakalalaksanopapannamanusyamithunavadhad vidyadharalokavijayinah karavalasya siddhir bhavatlti vira-
bhairavanamakat kulacaryakad upasrutya khecanlokalocandvalokanakutuhalitacetas tathaiva pratipannatad-
aradhanavidhih . .. ("Once, the king heard from a kuto-master named Vlrabhairava that by sacrificing
all [sorts of] creatures before the goddess Candamarl in one's ow n capital city, and oneself slaying a
pair of humans endowed w ith all the auspicious marks, one gains the power of a magical sword that
gives victory over the vidyadharas. His heart m ade eager to gaze into the eyes of the flying [vidyadhara-]
wom en, and having learned the procedure for worshipping her [Candamarl], . .. "). Yasastilaka 1, vol. 1,
p. 44.

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107

th e G o d d e ss , th is w o rk h e n c e a p p e a rs to e c h o th e M alatim adhava o r th e la tte r 's o w n

so u rc es.

R efe ren c es to S a iv ism in th e Yasastilaka a tte s t to K a u la g o d d e s s c u lts in th e te n th

ce n tu ry , a p e r io d fro m w h ic h in a n y case th e re su rv iv e s a b u n d a n t K a u la lite ra

tu re .256 U n s u rp ris in g ly , th e te x t's Ja in a a u th o r p ro v id e s a p o le m ic a l c h a ra c te riz a tio n

of th e K a u la w h a t h e re fe rs to a s th e te a c h in g s o f th e " c la n m a s te rs " (kulacarya)

c o n n e c tin g it in trin sic a lly w ith b lo o d sacrifice a n d th e c o n s u m p tio n o f fo r b id d e n

su b sta n c e s. S o m a d e v a s u ri also m e n tio n s a specific K a u la sect, re fe rrin g tw ic e to th e

"T rik a s y ste m " (trikamata) th e im p o r ta n t c u lt o f th e g o d d e s s e s P a ra , P a ra p a ra , a n d

A p a ra .257 T h e te x t a lso a llu d e s to p ra c tic e s c o n n e c te d w ith yoginis: a sp y o f th e

k in g Y a so d h a ra d is g u ise s h im se lf as a co lo rfu l a n d se e d y S aiva, a n a n tin o m ia n siddha

w h o m im ic s S iva in h is fo rm as th e trib a l h u n ts m a n (kirata), a n d w h o , o n a c c o u n t

of c o m m u n io n w ith y o g in is, is a d v e rtiz e d as p o s s e s s in g a s to n is h in g k n o w le d g e a n d

p o w e rs .25 H is " c o m m u n io n w ith y o g in is" (mahayoginTsahgati) u n d o u b te d ly signifies

256 Handiqui identifies and discusses numerous references to Saivism in the Yasastilaka, which concern
Pasupatas, the Saivasiddhanta, and the Kaula. Yasastilaka and Indian Culture, 199-219, 224-29, and 354-
60.
257 One reference to the trikamata occurs in a brief doxography of view s on liberation: saroesu peydpeya-
bhaksyabhakysadisu nihsankacittad vrttad iti kulacaryakah \ tathd ca trikamatoktih madiramodameduravadanat-
starasarasatprasannahrdayah savyapdrsvavinivesitasaktih saktimudrasanadharah svayam umdmahesvarayamd-
nah krsnaya sarvamsvaram [em. (silent) Handiqui, Yasastilaka and Indian Culture, 204 (n. 3); sarvanC Ed.]
aradhayed iti ("According to the kula-gurus, [liberation transpires] due to acting w ith a mind free of
inhibition with regard to all that is considered fit or imfit for drinking, and fit or unfit for eating, etc.
Hence the saying of the Trika system, 'having one's heart (<-)... im passioned and gladdened on account
of (?) a mouth dense w ith the fragrance of w ine, having one's female ritual partner seated on the left
side, holding the posture of the saktimudra, themselves imitating Uma and Siva, one should worship
the Lord of Sarvani [i.e. Bhairava] together w ith the Dark Goddess [krsnaya; or, "with dark spirits"?]'."
Yasastilaka vi, vol. 2, p. 269. The text appears suspect at the point vadanastarasarasa; perhaps emend
vadanas taralasarasa0? The possibility that krsna could refer to Kall/Candika was suggested to me
by Isaacson (personal communication, March 2007). The variant reading reported for krsnaya in the
edition of Sundaralala Sastrl is madiraya ("with wine"), which could suggest understanding krsna as
"dark liquor." Sastrl (ed.), Snmatsomadevasuri-viracitam Yasastilakacampu Mahakdvyam, 184. Another
p a s sa g e in Yasastilaka 1 refers to in itia tio n in to th e Trika sy stem : sakalajanasadharatie 'pi svadehe trika-
matadtksitasyeva devabhuyenabhinivisamanasya ("[the king Maradatta] w ho, as though initated into the
Trika system, was obsessed with [the idea] that his body is divine, even though it is like everybody's").
Vol. 1, p. 43. Sanderson points out that the Yasastilaka thus provides evidence for the presence of the
Kaula Trika in the Deccan in the mid-tenth century one of several indications that the Trika was by no
means a specifically Kashmirian tradition. "A Commentary on the Opening Verses of the Tantrasdra of
Abhinavagupta," 132-33.
258 Yasastilaka 111, vol. 1, p. 399-400: . . . pracurapratikarmavikrtagdtraih sattriputrair dandajinikais ca pari-
vrajakaih esa khalu bhagavan samjdtamahdyogimsamgatir atmdriyajhanodgatih siddhah samedhikah samvanana-
karmana karind kesarinam api samgamayati vidvesabhesajena janamm apy dtmajesu vairinim vidadhattty

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yogim m eldpa, th e " u n io n " o r " e n c o u n te r " w ith d e itie s te x ts o f th e Y oginl c u lt d e sc rib e

as a m o n g th e fo re m o s t a tta in m e n ts o f ritu a l, effec tin g access to th e h ig h e s t p o w e rs.

C a n d a m a rl (" G rim D e stro y e r" ), th e g o d d e s s to w h o m M a r a d a tta in te n d e d to o f

fe r sacrifice, p re s id e s o v er a te m p le c a lle d M a h a b h a ira v a in th e ro y a l c a p ita l.259 T h e

g o d d e s s ' a s so c ia tio n w ith th is te m p le a n d h e r v iv id kapalika ic o n o g ra p h y lin k h e r

to B h airav l, th e g o d d e s s c o n s o rt o f B h airav a a n d p r im a r y lo c u s o f th e c o n c e p t of

th e M a h a d e v i a n d " s u p r e m e S ak ti" (para sakti) in th e bhairavatantras. C a n d a m a rl's

n a m e a n d d e s c rip tio n also p la c e h e r w ith in th e b ro a d e r " fe a rs o m e g o d d e s s " ty p o l

o g y e p ito m iz e d b y C a n d ik a /C a n d l th e p r im a r y n a m e w ith w h ic h B an a a d d re s s e s

th e " G re a t G o d d e s s " in h is p a n e g y ric , th e CandTsataka.260 W h ile th e n a m e C a n d a m a rl

s e e m s u n a tte s te d in ta n tric so u rc es, a g o d d e s s M a rl d o e s a p p e a r to h av e h a d im

p o rta n c e . T h e BraYa m e n tio n s te x ts b y th e n a m e s M a n a n d M aham an, p re s u m a b ly

c e n te re d u p o n th is g o d d e s s ' cu lt, w h ile th e Tantrasadbhava c o n ta in s so m e m a te ria l

c o n c e rn in g th is d eity .261 Puranic so u rc e s to o re fe r to M a h a m a n ; in p a rtic u la r, th e

A gnipurdna h a s a c h a p te r d e v o te d to h e r vidya-m a n tra ,262 w h ile th e D evlm dhdtm ya

p ro v id e s m aham an a s a n e p ith e t o f th e G o d d e s s as u n iv e rs a l d e stro y e r.263

dvedyamanajmmmantratantraprabhdvah ("He has his powers of [occult] knowledge, spells, and mantras
announced by (i) sattriputms, w hose bodies are disfigured by plentiful apotropaic rites (?), and by as
cetics w ith staves and antelope skins, w ho say, 'this lord is veritably a perfected wizard (samedhika);
he has attained communion with powerful yoginis, and reveals extrasensory knowledge, and possesses
supernatural power. Through magical rapprochement, he can make even a lion accord with an ele
phant, and through drugs for causing enmity, he can make even a mother inimical to her children'.").
Cf. Handiqui, Yasastilaka and Indian Culture, 57-58. Handiqui renders the highly uncertain sattriputrair
w ith "acting as informers," a description of the parivrajakas. The commentary of Srutadevasiiri reads
the no less opaque sanniputraih, as does the edition of Sastrl, w ho reports satriputraih as a variant.
Srlmatsomadevasuri-viracitam Yasastilakacampu Mahakdvyam, vol. 1, p. 253.
259 That the temple of Candamari stands in the royal capital is stated in Yasastilaka 1, vol. x, p. 44
(atmarajadhanyam eva candamaridevatayah puratah), w hile its name is given in the prose on p. 148 (line
4-5, mahdbhairavam ndma tad devayatanam).
260 Descriptions of Candamari include Yasastilaka 1, vol. 1, pp. 150-51 (in part quoted and translated by
Handiqui, Yasastilaka and Indian Culture, 56), and verses 1.136-37. Her iconography is entirely kapalika,
and her descriptions include images of sacrificial violence; cf. Bana's descriptions of Candika in the
Kadamban (pp. 224-28 of the edition).
261 BraYa XXXVIII.41C lists texts called M an and Mahaman in its account of the Vidyapitha division
of the bhairavatantras. A goddess called Mahaman is mentioned in Tantrasadbhava 20.111-13, with her
mantra and its application given in 20.i24cd-i39ab. This mantra-deity is, fittingly, connected with
magical slaying (marana).
262 Chapter one-himdred and thirty seven, of w hich the colophon reads ity dgneye mahapurane yuddha-
jayarnave mahaman nama saptatrimsadadhikasatatamo dhyayah.
263 Markandeyapurana 92.35-36 (Devlmdhdtmya 12).

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109

S o m a d e v a s u ri co n n e cts C a n d a m a ri a n d h e r te m p le w ith "m ahdyogim s," b ellico se

g o d d e s s e s w h o s e flig h t th ro u g h th e h e a v e n s h e d e p ic ts viv id ly . In c o n tra s t to th e

MdlatTmadhava, in w h ic h y o g in is w e re a c c o m p lis h e d h u m a n a d e p ts , h e re th e y a re p o r

tra y e d as a h o rd e o f p o w e rfu l d e ities. B ra n d is h in g sk u ll-sta v e s (khatvdhga), a d o r n e d

w ith s n a k e s a n d sk u lls, a n d w ith th ird -e y e s b la z in g , th e y o g in is a s se m b le in th e C a

n d a m a r l te m p le fro m th e sk ies, th e e a rth , th e d e p th s o f th e n e th e rw o rld s , a n d th e

in te rv e n in g re g io n s (digantarala).2&4 T h e flig h t o f th e te m p e s tu o u s g o d d e s s e s sh a k e s

th e h e a v e n s a s th e y d e s c e n d lik e th e n ig h ts o f u n iv e rs a l d e s tru c tio n .265 W h ile n o t

sp ec ific ally d e s c rib e d a s e n s h r in e d w ith in its p re c in c ts, th e ir a ss o c ia tio n w ith C a n

d a m a r l's te m p le is n o te w o rth y , for, a s V id y a D e h ejia o b se rv e s, th e Yasastilaka b e lo n g s

to th e p e r io d in w h ic h m a jo r Y oginl te m p le s w e re c o n s tru c te d .266 T h e te m p le e n

v iro n s " b e in g fille d " b y a lig h tin g y o g in is ev o k e s th e la n g u a g e o f e m b o d im e n t u s e d

fo r d e s c rib in g d e itie s a s liv in g p re s e n c e s in a te m p le , a n d s u g g e s ts th e p o ss ib ility of

th e ir p re s e n c e a s s c u lp te d im a g e s. T h is p o ss ib ility re ceiv es so m e s u p p o r t in th e re f

ere n c e m a d e to w o rs h ip o f th e " c ir c le /g r o u p o f M o th e rs " (matrm andala) w ith in th e

te m p le p re c in c ts; a t le a s t o n e p e r io d s o u rc e a p p e a rs to u s e s th e te rm m atr to re fe r

to th e s ix ty -fo u r g o d d e s s e s of a y o g in l te m p le .267 Irre s p e c tiv e o f th is p o ssib ility , th e

Yasastilaka a p p e a rs to p o in t to w a rd a c o n te m p o ra n e o u s a ss o c ia tio n b e tw e e n y o g in is

a n d te m p le s.

264 N ote in particular, sasamrambham ambaratalad ilayah patalamulad digantaralebhyaS ca vibhavaryam


tamahsamtatibhir ivavirbhavantlbhih . .. (describing mahayoginlbhih; Yasastilaka 1, vol. i, pp. 44-45).
265 Cf., especially, Yasastilaka 1, vol. 1, p. 47: sakalasya jagatah ksayaksapabhir ivatidarunadTrghadehabhir
mahayogimbhir apuryamanaparisaram ... ("[the temple of Candamarl,] the precincts of which were filling
up w ith powerful yoginis, w hose bodies were extremely frightful and long, like the nights of the w hole
world's destruction;" describing devayatanam [p. 49]). Cf. Handiqui, Yasastilaka and Indian Culture, 56-57.
266 Yoginl Cult and Temples. A Tantric Tradition, 26. Dehejia provides an English translation of this
passage from the Yasastilaka, ibid., 26-27.
267 Yasastilaka 1, vol. 1, p. 49, kvacit ttksnapurusapakrstasvakTyantrayantradolanatosyamanamatrmandalam,
describing devayatanam ("in one part [of the temple], fanatic people appease the group/circle of Mothers
by sw inging by the contraption of their ow n extracted entrails"). Cf. Handiqui, Yasastilaka and Indian
Culture, 22. The eleventh-century Siyan inscription of Bengal refers to the installation of Bhairava
surrounded by sixty-four Mothers, i.e. yoginis; this is discussed in the subsequent section.

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110

2.4 TEMPLES OF THE YOGINIS

By th e m id d le o f th e te n th ce n tu ry , if n o t s o m e w h a t earlier, y o g in is b e c a m e th e fo c u s

of a te m p le c u lt o f w id e g e o g ra p h ic d is trib u tio n a n d e v id e n t p ro m in e n c e , w ith th e

c o n s tru c tio n o f m a jo r y o g in l te m p le s c o n tin u in g th ro u g h p e r h a p s th e th irte e n th c e n

tu ry . E re c te d in s to n e fro m O ris sa to H in g la jg a d h , o n th e M a d h y a P ra d e s h -R a ja s th a n

b o rd e r, a n d as fa r s o u th as T a m iln a d u , th e circu lar, h y p a e th r a l (o p e n to th e sky) te m

p le s o f th e y o g in is a re a rc h ite c tu ra lly u n iq u e in m e d ie v a l In d ia , a n d re m a in e n ig m a tic

in te rm s o f re lig io u s h is to ry a n d ritu a l fu n c tio n . N u m e r o u s te m p le s a n d m u c h lo o se

y o g in l s ta tu a ry h av e b e e n d o c u m e n te d b y V id y a D eh ejia, b e y o n d w h o s e im p o rta n t

m o n o g ra p h o n y o g in l te m p le s o n ly a fe w a d d itio n a l c o n trib u tio n s h av e b e e n m a d e

in th e p a s t tw o d e c a d e s .268 D e sp ite h e r effo rts to re la te th e a r t h is to ric a l re c o rd to

lite ra r y a c c o u n ts o f y o g in is, th e s ta te o f th e s tu d y o f S aiv a lite ra tu re lim ite d D e h e-

jia 's access to th e te x tu a l c o rp u s o f g re a te s t re le v a n c e to th e y o g in l te m p le tra d itio n .

B rin g in g th e se tw o b o d ie s o f e v id e n c e to g e th e r still p re s e n ts c o n sid e ra b le ch a lle n g es,

a n d in th e p re s e n t se c tio n I o ffer o n ly p re lim in a ry , g e n e ra l re fle c tio n s u p o n th e y o g in l

te m p le s in lig h t o f S aiv a te x tu a l so u rc e s a n a re a to w h ic h I e x p e c t to d e v o te fu r th e r

stu d y .

O f th e y o g in l te m p le site s a n d im a g e se ts n o lo n g e r in situ id e n tifie d b y D e h e-

268 Dehejia, YoginT Cult and Temples. A Tantric Tradition. From the earlier literature, I should m ention
the unpublished doctoral thesis of Margrit Thomsen: "Kult und Ikonographie der 64 Yoginis" (Free
University of Berlin, 1976). Though less comprehensively than Dehejia, Thomsen w as the first to bring
together references to yoginis from a broad range of purdnas, primarily, and analyse the major extant
yogiru temples. N ote also her brief article, "Numerical Symbolism and Orientation in Some Temples
of the 64 Yoginis," A rt and Archaeology Research Papers (March 1980): 53-56. Of less significance is H.
C. Das, Tantricism: A Study of the YoginT Cult (of 1981); Das puts together summaries of a number of
episodes concerning yoginis from the purdnas, and provides image-by-image descriptions of yoginis
from several templesbut only in som e cases based upon first-hand observations. His subsequent
discussion of yoginis, Iconography of Sakta Divinities, vol. 11, 408-67, is drawn largely from the former
publication. The only monograph concerning a single yoginl temple is R. K. Sharma's The Temple
of Chaunsatha-yogini at Bheraghatironically titled, as Dehejia points out, since this temple probably
enshrined eighty-one rather than sixty-four (chaunsatha) goddesses. The bulk of this book consists of an
image-by-image description of the murtis. As Dehejia remarks (p. 126), Sharma contributes little new
knowledge concerning the Bheraghat temple, which had been more ably surveyed by R. D. Banerji, The
Haiyayas ofTripuri and their Monuments. A revision of a doctoral thesis of 1984, the som ewhat superficial
monograph of Rajendra Prasad Simha also concerns yoginis: Caumsatha Yoginiyam evam unake Mandira.
More recently, Thomas Donaldson has brought his considerable know ledge of regional art to bear upon
the tw o yoginl temples of Orissa. Tantra and Sakta A rt o f Orissa, vol. 2, 661-74.

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I ll

jia, w h ic h n u m b e r a r o u n d fifteen , a t le a s t five w e re c o n c e rn e d w ith sets o f six ty -fo u r

y o g in is. T h e B h e ra g h a t te m p le c o n ta in s e ig h ty -o n e g o d d e s se s, w h ile tw o ru in e d te m

p le s o f c e n tra l In d ia m ig h t h av e h o u s e d se ts o f fo rty -tw o .269 In th e re m a in in g cases,

th e o rig in a l n u m b e r o f im a g e s c a n n o t b e d e te rm in e d . W ith ex c e p tio n s, s u c h as th e

re c ta n g u la r K h a ju ra h o y o g in l te m p le , th e te m p le s h av e c irc u la r s tru c tu re s , a n d o fte n

fe a tu re a c e n tra l s h rin e in th e c o u rty a rd w ith a c u lt im a g e o f S iva o r B h airav a. A ll a re

h y p a e th ra l. A lth o u g h th e sites o f th e e x ta n t y o g in l te m p le s a n d th o s e a ss o c ia te d w ith

k n o w n lo o se s ta tu a r y a re c o n c e n tra te d in m o d e r n M a d h y a P ra d e s h a n d O rissa , th e

m e d ie v a l te m p le c u lt w a s c e rta in ly n o t c o n fin e d to th e s e re g io n s: o n e s e t o f y o g in l

im a g e s h a s b e e n f o u n d in n o r th e r n T a m iln a d u ,270 w h ile in s c rip tio n a l e v id e n c e p o in ts

to w a rd s c o n s tru c tio n o f y o g in l te m p le s in B en g al as w e ll.271 T h e e x ta n t im a g e s d o

n o t e n s h rin e a g ro u p o f d e itie s w ith fix e d in d iv id u a l id e n titie s: a n y g iv e n se t o f y o

g in is is u n lik e ly to ta lly w ith a n o th e r, w ith th e e x c e p tio n o f th e S ev en M o th e rs, w h o

a p p e a r w ith p a r tic u la r fre q u e n c y a fa c t e n tire ly c o n s o n a n t w ith te x tu a l a c c o u n ts of

y o g in is.

O n e o f tw o e x ta n t te m p le s lo c a te d in O rissa, th e s m a lle s t o f th e y o g in l te m p le s

is s itu a te d in a s e c lu d e d c le a rin g n e a r th e v illa g e H ira p u r, n o t fa r fro m B h u v a n e sv a r

( f i g u r e 2. 15) . 272 A c c o rd in g to o n e re g io n a l so u rc e, th is w o u ld p la c e th e te m p le w ith in

th e b o u n d a r ie s o f E k a m ra , a n im p o rta n t re lig io u s c e n te r th a t is in c lu d e d a m o n g th e

pithas o r s a c re d sites e n u m e r a te d in e a rly ta n tric lite ra tu re , s u c h a s th e BraYa,273

T h o m a s D o n a ld s o n , w h o s e c o m p re h e n s iv e s u rv e y s o f O ris s a n a r t h a v e c o n s id e ra b le

v a lu e fo r th e s tu d y o f e a rly ta n tric tra d itio n s , o p in e s o n sty listic g ro u n d s th a t th e

269 Near Dudahi survive the remains of a temple of forty-two yogirus, w hile Dehejia argues that the
superstructure of the present Gadarmal Mother temple at Badoh w as built atop a rectangular temple
o f f o rty -tw o y o g in is ; s h e fin d s e v id e n c e fo r f o r ty -tw o n ic h e s , a s w e ll a s e ig h te e n f r a g m e n ta r y g o d d e s s
images. YoginT Cult and Temples, 142-43.
270 Ibid., 181-83.
271 On the Siyan inscription of Bengal, see below.
272 The following description of the temple is based upon analysis of photographs in the a i i s Photo
Archive, and the im ages published by Thomas Donaldson, Tantric and Sakta A rt, vol. 3.
273 Donaldson, Tantra and Sakta A rt, vol. II, 661; he refers to the Ekamracandrika, as quoted by R. L.
Mitra, Antiquities of Orissa, vol. II (Kolkata: Wyman & Co., 1880), 103. The sacred geography of the
BraYa is discussed in the subsequent chapter.

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112

te m p le b e lo n g s to th e m id d le o f th e te n th c e n tu ry .274 C o m p a ra tiv e ly w e ll p re s e rv e d ,

th is sm all-sca le h y p a e th r a l te m p le h a s a n e n tra n c e p a s s a g e p r o tr u d in g o u tw a r d fro m

its c irc u la r s tru c tu re , le n d in g to th e w h o le th e s h a p e o f th e y o m -p e d e sta l o f a Siva-

linga, as M a rg rit T h o m se n s u g g e s ts .275 A (reb u ilt) r e c ta n g u la r sh rin e s ta n d s in th e

center.

F ig ure 2 .1 5 : Frontal view of the Hirapur yogini temple. A 1IS Photo Archive.

N in e g rim g o d d e s s e s o f re la tiv e ly little ic o n o g ra p h ic d is tin c tio n a p p e a r a r o u n d

th e e x te rio r o f th e c irc u la r s tru c tu re , w h ic h is u n u s u a l in y o g in l te m p le s. L ocal tr a

d itio n p o in ts to w a rd id e n tific a tio n o f th e s e a s th e " n in e katyayam s" ( f i g u r e 2.18).276

T w o m a le " d o o r g u a r d ia n s " (dvarapala) fla n k th e e n tra n c e w a y , w h ile a sk e le ta l m a le

d e ity is p re s e n t o n e ith e r s id e o f th e e n tra n c e p a s s a g e 's in te rio r. T h e ico n ic p r o g r a m

o f th e in te rio r o f th e te m p le fe a tu re s s ix ty -fo u r y o g in is, six ty o f w h o m a re a rra y e d

in sh a llo w cells a lo n g th e in te rio r p e r im e te r o f th e c irc u la r w all. The goddesses

th e re fo re face to w a rd s th e c e n tra l sh rin e , a re c ta n g u la r s tru c tu re w ith fo u r e n tra n c e s

274 This date is posited based upon similarity to the alasakanyd im ages on the Muktesvar temple of
nearby Bhuvanesvar, which Donaldson assigns to the mid tenth-century. Dehejia had also noted these
similarities, but considered the Muktesvar temple to be som ewhat older; she places the Hirapur temple
in the second half of the ninth century. YoginT Cult and Temples, 99-100.
275 Thomsen, "Numerical Symbolism," 53.
276 See the discussion of Donaldson, Tantra and Sakta A rt, vol. II, 662.

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ii3

th a t m ig h t o n ce h a v e h o u s e d a n im a g e o f S iva.277 F la n k in g e a c h d o o r o f th e c e n tra l

s h rin e is a d e ity p a ir: tw o p a irs o f y o g in is, w h o c o m p le te th e six ty -fo u r, a n d tw o p a irs

of bhairavas. T h e la tte r in c lu d e E k a p a d a b h a ira v a ( f i g u r e 2.20) a d e ity o f re g io n a l

sig n ifican c e w h o also fe a tu re s in th e BraYa u n d e r th e n a m e J h a n k a rls a or Jh a m k a ra -

b h a ira v a .278 O n e o f th e six ty g o d d e s s e s a lo n g th e p e r im e te r (no. 31) a p p e a rs to b e

" le a d e r " o f th e g ro u p , fo r h e r im a g e is p o s itio n e d o p p o s ite th e e n tra n c e , p o s se ss e s

te n a r m s r a th e r th a n tw o o r fo u r, a n d is sig n ific a n tly larg e r. P e rh a p s in te n d e d as

fe m a le c o u n te r p a rt to th e c e n tra l Siva, th is u n id e n tifie d im a g e is u n fo r tu n a te ly in a

p o o r s ta te o f p re s e rv a tio n .279 V iew in g th e te m p le a s a m a n d a la , a n a n a lo g y lik ely to

h a v e su b sta n c e in th is case, Siva s ta n d s a t th e c e n te r w ith a n in n e r c irc u it o f d e itie s

c o m p ris e d o f fo u r y o g in is a n d fo u r bhairavas, s u r r o u n d e d in th e se c o n d c irc u it b y

six ty y o g in is. N in e katyayam s fo r m th e o u te r la y e r o f d iv in itie s , w h ile a d d itio n a l

d e itie s g u a r d th e m a n d a la e n tra n c e (dvara).

T h e y o g in is o f th e H ir a p u r te m p le c o m p o se a n e x p re ss iv e a n d v a rie g a te d set,

fo r d e ta ile d d e s c rip tio n s o f w h ic h I re fe r th e re a d e r to K. N . M a h a p a tra , D o n a ld s o n ,

a n d D e h ejia .280 T h e ir ic o n o g ra p h y ra n g e s fro m m a c a b re ( f i g u r e 2.21) to m a rtia l,

p la y fu l ( f i g u r e 2.16), a n d s e n s u o u s ( f i g u r e 2.17). A n u m b e r o f th e g o d d e s s e s a re

th e rio m o rp h ic ( f i g u r e 2.19) a n d still m o re h av e a n im a l vdhanas ( f i g u r e s 16-17, 2 I )>

e n c o m p a s s s in g sp ec ie s o f c o n s id e ra b le variety. P a rtic u la rly c o m m o n a re im a g e s of

d a n c e , m u sic , a n d w ar. S everal, b u t still a sm a ll m in o rity o f th e y o g in is h a v e kapalika

ic o n o g ra p h y ; so m e , fo r in sta n c e , c a rry o r e v e n d rin k fro m sk u ll-b o w ls ( f i g u r e 2.17)

o r s ta n d u p o n se v e re d h e a d s o r c o rp se s. E x c e p tin g C a m u n d a ( f i g u r e 2.20), th e m o s t

277 Dehejia reports that the image of Siva had been in situ w hen the tem ple w as first discovered. YoginT
Cult and Temples, 95. However, the basis for her claim is unclear, for nothing of the sort is reported by
the first scholar to document the temple: K. N. Mahapatra, "A Note on the Hypaethral Temple of Sixty-
four Yoginis at Hirapur," Orissa Historical Research Journal II (1953?): 23-40; reprinted in H. K. Mahtah,
ed., Orissa Historical Research Journal, Special Volume, 1982.
278 On images of Ekapadabhairava in Orissa, see Donaldson, Tantra and Sakta Art, vol. 2, 464-64. I
have noted sculptures of Ekapada only in Orissa and neighboring Andhra Pradesh.
279 Published in Dehejia, Yoginl Cult and Temples, 63. A full-bodied goddess, this image probably does
not represent Camunda, w ho appears elsewhere in the circle ( f i g u r e 2 . 2 1 ) . N one of the iconic emblems
associated w ith her damaged ten arms remain discernable. Perhaps Bhairavi?
280 Mahapatra, "Note on the Hypaethral Temple;" Donaldson, Tantra and Sakta A rt, vol. 2, 661-67; and
Dehejia, YoginT Cult and Temples, 95-102.

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ii4

F ig
u r e 2 .1 6 : Hirapur yogini w ith damaru F i g u r e 2 . 1 7 : Hirapur yogini on lotus and ele
drum, standing upon w heel and rat (?). phant, drinking from a skull-bowl. Photograph
AIIS Photo Archive (detail). by Don Stadtner, from the AIIS Photo Archive.

m a c a b re d e itie s o f all a re n o t th e y o g in ls th e m se lv e s, b u t th e g o d d e s s e s u p o n th e te m

p le 's e x te rio r face g rim , w e ll-a rm e d d e itie s p e r c h e d u p o n h e a d s ( f i g u r e 2. 18) a n d

th e tw o sk e le ta l m a le d e itie s in th e e n tra n c e p a s sa g e . W h ile fe w o th e r s c u lp te d sets

a p p r o a c h th e e x p re ssiv e n e ss o f th e H ir a p u r d e itie s, th e b r e a d th o f c h a ra c te riz a tio n

of th e la tte r is ty p ic a l o f b o th te x tu a l a n d ico n ic re p re s e n ta tio n s o f y o g in ls.

A lso p e r h a p s o f th e m id -te n th ce n tu ry , th e la rg e r y o g in i te m p le a t R a n lp u r-Jh a ria l

in O riss a h o u s e s six ty -fo u r g o d d e s s e s , w ith its sim p le , fo u r-p illa re d c e n tra l s h rin e

c o n ta in in g a d a n c in g Siva ( f i g u r e 1.1). D o n a ld s o n su g g e s ts th a t a d a m a g e d a n d re

lo c a te d im a g e o f s im ila r scale, p e r h a p s o f C a m u n d a , m ig h t h a v e o rig in a lly h av e b e e n

s itu a te d in th e c o m p a n y of th e c e n tra l S iva.281 P ro b a b ly o f th e s a m e p e r io d , th e y o

g in i te m p le o f K h a ju ra h o in c e n tra l In d ia h a s a re c ta n g u la r r a th e r th a n c irc u la r p la n ,

281 Donaldson, Tantra and Sakta A rt, 670.

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1X5

2.18: One of nine "katyayanis" (?); Hirapur


F ig u r e F ig u r e 2.19: Lion-faced yogini,
yogini temple, to the right of the entrance, exterior Hirapur temple. Photograph by Don
facade, standing upon severed head. AIIS Photo Stadtner; included in die AIIS Photo
Archive. Archive.

a lth o u g h it to o is o p e n to th e sky. T h o u g h n o n e o f its im a g e s a p p e a rs to b e e x ta n t, th e

n ic h e s n u m b e r sixty-five, w ith n o in d ic a tio n o f th e re h a v in g e x iste d a c e n tra l sh rin e ;

a c o m p a ra tiv e ly la rg e n ic h e o p p o s ite to a n d fa c in g th e e n tra n c e p re s u m a b ly h o u s e d

th e c e n tra l c u lt im a g e , w h e th e r o f S iva o r th e G o d d e ss . A n in th -c e n tu r y d a tin g h a d

b e e n p ro p o s e d fo r th is te m p le , b u t D eh ejia c o n s id e rs th e m id -te n th c e n tu ry m o re

p la u s ib le o n sty listic g r o u n d s .282 To th e s o u th , o n a n is o la te d h illto p n e a r Jab a lp u r,

s ta n d s th e m o s t im p o s in g a n d p e r h a p s b e s t k n o w n o f th e y o g in i te m p le s th a t of

B h e ra g h a t. A c irc u la r s tru c tu re , th is te m p le a p p e a rs to h a v e e n s h r in e d y o g in ls in

e a c h o f e ig h ty -o n e cells a lo n g th e co v e re d w a lk w a y o f its in n e r p e rim e te r. T h e sh rin e

in th e c o u rty a rd b e lo n g s to a la te r p e r io d , w h ile , as D e h e jia p o in ts o u t, th e im a g e s

o f e ig h t M o th e r g o d d e s s e s n o w in c lu d e d a m o n g th e y o g in ls b e lo n g to a n e a rlie r

! Dehejia, Yogim Cult and Temples, 115-17.

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n6

F i g u r e 2 .2 0 : Ekapadabhairava, Hirapur yo- F i g u r e 2.21: Camunda, Hirapur yogim tem


gini temple. AIIS Photo Archive. ple. AIIS Photo Archive (detail).

p e r io d .283 A s fo r th e te m p le 's d a tin g , D e h ejia s u g g e sts, w ith a d e g re e o f p la u s ib il

ity, th a t th e la b e ls in s c rib e d o n th e y o g in i im a g e s ' b a s e s d a te to th e la te te n th o r

e a rly e le v e n th ce n tu ry , b a s e d u p o n p a le o g ra p h ic c o m p a ris o n .284 T h is m ig h t m a k e

th e B h e ra g h a t te m p le ro u g h ly c o n te m p o ra n e o u s w ith th e b a d ly d a m a g e d te m p le o f

fo rty -tw o y o g in ls a t D u d a h l, n e a r L a litp u r, M .P., b u t e a rlie r th a n th e M ita u li te m p le

of s ix ty -fo u r y o g in ls n e a r G w a lio r; a d a m a g e d in s c rip tio n s e e m s to p la c e c o n s tru c tio n

of th e la tte r in th e th ird q u a r te r o f th e e le v e n th c e n tu ry .285 T h e re a re clea r in d ic a tio n s

of ro y a l p a tro n a g e o f sev e ral of th e a b o v e te m p le s .286

283 Ibid., 125-27. While Dehejia describes this as a temple of eighty-one yoginlsand quite plausibly
sothe iconic program is not entirely clear; m any images are m issing and few remain in their original
positions, w hile three images of Vinayaka and two of male Saiva deities presently occupy niches. Some
of these appear similar in style to the yoginls, and might have had places in the circle or in the original
central shrine, asssum ing one had been present at all.
284 Ibid., 138-39.
285 Dehejia's proposed dating of the Dudahl temple is based upon inscriptional evidence from a
nearby Brahma temple. Dehejia, Yogini Cult and Temples, 141. On the date of the Mitauli temple, see
ibid., 88, 123-24.
286 The Mitauli temple appears to have been errected by the Kacchapaghata ruler Devapala (1055-75
c . e .), and an inscription shows that this temple still received major patronage as late as 1503 c . e . Ibid.

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ii7

A m o n g th e lo o se se ts o f y o g in i im a g e s id e n tifie d b y D e h ejia , o n e th a t w a s p r o b

a b ly in s ta lle d o n a h ill-to p te m p le in L o k h a ri, U tta r P ra d e s h , m e rits p a r tic u la r m e n

tio n . A lth o u g h o n ly tw e n ty im a g e s h a v e b e e n id e n tifie d , th e s e a re a lm o s t all th e-

rio m o rp h ic ,287 a n d h e n c e s u g g e s t a u n iq u e ico n ic p ro g r a m ( f i g u r e 2.6) . If D eh ejia

is c o rre c t th a t th e se im a g e s b e lo n g to th e firs t h a lf o f th e te n th ce n tu ry , th is c o u ld

a lso re p re s e n t o n e o f th e e a rlie st o f th e te m p le sites so fa r id e n tifie d . In d e e d , n o

c o m p e llin g e v id e n c e I a m aw a re o f p o in ts to w a rd th e ex iste n c e o f y o g in i te m p le s

p r io r to th e te n th ce n tu ry , a lth o u g h it w o u ld w a r r a n t little s u rp ris e if e a rlie r e x a m

p le s su rfa ce. M o st o f th e e x ta n t te m p le s a p p e a r to h av e b e e n c o n s tru c te d in th e te n th

th r o u g h tw e lfth c e n tu rie s, a n d th e c a se a p p e a rs s im ila r w ith re g a rd to th e lo o se s ta t

u a r y id e n tifie d as o n ce b e lo n g in g to y o g in i te m p le s .288 It is o f c o u rs e p ro b a b le th a t

s to n e s tru c tu re s w e re p re c e d e d b y y o g in i s h rin e s a n d te m p le s m a d e fro m p e r is h

a b le m a te ria ls; w o rs h ip o f y o g in ls h a s in d e e d c o n tin u e d in to m o d e r n tim e s in m o re

h u m b le te m p le c o n te x ts, s o m e tim e s u s in g an ico n ic im a g e s .289 D a v id s o n m e n tio n s

th e cases o f tw o te m p le s a t M a n d i, H im a c h a l P ra d e s h , w h e re y o g in ls a re re p re s e n te d

b y s ix ty -fo u r se ts o f fo o tp rin ts o n sla b s o f sto n e .290 T h a t th is c o u ld re p re s e n t a n o ld

tr a d itio n is s u g g e s te d b y th e d e p ic tio n , b e lo w o n e o f th e B h e ra g h a t y o g in l's p e d e s ta l,

o f w o rs h ip p e rs p a y in g re v e re n c e to a s e t o f s a n d a ls ( f i g u r e 2.22).

T h e h y p a e th r a l te m p le s o f th e y o g in ls c o u ld p e r h a p s h a v e c o n tin u ity w ith a n c ie n t

c o n v e n tio n s o f s h rin e s o p e n to th e e le m e n ts .291 H o w e v er, th e te m p la te th a t a p p e a rs

m o s t d ire c tly a p p lic a b le to th e y o g in i te m p le is th e ta n tric yogimcakra, as D e h ejia

re c o g n iz e d :292 th e m a n d a la o f m a n tra -g o d d e s s e s s u r r o u n d in g S iv a /B h a ira v a , in s ta l

The Ranipur-Jharial and Khajuraho temples, as part of large complexes of stone temples, also were
surely constructed under royal patronage, the later under the auspices of the Candella rulers.
287 A m o n g th e im a g e s f r o m L o k h a r i p u b l is h e d b y D e h e jia , o n ly C a m u n d a is n o t th e r io m o rp h ic .
288 On the loose yogini statuary, see Dehejia, Yogini Cult and Temples, 145-84.
289 David White, for instance, publishes a photograph of painted stones em bodying yoginls outside
of the Lilad temple of Ghatiyali, Rajasthan. Kiss of the Yogini, 268.
290 Indian Esoteric Buddhism, 181-83.
291 Note, for instance, depictions in early Indian art of simple lihga shrines, w ith the phallic cult object
set up upon a platform under a tree. Two are published by Doris M. Srinivasan, M any Heads, Arms
and Eyes. Origin, Meaning and Form of M ultiplicity in Indian A rt, plates 17.2 (first century), 17.6-7 (a
mukhalihga of Mathura, early centuries c .e .).
292 Dehejia, Yogini Cult and Temples, 2,185-86.

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n8

la tio n o f w h ic h in v a rio u s in fle c tio n s a n d u p o n a v a rie ty o f s u b s tra te s w a s c e n tra l to

th e ritu a l o f th e eso te ric S aiva c u lt o f y o g in ls. O n e m ig h t s u s p e c t o th e r in flu en c es,

fo r in s ta n c e " trib a l" o r "fo lk " tra d itio n s o f w o rs h ip p in g g o d d e s s e s in a circle; y et

ta n tric w o rs h ip o f "circles" o f y o g in ls a p p e a rs to p r e d a te th e te m p le s b y a t le a s t tw o

c e n tu rie s, a n d th e re m a rk a b le c o n g ru ity in S aiva te x tu a l re p re s e n ta tio n s o f y o g in ls

a n d th e ir d e p ic tio n in s c u lp tu re s u g g e s t d ire c t c o n tin u ity . It d o e s a p p e a r p o ss ib le

th a t y o g in i te m p le s in c o rp o r a te d lo cal d e itie s in to th e ir ico n ic p ro g r a m s ;293 b u t in n o

case h a s th is b e e n d e m o n s tra te d to b e a p ro c e s s o f c e n tra l sig n ifican ce. S o m e y o g in ls

w h o h a v e b e e n s in g le d o u t a s " lo c a l" d e itie s in fa ct p r e s e n t a m b ig u o u s ca ses.294

It is th u s d iffic u lt to c o n c u r w ith D e h ejia a n d D o n a ld s o n , w ith o u t m o re e v id e n c e ,

in th e v ie w th a t th e y o g in ls e n s h rin e d in te m p le s " re p re s e n t lo c a lise d c u lt tra d itio n s

of v illa g e d e itie s th a t e v e n tu a lly w e re tra n s f o rm e d in to p o te n t g ro u p s o f six ty -fo u r

yo g in ls.295 T h e e x tra o rd in a ry d iv e rsity o f n a m e s a n d id e n titie s a tte s te d in y o g in i

s c u ltp u re s a p p e a rs w h o lly c o n s is te n t w ith th e ta n tric y o g in i cu lt, w ith a lm o s t e a c h

s c r ip tu ra l tra d itio n o ffe rin g its o w n p a n th e o n of th is m a lle a b le c a te g o ry o f d ivinity .

N o n -e lite a n d trib a l tra d itio n s m ig h t h a v e b e e n h ig h ly s ig n ific a n t to th e y o g in i cu lt,

h o w e v e r d iffic u lt to d o c u m e n t; b u t if th e s e w e re fo rm a tiv e in flu e n c e s, th e y s h o u ld

b e lo o k e d fo r in th e e a rly S aiva a n d B u d d h is t e so te ric tra d itio n s , g iv e n th e a p p a re n t

c h ro n o lo g y o f e v id en c e.

293 Dehejia, for instance, points out that sixteen yoginls listed in a late medieval Orissan purana are
worshipped as independent goddesses in Orissa. Ibid., 93.
294 The non-Sanskrit names of some goddesses might suggest locally meaningful identities. D e
hejia draws attention to the yogini labelled "Teramva" at the Bheraghat temple, identical to Durga
"Mahisasuramardini" in iconographic type. One might m ention the cow-faced Erudi of the same site.
See ibid., 133-36. However, the name Teramva, in the Sanskrit form tryambakd, is an attested name of the
spouse-goddess of Siva; cf. Kaulajnananimaya 14.28. In both vernacular and Sanskrit forms, this occurs
in pan-Indian sources as a personal name (in the masculine) and as the name of a Saiva monastic order
(mathika). See Sanderson, "A Commentary on the Opening Verses of the Tantrasara of Abhinavagupta,"
121 (n. 79). It is hence problematic to ascribe local meaning to this name in the absence of evidence from
regional sources. Similarly, a Saiva pXtha called Erudi is listed in the Tantrasadbhava (13.74b and 15.70b),
and is also mentioned by Abhinavagupta in Tantraloka 15.91a (as Erudika). The Bheraghat yogini is
perhaps connected to the pTtha by this name, but there are no grounds for linking the Emdi-pTtha to the
Bheraghat region.
295 Donaldson, Tantra and Sdkta A rt, 658 (quotation); Dehehjia, Yogini Cult and Temples, 93-94.

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ii9

No te x tu a l m a te ria l in tim a te ly

c o n n e c te d w ith th e te m p le s o f y o g in ls

a p p e a rs as y e t to h av e co m e to lig h t,

s u c h as a m a n u a l c o n c e rn e d w ith th e ir

c o n stru c tio n , c o n se c ra tio n o f th e im

a g es, a n d w o rs h ip w ith in th e te m p le

p re cin cts. T h is is h a r d ly s u rp ris in g ,

fo r g iv e n th e fr a g m e n ta ry re c o rd a n d

p re s e n t s ta te o f re se a rc h , th is level of

c o rre la tio n b e tw e e n te x t a n d te m p le

re m a in s r a r e in th e s tu d y o f e a rly m e -

2.22: Veneration of sandals representing a


F ig u r e d ie v a l In d ia . P e rh a p s m o re s u rp ris in g
yogini, depicted below a yogini image's pedestal.
Bheraghat yogini temple. AIIS Photo Archive. is th e a p p a r e n t p a u c ity o f re fe re n c e s

to y o g in i te m p le s in p e r io d lite ra ry so u rc es. A s d is c u s s e d p re v io u sly , th e a sso c ia tio n

b e tw e e n y o g in ls a n d th e te m p le o f C a n d a m a ri in th e Yasastilaka is h ig h ly su g g estiv e,

g iv e n th a t th is m id te n th -c e n tu ry w o rk d a te s to th e p e r io d o f th e c o n s tru c tio n of

m a jo r y o g in i te m p le s. D e h ejia claim s th a t a tale in th e Akhyanakam anikosa, a Jain a

w o rk o f th e la te e le v e n th c e n tu ry , m a k e s re fe re n c e to a y o g in i te m p le .296 W e also

fin d fa s c in a tin g re fe re n c e s to y o g in ls in a n eclectic P e rs ia n w o rk p re s e n tin g itself as

a tra n s la tio n of th e KamrubTjaksa, e v id e n tly a ta n tric S aiv a te x t c o n n e c te d w ith th e

c u lt o f th e g o d d e s s K a m a k h y a . T h e P e rs ia n re d a c tio n , d a tin g to as e a rly as th e th ir

te e n th ce n tu ry , d e c la re s th e s ix ty -fo u r y o g in ls th e m o s t re v e re d d e itie s o f th e H in d u s ,

w h o w o rs h ip th e ir id o ls.297 T h e Rajatarangirn o f K a lh a n a a ttrib u te s se v e ra l fig u re s

o f v a rio u s K a sh m iri c o u rts w ith e n d o w m e n ts to matrcakras ("circles o f th e M o th e r

g o d d e s s e s " ), b u t d e s p ite s u g g e s tio n s to th e c o n tra ry , n o n e o f th e s e a re lik e ly to re fe r

to y o g in i te m p le s .298 A s fo r th e e p ig ra p h ic re c o rd , th is a lso a p p e a rs m in im a l; a n

296 Dehejia, Yogini Cult and Temples, 55. I have not yet had access to this text.
297 Carl Ernst, "The Islamization of Yoga in the Amrtakunda Translations," 203-8, 219-20. I make
reference to this text in the introduction (n. 65).
298 Four references to matrcakras or devlcakras in the RajatarahginI were brought to m y attention by

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120

e le v e n th -c e n tu ry in s c rip tio n fro m S iy a n in B en g al d o e s h o w e v e r s ta te th a t a y o g in i

te m p le w a s c o n s tru c te d in th is re g io n .2" A n u m b e r o f te x tu a l so u rc e s o n te m p le

a rc h ite c tu re , s u c h a s th e Brhatsamhita a n d A gnipurana, m e n tio n th e p o ss ib ility o f cir

c u la r s tru c tu re s , b u t th e y o g in i te m p le s a re th e p r im a r y s u rv iv in g re p re s e n ta tiv e s of

th is ra re ty p e .300

T antric S aiva lite ra tu re itse lf a p p e a rs sile n t o n th e c o n s tru c tio n o f y o g in i te m

p le s , a lth o u g h a la rg e q u a n tity o f p o te n tia lly re le v a n t m a te r ia l a w a its s tu d y w ith

th is q u e s tio n in m in d .301 T h e re is n o n e th e le s s m u c h th a t c a n b e sa id , p re lim in a rily ,

c o n c e rn in g th e y o g in i te m p le c u lt a n d a iv a lite ra tu re . A lth o u g h c o n fig u ra tio n s of

e ig h ty -o n e a n d fo rty -tw o a re a tte s te d , th e e x ta n t te m p le s s u g g e s t th a t in th e p e r io d

o f th e ir c o n stru c tio n , y o g in ls w e re n o rm a lly c o n s id e re d a se t o f s ix ty -fo u r g o d d e s s e s,

a n u m e ric a l a sso c ia tio n p e rv a s iv e in puranic a c c o u n ts o f y o g in ls th a t p e r s is ts th ro u g h

th e la te m e d ie v a l a n d m o d e r n p e rio d s . M u c h lik e th e p o p u la r n o tio n th a t tantras

n u m b e r six ty -fo u r, th is n u m e ric a l a ss o c ia tio n b e lie s th e fa ct th a t fe w lis ts a g re e in

th e ir p a r tic u la rs .302

White, Kiss of the Yogini, 137, w ho cites Marie-Therese de Mallmann, Les Eseignements iconographiques de
I'Agni-Pumna (Paris: Presses Universitaires de France, 1967), 173. White implies that these might have
been yogini temples. Three cases do clearly refer to templesprobably of the Mother goddessesw hile
that of v.55 refers to a temple of Bhairava associated w ith a mdtrcakra. If M. A. Stein's identification of
the latter site is correct, it seem s improbable that the ruins of the Bhairava temple at Buthiser resembled
extant yogini temples. See Stein (trans.), Kalhana's Rdjatarahgini. A Chronicle o f the Kings ofKasmir, vol.
1, 194. In any case, this section of the text pertains to events of the ninth century, before yogini temples
are attested; the other references (1.122,1.333 ln t 35/ as gives White], and m.99) pertain to even earlier
periods.
299 The eleventh-century Siyan inscription mentions, am ong various pious works undertaken by the
Bengali monarch Nayapala and his ancestors, installation of Bhairava surrounded by sixty-four Mothers,
i.e. yoginls, possibly in the capital city of the ruler (ghantisam yah svanagare nyadhat ksemdya dehinam \
catuhsastya ca mdtfndm paritan [em. Sircar; paritat] tatra bhairavam || ). D. C. Sircar, Epigraphia Indica
xxxix, 39-56. This inscription w as brought to m y attention by Davidson, w ho also cites the Mominabad
inscription of Udayaditya as recording the construction of a yogini temple. Indian Esoteric Buddhism,
183. However, the 1144 c . e . Western Calukya inscription of Mominabad appears to pertain only to a
cave temple of the goddess Jogai or Ambejogal (jogai < yogini)-, I see no indication in the inscription for
the presence of m ultiple yoginls. P. B. Desai, Selected Stone Inscriptions of Andhra Pradesh, 94-95.
300 See Dehejia, Yogini Cult and Temples, 42.
301 The Pratisthatantras in particular, works concerned w ith the construction and consecration of tem
ples and images, are likely to be pertinent; I have unfortunately studied little even of the Pratisthatantra
associated w ith the BraYa: the unpublished Pingaldmata, transmitted in Nepalese manuscripts.
302 Several scholars have given accounts of references to yoginls in the purdnas, perhaps the most
complete being that of Olga Serbaeva, "Yoginis in Saiva Purdnas and Tantras. Their role in transformative
experiences in a historical and comparative perspective," especially 43-60. Incidentally, the earliest
reference to tantras as sixty-four appears to be Siddhayogesvarimata 29.19.

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121

T h e e a rlie s t te x tu a l so u rc e s o f th e Y ogini c u lt d o n o t in fa c t a sso c ia te y o g in ls w ith

th e n u m b e r six ty -fo u r. In th e BraYa, g ro u p s o f six d o m in a te , w ith th e p r im a r y se t

o f six c o m p ris in g th e a n c illa ry (ahga) m a n tra s o f th e s u p re m e G o d d e ss; th e la rg e s t

c o n fig u ra tio n s o f y o g in ls in v o lv e m u ltip le g ro u p s o f six, s u c h a s tw e n ty -fo u r.303 T h e

p r im a r y g ro u p o f s ix ty -fo u r is a se t of rudras, d e itie s w h o s e m a n d a la fo rm s th e su b je c t

of BraYa xxx. S ets o f s ix ty -fo u r g o d d e s s e s a re a lso a b s e n t fro m th e SiddhayogevarT-

m ata, a n o th e r e a rly s c rip tu re o f th e V id y a p lth a . A V id y a p lth a te x t p o s td a tin g th e

BraYa a n d Siddhayogesvanm ata,34 th e Tantrasadbhava p re s e n ts w h a t m ig h t b e th e e a r

lie st re fe re n c e to six ty -fo u r y o g in ls. In c h a p te r th irte e n , a fte r d e lin e a tin g a m a n d a la

of six ty -fo u r bhairavas d is trib u te d in e ig h t lo tu s e s a r o u n d a c e n tra l lo tu s , a p a ra lle l

c o n fig u ra tio n o f six ty -fo u r g o d d e s s e s is in tro d u c e d , c a lle d th e " m dtryaga" o r " p a n

th e o n o f M o th e rs." T h e ir n a m e s a re fe m in in e -g e n d e r m irro rs o f th e bhairavas, s u g

g e s tin g a s e c o n d a ry s ta tu s. A ro u n d th e c e n tra l B h airav a, th e six ty -fo u r y o g in ls fo rm

o c ta d s in lo tu s e s g ro u p e d a c c o rd in g to clan s o f th e E ig h t M o th e rs, fro m B rah m an !

to A g h o rl.305 T h is e x p lic it lin k to th e M o th e rs is h ig h ly sig n ific a n t, fo r th e sa m e

a s s o c ia tio n is e v id e n t in m o s t of th e e x ta n t s c u lp te d se ts o f y o g in ls, w h o in c lu d e

a m o n g th e m id e n tifia b le im a g e s o f th e M o th e r g o d d e ss e s. T h is a ss o c ia tio n p e rs is ts

in th e p ro fu s e y o g in i n a m e lists o f th e purdnas as w ell, w h ic h m o s t fre q u e n tly c o n c e rn

six ty -fo u r y o g in ls a n d o fte n in c lu d e a m o n g th e m th e M o th e rs .306

In ta n tric S aiva lite ra tu re , th e a sso c ia tio n b e tw e e n six ty -fo u r a n d y o g in ls a p p e a rs

p a rtic u la rly c o m m o n in K a u la so u rc e s, w h ic h , a s d is c u s s e d in th e n e x t c h a p te r, a p

303 On the Six Yoginls of the BraYa, see the section "mvaksaravidhana" in chapter 5 of the present
dissertation. BraYa xxix in particular features large sets of goddesses. This chapter teaches a pantheon
and worship specific to the Four Devls, the extensive mandala based upon which involves numerous
sets of six yoginls. This mandala is based nine cakras: the root cakra of Bhairava and AghoresI, in
the center, w ith cakras in the eight directions upon which are installed one of the Four Devls or Four
Dutis/Kinkarls, each associated w ith Six Yoginls and "servants of the servants" (kinkaryanucardh). The
latter groups of eight are associated w ith each of the Eight Mothers, forming, in a fashion, a set of
sixty-four goddesses.
304 See the discussion in chapter 4.
305 The matrydga begins w ith Tantrasadbhava 13.56, and continues until the end of the chapter (verse
88). See the collation/draft edition of Dyczkowski.
306 For purdnic and other yogini name lists, see Dehejia, Yogini Cult and Temples, 187-218 (appendices
i-iii). A s the case of the sixty-four yoginls of Tantrasadbhava 13 suggests, the absence of Mothers from a
list of yoginls should not be take as evidence of dissociation between the two goddess types.

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122

p e a r in g e n e ra l to p o s td a te th e e a rly V id y a p lth a lite ra tu re . H e n c e in th e Kaulajnana

nirnaya, a s c rip tu re d e s c rib in g itse lf a s th e Yogimkaula (" K a u la S c rip tu re o f th e Yo

g in ls")/ th e m o s t im p o rta n t c u lt d e itie s a re " th e s e q u e n c e o f th e six ty -fo u r y o g in ls"

(catuhsastiyogim kram a), w h o s e m a n d a la a n d ritu a l w o rs h ip (th e astastakavidhi) a re c e n

tra l to th is te x t.307 P re s e rv e d in a m a n u s c r ip t o f th e m id e le v e n th c e n tu ry , th is te x t

c o n ta in s n o in d ic a tio n s o f p a r tic u la r a n tiq u ity ,308 a n d m ig h t d a te to th e e a rly p e r io d

of th e p ro d u c tio n o f y o g in i te m p le s. Its tw e n ty -th ird c h a p te r d e sc rib e s th e m a n ife s

ta tio n o f th e s ix ty -fo u r y o g in ls as fe m a le b e in g s o f e v e ry v a rie ty in p a rtic u la rly v iv id

te rm s . Y oginls a re s a id to s p o r t o n th e e a rth a s fe m a le a n im a ls o f a n y ty p e , fro m

p ig e o n s a n d v u ltu re s to co w s a n d cats. W h e n th e y a s s a u lt n o n -d e v o te e s, th e y m a n

ife st as sn a k e s, ra ts, tig e rs, a n d so fo rth , a n d as d a n g e rs s u c h a s d ise a se , lig h tn in g ,

th iev es, a n d ro y als. O n e is a d m o n is h e d n e v e r to in s u lt w o m e n ; w e a re n o t in fo rm e d

w h e th e r th is is b e c a u se y o g in ls a ffo rd th e m sp e c ia l p ro te c tio n , o r b e c a u s e a n y g iv e n

w o m a n m ig h t sec retly b e o n e .39 W h ile n o t sp ec ific ally c o n c e rn e d w ith te m p le s ,

307 The titular epithet yogimkaula occurs in m ost of the colophons of the Kaulajnananirnaya, and also
in 16.49c. The sequence or cakra of the sixty-four yoginls forms the subject if Kaulajnananirnaya 8 in
particular, as well as chapter ten, w hile a number of other chapters refer to the yoginls as sixty-four in
number.
308 On the Kaulajnananirnaya, see the discussion in chapter 3, section 3.
309 Kaulajnananirnaya 23-i-i2ab (provisional edition, reporting the codex n a k 3-362 or n g m p p reel
A 48-13 [KjNrf] and the editio princeps of P. C. Bagchi [KjNfrf]):
devy uvaca ||
kaulave yogini deva samcaranti katham bhuvi |
tan mamacaksva devesa bhakta jananti bhutale || 1 ||
bhairava uvaca ||
martye 'smin devatanam tu samcdram srnu bhdmini \
kayotika tatha grdhri hamst caiva nakhi tatha || 2 ||
khanjaritakabhasi tu kokabhasi tu sundari |
ulilkipecakt vd tu sarari vagduli tatha || 3 ||
srgdli ajd mahisi ustri marjararupini \
vydghrihasti mayuri ca kukuti nakuli tatha || 4 ||
anyani yani rupani samsthitdni mahitale \
tdni rupani samgrhya yoginyah kridante bhuvi || 5 ||
nipatanti yada bhadre abhaktesu kulddhipe \
tadriipam kathyate bhadre sraddhayuktavadharayet || 6 ||
hayas ca nakharah sarpas citriko ghonasas tatha \
vrsciko tdhyantarat svdno musako dardurah priye || 7 [j
grahabhutasvariipena jvalagnisastrasamkataih j
vedana ca jvaravyadhi rajanas caiva taskardh || 8 ||
vidyut tungo tatha ganda vydghra simho gajas tatha \
anekakararupena bhayam nanavidham viduh || 9 ||

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123

th is tex t, a m o n g n u m e ro u s o th e r p e r io d so u rc e s o n e m ig h t cite, g ives in d ic a tio n s of

c o n te m p o ra n e o u s c o n c e p tio n s o f th e e n s h r in e d y o g in ls.

A lth o u g h th e Kubjikamata d o e s n o t itse lf re fe r to y o g in ls a s six ty -fo u r in n u m

b er,310 la te r lite ra tu re o f th e K a u la c u lt o f th e g o d d e s s K u b jik a s u g g e s ts a s tro n g lin k .

T h e CincinTmatasarasamuccaya, th e "e sse n c e te x t" (sara) o f th e Kubjikam ata,311 a p p e a rs

to re fe r to " a irb o rn e y o g in ls" (gaganagamim) a s six ty -fo u r, w h ile o th e r ty p e s, s u c h

as te rre s tria l (bhuvanagam im ), a re c o n s id e ra b ly m o re n u m e ro u s .312 A w o rk c a lle d

th e Knbjikdpujapaddhati e n u m e ra te s six ty -fo u r y o g iru s b y n a m e , w h ile th e SrTmatottara

(i.e. Kubjikamata U ttaratantra) h a s e x te n siv e m a te ria l o n y o g in ls, b o th six ty -fo u r a n d

e ig h ty -o n e .313 M o re sig n ifican tly , th e u n p u b lis h e d fifte e n th c h a p te r o f th e Satsahasra-

samhita p ro v id e s a d e ta ile d a c c o u n t o f th e ic o n o g ra p h y a n d w o rs h ip (puja) o f six ty -

catuhsasthis ca yoginyo yatha kupyanti sadhake j


evam rupani samdsritya ksipram grhnanti tarn pasum || 10 ||
kopam tu naiva kartavyam napamanam suradhipe \
kumarikdh striyo vdpi napamanet kadacana || 11 |[
yathasaktya sadakalam stri caiva vratam asthitaih \
pujaniya prayatnena kumdryas ca kuldsritaih || 12 ||
ib bhuvi ] Kjn*; avi Kjn* 3a khanjarltaka0 ] conj.; kam ja K jn ^ K jn ^ 3c ulukl ] KjNcorf;
ulukl KjNc<i 3d vagdull ] KJNC<,', ; va gull K jn^ 4b ustrl ] KjNcorf; ustrl KjNerf marjararupi
ni ] KjNOJ,i; marjaranakuli tatha KjNe<i 4d nakuli tatha ] KjNa,4 c; n a KjNci'!CKjN< 6b
abhaktesu ] Kjn"^; abhaksyesu KjNerf 6c kathyate bhadre ] KjNcdPc; kathya KjNcodac; kathyante
... KjNrf 6d sraddhayukta0 ] conj.; i ( - 7) yukta Kjisf0^ ; - - yukta Kjn^^Kjn* 7b cit-
riko ghonasas ] KjNOTrf; citrikotamanasas KjNe,i 7c tdhyantarat Svano ] Kjn0"*; dhyantaraScano
K jn^ 8b sastra ] KjNC0<io^astra K jn^ 8c vedana ca jvaravyadhi ] K jn 00^ 0; v e d a vyadhi
KjNc<*iac. vecja __ vyadhi0 Kjtied 8d rajanag ] Kjn"**; rajanan KjNcrf taskarah ] Kjn ^ ^ K jn ^;
taskakarahKj n "'1"1 9a vidyut tungo ] Kjn "; vidyu tungo KjNcorf 10a catuhsasthis ] Kjn '^;
catuhsasthin KjNcorf yoginyo ] KjNerf; yoginya KjNC0li 10b yatha kupyanti ] Kjn ^ ; pyanti
Kjn^^Kjn* 10c samagritya ] con.; samasrtya K jn ^ K jn ^ 11b napamanam ] KjNcorf; bhasama-
nam Kjn1'* 11c kumarikah ] em.; kumarika KjNcodKjNerf l i d napamanet ] em. Isaacson; napamane
KjNcorf. bhasamane KjNe<i 12b asthitaih ] em. Isaacson; asthitam Kjn^Kjn*

I defer discussion of the interpretation of this passage until publication of a new edition of the Kaula-
jhdnanirnaya, currently under preparation.
310 Kubjikamata 6.87-91, for instance, speaks of the Mothers as seven groups of seven, w ith additional
unspecified subdivisions; the yoginls are yet more numerous.
311 Cf. CincinTmatasarasamuccaya 8.4cd~5ab:
kathitam devadevesi samksepdn na tu vistaram || 4 ||
snkubjikdmatasd.ro 'yam vistaram kathitam maya j
From the draft edition of Dyczkwoski.
312 See the five mantras given in prose following 9.121 in Dyczkowski's draft edition; the first appears
to be addressed to the sixty-four akasagdmini yoginls.
3131have not personally studied either of these unpublished works. The sixty-four yoginls of the Kub-
jikdpujapaddhati are tabulated in Dehejia, Yogini Cult and Temples, 214; she draws the list from Gopinath
Kaviraj, Tdntrika Sdhitya, 135. Dehejia makes extensive reference to the Matottara throughout her study,
especially 45-51.

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124

fo u r y o g in ls.314 T h e Satsdhasrasamhitd su rv iv e s in m a n u s c r ip ts a s e a rly a s th e tw e lfth

ce n tu ry , a p p a re n tly , b u t p o s td a te s th e Kubjikamata (10th c e n tu ry ? ), th e re fo re b e lo n g

in g to th e p e r io d o f th e m a jo r y o g in i te m p le s .315 O lg a S e rb a e v a ta b u la te s th re e a d

d itio n a l so u rc e s fo r th e ic o n o g ra p h y o f th e s a m e s e t o f s ix ty -fo u r y o g in ls: th e A g n i-

purdrta, Pratisthdlaksanasamuccaya, a n d th e Mayadlpika, th e la tte r as c ite d b y H e m a d ri

in th e C aturvargacintdm ani316 A lth o u g h n o t ex p licitly c o n n e c te d w ith te m p le s, th e s e

p r e fo u r te e n th -c e n tu ry so u rc e s, b o th K a u la a n d o th e rw is e , a tte s t a tra d itio n o f icon ic

re p re s e n ta tio n o f six ty -fo u r yoginls.

T h e y o g in i te m p le p a n th e o n s h e n c e h av e p a ra lle ls in c o n te m p o ra n e o u s te x tu a l

a c c o u n ts o f th e s ix ty -fo u r y o g in ls. H ow ev er, th e re p re s e n ta tio n a n d w o rs h ip o f y o

g in ls in im a g e s h av e e a rlie r p re c e d e n ts . T h e BraYa itse lf h a s ex ten siv e m a te ria l o n

ic o n o g ra p h y a n d ic o n o m e try in its f o u r th c h a p te r, w h ic h h a s a s its su b je c t " th e c h a r

a c te ristic s o f im a g e s " (pratimalaksana). T h is c h a p te r p ro v id e s d e ta ile d in s tru c tio n s

o n c o n s tru c tin g a n d e m p o w e rin g im a g e s o f th e c u lt d e itie s o f th e BraYa, w h o s e im

a g e s it classifies a s " s u p r a d iv in e ," " d iv in e ," a n d " se m id iv in e " (divyadhika, divya, a n d

divyadivya). T h e g o d d e s s e s o f th e m a n d a la o f K a p a llsa b h a ira v a a re c o n s id e re d " d i

v in e ;" th e se in c lu d e th e Six Y oginls, th e fo u r g u h ya k a s/d e vls, fo u r kinkarls / dutls, a n d

M o th e rs, a s w e ll as th e ir m a le c o u n te r p a rts (pati, vTra), th e six ty -e ig h t rudras, yoginls

o f th e sa c re d field s, a n d " g u a rd ia n s " lokapalas.317 A s a n ico n ic ty p e , th e B raYa's

314 This was brought to m y attention by Olga Serbaeva, w ho quotes Satsdhasrasamhitd 15 from a draft
edition of Sanderson. "Yogims in Saiva Purdnas and Tantras, 75 (in "Cited Sanskrit Passages") and 5 6 -
61 ("appendix 7.6"). This set of sixty-four yoginls is linked to the Eight Mothersthe standard seven
of Brahml to Camunda, plus Mahalaksmi.
315 On the date of the manuscripts of the Satsahasrasamhita, a text incorporating within itself the
Kubjikamata, see J.A. Schoterman, The Satsdhasra Samhita. Chapters 1-5: Edited, Translated and Annotated,
12-13.
316 Serbaeva, "Yogims in Saiva Puranas and Tantras," 56-61 ("appendix 7.6").
317 BraYa iv.4~7ab:
saktih sadasivas caiva saktitrayam tu eva ca j
srlkanthas ca tatha devf umapatis tathaparah || 4 ||
ete divyadhikah proktds tatha divyam srnu priye \
yoginyo guhyakadya ca matryas tas ca sakinkarah |] 5 ||
guhyakapatayas caiva vtras caiva prati prati \
astasasthi tatha rudra yoginyah ksetrasamsthitah || 6 ||
lokapalas tatha caiva ete divya prakTrtitah |
4 d u m a p a tis ] em.; u m a p a ti Byci 5a 0d h ik a h ] corr.; d h ik a B v 5 d m a tr y a s ] em.; m a tr y a m
BxQ sa k in k a ra h ] em.; s a k in k a ra m B ya 6a g u h y a k a p a ta y a S ] conj.; g u h y a k a m p a ta v a s B \' 6d

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125

y o g in ls b e a r g e n e ra l c o m p a ris o n to th e e x ta n t y o g in i s ta tu a ry . T h e n a m e s o f th e p r i

m a r y Six Y oginls a lo n e K ro sth u k I ("Jackal W o m an "), V ijaya ("V icto ria"), G a ja k ar-

n a (" E le p h a n t-e a rs " ), M a h a m u k h l (" B ig -m o u th " ), C a k ra v e g a (" W h e e l-sp e e d " ), a n d

M a h a n a s a (" B ig -sn o u t" ) s u g g e s t m u c h o f th e ic o n o g ra p h ic ra n g e o f e x ta n t im a g e s,

in c lu d in g th e rio m o rp h is m , a u s p ic io u s n e s s , p o w e r, a n d th e g ro te sq u e . A s w ith th e

o th e r " d iv in e " im a g e s, all a re fo u r-a rm e d kapalika d e itie s b e a rin g th e F ive In sig n ia ,

sk u ll-stav es, sk u ll-b o w ls, a n d ro sa rie s, ra is in g a r ig h t h a n d in th e g e s tu re o f m u n ifi-

cience. G a rla n d s o f sk u lls e x te n d to th e ir feet, a n d th e y s ta n d u p o n h u m a n c o rp ses.

In c o n tra s t to th e o th e r m a n d a la g o d d e ss e s, yoginls h av e o n ly a sin g le face th e n o rm

in s c u lp te d im a g e s.318 O n e c o n tra s t w ith th e e x ta n t s ta tu a r y lies in th e d is p ro p o r

tio n a te b o d y p a r ts s u g g e s te d b y so m e y o g in i n a m e s in th e BraYa, s u c h a s M a h a n a s a

y o g in y a h ] em.; y o g in y o By

318 BraYa iv.i70cd-78ab, 254cd-55ab, 263cd-64:


divyam caiva pravaksydmi yathavad vaktrasamkhyaya || 170 j|
guhyakanucard ye tu kinkannan tu kinkarah |
yoginlpatayas caiva matrndm patayas tatha |j 171 ||
pancavaktrdh samakhydta vlra+bhaktydst tathaiva ca \
guhyakas tu caturvaktrah kihkaryas trimukhdh smrtdh || 172 ||
yoginyas tv ekavaktrds tu caturvaktras tu matarah \
divyadhikas tatha divyah pancamudrasamanvitah || 173 j|
khatvahgamundadharinyo mahdpretakrtdsandh \
varadodyatahastas tu caturhastdh prakTrtitdh |j 174 |[
aksasutradharah sarvah kapdlakarakas tatha |
daksine tu kapdlam sydt khatvdhgam vdmatah sthitam || 175 ||
daksinam varadam jheyam vamahaste 'ksasutrakam \
kapalamalabharana apadat kantham asrtdh || 176 ||
evamvidhds tu kartavyd divyadmyddhikas tatha \
ekavlravidhane tu pahcavaktrds tu guhyakdh || 177 ||
mataras ca tatha caiva kartavyd sadhakottamaih \

krosthukl vijaya caiva gajakarnd mahamukhl || 254 ||


cakravega mahanasd sad yoginyah prakTrtitdh \

yoginyah svetavarnds tu sakhakundendusaprabhdh || 263 ||


pTndvayavasampurndh stanaplnapayodharah [
kumanvratadharinyo aklinnaratayas tatha || 264 ||
171b k in k a r a h ] B y Pc; k ih k a ra By 0"1' 171c y o g in i0 ] corn; y o g in i By 11 172a v a k tra h ] corn; v a k tra
By q 172c v a k tr a h ] corn; v a k tra B y 173c d iv y a h ] corn; d iv y a By 173d
s a m a n v ita h ] em.; s a m a n v ita B ya 174b a s a n a h ] em.; a s a n a Byq 175c tu k a p a la m
sy a t ] conj.; tu k a p a la (sy a ? ) B y a (tops cut off) 173d k h a tv a n g a m ] em.; k h a tv a n g a By a (tops cut off)
176c h a s te 'k s a ] em.; h a s te m k sa BYa 177b ta th a ] B \ aac; ta th a h B t aPc 255b s a d ] corn; sa t
By 263c s v e ta c ] corn; sv eta By 264a s a m p u rn a h ] corn; s a m p u r n a BYa

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126

("B ig -n o se"); a n im a l fe a tu re s a re d e p ic te d in s c u lp tu re , b u t n o t, th a t I a m aw a re of,

d is p ro p o rtio n a te h u m a n m o u th s , e a rs, a n d so fo rth .

O th e rw is e ric h in d e ta il, BraYa iv n o n e th e le s s leav es m a n y q u e s tio n s u n a n s w e re d

c o n c e rn in g th e a rc h ite c tu ra l a n d ritu a l co n te x ts o f re lig io u s im a g e s. T h e ir scale

s u g g e s ts g r a n d stru c tu re s; th e ic o n o m e tric d e s c rip tio n o f " d iv in e " im a g e s, w h ic h

in c lu d e th o se o f th e Six Y oginls, a p p ro a c h e s th e h u m a n : g o d d e s s e s p o s s e s s fe et

tw e lv e angulas (" fin g e r-b re a d th s" ) lo n g ,319 h ip s th irty -fo u r fin g e r-b re a d th s w id e ,320

a n d th ro a ts five fin g e r-b re a d th s in w id th ,321 fo r in s ta n c e o n ly m a rg in a lly sm a lle r

th a n th e fiv e-faced " s u p r a d iv in e " d e ities. Yet th is c h a p te r is sile n t o n te m p le s, a n d

th e m a te ria l e ls e w h e re in th e te x t clarifies little. T h e in s tru c tio n s fo r im a g e m a k in g

are d e c id e d ly o rie n te d to w a rd th e BraYa's o w n eso te ric p a n th e o n , h a r d ly a ra n g e of

d e itie s fo u n d in la rg e p u b lic te m p le s ; y e t a t th e sa m e tim e , a m o n g th e " s u p r a -d iv in e "

im a g e s a re d e itie s o f n o cu ltic c o n se q u e n c e in th e BraYa U m a p a ti a n d S rik a n th a .

R e lig io u s im a g e s a re clea rly a sig n ific a n t co n c e rn , b u t th e ir ro le s a n d c o n te x t re q u ire

fu r th e r in q u iry . C e rta in ly th e p re s e n c e o f th e m a n tra -d e itie s in a s u b s tra te is c e n tra l

to ritu a l: th u s th e u b iq u ito u s in s tru c tio n to p e r fo rm ritu a l a c tio n " b e f o r e /in th e p r e s

en c e o f th e g o d d e s s e s" (devlnam agratah). Yet th is n e e d n o t, a n d u s u a lly c le a rly d o e s

n o t, re fe r to re lig io u s im ag es.

T H E PR O B LE M S O F R IT U A L A N D S E C T A R IA N A F F IL IA T IO N

M u c h as th e a rc h ite c tu ra l a n d ritu a l co n te x ts fo r th e re lig io u s im a g e s th e BraYa d e

scrib e s re m a in u n clea r, so to o th e cu ltic c o n te x t o f th e y o g in i te m p le s. A tte m p ts to

re c o n s tru c t th e w a y s in w h ic h y o g in i te m p le s s e rv e d a s cu ltic s p a c e s h av e , g iv e n th e

p a u c ity o f te x tu a l d e sc rip tio n s, in v o lv e d re a d in g ritu a l fro m ic o n o g ra p h y . T h u s D e

hejia, re m a rk in g u p o n th e p re s e n c e o f c o rp se s a n d s e v e re d h e a d s in th e ic o n o g ra p h y

o f s o m e y o g in ls, w o n d e rs , "is th is all a n in d ic a tio n o f h u m a n sacrifice, o r is it in

319 BraYa iv.i57abc: pddau dirghena cakhyatau kalah [em.; kalam Bya] tu satpramanatah | parsnyas [conj.;
pasnya Bya] cangustakam yavat.
320 BraYa iv.i63ab: nitambas tu tatha proktah [em.; proktdm Byq] kalasaptadatsas tatha.
321 BraYa i v . i 6 8 c d : kanthas tu protthatah proktah [ e m .; protthato proktah B y ] sardham caiva kaladvayam.

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127

s te a d a p o in te r to sava-sadhana o r c o rp s e ritu a l? " 322 H e r g e n e ra l c o n c lu sio n is th a t

th e y o g in i te m p le s s e rv e d p rim a rily a s sites fo r " K a u la " w o rs h ip in v o lv in g sacrifice,

c o n s u m p tio n o f w in e , b lo o d , a n d flesh , a n d ritu a l c o p u la tio n , s u g g e s tin g th a t th e

te m p le s w o u ld h a v e in v ite d lay d e v o tio n a l w o rs h ip a s w e ll.323 In c o n tra s t, R o n a ld

D a v id s o n q u e s tio n s th e K a u la c o n n e c tio n . T h e g ro u n d s fo r th is sk e p tic is m in c lu d e

th e c u rio u s c la im th a t " m o s t K a u la w o rk s a p p e a r c o m p o s e d a fte r th e site s w e re c o n

s tru c te d ;" h e a rg u e s th a t " th e p r im a r y a c tiv ity d e p ic te d a t th e s e sites . . . is th e d is p la y

of s e v e re d h e a d s , in d ic a tin g th a t th e s a n g u in a r y rite s w e re p ro b a b ly th e p rin c ip a l ac

tiv ity p ra c tic e d ." 324 It s h o u ld b e p o in te d o u t, h o w ever, th a t th e im a g e h e c a p tio n s

w ith "Y ogini fro m H ir a p u r d is p la y in g h u m a n sacrifice" d o e s n o t d e p ic t th e ac t of

sacrifice, b u t a w e ll-a rm e d g o d d e s s n o t in fa ct o n e o f th e y o g in ls s ta n d in g u p o n

a s m ilin g , se v e re d h e a d .325 S acrifice m ig h t w ell h av e ta k e n p la c e in c o n n e c tio n w ith

th e H ir a p u r te m p le ; b u t to a rg u e th is o n th e b a sis o f ic o n o g ra p h y o f a v a rie ty e m

b le m a tic o f e x tre m e ta n tric d e itie s, b o th B u d d h ist a n d S aiva, s e e m s u n c o m p e llin g , all

th e m o re so g iv e n th a t s u c h ic o n o g ra p h y is n o t p a r tic u la rly p r o m in e n t in th e H ir a p u r

y o g in ls.

W h ile K a u la te x ts o ffer in s ig h t in to th e n a tu r e o f th e d iv in itie s e n s h rin e d , a n d

a tte s t a tr a d itio n o f ico n ic re p re s e n ta tio n o f y o g in ls, it is u n c le a r to w h a t e x te n t th e

te m p le s s h o u ld , in a m e a n in g fu l cu ltic sen se, b e d e s c rib e d as " K a u la ." D e sp ite th e ir

n o v e l a rc h ite c tu ra l fo rm s, it re m a in s e n tire ly p o ss ib le th a t th e litu rg y o f th e y o g in i

te m p le s d iffe re d little in b asic c h a ra c te r fro m th a t o f c o n te m p o ra n e o u s te m p le s of

o th e r g o d d e s se s, o r B hairava. F o r a lth o u g h p o s s e s s in g h is to ric a l lin k s w ith eso teric

S aiv ism , p e r io d lite ra ry so u rc e s su c h as th e Kathdsaritsdgara p o in t to w a rd th e g ro w

322 D e h e ji a , YoginT Cult a n d Temples, 59. B y " sava-sadhana ," a t e r m I h a v e e n c o u n t e r e d o n l y i n l a t e


m edieval sources, Dehejia refers to rites of the variety sometimes referred to as vetalasddhana-, on the
latter, see the discussion of the Harsacarita earlier in this chapter.
323 Ibid., 186.
324 Indian Esoteric Buddhism, 180-1.
325 Ibid., f i g u r e 7. This is the very image I include as f i g u r e 2.18: one of the nine goddesses upon
the exterior facade of the temple, w hich as mentioned earlier have been identified as nine katyctyams."
The depiction of jackalsemblematic of the cremation groundon either side of the severed head
reinforces the kdpalika rather than sacrificial nature of the iconography.

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128

in g p ro m in e n c e o f th e y o g in i in th e re lig io u s la n d s c a p e o f m e d ie v a l In d ia , w h ile b u r

g e o n in g m a te ria l o n y o g in ls in puranas s u g g e s ts w o rs h ip b e y o n d th e n a r ro w co n fin e s

of th e ta n tric tra d itio n s . D e d ic a te d to d iv in itie s w id e ly r e g a r d e d as p o te n t ag en cies,

th e y o g in i te m p le s n e e d n o t h a v e b e e n c e n te rs fo r th e a c tiv ity o f in itia te d K a u la s p e

cialists, a lth o u g h it is e n tire ly p o s s ib le th a t w o rs h ip o f th e g o d d e s s e s w a s p re s id e d

o v e r b y o ffician ts w ith lin k s to eso te ric S aivism . D e sp ite th e ir h illto p lo c a tio n s, th e

y o g in i te m p le s a p p e a r b y a n d la rg e to h av e b e e n p ro m in e n t, v isib le m o n u m e n ts ,

as e v id e n c e d b y th e ir p ro x im ity to o th e r m a jo r s ta te -s p o n s o re d te m p le s e sp e c ia lly

th o s e o f K h a ju ra h o a n d R a n ip u r-Jh a ria l.326 A lo n g w ith th e in c re a sin g sig n ifican ce

of y o g in ls in th e purdna c o rp u s , th e y o g in i te m p le s in fa c t a p p e a r to m a r k th e e n try

of th e s e d e itie s in to a w id e r re lig io u s d o m a in , b e y o n d th e c o n fin e s o f th e eso teric

tra d itio n to th e p o in t th a t th e ir ritu a l m a n d a la s a re tra n s la te d in to m o n u m e n ta l

c irc u la r te m p le s.

2 .5 C o n c l u s io n s

T h e fo re g o in g c h a p te r h a s fo c u s e d u p o n th e b a c k g ro u n d a n d e a rly e v id e n c e o f th e

Y ogini c u lt in n o n -ta n tric lite ra tu re , in sc rip tio n s , a n d th e a rt-h isto ric a l re c o rd . In

th e c o u rse o f p re s e n tin g th is m a te ria l, I h a v e a tte m p te d to e sta b lish a c h ro n o lo g ic a l

fra m e w o rk a n d to p la c e th e se v a rie tie s o f e v id e n c e in re la tio n to ta n tric lite ra tu re ,

e sp e c ia lly th e BraYa. In th e s u b s e q u e n t c h a p te r th e fo c u s sh ifts to y o g in ls in ta n tric

lite ra tu re p ro p e r, p r io r to u n d e r ta k in g m o re d e ta ile d e x a m in a tio n o f th e BraYa in

c h a p te rs fo u r a n d five.

It w a s s h o w n th a t th e c u lt o f y o g in ls, a s d e s c rib e d in ta n tric lite ra tu re , p r e

s u p p o s e s th e S aiva c u lt o f th e S ev en M o th e rs (saptam atr), a d e v e lo p m e n t th a t a rt-

h isto ric a l a n d e p ig ra p h ic so u rc e s s itu a te in th e fifth c e n tu ry , w ith p o s s ib le fo u rth -

c e n tu r y p re c e d e n ts. T h e ro o ts o f th is h e p ta d o f B ra h m a n ic a l g o d d e s s e s lie in a n c ie n t

326 Hilltop temple sites include those of Mitauli, Ranipur-Jharial, Bheraghat, Khujaraho, Dudahl, and
probably Lokhari; on the latter two see Dehejia, Yogini Cult and Temples, 141, 156. The Hirapur temple
appears to be neither on a hill nor near other major temples; but as mentioned, it is in the vicinity of
the major pilgrimage site of Bhuvanesvar/Ekamra.

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129

tra d itio n s o f m a te r n a l d e itie s p o s s e s s in g close ties to th e n a tu r a l w o rld , fertility, a n d

d e a th . A lth o u g h th e M o th e rs h av e a clo se c o n n e c tio n w ith S k a n d a in e a rly so u rc e s

s u c h as th e Mahabharata, S iva la rg e ly d isp la c e s th is d e ity as c o m p a n io n o f th e S ev en

M o th e rs b y th e six th ce n tu ry . Yet as th e e a rly fifth -c e n tu ry G a n g d h a r in s c rip tio n il

lu s tra te s , a ta n tric o r p ro to -ta n tric c u lt o f M o th e r g o d d e s s e s a n d fe m a le s p irits m ig h t

a lre a d y h a v e b e e n in ex isten c e, p o ss ib ly c e n te re d u p o n th e m y s te rio u s , kapalika g o d

d e s s C a m u n d a . It is in th e c o n te x t o f d e s c rib in g th e g re a tn e s s o f K o tiv a rsa a p la c e

s a c re d to th e M o th e rs a n d p re s id e d o v e r b y C a m u n d a , as B a h u m a m sa , a n d Siva,

as H e tu k e s v a ra th a t th e o ld Skandapurana (circa 6 th -7 th c e n tu ry ) p ro v id e s m o m e n

to u s re fe re n c e s to th e S aiva y o g in i c u lt a n d its e a rly s c r ip tu ra l so u rc e s, in c lu d in g th e

BraYa.

T h e S aiva te m p le c u lt of th e M o th e rs b e c o m e s p ro m in e n t fro m th e s ix th ce n tu ry ,

a n d th e in c lu s io n o f M a h a k a la in m d tr-sh rin e ico n ic p r o g r a m s fro m th e la te six th ce n

tu r y m ig h t re flect d e v e lo p m e n ts in T an tric S aiv ism , fo r ta n tric c u lts o f M a h a k a la a n d

th e fierce G o d d e ss id e n tifie d w ith C a m u n d a fin d u n a m b ig u o u s a tte s ta tio n in th e

e a rly s e v e n th -c e n tu ry w o rk s o f B ana a n d V a k p a ti. In th e s e w o rk s , e v id e n c e fo r th e

r itu a l o f th e bhairavatantras is a b u n d a n t, y e t th e re a re o n ly v a g u e s u g g e stio n s o f th e

c u lt o f y o g in is. T h e m o s t sig n ific a n t te x tu a l a c c o u n t o f y o g im s fro m th is p e r io d re

m a in s th e re fo re th e Skandapurana, w h ic h a tte s ts th e S aiva c u lt o f y o g in ls a n d M o th e rs

a n d p ro v id e s a list o f " T a n tra s o f th e M o th e r-g o d d e s s e s " (m dtrtantra). T h a t a S aiva

Y ogini c u lt o f th e v a rie ty a tte s te d in V id y a p lth a lite ra tu re e x is te d b y th e e ig h th c e n

tu r y re ceiv es c o n firm a tio n in B h a v a b h u ti's M alatimadhava, a w o rk d is p la y in g d e ta ile d

k n o w le d g e o f V id y a p lth a ritu a l sy s te m s , if n o t specific tex ts. O n th e o th e r h a n d , th e

Haravijaya o f th e e a rly n in th c e n tu r y a n d Yasastilaka of th e m id -te n th sh o w k n o w le d g e

o f a p a r tic u la r tra d itio n : th e Trika.

T h e so u rc e s re v ie w e d a tte s t to th e g ro w in g p ro m in e n c e o f y o g in ls a n d th e ir c u lt

in th e re lig io u s la n d s c a p e o f m e d ie v a l In d ia , esp e c ia lly fro m th e te n th c e n tu ry th e

p e r io d in w h ic h te m p le s o f th e se g o d d e s s e s w e re c o n s tru c te d th r o u g h o u t In d ia . E x

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130

a m in a tio n o f th e Brhatkatha c o r p u s illu s tra te s th is h is to ric a l trajecto ry , fo r o n ly in

th e e le v e n th -c e n tu ry re d a c tio n s o f K a sh m ir d o e s th e fig u re o f th e y o g in i b e c o m e a

s ig n ific a n t lo c u s fo r ta le s o f m a g ic a l w o m e n a n d d e m i-g o d d e sse s . T h is p e r io d is

la rg e ly b e y o n d th e sc o p e o f th e p re s e n t d is s e rta tio n , a n d th e s u b s e q u e n t c h a p te rs

are c o n c e rn e d p rim a rily w ith p r e te n th -c e n tu ry ta n tric lite ra tu re . I h a v e n o n e th e

less a tte m p te d to show , cu rso rily , th a t th e y o g in i te m p le c u lt a p p e a rs to d ra w u p o n

K a u la tra d itio n s o f six ty -fo u r y o g in ls, a lth o u g h ico n ic r e p re s e n ta tio n o f y o g in ls h a s

p re c e n d e n t e v e n in e a rly V id y a p lth a lite ra tu re . By th e p e r io d o f th e te m p le s a n d la t

te r K a u la lite ra tu re , y o g in ls a p p e a r to h av e b e c o m e s ig n ific a n t s a c re d fig u re s b e y o n d

th e c o n fin e s o f th e eso teric tra d itio n s , a s re fle c te d in th e m a te ria l d e v o te d to th e m in

puranas o f th e se c o n d m ille n n iu m .

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C h apter 3

Th e C ult of Yo g in is a n d it s Ba c k g r o u n d in E a r l y Ta n t r i c
L it e r a t u r e

3 .I INTRO DUCTIO N

B ey o n d th e lite r a r y e p ig ra p h ic , a n d s c u lp tu ra l e v id e n c e fo r y o g in ls in e a rly m e

d ie v a l In d ia re v ie w e d in th e p re v io u s c h a p te r, th e re s u rv iv e s a s u b s ta n tia l b o d y of

p r e e le v e n th -c e n tu ry ta n tric S aiva lite ra tu re d e v o te d in v a rio u s d e g re e s to th e ir cu lt.

T h e b u lk o f th is m a te ria l re m a in s u n p u b lis h e d ; a n d w h ile fo rtu n a te ly ex ten siv e , th e

e x ta n t te x ts r e p re s e n t o n ly a fra c tio n o f w h a t m ig h t o n ce h a v e ex isted . C o m p le m e n t

in g th e te x tu a l c o r p u s o f th e S aiva y o g in i cu lt, th e re s u rv iv e s a n o th e r la rg e b o d y of

y o g in l-c u lt lite ra tu re as w ell: th e B u d d h is t s c rip tu ra l so u rc e s th a t c a m e to b e classi

fie d as yoganiruttaratantras ("T h e U ltim a te T a n tra s o f th e Y oga C lass") o r yogim tantras

( " T a n tra s o f th e Y oginis"), u p o n w h ic h th e re a lso su rv iv e s a c o n s id e ra b le q u a n tity

of e x e g etical lite ra tu re . T h e p re s e n t c h a p te r c o m p ris e s a d is c u s sio n , fa r fro m e x h a u s

tive, o f th e b a c k g ro u n d o f th e Y ogini c u lt in e a rly S aiva a n d B u d d h is t te x tu a l so u rc es,

a n d a (ra th e r c u rso ry ) re v ie w o f a c tu a l tantras o f th e Y ogini cu lt. A s w ith th e p re v io u s

c h a p te r, th e fo c u s re m a in s u p o n th e e a rly e v id e n c e p r im a rily p r e te n th -c e n tu ry

w ith th e BraYa re m a in in g a c o n s ta n t p o in t o f re fere n ce. C h a p te rs fo u r a n d five w ill

th e n fo c u s u p o n d e ta ile d e x a m in a tio n o f th e BraYa itself.

T h e n o n d u a lis t S aiva ex e g etical a n d p h ilo s o p h ic a l lite ra tu re th a t flo u ris h e d fro m

th e te n th ce n tu ry , p a rtic u la rly in K a sh m ir, d ra w s o n a n e n o r m o u s a n d d iv e rs e co r

p u s o f ta n tric s c rip tu re , a c a n o n th a t m u s t h av e d e v e lo p e d o v e r th e c o u rs e of m u l-
131

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132

tip le c e n tu rie s. In h is d e fin itiv e re v ie w o f th e av a ila b le e a rly e v id e n c e , S a n d e rs o n

c o n c lu d e s, " it is q u ite p o ss ib le th a t b y th e s e v e n th c e n tu r y m o s t o f th e lite ra tu re

a v a ila b le to S aiva s c h o la rs in th e te n th c e n tu r y w a s a lre a d y in ex isten ce. B u t it is n o t

u n til th e b e g in n in g o f th e n in th th a t w e h a v e firm e v id e n c e o f specific te x ts ." 1 M a n y

o f th e so u rc e s th a t co m e in to e v id e n c e in th is p e r io d a re siddhantatantras o f th e c u lt

of S a d a siv a , a n d h av e little d ire c t re le v a n c e to y o g in ls. E x c e p tio n a l in th is re g a rd is

th e a n c ie n t N isvasatattvasam hitd, a te x t w h ic h , a lth o u g h n o t d ire c tly c o n c e rn e d w ith

y o g in ls, p ro v id e s clu e s c o n c e rn in g th e ir ro o ts in e a rlie r fo rm s o f T antric S aivism . T h e

p r e s e n t c h a p te r b e g in s w ith re v ie w o f th e N isvasa. S u b se q u e n tly , th e d is c u s sio n tu r n s

to v a rie tie s o f ta n tric lite ra tu re h ig h ly sig n ific a n t to th e d e v e lo p m e n t o f y o g in i tr a d i

tio n s, b u t p o o rly re p re s e n te d in th e s u rv iv in g lite ra tu re p a r tic u la rly th e vam atantras

of th e c u lt o f th e " S iste rs" (bhaginf) o f T u m b u ru .

T h e e a rlie s t e x ta n t tantras o f th e Y ogini c u lt b e lo n g to th e c o r p u s o f bhairava-

tantras, s c rip tu re s c e n te re d u p o n Siva a s th e a rc h e ty p a l sk u ll-b e a rin g ascetic (kapalin),

B h airav a , a s w e ll as a llie d g o d d e s se s. O n e o f th e e a rlie st o f th e bhairavatantras a p p e a rs

to b e th e Svacchandatantra, w h ic h , as w ill b e d isc u s se d , a tte s ts th e c u lt o f y o g in ls o n ly

in its fin al c h a p te r p ro b a b ly a la te a d d itio n to th e s c rip tu re . F o llo w in g d isc u ss io n

of th e Svacchandatantra, se c tio n th re e a d d re s s e s th e S aiv a tantras o f th e Y ogini cu lt.

T h e se b e lo n g to tw o p r im a r y ca te g o ries: th o se id e n tify in g th e m s e lv e s as s c rip tu re s of

th e V id y a p lth a , "T h e S eat o f W isd o m -[g o d d e ss] M a n tra s " a d iv is io n o f th e bhairava

tantras a n d th e d iv e rse c o r p u s o f K a u la s c rip tu re : tantras " O f th e [G o d d e ss] C la n s."

T h e e a rlie st a tte s te d yogim tantras, in c lu d in g th e BraYa, b e lo n g to th e V id y a p lth a ,

w h ile o n th e o th e r h a n d , th e b u lk o f s u rv iv in g S aiva lite ra tu re c o n c e rn e d w ith y o g in ls

b elo n g s to variou s K aula system s.

1 "History through Textual Criticism," 18. Sanderson has com piled a list of the sources cited by
circa tenth to eleventh-century Saiva authors, and also has identified the extant tantric scriptures we
cam infer, on the basis of datable references or manuscripts, were in circulation in the ninth century. For
the texts of which "early Kashmirian authors show that they have direct knowledge," see ibid., 3-4 (n.
1). This list supercedes those of Navjivan Rastogi, w ho enumerates the works Abhinavagupta cites in
the Tantraloka, and those Jayaratha refers to in his commentary thereon. Introduction to the Tantrdloka:
A Study in Structure, 253-83; cf. 284-85. For Sanderson's list of the texts probably in circulation in the
ninth century, see "History through Textual Criticism," 4-8 (fns. 2-5).

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In th e f o u r th se c tio n of th is c h a p te r, I a tte m p t to tra c e th e e m e rg e n c e of th e B u d

d h is t c u lt o f y o g in ls. T h ro u g h a n a ly sis o f tantras o f th e B u d d h is t " P a th o f M a n tra s "

(m antranaya), it is s h o w n th a t th e Y ogini c u lt's d e v e lo p m e n t c a n b e lin k e d to th e in

c re a s in g p ro m in e n c e o f M o th e r g o d d e s s e s a n d a v a rie ty o f o th e r fe m a le d e itie s a n d

s p irits, p rim a rily as re fle c te d in th e lite ra tu re classifie d as yoga- o r mahdyogatantras. In

p a rtic u la r, th e e m e rg e n c e o f a ta n tric B u d d h is t c u lt o f y o g in ls a p p e a rs clo sely tie d to

th e B u d d h is t " c o n v e rsio n " a n d tra n s fo rm a tio n o f th e ddkinl, a fe m a le b e in g fig u rin g

as a p e rn ic io u s a n d lo w ly v a rie ty o f y o g in i in S aiva ty p o lo g ie s o f g o d d e s se s. In B u d

d h is t yoginTtantras, th e te rm "dakint b e c o m e s e n tire ly s y n o n y m o u s w ith " y o g in i."

T h e fin a l se c tio n o f th e c h a p te r ta k e s u p a n a s p e c t o f th e co m p le x p ro b le m of

th e re la tio n b e tw e e n S aiva a n d B u d d h is t y o g in i tra d itio n s . A n a n a ly s is of p a r a l

lel p a s s a g e s in th e BraYa a n d th e B u d d h is t Laghusamvaratantra, first id e n tifie d b y

S a n d e rs o n , c o n firm s th e la tte r 's fin d in g s c o n c e rn in g th e S aiva so u rc e s o f th is B u d

d h is t yoginitantra.

3.2 THE BACKGROUND OF THE YOGINI CULT IN TANTRIC SAIVA LITERATURE

T H E N IS V A S A T A T T V A S A M H IT A

P re s e rv e d in a N e p a le s e c o d e x c o p ie d m o s t p ro b a b ly in th e n in th c e n tu ry ,2 th e

N isvasatattvasam hitd h a s b e e n re c o g n iz e d o n s tro n g g ro u n d s a s b e in g a m o n g th e e a r

lie st s u rv iv in g te x ts o f T antric S aiv ism , a n d p e r h a p s th e m o s t a n c ie n t o f all. A lth o u g h

a s c r ip tu re o f th e c u lt o f S a d a siv a a n d s u b s e q u e n tly classifie d a s a siddhantatantra, th e

2 n a k 1-227 ( n g m p p reel A 4 1 /1 4 ). Two apographs of this codex also survive: n a k 5-2406 ( n g m p p


reel A 1 5 9 /1 8 ), and Wellcome Institute Sanskrit m s 1.33. See Dominic Goodall and Harunaga Isaac
son, "Workshop on the Nisvasatattvnsamhita: the Earliest Surviving Saiva Tantra?/' Newsletter of the
NGMCP 3 (Jan-Feb 2007), 4. Sanderson assigns the Nisvasa manuscript to approximately 8 5 0 -9 0 0 c . e .
"The Lakulas: N ew Evidence of a System Intermediate Between Pancarthika Pasupatism and Agamic
Saivism," Indian Philosophical Annual 24 (2006), 152. Cf. Teun Goudriaan and Sanjukta Gupta, Hindu
Tantric and Sakta Literature, 34. Unless otherwise noted, I cite the text of the Nisvasa from transcriptions
of the aforementioned manuscripts, as circulated among the participants of the "Workshop on Early
Saivism: the Testimony of the Nisvasatattvasamhitd, Pondicherry, Ecole francaise d'Extreme-Orient,
January 2007. Those involved in preparing the transcriptions are m entioned in Goodall and Isaacson,
"Workshop on the Nisvasatattvasamhitd, 5 (n. 4). N ote that in speaking of "the Nisvasa," I exclude from
consideration the Nisvasakarikd, which appears to be a late supplem ent to the Nisvasa-corpus.

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N isvasa a p p e a rs in fa ct to p r e d a te T antric S a iv ism 's b ifu rc a tio n in to th e S a d a siv a c u lt

o f th e siddhantatantras, a n d th e n o n -S a id d h a n tik a tra d itio n s , o f w h ic h th e c u lts of

B h airav a a n d re la te d g o d d e s s e s fo rm th e p r im a r y d iv isio n .3 T h e re lig io u s w o rld of

th e N isvasa is u n d o u b te d ly fa r re m o v e d fro m th e V id y a p lth a c u lts o f B h airav a a n d y o

g in ls, d e itie s o f p o w e rfu l m o r tu a r y ic o n o g ra p h y w h o s e siddhi-o rie n te d w o rs h ip w a s

o fte n ra d ic a lly a n tin o m ia n in ch a rac te r. Yet in c o m p a riso n to th e la te r S a id d h a n tik a

tra d itio n , th e g u lf b e tw e e n th e N isvasa a n d e a rly V id y a p lth a so u rc e s a p p e a rs less p r o

n o u n c e d . In p a rtic u la r, th e N isvasa's fifth a n d la rg e s t b o o k , th e G uhyasutra (h e re a fte r

N isvasaguhya) c o n ta in s a w e a lth o f siddhi-o rie n te d ritu a l p re s a g in g th e m e s c e n tra l to

n o n -S a id d h a n tik a " m a g ic a l" tra d itio n s . T h is m a te ria l a p p e a r s to a ffo rd a w in d o w

in to th e fo rm a tio n o f c h a ra c te ristic ritu a l fo rm s o f th e bhairavatantras, a n d is h e n c e

re le v a n t fo r in q u iry in to th e ro o ts o f th e Y ogini cu lt. T h e fo llo w in g p a g e s e x a m in e th e

N isvasa fro m th is p e rs p e c tiv e , p rim a rily w ith re fe re n c e to th e BraYa, as re p re se n tiv e

o f th e e a rly V id y a p lth a .

T h e N isvasa p la c e s little cu ltic im p o rta n c e u p o n g o d d e s s e s. It m a k e s re fe re n c e

to w o rs h ip o f th e " G re a t G o d d e s s " (M a h ad ev I), y e t o n ly in th e c o n te x t o f d e s c rib in g

n o n -ta n tric , lay re lig io u s p ra c tic e s (laukikadharma) .4 T h e g o d d e s s e s K ali a n d V ijaya

a lso fin d p a s s in g m e n tio n , b u t in a c o n te x t o f n o cu ltic c o n se q u e n c e .5 In th e d o m a in

3 One of the m ost compelling arguments for the antiquity of the Nisvasa concerns its considerable
continuity w ith the early, non-Tantric Saivism of the Atimarga, on w hich subject see Sanderson's pio
neering study, "The Lakulas: N ew Evidence." See also Sanderson, "History through Textual Criticism,"
29-31. Another, related indication of the early date of the Nisvasa concerns its unique position within the
corpus of Saiddhantika scriptures: although later included in canonical lists of siddhantatantras, the text
show s no awareness of this classificatory category nor of any other division within Tantric Saivism, and
is in numerous ways highly anomalous. Sanderson, ibid., and Goodall and Isaacson, "Workshop on the
Nisvasatattvasamhita," 6. Although the dating of the Nisvasa corpus remains an open question, Goodall
and Isaacson's preliminary assessment w ould place "the earlier parts of the text between 450-550 a d . "
Ibid.
4 Mukhagama (hereafter Nisvasamukha) 3 .io 3 cd -io 7 describes worship of the MahadevI (mahadevyas
tu pujanam, 103d). Present here is an unmistakable and perhaps comparatively early articulation of
the idea of the "Great Goddess," w ith Uma, the spouse of Siva, heading a list of the following names
and epithets: Uma, KatyayanI, Durga, Rudra, Subhadrika, Kalaratri, Mahagauri, Revatl, Bhutanayika,
Arya, prakrtiriipa ("She Who Takes the Form of Prakrti"), and gananam nayika ("Leader of Siva's Troops")
(i04cd -i05). Noteworthy is the identification of the MahadevI w ith the prakrti of Samkhya, and absence
of explicit identification w ith sakti and maya.
5 In Uttarasutra (hereafter Nisvasottara) i-34d, Kali and Vijaya are listed among the interlocutors
of tantric literature, alongside various gods, Siva's ganas, and sagesas well as Mother goddesses,
guhyakas, and other divinities, a number of which seem unlikely to figure in the revelation of a

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of ritu a l, a tria d o f S iv a 's fe m a le " p o w e rs " (sakti) a lm o s t u b iq u ito u s in la te r S aiv ism

d o e s figure: V arna, Jy esth a, a n d R a u d ri.6 A n o th e r c o m m o n se t o f saktis a p p e a rs as

w ell: th e serie s o f n in e b e g in n in g w ith V a rn a a n d e n d in g w ith M a n o n m a n i, w h o h e re

as w e ll as in th e la te r tra d itio n h av e p la c e in th e in n e r c irc u it o f d e itie s in th e m a n d a la

of S a d a s iv a .7 P re s e n t in th e N isvasa, fu rth e rm o re , a re k e y e le m e n ts o f th e th e o lo g y of

sakti fa m ilia r fro m la te r so u rc e s, s u c h a s th e c o sm o g o n ic ro le o f th e s u p re m e S ak ti a n d

th e fu n c tio n o f th e " d e s c e n t o f S iv a 's p o w e r " (saktipata) in g ra c e a n d in itia tio n .8 Be

s id e s th e a fo re m e n tio n e d Saktis, g o d d e s s e s a p p e a rin g in th e N isvasa a s ta n tric d e itie s

a re to a la rg e e x te n t a p o th e o s e s o f fe m in in e p rin c ip le s, s u c h a s V a g lsv a rl, g o d d e s s of

sp e e c h ; S u s u m n a D evi, th e c e n tra l c h a n n e l of th e yogic b o d y ; a n d tattvas w ith fe m i

siddhantatantra. This, and a vague reference to a derivative "compilation" genre of scripture (yo 'nyah
parataro bhedo sivatantresu pathyate \ sahgrahah sa tu vijheyo, Nisvasottara i.32abc), might suggest the ex
istence of diverse tantric literature in the period of the Nisvasa1s composition. The list of interlocutors
does not suggest the existence of bhairavatantras or vamatantras, however.
6 As described in Nisvasamula (hereafter Nisvasamula) 5.3-4, the initiation of the liberation seeker
(muktidlksa) involves linking/fusing (yojana) the initiate's soul to tattvas via the saktis Varna, Jyestha,
and Raudri, although the mantras of the three are not there explicated. Elsewhere in the text, cf., e.g.,
Nisvasaguhya 7-26oab (vama jyestha ca raudri ca saktitrayam atah param). Remarkably, the well-known triad
of jhanasakti, kriyasakti, and icchasakti seem s absent as such. There does occur reference to icchasakti
(Nisvasaguhya 8.79a), and jhanasakti and kriyasakti find mention as a pair (Nisvasaguhya 7.26ocd, and
probably 8.65b), but these are not, it seems, linked as a set of three. This might lend plausibility to
Helene Brunner's suggestion that the pair jhanasakti and kriyasakti underlies the later groupings of
three or more. See "Jnana and Kriya: Relation between Theory and Practice in the Saivagamas," in
Ritual and Speculation in Early Tantrism. Studies in Honor o f Andre Padoux, edited by Term Goudriaan, 1-7.
7 Describing the basic mandala for "worship of Siva" {sivarcanavidhi, 2.1b), Nisvasamula 2 enjoins
installing the N ine Saktis upon a white lotus (tasyopari sitam padmam navasaktisamanvitam, 2.2cd). This
appears in continuity w ith the later tradition, in w hich the N ine are installed on a lotus of eight petals,
forming the inner layer (dvarana) of the mandala of Sadasiva; see Goodall, et al., The Pahcavaranastavah of
Aghorasivacarya: A Twelfth-century South Indian prescription for the visualization o f Sada&va and his retinue,
figure 4. N ote also that Nisvasaguhya 8.65a refers to "the ninefold sakti pantheon/w orship" (navadha
saktiyagam),
8 On the cosmogonic role of the supreme Sakti, see especially Nisvasottara 1.5-6, where is attested the
notion that diva's sakti, possessing his power, gives rise to bindu, the material cause of the upper levels of
the universe (tasya saktih sivd nitya [conj. (Diwakar Acharya); sivdniryd Cod.] sivatejopabrmhitd \ sivatejena
samyukta sakter jayati bindukah, i.5cd-6ab). Nayasutra (hereafter Nisvasanaya) 1 connects saktipata with
Siva's grace (anugraha) and with initiation, grace's quintessential expression in Tantric Saivism:
sivasaktinipatena dlksajjnajnam prayacchati |j 88 |j
so 'nugrahah smrto [hy eva da]ta caiva sadasivah \
"Through the descent of Siva's power, he bestows initiation and the scriptural wisdom. It
is this which is known as 'grace', and its giver is Sadasiva."
(The codex, n a k 1-227 (hereafter referred to as A4l/l4), is not fully legible here; the bracketed syllables
are transmitted by its two apographs.) N ote also that in Nisvasanaya 4, the guru (desika) w hose initiation
is efficacious is described as sivaiaktyopabrmhitah, "brimming with Siva's sakti" (4.41b).

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n in e g e n d e r n a m e s , s u c h as vidya a n d m aya.9 D e sp ite th e p re s e n c e o f th e s e g o d d e ss e s,

th e ir ro le s a p p e a r la rg e ly a n c illa ry in th e N isvdsa's ritu a l sy s te m s, a n d m u c h o f th e

m a te ria l c o n c e rn in g saktis b e lo n g s to th e G uhyasu.tra, p r o b a b ly a c o m p a ra tiv e ly la te

s tr a tu m o f th e te x t.10 T h e re a lo n e d o w e fin d a llu s io n to a d iffe re n t s o rt o f g o d d e s s ,

th e fierce C a n d ik a : th e te x t g iv es in p a s s in g a n o th e rw is e a n o m a lo u s " candim antra"

a n d its a p p lic a tio n , a llu d in g to a tra d itio n o f ritu a l c e n te re d u p o n th is d e ity th e

g o d d e s s to w h o m th e " D ra v id ia n " tdntrika o f B a n a 's K adam ban p ro fe s s e d d e v o tio n .11

A s fo r th e M o th e r g o d d e s s e s so c e n tra l to th e d e v e lo p m e n t o f th e Y ogini cu lt, th e

NiSvdsa d e sc rib e s th e m a s c u lt d e itie s o n ly w ith in th e s p h e r e o f p u b lic , lay re lig io n

(.laukikadharma) n o t a s ta n tric m a n tra -d e itie s .12 L ike n u m e r o u s o th e r S aiva so u rc es,

th e N isvasa a lso lists te m p le s o f th e M o th e r g o d d e s s e s a m o n g th e p la c e s a p p r o p ria te

fo r p e r fo rm in g s o lita ry ta n tric ritu a l, a lo n g w ith c ro ssro a d s, ju n g le s , m o u n ta in p e a k s ,

S iva te m p le s, a n d so fo rth .13 It a p p e a rs to b e th e lim in a lity o f th e M o th e r te m p le

9 The Nisvasamukha, for instance, twice describes Vagesvarl/V agesl (i.e. Vaglsi) as the source (yoni)
of the pranava, viz. 4.943b and 4-i25cd. An intriguing prescription for meditation upon the goddess
Susumna is given in Nisvasaguhya 7.293-98; she is said to be white, w ith the shape of a lotus stalk, and
to "emerge from the body of Siva" (padmasutrakrtih sukla, 294c; sivakayad vinihsrta, 297b). A s for tattva-
goddesses, Nisvasanaya 3 describes meditation upon the series of tattvas as male and female deities,
beginning with the goddess Prakrti in 3.20. See also NiSvasaguhya 7 (especially 219-252) and 8 (52-
57); in the latter section on the subject of tattvayojana, note worship of Maya (8.52c) and "the goddess
Vidya" (vidyadevf, 8.53c).
10 Here I follow the working hypothesis on the stratification of the text put forward b y Goodall in a
presentation entitled, "The Structure of the Msuasa-corpus," at the "Workshop on Early Saivism: the
Testimony of the Nisvasatattvasamhita" held in Pondicherry, January 2007.
11 The passage giving the mantra is unfortunately lactmose; A4 ,/'4 reads, om candike krama ... can-
dimantro yam (3.25 ab).
12 Nisvasamukha 2.28 lists the Mothers am ong cult deities of tem ples (prasada), w hile 3.33-3436 refers
to devotees of and places sacred to the Mothers and other divinities. Both of these passages occur
w ithin the description of laukikadharma (Nisvasamukha 2-3).
13 Viz. Nisvasottara 2.4c and Nisvasaguhya 6.32. These bear comparison w ith the lists of suitable
locations for sadhana provided in later sources, e.g. SiddhayogesvarTmata 6.2-4, or BraYa xvm .18-19, the
latter of which, however, omits reference to Mother temples:
smasane ekadese va nadtttre visesatah \
parvatagre samudre va ekalihge catuspathe || 18 ||
nagare gramadese va rathyaydm gopure tatha \
ekavrkse visesena kalpoktam tu samacaret || 19 j|
smaSane ] corn; smasane Bya
"In a cremation ground, (1) a solitary place (?), the bank of a river, particularly, the top of
a mountain, the ocean, a solitary linga, a crossroads, a town or village, a road or a town
gate, or a solitary tree, in particular, one should practice w hat is stated in the kalpa-text
[for propitiation of the mantra]."
Cf. BraYa x iv .n c d -i3 a b , which adds empty houses, old wells, ant hills, and Mother temples to the list

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p re s u m a b ly a s e c lu d e d s h rin e r a th e r th a n p u b lic te m p le th a t m a k e s it s u ita b le fo r

th e ritu a ls e n v isio n e d , fo r th e se d o n o t d ire c tly in v o lv e w o rs h ip o f M o th e r g o d d e sse s.

In th e N isvasa, th e re is in fa ct o n ly lim ite d e v id e n c e fo r th e S aiva a p p r o p ria tio n o f th e

M o th e rs, a n d th is o c c u rs in th e c o n te x t o f co sm o lo g y r a th e r th a n ritu a l. C h a p te r five

of th e N isvasaguhya lists th e M o th e r g o d d e s s e s a m o n g o th e r lo rd s (patayah) o f a series

o f se v e n patalas, " n e th e rw o rld s ," to g e th e r w ith d e itie s s u c h a s rudras, ganas, nagas,

raksasas, bhagim s, a n d yogakanyas.14 N o n e o f th e se a re p re s e n te d a s ta n tric d e itie s

p ro p e r, th a t is to say, m a n tra -d e itie s.

S ev eral o f th e N isvasaguhyas n e th e r w o rld d iv in itie s w a r r a n t d isc u ssio n . By a n d

la rg e , th e c o sm o lo g ic a l s p h e re s d e s c rib e d a re p o p u la te d w ith m a le m a n tra -lo rd s

(mantresvara, etc.) a n d m a n ifo ld rudras. W h ile in la te r V id y a p lth a a c c o u n ts o f th e

c o sm o s, g o d d e s s e s w o u ld la rg e ly e c lip se m a le d e itie s, in th e N isvasaguhya th e g o d

d e s se s o f th e n e th e r w o rld s a re e x c ep tio n al. In th e lo w e s t patala a re p re s e n t g ro u p s

of M o th e rs (mdtrganah) a n d S isters (bhaginyah).'5 It se e m s u n lik e ly th a t th e s e re

fe r to th e ir m o s t fa m o u s re p re s e n ta tiv e s, th e B ra h m a n ic a l S ev en M o th e rs a n d th e

F o u r S isters o f T u m b u ru ; m o s t p ro b a b ly a re in te n d e d a m o rp h o u s b a n d s o f m in o r

fe m a le d e ities. Tw o o th e r sets o f M o th e r g o d d e s s fin d m e n tio n : " ta w n y " (pihgala)

M o th e rs w h o b e a r b lu e lo tu s e s in th e th ir d n e th e rw o rld , w h ile in th e f o u r th p re s id e

kapalamatrs, "S k u ll M o th e rs ." T h e la tte r, w h o h a v e p a ra lle l in th e kapalarudras o f th e

n e x t h ig h e r c o sm o lo g ical s p h e re , a p p e a r to re p re s e n t a tra n s f o rm a tio n o f th e M o th e rs

in to S aiva, ta n tric g o d d e ss e s, w h o s e kapalika ic o n o g ra p h y p re s a g e s th e im a g e o f th e

y o g in i.16

P o s itio n e d e v e n h ig h e r in th e se rie s o f n e th e rw o rld s a re yogakanyas, " y o g a m a id

e n s " o r " d a u g h te r s o f Y oga," d e itie s o f th e six th a n d se v e n th patalas. H e re d e sc rib e d

m e re ly a s " p o ss e s s in g g re a t p o w e r" (m ahavtryah),1? g o d d e s s e s b y th is d e s ig n a tio n

of places suitable for worship of the kulavidya mantra.


14 Nisvasaguhya 5.1-21.
15 anye mdtrgana rudra bhaginyas ca ganas tatha (5.6cd).
16 See Nisvasaguhya 5.98b (mdtardlh] pihgala yatra vasanty utpalahastikah), 5 -iic d (kapalamataro yatra
... [lacuna]), and 5.143b (tatha kapalarudraS ca asamkhyeydh puna[h] sthitah).
17 yogakanyakds are mentioned in Nisvasaguhya 5-i5d, in a description of the city Ratnavati of the sixth

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are little a tte s te d in S aiva te x tu a l so u rc e s fa m ilia r to m e. Yet as p o w e rfu l, y o u th

fu l g o d d e s s e s c o n n e c te d w ith y o g a w h o tra n s c e n d th e S k u ll M o th e rs, th e se "y o g a

m a id e n s " m ig h t h av e c o n tin u ity w ith th e d e itie s la te r re fe rr e d to as yogesvarls, "fe

m a le m a s te rs o f y o g a ," o r yoginls. T h is c o n n e c tio n is in fa c t d r a w n m u c h la te r b y a

K a sh m iria n , K sem a raja, in c o m m e n tin g u p o n a p a ra lle l p a s s a g e in th e Svacchanda

tantra.18 U n fo rtu n a te ly , th e N isvasa p ro v id e s little m a te r ia l fo r fu r th e r e x p lo ra tio n

o f th is p o ssib ility . N o n e th e le s s, th is c o sm o lo g ic a l s y s te m d e sc rib e s a h ie ra rc h y of

d iv in itie s w ith g o d d e s s e s s u g g e stiv e o f th o s e la te r b r o u g h t w ith in th e ru b ric o f th e

yogini: m u ltip le c a te g o rie s o f M o th e r g o d d e ss , th e S isters, a n d m a id e n g o d d e s s e s

b o r n fro m o r p o s s e s s e d o f yogic p o w e rs .19

A lth o u g h th e c o sm o lo g y o f th e N isvasaguhya o n ly fa in tly s u g g e s ts d e v e lo p m e n ts

re le v a n t to th e fo rm a tio n o f th e Y ogini c u lt, its ritu a l o ffers m o re s u b s ta n tiv e m a te ria l

fo r c o m p a riso n . It is ric h in siddhi-or ie n te d p ra c tic e s th a t fo re s h a d o w v a rie tie s o f r it

u a l e la b o ra te d u p o n in th e bhairavatantras. P a rtic u la rly n o te w o r th y a re its m o rtu a ry

(kapalika) p ra c tic e s, th e u s e o f m a g ic a l s u b s ta n c e s (siddhadravyas), a n d in s ta n c e s of

s e x u a l ritu a l. T h e kapalika rite s of th e N isvasaguhya a p p e a r la rg e ly m a g ic a l in o rie n

ta tio n , w h ic h p la c e s th e m in m u c h clo ser re la tio n to th o s e o f th e bhairavatantras th a n

th e lib e ra tio n is t kapalika ritu a l o f th e P a s u p a ta s . T h is is p a r tic u la rly e v id e n t in th e

N isvasaguhyas p re s c rip tio n s fo r p r e p a r in g m a g ic a l s u b s ta n c e s in a sk u ll; in o n e case

th e e n d - p ro d u c t is a n a s h th a t w o u ld tu r n th e p ra c titio n e r in to a vidyadhara, a n d in

a n o th e r a n e y e -o in tm e n t th a t in d u c e s invisibility. S im ila r p ro c e d u re s a re c o m m o n

patala; other denizens include atharvarudras (atharoarudras tatraiva vasante yogakanyakah). "Yoga maidens
possessed of great power" (yogakanya mahavTryas, 5.19a) are also m et w ith in a description of the seventh
patala, along w ith "sons" of Agni and Vayu (agnikumarakah, i8d; vdyukumarakdh, 19b). Note that the
fifth patala contains agnikumarikas, female counterparts of the "sons of Agni."
18 S e e b e lo w , n. 59.
19 Cf. BraYa l v and l x x i i i ; both chapters contain detailed typologies of yoginis, and are edited in
the present dissertation. Compare also the list of potentially malevolent divinities in Netratantra 2,
the female ones am ong these being "hordes/groups of sdkims and yogims; the bhagims, rudramatrs,
etc.; davTs, damarikas, and rupikas" (sdkimyogimganaih \ bhagimriidramatrMidavTdatnarikadibhih || riipikdbhir
. . . , I3b-i4a). This list hence includes both Mother goddesses and "Sisters," the latter, according to
Ksemaraja's commentary, "originating from partial incarnations of [the Seven Mothers,] Brahmi, etc."
(1brahmyadyamsakottha bhaginyah).

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139

in th e BraYa, w h e re h o w e v e r m o re m a rk e d u s e o f th e 'i m p u r e ' is m a d e .20 P e rh a p s

th e m o s t e x tre m e o f th e kapalika szzMzz-practices ta u g h t in th e N isvasaguhya is c h a p te r

th r e e 's rite o f fire sacrifice, p e r fo rm e d in th e m o u th o f a c o rp se , w h ic h in s tru c tu re

a n d a im p a ra lle ls vetalasadhana a s d e s c rib e d in th e BraYa a n d Harsacarita. A s in th e

BraYa, th e rite c u lm in a te s w ith th e c o r p s e 's to n g u e e m e rg in g , w h ic h w h e n se v e re d

b e c o m e s a m a g ic a l s w o rd .21 E lse w h e re , th e N isvasaguhya d e sc rib e s ritu a ls fo r m a g

20 A p r o c ess for p r o d u c in g in v isib ility -in d u c in g k o h l in a h u m a n sk u ll is g iv e n in Nisvasaguhya 3 .8 1 -


82. T he recip e in v o lv e s n o th in g m o r e o ffe n siv e th a n g h e e . T h e p r o c e s s in 11.110 u tiliz e s ash:

om yogadhipa namah \ anena mantrena bhasma grhya kapalasampute sthapya tdvaj japed yavad
favartitamatihf tatas tu tenoddhulane vidyadharo bhavati j ...
"om y o g a d h ip a n a m a h ta k in g h o ld o f a sh es u s in g th is m a n tra a n d p la c in g th e m in the
h o llo w o f a sk u ll, o n e s h o u ld rep eat th e m an tra u n til ( j) . . . (?). T h en , w h e n o n e is d u ste d
w ith th e se a sh es, h e b e c o m e s a vidyadhara. . . . "

C o m p a re w it h BraYa xlix , w h ic h ta p s th e p o w e r s o f c o n sid e r a b ly le s s in n o c u o u s su b sta n ces:


krosthukasya tu pisitam haritdlamanacchildm \
rocandh ca mahdmamsam ekikrtvd tu plsayet || 8 ||
kapalasamputam krtvd dtmaraktena misritam \
sahasrastadhikam japtvd trskrtva tilakam kuru |j 9 |[
bhavate bhutale siddho adresyah kalavasinah \
8b m a n a c c h ila m ] em.; m a n a c c h ila BYa 8c r o c a n a n ] em.; ro c a n a B y 9c s a h a s r a s ta d h ik a m ] em.
Isaacson; s a h a s r a n ta d h ik a m B y 10b a d re s y a h ] em.; a d re s y o h By
"O ne s h o u ld m ix to g e th er a n d m a k e a p a ste o f th e flesh o f a jackal, th e haritala an d
manahsila m in e ra ls, y e llo w p ig m e n t, a n d h u m a n flesh . A fter p la c in g th is in th e h o llo w
o f a sk u ll m ix e d w ith o n e 's o w n b lo o d , a n d r ec itin g th e m a n tra o n e -th o u sa n d a n d e ig h t
tim es, m a k e a b in d i [w ith th is] thrice. H e b e c o m e s p e r fec ted o n th is [very] earth , in v isib le ,
h a v in g p o w e r over death ."

T h is b rief chapter, th e krostukakalpa, h a s as its th e m e m a g ic u s in g jackal (krostuka) flesh .


21 Guhyasutra 3.6ocd -64ab :

ekalihge ekavrkse smasdne samgame vane || 60 ||


tatra mandalam dlikhya tattvdhgabhuvanam ubham |
aksatam mrtakam grhya sthdpayitvavisahkitah |j 61 ||
susnapitam ca liptdhgam puspasragdamabhusitam \
hrdi tasyopavistam tu tattvena sravitam carum || 62 ||
tasya vaktre tu hotavyam satasdhasra-m-dyutam j
tato jihvd viniskrdmet tam tu mantrena cchedayet || 63 ||
sd jihvd bhavate khadgo guhyavi - |
andhatagatih so hi jived acandratarakam || 64 ||
6xa ta tra m a n d a la m ] conj.; -----------m A 4 l/4 6 i d v is a n k ita h ] conj. (D. A ch ary a?); s a n k ita h
A 4 l/l4 62a lip ta n g a m ] em.; lip ta n g e A 4 l/l4 62b p u s p a s r a g d a m a 0 ] Kathmandu apograph; p u - -
- m a A 4/ 14 64a k h a d g o ] em.; k h a d g a A 41/ 4 64c a n a h a ta 0 ] Kathmandu apograph; - n a h a ta 0
A 4 l/l4 6 4d jiv e d ] Kathmandu apograph; - v e d A 41//4
"A t a so lita r y lihga, a so lita r y tree, or in a cre m a tio n g r o u n d , c o n flu e n c e [of rivers], or
forest, o n e s h o u ld d r a w th e a u s p ic io u s m a n d a la w h ic h h o u s e s th e faffwz-m antra a n d its
a n cillaries. O n e s h o u ld tak e a n u n m u tila te d c o r p se a n d p la c e it th ere, w ith o u t h e sita tio n ,
o n e w e ll-w a s h e d a n d w ith o ile d lim b s, d e c o ra te d w ith flow er g a r la n d s. S e a te d u p o n its
c h e st a n d u s in g th e tattva-m antra, th e m e lte d (? sravita) fo o d o ffer in g (caru) s h o u ld be
g iv e n in fire sacrifice [in to a fire] in its m o u th , o n e b illio n tim e s . T h e n [its] to n g u e w o u ld

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140

ically e n liv e n in g a c o rp s e th a t d o e s o n e 's b id d in g .22 S u c h m a g ic w a s u n d o u b te d ly

a n c ie n t, d e s c rib e d fo r in s ta n c e in th e Vasudevahindi, a s m e n tio n e d p re v io u sly .

A s fo r s e x u a l ritu a l, th e N isvasaguhya te a c h e s a n asidharavm ta (" th e r a z o r 's e d g e

o b s e rv a n c e " ) th a t in v o lv es th e p a r tic ip a tio n o f a b e a u tifu l y o u n g w o m a n . S he is

to b e s k ille d in th e ero tic a rts , a lth o u g h o n e w h o s u c c u m b s to lu s t in h e r e m b ra c e

fa lls in to h ell. T h e d e s c rip tio n is b rief; b u t it is w o rth n o tin g th a t a fu ll c h a p te r of

th e BraYa, its th irty -n in th , is d e v o te d to a rite o f th e sa m e n a m e a lm o s t id e n tic a l in

n a tu re , th o u g h sp e lle d o u t w ith a tte n tio n to m u c h m o re in tim a te d e ta ils .23 A b se n t

emerge. One should sever this w ith the mantra. That tongue becomes a sword . .. With
unim peded movement, he lives as long as the m oon and stars."
m ss as reported in the transcription of Goodall, et al. (see note 2 above), satasahasramayutam in 63b
appears to mean satasahasrayutam, "one-hundred thousand ten thousands"a case of sandhi-breaking
-m- as w ell as metrical lengthening of ayuta to ayuta, it seems. However, ayuta might be a variant
orthography; this is what the m s s of the Siddhayogesvanmata read in 13.10a ([a/a]yutastakahomam ca), as
reported by Torzsok.
22 Nisvasaguhya 11.86 describes magically enlivening an unmutilated corpse, which if male becomes
a slave w hom one may ride as a mount and go anywhere; if female, the corpse becomes like a celestial
maiden, w ith w hom one may live ten-thousand years, invisible. The more elaborate rites described in
14.127-29 are performed in a cremation ground, and the enlivened corpse (vetala) may be dispatched to
do a particular task or fetch magical substances or treasure: tatas cottisthati bruvate ca \ bho vlrapurusa kim
karomTti \ sa vaktavyah \ tpsitam kamam dadasveti j tatah sarvatn sampadayati j atha vanjanarocanamanahsila hy
ausadhiratnanidhanam va anayasveti \ tatas tat karma krtva tatraiva gatva nipatati || ("And then [the vetala]
arises and says, 'O heroic man, what shall I do'? He is to be told, 'provide the [following] desired wish'.
The he accomplishes everything. Or [one should say,] 'fetch ointment, yellow pigment, the manahsila
mineral, or herbs, gem s, or hidden treasure'. Then, after doing that work, [the corpse] goes there and
falls [back] down"). 14.127, excerpt.
23 Guhyasutra 3-38cd-43ab:
ratisambhogakusalam rupayauvanasalimm || 38 ||
TdrsTm striyam asadya niruddhendriyagocarah \
cumbanalihganam kuryal lihgam sthapya bhagopari || 39 ||
japadhyanaparo bhutva asidharavratam caret |
yadi kamavasam gacchet patate narake dhruvam |j 40 ||
navatmakam japel l a' ~ ~ ~ " ^ dvaye \
abdam sanmasamatram va yas cared vratam uttamam || 411|
tasya siddhih prajayeta adhama madhyamottama \
vratasthah pancalaksani punar japtva tu siddhyate || 42 [|
sarve mantras ca siddhyante Tpsitam ca phalarn bhavet \
40cd 0v a s a m g acch e t p a ta te ] conj. (G oodall); 0 v a sa m cch e p a ta te A 41' 1** 42b o tta m a ] em. (G oodall);
o tta m a h A 4-'14 42c v ra ta s th a h ] con. (G oodall); v ra ta s th a A 4 l /4

Compare with BraYa xxxix, the asidharavratapatala (excerpts):


atah param pravaksyami asidharavratam mahan \
sarvasiddhipradam proktam sarvayoginipujanam || 1 ||
purvalaksanasamyuktam yositam suratocchukam \
atwarupasampannam navayauvanadarpitam || 2 ||

cumbanalihganam krtva lihgam tatra viniksipet |


nityanaimittikam kamyam japam kuryad avagrahe || 11 |j

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141

fro m th e N isvasaguhya, h o w ev er, is fo c u s u p o n w h a t in th e BraYa a re th e m o s t p o te n t

o f p o te n t su b sta n c e s: th e guhyam rtas o r " se c re t n e c ta rs ," i.e. se x u a l flu id s. H ow ev er,

b e s id e s m e ta l o re s, n e e m oil, a n d th e lik e, th e N isvasaguhya's r itu a l o cc asio n ally ta p s

th e p o w e r o f c o n v e n tio n a lly im p u re su b sta n c e s, s u c h as b lo o d a n d b e e f.24

In th e N isvasaguhya, so m e g lim p s e s m a y b e h a d o f th e c u lt o f sp irits p ro m in e n t

in la te r bhairavatantm s. In a n e x a m p le fro m c h a p te r elev e n , o n e w h o fa sts, sm e a rs

th e b o d y w ith c re m a to ry a sh , a n d p e r fo rm s tw e lv e -la k h re p e titio n s o f th e m a n tra

om a n a th a y a n a m a h h a s th e darsan o f s p irits (bhilta), w h o o ffer h im m a g ic a l s u b

s ta n c e s (siddhadravya) th a t in d u c e in v isib ility .25 S u ch m a g ic a l, tra n s a c tio n a l e x p e

rie n c e s a re g re a tly e la b o ra te d u p o n in th e Y oginI cu lt, w h e re in e n c o u n te r (melapa)

w ith g o d d e s s e s b e c o m e s o n e o f th e c e n tra l a im s of ritu a l. A lso n o te w o rth y is th e

N isvasaguhya's p re s c rip tio n fo r g a in in g th e a id o f a yaksim , a su b ject to w h ic h th e

BraYa d e v o te s a c h a p te r.26 F u rth e r re fe re n c e is m a d e to a c h ie v in g p o w e r o ver s u c h

niracarapadavastho vyomdrnavanisevakah \
pramadad yadi ksobhah syat svayam eva akaritah || 12 ||
japed dasasahasrani tattvayuktah tu sadhakah |
cumbandlihganais caiva sitkaraih savilasakaih || 13 ||
paratattvdvalokl ca ksobho naiva samacaret j

anena kramayogena avrataghms tu sadhakah || 27 ||


masadvayam trimasam va cdturmasyam athapi va \
pancasanmasikam yavac cared dhyanaparayamh\\ 28 ||
tpratimdsa bhavet tasya uttamd divyagocaraht |
sanmdsena prajayeta animadigunanvitah || 29 ||

12c k s o b h a h ] em.; k so b h o B y 13b y u k ta h ] em.; y u k tim B ya 28c s a n m a s ik a m ] corr.; sa-


tm a sik a m Bya 28cd yav ac c a re d ] em.; y av a c are B y q 29c sa n m a s e n a ] corr.; s a tm a se n a B ya 29d
g u n a n v ita h ] em.; g u n a n v ita u B ya

Sanderson draws attention to a similar rite in another early Saiddhantika sourcethe Matahga-
pdramesvara. Review of N. R. Bhatt, Matangapdramesvaragama (Kriyapada, Yogapada et Carydpada), avec
le commentaire de Bhatta Rdmakantha. Edition Critique, bsoas 48, 3 (1985): 565.
24 N ote for instance that Nisvasaguhya 10.87 mentions homa using beef (gomamsa), w hile 14.66 de
scribes smearing an effigy (pratikrti) w ith blood as part of a rite of subjugation (vasikamna).
25 Guhyasutra 11.64: anena mantrena smasanabhasmand snatvd nirdharo dvddaMaksam japet bhutagandni
pasyati [em.; pasyanti Cod.] | siddhadravyani prayacchanti \ taih siddhadravyair antarhito bhavati || 64 || ("Hav
ing bathed in ashes using this mantra, w hile fasting, one should repeat the mantra twelve-hundred
thousand times. He sees groups of spirits; they bestow magical substances. Through those magical
substances, he becomes invisible").
26 NiSvdsaguhya 1 0 .8 1 -8 4 . This procedure, called yaksimvidhi (yaksinyd esa vidhih), involves worship of
an image that comes to life w hen the rite is complete: siddha sa kim karomTti bharyd me bhavasveti j tayd
saha ramate yavad acandratdrakam ("when accomplished, she [says] 'what shall I do?' 'Be m y wife'. He
enjoys him self w ith her for the duration of the moon and stars"). The subsequent verse (10.84) provides

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142

fe m a le s p irits a s th e bhuti, pisacinT, a n d nagim , a lth o u g h g en erally , fe m in in e -g e n d e r

s p irits a re little e m p h a s iz e d . E ro tic m a g ic is p re s e n t, su c h a s a rite in th e N isvasaguhya

w h e re in o n e m a g ic a lly tra n s fo rm s a fe m a le g o a t o r s h e e p (aja) in to a w o m a n w h o

fu lfills " a ll o f o n e 's d e s ire s ." 27 A lso n o te w o rth y a re th e n u m e ro u s re fe re n c e s to jo in

in g th e ra n k s o f th e vidyadharas, s u g g e s tin g th a t e v e n a t th is level o f th e tra d itio n ,

m a g ic a l p e rfe c tio n a n d th e a tta in m e n t o f e m b o d ie d d iv in ity h a d e m e rg e d a s w ell-

d e fin e d a im s o f ritu a l. In g e n e ra l ch a ra c te r, th e N isvasaguhya th u s su g g e s ts th e e x te n t

to w h ic h th e ritu a l o f th e bhairavatantras a n d Y ogini c u lt h a s d e e p ro o ts in e a rlie r

tra d itio n , re p re s e n tin g a s h ift in e m p h a s is r a th e r th a n s o m e th in g a lto g e th e r novel.

T A N T R A S O F D A K IN IS , B H U T A S , A N D T H E S IS T E R S O F T U M B U R U

W h ile a s p e c ts o f th e N isvasaguhya a ffo rd in s ig h t in to th e cu ltic b a c k g ro u n d o f th e

bhairavatantras, th e g u lf b e tw e e n th e N isvasa c o r p u s a n d V id y a p lth a so u rc e s re m a in s

c o n sid e ra b le . T h e re a p p e a r, how ever, to h a v e b e e n e a rly tra d itio n s w ith in T antric

S a iv ism p o s s e s s in g clo ser lin k s w ith th e c u lt o f y o g in is, p o s s ib ly re p re s e n tin g p h a s e s

in te rm e d ia r y b e tw e e n th e N isvasaguhya a n d th e V id y a p lth a , a lth o u g h th e d o c u m e n

ta tio n fo r th e s e is fra g m e n ta ry . M o st h isto ric a lly sig n ific a n t is th e c u lt o f th e S isters

o f T u m b u ru , th e s c rip tu re s o f w h ic h c a m e to b e classifie d as tantras o f th e vamasrotas,

th e " L eft S tre a m " o f s c rip tu ra l re v e la tio n s p o k e n b y S a d a s iv a 's n o r th e r n o r le ftw a rd

face, th e fe m in in e V a m a d e v a . W e a lso fin d re fe re n c e s to a n e a rly ta n tric lite ra tu re

d e v o te d to ex o rcism , th e bhutatantras, a n d o n e c o n c e rn e d w ith a c u lt o f fe m a le s p irits

c a lle d dakim s.

In th e first h a lf of th e s e v e n th ce n tu ry , th e B u d d h is t p h ilo s o p h e r D h a rm a k lrti

m a k e s critical re m a rk s c o n c e rn in g dakim tantras a n d bhaginitantras, th e la tte r o f w h ic h

h is c o m m e n ta to r K a rn a k a g o m in id e n tifie s as " tantras o f th e F o u r S iste rs" (catur-

bhaginitantras)-in all p ro b a b ility , S a n d e rs o n a rg u e s , s c rip tu re s o f th e S aiva vamasrotas.

means for making a w ife of a snake goddess (nagim). Cf. Nisvasaguhya 14.83, which describes rites for
subjugating female spiritsthe yaksim, pisacinT, and bhutT. BraYa l x i v , the yaksimsadhanapatala, teaches
in considerable detail processes for w inning over various yaksims, and w ell as a "female ear goblin"
(karnapisacint).
27 rupavatistn bhavati sa sarvakama[n] dadati. The rite is described in Nisvasaguhya 14.153.

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H3

T h e dakim tantras D h a rm a k lrti re fe rs to d o n o t a p p e a r to h a v e s u rv iv e d , y e t th e ex is

te n c e o f S aiva te x ts b y th is d e s ig n a tio n ca n b e c o n firm e d th r o u g h se v e ra l a d d itio n a l

re fe re n c e s.28 A u th o rs m e n tio n in g th e s e te x ts a sso c ia te th e m w ith p a ra s itic , v io le n t

m a g ic a l p ra c tic e s o f th e s o rt a sc rib e d to dakim s, fe m a le b e in g s c h a ra c te riz e d in S aiva

so u rc e s la rg e ly a s m a le v o le n t. W h ile th is lite ra tu re is n o lo n g e r e x ta n t, d e s c rip tio n s

of th e a c tiv itie s o f s u c h b e in g s a n d sim ila r ritu a l p ra c tic e s d o s u rv iv e in V id y a p lth a

s o u rc e s, a n d it is p o ss ib le th a t th e tra d itio n re p re s e n te d b y th e dakim tantras w a s in

p a r t s u b s u m e d in to th e Y oginI c u lt o f th e bhairavatantras.29

W h ile n o t c le a rly d o c u m e n te d u n til D h a rm a k lrti's re fe re n c e in th e e a rly se v e n th

c e n tu ry , m a g ic a l p ra c tic e s c e n te re d u p o n dakim s c o u ld b e c o n s id e ra b ly o ld e r th a n

th is; as d is c u s s e d earlier, s u c h d e itie s a re a tte s te d in th e fifth -c e n tu ry G a rig d h a r in

s c rip tio n , in a ss o c ia tio n w ith th e M o th e r g o d d e s se s. T h is a sso c ia tio n is c e rta in ly

s u g g e stiv e , fo r in V id y a p lth a s c rip tu re s , dakim s a n d m atrs fig u re w ith p ro m in e n c e in

ty p o lo g ie s o f th e " c la n s" (kula, gotra) o f g o d d e s se s. N o n e th e le s s , it is u n c le a r to w h a t

e x te n t D h a rm a k lrti's re fe re n c e to dakim tantras s h o u ld b e ta k e n a s e v id e n c e fo r th e

e x isten c e o f a c u lt o f y o g in ls in th e se v e n th c e n tu ry , fo r a tra d itio n o f ritu a l c e n te re d

u p o n dakim s d o e s n o t n e c e ssa rily p re s u p p o s e a Y ogini c u lt o f th e v a rie ty e v id e n c e d

b y V id y a p lth a a n d K a u la so u rc es. In a n y case, th e dakim tantras u n d o u b te d ly h av e

sig n ifican c e fo r th e h is to ry o f th e c u lt o f y o g in ls, e ith e r r e p re s e n tin g o n e o f its e a rly

fo rm s o r c o m p ris in g o n e o f th e in d e p e n d e n t s tra n d s c o m in g to g e th e r in its fo rm a tio n .

28 Concerning the statements of Dharmaklrti and Karnakagomin, see Sanderson, "History through
Textual Criticism," 11-12. Sanderson identifies several other references to dakimtantras, including
Ksemaraja's Netroddyota, ad Netratantra 20.39. Ibid., 12 (n. 10).
29 On dakims and their characterization in Saivism, see chapter 2, n. 46. Cf. Sanderson, ibid., 12
(n. 10). BraYa xcix.11-12 associates dakinis w ith violent transactional encounters (hathamelapa), and at
tainment of the state of being a dakint w ith "inverted" (viloma) ritual means. See the edition in the
present dissertation. Cf. Tantrasadbhava 16.181-218, which describes the pernicious activities of several
varieties of yogini, such as the adhonisvasikd and its sub-types; several verses from this passage are
quoted by Ksemaraja ad Netratantra 19.55. One w ould imagine that dakimtantras taught practices such
as pancdmrtakarsana, "extraction of the five [bodily] nectars," said in the MalatTmadhava to be the source
of the wicked yogini Kapalakundala's flight. This ritual is described in e.g. BraYa 111.198-207. Regarding
such practices in the Jayadrathaydmala, see Sanderson, "Purity and Power among the Brahmans of Kash
mir," 213. The first half of Netratantra 20 contains a description of the yogic means by which yoginls
"liberate" their victims. Cf. Kulasara 12, which describes the manner by w hich five varieties of yogini
invade the body; Torzsok discusses the relevant passage in the entry "dikcarT" in Tantrikabhidhanakosa
h i (forthcoming).

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144

P e rh a p s a c o n te m p o r a ry of D h a rm a k lrti, th e B ra h m a n ic a l a u th o r B h aru c i in h is

c o m m e n ta ry o n th e M a n u sm rti m e n tio n s bhutatantras, a c la ss o f ta n tric lite ra tu re

a p p a re n tly c o n c e rn e d w ith e x o rc ism a n d m a g ic p e r ta in in g to " s p irits " (bhuta). A l

th o u g h little e a rly lite ra tu re o f th is v a rie ty su rv iv e s, it w a s o n ce c o n s e q u e n tia l e n o u g h

to b e classifie d a s o n e of th e five m a jo r d iv isio n s o f T an tric S aiv a s c rip tu re , a lo n g s id e

th e siddhantatan.tras, bhairavatantras, vam atantras, a n d garudatantras.3 U n lik e dakim -

tantras, th e bhutatantm s a re u n lik e ly to h a v e c o n c e rn e d y o g in ls d ire c tly ; th e ir ritu a l

m ig h t h o w e v e r lie in th e b a c k g ro u n d o f th e V id y a p lth a 's c re m a tio n -g ro u n d c u lt of

fe m a le sp irits. T h e N etratantra in p a rtic u la r, a te x t S a n d e rs o n sh o w s to b e o f K a sh

m iri p ro v e n a n c e (circa 700-850 c .e . ) , 31 p ro v id e s a w in d o w in to th e ex o rcistic a n d

a p o tro p a ic d im e n s io n s o f th e c u lt o f y o g in ls, w h ic h m ig h t h av e h a d ro o ts in bhuta-

tantra m a te ria l. In th e N etratantra, y o g in ls a n d th e ir n u m e ro u s v a rie tie s fig u re p r i

m a rily as p o te n tia lly h a r m f u l d e itie s a ro le th a t m a y b e v ie w e d in c o n tin u ity w ith

th e e a rly c u lt o f M o th e r g o d d e s s e s a n d th e grahas o f S k a n d a .32

A q u e s tio n o f c o n sid e ra b le im p o rta n c e to th e e a rly h is to ry o f th e S aiva Y ogini c u lt

c o n c e rn s its re la tio n s h ip to th e vam atantras, s c rip tu re s o f th e c u lt o f T u m b u ru a n d

fo u r g o d d e s s e s k n o w n a s " S iste rs" (bhagini). D h a rm a k lrti in a ll p ro b a b ility re fe rs to

th e vam atantras w h e n h e s p e a k s o f bhaginitantras, " T a n tra s o f th e S iste rs," a lite ra tu re

th a t is in a n y c a se d e m o n s tra b ly old. U n fo rtu n a te ly , th e re a p p e a rs to s u rv iv e o n ly

o n e c o m p le te vamatantra: th e b rie f VTndsikhatantra, p u b lis h e d b y T eu n G o u d ria a n

30 Sanderson remarks, "[Bharuci,] w ho may also belong to the first half of the seventh century, refers
to the Bhutatantras in his commentary on Manu as sources teaching rites for the mastering of Vetalas."
Sanderson also provides canonical lists of bhutatantras from two sources, and identifies the Kriyakalagu-
nottara as an early extant source of this type, surviving in a twelfth-century N epalese m s and quotations
in the Netroddyota of Ksemaraja. "History through Textual Criticism," 13-14. On the inclusion of bhuta
tantras as one of the streams of Saiva revelation, see e.g. Jurgen Hanneder, Abhinavagupta's Philosophy of
Revelation: MaliniSlokavarttika I, 1-399, 17-19.
31 "Religion and the State: Saiva Officiants in the Territory of the King's Brahmanical Chaplain,"
273- 94 -
32 Cf., e.g., Netratantra 20.50-75; this begins with a list of harmful entities including bhutas, matrs,
and yoginls, and outlines means for their appeasement (prasamana). A m ong many other skills, the
practitioner capable of averting the dangers they pose should be versed in the rites of the bhutatantras
(bhutatantravidhau, 61a). On the cult of Skanda, the Mothers, and grahas, see chapter 2, section 2; see
also David White, Kiss of the Yogini, 35-63.

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i 45

o n th e b a s is o f its sin g le e x ta n t N e p a le s e m a n u s c rip t.33 C o n c e rn in g d a tin g , th e re

a re o th e r in d ic a tio n s th a t vam atantras e x iste d in th e se v e n th ce n tu ry , if n o t earlier.

M o st c o m p e llin g is th e d isc o v e ry o f lo o se fo lio s fro m a S aiv a te x t in th e tra d itio n

o f th e vam atantras in th e G ilg it m a n u s c r ip t h o rd e , c o p ie d p re s u m a b ly p rio r to th e

e ig h th c e n tu ry .34 It se e m s th a t S a n k a ra , th e fa m o u s V e d a n tin (fl. c. 800 c .e .? ), re fe rs

to w o rs h ip o f th e F o u r S isters as w ell, a lo n g s id e th e M o th e rs , in h is c o m m e n ta ry

o n th e Bhagavadglta.35 F u rth e rm o re , th e co re p a n th e o n o f th e vam atantras fe a tu re s

in se v e ra l c h a p te rs o f th e B u d d h is t ManjusrTmiilakalpa, w h ic h in c lu d e s a n a rra tiv e of

th e ir c o n v e rsio n to th e D h a rm a ; p o rtio n s o f th is tantra a re h e ld to d a te fro m th e e ig h th

c e n tu ry .36 A n o th e r in d ic a tio n o f th e ir a n tiq u ity lies in th e fa c t th a t th e BraYa, e a rly as

it m a y itse lf b e, sh o w s cle a r k n o w le d g e o f th e S aiv a vamasrotas a n d m e n tio n s sev e ral

o f its s c rip tu re s b y n a m e , in c lu d in g th e e x ta n t Vina (i.e. Vm asikha).37 A s S a n d e rs o n

33 The Vlnasikhatantra: a Saiva Tantra of the Left Current, ed. Teun Goudriaan. This edition is based on
the manuscript n a k 1 - 1 0 7 6 ( n g m p p reel A 4 3 / 3 ) . Sanderson has, in addition, suggested the possibility
that the Sirascheda, a text mentioned in early lists of vamatantras, has been redacted into the first of the
Jayadrathaydmala's four satkas. "History through Textual Criticism," 3 1 - 3 2 (n. 3 3 ) .
34 A n edition of this material is under preparation by Sanderson and Somadeva Vasudeva; I thank
the latter for providing this information.
35 Sankara's comments ad Bhagavadglta 9.25 have been discussed by R. Nagaswamy, "The Sixty-four
Yoginls and Bhuta Worship as Mentioned by Sankara in his Commentary on the Bhagavadglta," Berliner
lndologische Studien 9-10 (1996): 237-46. Commenting on 9.25c, bhutani ydnti bhutejya ("worshippers of
spirits attain to the spirits"), Sankara remarks, according to the Anandasrama edition, bhutani vinayaka-
matrganacaturbhaginyadmi ya n ti bhutejya bhutdndm pujakah; he hence glossess "bhutas," w ith "Ganesa,
the group of Mother goddesses, the Four Sisters, etc." Nagaswamy, puzzled about the identity of
the Four Sisters, points out that the variant0catuhsastiyoginT ("the Sixty-four Yoginls") is reported for
0caturbhaginT in the edition's apparatus, and is read by the commentator Dhanapatisuri; the m s s he
consulted in the Sarasvati Mahal Library read caturbhaginv, however. Ibid., 242-44. Although further
examination of the manuscript evidence is warranted, I doubt N agaswam y is correct in opining that
the reference to sixty-four yoginls is original. A s discussed in the previous chapter, the notion of the
yoginls as sixty-four does not seem particularly early, and only becomes prevalent in Kaula sources
from aroimd the tenth century.
36 See the discussion of the Manjusrlmulakalpa in section 4 of this chapter.
37 In a list not necessarily of vamatantras alone, BraYa L X X V i .9 1 - 9 3 mentions the Bhairava, Naya (or
Bhairavanayal), Saukra, Mahasammoha, and Vina:
satyam etan mahadevi na kathyam yasya kasya cit J| 91 ||
bhairave tu naye caiva saukre caiva tu tsadhakaht |
mahasanmohavlne ca guhyatantre sudurlabham || 92 j|
brahmayamalatantre tu vidyapTthe tu bhdsitam \
kathitam picutantre tu prayogam ida durlabham || 9 3 ||
92b S aukre ] corr.; sa u k re Bva
"This is the truth, O Mahadevi; it m ust not be told to just anyone. [This] is very difficult
to obtain in the Bhairava, Naya, Saukra, (f) ... (?) and the secret Mahasammoha- and Vi
na- tantras. But it has been spoken in the Brahmaydmalatantra in the Vidyapltha; this rare
procedure has been taught in the Picutantra."

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146

s h o w s , th e re a re also in d ic a tio n s th a t tex ts o f th e vamasrotas s u c h a s th e VTnasikha

w e re in c irc u la tio n in S o u th e a s t A sia in th e n in th c e n tu ry , a lo n g w ith S a id d h a n tik a

s o u rc e s s u c h as th e N isvasa.3%

It is p o ss ib le th a t th e vam atantras r e p re s e n t th e e a rlie s t s ig n ific a n t ta n tric S aiva

g o d d e s s cu lt, th e p a n th e o n o f T u m b u ru a n d th e F o u r S iste rs p re s a g in g th e g o d d e s s -

d o m in a te d m a n d a la s o f B h airav a in th e V id y a p lth a . T h e re a re in fa ct sig n ific a n t

ic o n o g ra p h ic p a ra lle ls b e tw e e n T u m b u ru a n d th e F o u r S iste rs a n d c e rta in fo rm s of

B h a ira v a a n d th e F o u r D ev ls in th e BraYa.W In g e n e ra l c o n c e rn s a n d ch a rac te r, th e r it

Of these, the Saukra, Mahasammoha, and Vina (=Vlndsikha) are certainly tantras of the vamasrotas; the
former two are listed as such in BraYa xxxvm.77, along with the Nayottara and tbhavdt. See t a b l e 4.3.
N ote in 93d ida for idam, metri causa. In 93d, guhyatantra could, rather than be an adjective, refer to a
specific textpotentially the Nisvasaguhya.
3"History through Textual Criticism," 7 - 8 (n. 5 ) . See also "The Saiva Religion among the Khmers
(Part I)," 355-57.
39 That the cult of the bhaginls lies in the background of the BraYa is suggested by their position in
the latter's cosmology. BraYa l v describes a hierarchy of clans (kula) of the goddesses in which bhaginls
occupy the penultimate position, at the level of isvaratattva, just below the [Four] Devls of the mandala
of the BraYa's Kapalisabhairava. See t a b l e 4.7b, and verses 11-14 in the critical edition.
In the Buddhist Manjusrtmulakalpa, which contains rare and important material on the cult of bhaginis,
the iconography of the Four Sisters and Tumburu has unusual maritime elements. The Four Sisters are
repeatedly described as mounted in a boat (nauyanasamarudhah) w ith Tumburu as the helmsman (kar-
nadhara). Cf., e.g., 47.23-24. The maritime association of the bhaginis finds confirmation in Netratantra
11 as well, which envisions the deities on a boat in the Ocean of Milk (ndvam ksTrdrnavam corvim saktim
adharikam subham || dsanartham prayunjita santyartham sitanlrajam, n .25cd-26ab). While impossible to
determine w ith certainty, it seem s probable that this representation of the Sisters and Tumburu is the
source for the iconography of certain forms of Bhairava and the goddesses in the BraYa. Chapter four, a
veritable treasury of tantric iconography, describes the eight goddesses of the retinue of Kapalisathe
Four Devls and Four Dutlsin a row (pahkti) in a boat, mounted upon human corpses, w ith Bhairava
the helmsman, sporting in the Ocean of Milk. Compare w ith Mahamardakabhairava in BraYa l x x v ii
a ardhanansvara form of the deity possessing eight arms and four faces, standing upon a corpse in a
boat. A similar four-faced, eight-armed Bhairava is mentioned in L X X .2 8 - 2 9 . While Mahamardaka is
worshipped as a solitary deity (ekavTra), chapters l x x x ii and l x x x v i i describe Bhairava and the eight
mandala goddesses w ith similar iconography. Cf. BraYa l x x x i i . 162-66:
rupakan tu pravaksydmi devinam sadhanasya tu |
purvoktarupakam jheya kapalamundasamyutam || 162 ||
navarudhas tu dhyatavya navarudhas tu pujayet \
evam kramavibhagena nagnarupas caturmukhah || 163 j|
mahapretasamarudha devo devyas ca klrttitah \
dtityo vai padmahastas tu trimukhah sadbhujah smrtah || 164 ||
devyas tv astabhujd jfieydh sadhakena tu dhlmata \
anena vidhina jneya asusiddhipradayikah || 165 ||
Tjyahjalinamaskaraih siddhida muktidas tathd \
svarupadhyanayogena ekaikasydh prthakprthak || 166 ||
163c k ra m a ] conj.; n a g n a B y q 163d r u p a s ] em.; r u p a B y 11 m u k h a h ] em.; m u k h a B y ci 164b
d ev o ] em.; d e v a u B y 163d s a d b h u ja h ] corr.; s a tb h u ja B y q 165a jn e y a h ] corr.; jn e y a B y 163d
p r a d a y ik a h ] em.; p r a d a y ik a B y 166a n a m a s k a ra ih ] corr.;0n a m a s k a ra i B y 11
"I s h a l l t e a c h t h e f o r m o f t h e g o d d e s s e s , a n d o f [ th e ir ] sadhana. T h e f o r m [o f t h e d e i ti e s ]
s h o u ld b e k n o w n a s th a t s ta te d p re v io u s ly , e n d o w e d w ith s k u lls a n d s e v e re d h e a d s .

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147

u a l w o rld o f th e Vina&kha is la rg e ly c o n s is te n t w ith th e V id y a p lth a , a n d th e c o lo p h o n

o f th e V m asikha's N e p a le s e m a n u s c r ip t in fa ct re fe rs to th e te x t a s a yam alatantra40

H o w e v er, d e s p ite e le m e n ts o f c o n g ru ity , it is u n c le a r w h e th e r a n d to w h a t e x te n t a

c u lt o f y o g in ls w a s p re s e n t in th e vam atantras. T h e s h o r t Vm asikha c o n ta in s o n ly a

s in g le p a s s in g re fe re n c e to y o g in ls, d e s c rib in g th e m as d e itie s w h o w o u ld p u n is h

th o s e v io la tin g th e sc rip tu re , th e in itia to ry P le d g e s, o r th e g u ru s .41 A n d a lth o u g h

p r e d a tin g th e BraYa, th e Vmasikha c a n n o t b e re g a rd e d a s o n e o f th e e a rlie s t o f its

class o f sc rip tu re s , fo r it s itu a te s itse lf a s re v e la tio n s u b s e q u e n t to fu n d a m e n ta l vam a

tantras s u c h as th e Nayottara a n d Saukra 42 H e n c e , w h ile th e vam atantras u n d o u b te d ly

fig u re p ro m in e n tly in th e b a c k g ro u n d o f th e c u lt o f y o g in ls, it se e m s im p o s sib le to

a d e q u a te ly asse ss th e n a tu r e a n d e x te n t o f th is role.

But [they] should be meditated upon as mounted in a boat, one should worship them
mounted in a boat. Thus the deity [Bhairava] and the goddesses, (i) in their respective
order (?), are said to be naked, w ith four faces, mounted upon human corpses. The Dutls
are said to have lotuses in hand, and to have three faces and six arms. But the D evls the
w ise sadhaka should know to have eight arms. Through this procedure, they are known to
bestow siddhi rapidly. Through worship, supplication, and salutations they grant siddhi,
and through the yoga of meditation on their forms, of each one individually, they give
liberation."
In this schema, the Four Devls appear to supplant the Four Sisters, attended upon by four more
goddessesthe Dutls.
40 According to Coudriaan's edition, the colophon reads, vmasikha sardhasatatrayam yamalatantram
samaptam iti ("thus ends the Vmasikha, a yamalatantra of three-hundred and fifty verses"). The middle
section, in particular, concerns rituals for pacification (santika), nourishing (paustika), magical subju
gation (vastkarana), attraction (akarsana), driving away enemies (uccdtana), causing enm ity (vidvesana),
and slaying (mdrana), similar in character to those of the BraYa. Some, for instance, involve cremation-
ground fire sacrifice using human flesh (mahdmdmsa); cf. 1 6 2 , i89-9oab. Sanderson reports that the
Jayadrathayamala classifies vamatantras as belonging to the Vidyapltha. "History through Textual Criti
cism," 31 (n. 33).
41 Vmasikha 329cd-2iab:
svayamgrhitamantrds ca ndstikd vedanindakah || 329 jj
samayebhyah paribhrastds tatha tantravidusakah |
gurundm vihethanapards tantrasdravilopakah |j 3 2 0 jj
yoginibhih sadd bhrastah kathyante dharmalopakdh \
" T h o s e w h o t a k e u p m a n t r a s o n t h e i r o w n , a t h e i s ts , c r itic s o f t h e vedas, b r e a k e r s o f th e
Pledges, desecrators of the tantras, those intent on harming the gurus, and those who
violate the essence of the tantrasthose w ho violate Dharma are said ever to be ruined
by the yogirus."

42 Vmasikha 4-10. The Nayottara and Saukra are both mentioned in the BraYa; see above (n. 37).

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148

T H E M A N T R A P IT H A A N D SV A C C H A N D A L A L IT A B H A IR A V A T A N T R A

In a m o d e l of th e S aiva c a n o n e x p o u n d e d in BraYa x x x v iii a n d a n u m b e r o f o th e r

so u rc e s, s c rip tu re s o f th e c u lt o f B h airav a a n d a ss o c ia te d g o d d e s s e s th o s e d e s ig

n a te d "bhairavatantras a re classifie d a c c o rd in g to fo u r pTthas o r " m o u n d s :" th o se

o f m udras, mandalas, m antras, a n d v id y a s 43 H ow ev er, th is classific atio n a p p e a rs to

m a s k w h a t S a n d e rs o n id e n tifie s a s a m o re fu n d a m e n ta l tw o fo ld d iv is io n b e tw e e n

th e M a n tra p ith a a n d V id y a p lth a , th e p a n th e o n s o f w h ic h co n sist p re d o m in a n tly

o f " m a le " m a n tra -d e itie s a n d " fe m a le " vidya-m a n tra s , re sp ectiv ely .44 L ite ra tu re o f

th e V id y a p lth a , "T h e D iv is io n /S e a t o f F em ale M a n tra s ," is th u s in trin s ic a lly c o n

c e rn e d w ith g o d d e s s e s, a n d th e V id y a p lth a /M a n tr a p ith a d iv id e itse lf a p p e a rs in

te n d e d , p rim a rily , fo r d is tin g u is h in g bhairavatantras c o n n e c te d w ith th e c u lt o f yo-

g in is fro m th o s e w h ic h a re n o t a d is tin c tio n b e a rin g c o m p a ris o n w ith th a t b e tw e e n

yoga/mahdyoga- a n d yoginltantras in th e c a n o n o f ta n tric B u d d h is t s c rip tu re (d is c u ss e d

s u b se q u e n tly ). A s a p p e a rs tr u e o f th e la tte r d iv is io n , th is m ig h t re flect a n h isto ric a l

d e v e lo p m e n t, w ith th e V id y a p lth a y o g in i tra d itio n s d e v e lo p in g w ith in a M a n tra p ith a

cu ltic co n tex t.

In s o m e re sp e c ts, th e V id y a p lth a /M a n tr a p lth a d iv is io n a p p e a rs c o n triv e d : n o te

th a t th e BraYa p la c e s th e Svacchandatantra a t th e h e a d o f th e V id y a p lth a a s th e first

of e ig h t tantras n a m e d a fte r p a r tic u la r fo rm s o f B h airav a. O n ly fo u r s c rip tu re s a re

a s s ig n e d to th e M a n tra p ith a , n o n e o f w h ic h a p p e a r e x t a n t 45 H o w ev er, th e Svaccha-

nda o r Svacchandalalitabhairavatantra is in so m e so u rc es, in c lu d in g its o w n c o lo p h o n s

in th e N e p a le s e m a n u s c rip ts , h e ld to b e lo n g to th e M a n tra p ith a a s c rip tu ra l c a te

g o ry o th e rw is e p o o rly re p re s e n te d in th e s u rv iv in g lite ra tu re , h a v in g th is tex t a lo n e

as its m a jo r e a rly e x e m p la r.46 T h e p a u c ity o f s u rv iv in g te x ts m ig h t s u g g e s t th a t

43 The BraYa's vision of the Saiva canon is discussed in chapter 5 of this thesis. The notion of the
bhairavatantras being divided according to four pithas is not uncommon; note for instance, in the Svac
chandatantra, the Goddess's initial question and i3-6cd. Jayadrathayamala 1, chapter thirty-six, comprises
an exposition on this subject.
44 Sanderson, "Saivism and the Tantric Traditions," 668-71; and "History through Textual Criticism,"
19-20.
45 See t a b l e 4.4 in the next chapter.
46 On the Svacchandatantra and the Mantrapitha, see Sanderson, "History through Textual Criticism,"

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th e y o g in i c u lt o f th e V id y a p lth a c o r p u s la rg e ly s u p e r c e d e d " M a n tra p ith a " fo rm s of

th e B h airav a c u lt, m u c h a s th e vam atantras a p p e a r to h a v e lo s t re le v a n c e a n d g o n e

o u t o f c irc u la tio n . T h e kapalika V id y a p lth a itse lf a p p e a rs to h a v e b e e n e c lip s e d b y

K a u la c u lts, e v e n tu a lly , th e s c rip tu re s o f w h ic h c o m p ris e th e b u lk o f s u rv iv in g n o n -

S a id d h a n tik a S aiva lite ra tu re .

T h e Svacchandatantra su rv iv e s in tw o re c e n sio n s, o n e in c o m p a ra tiv e ly p o lis h e d

S a n sk rit tra n s m itte d in K a sh m ir, c o m m e n te d u p o n b y K se m a ra ja in th e e le v e n th c e n

tu r y a n d p u b lis h e d in th e K a sh m ir S eries o f Texts a n d S tu d ie s; a n d a n o th e r p re s e rv e d

in N e p a le s e m a n u s c rip ts .47 T h o u g h th e s e co v er m o s t o f th e s a m e c o n te n t, th e ru stic

la n g u a g e o f th e la tte r in all lik e lih o o d reflects th e te x t in a n e a rlie r fo rm .48 S a n d e rs o n

h ig h lig h ts a n u m b e r o f re s p e c ts in w h ic h th is s c rip tu re a n d th e c u lt o f S v a c c h a n d a -

b h a ira v a h av e d istin c tiv e h is to ric a l sig n ifican c e, r e p re s e n tin g a n e a rly a n d w id e ly

in flu e n tia l tra d itio n in T antric S aiv ism .49 A lth o u g h it h a s n o t b e e n firm ly d a te d , th e

Svacchandatantra h e a d s se v e ra l lists o f th e n o n -S a id d h a n tik a tantras, in c lu d in g th e

B raY a's a c c o u n t o f th e bhairavatantras a n d th e six ty -fo u r tantras o f th e sadasivacakra

in th e SrlkanthTyasamhita.50 It b e a rs a clo se re la tio n s h ip to th e a n c ie n t N isvasatattva-

samhita, fro m w h ic h it re d a c ts s u b s ta n tia l m a te ria l, a n d p re d a te s th e Tantrasadbhava

19-21. While Svacchandatantra 14 refers to itself as the mudrapltha (i4.26ab), the Svacchandatantra does
not place itself as a whole in a single pttha-, the Ur-Svacchanda, like the BraYa, is said to contain all
four within itself (Svacchandatantra i-5cd; see the discussion in chapter 5 of this thesis). A s mentioned,
chapter colophons of the Nepalese manuscripts nonetheless assign the Svacchandatantra to the mantra-
pTtha.
471 am aware of four Nepalese palm-leaf manuscripts of the Svacchandatantra: n a k 1 - 2 2 4 ( n g m p p
reel B 2 8 / 1 8 ) , n a k 9 - 6 8 (n g m p p reel C 6 / 5 ) , Rastrlyabhilekha m s 5 - 6 9 1 ( n g m p f reel A 9 8 8 / 4 ) , and the
incomplete Bodleian Library codex (Svacchandalalitabhairava Mahatantra, m s Sansk. d. 3 8 [R]). Eight
paper manuscripts that appear complete or nearly so have been filmed by the n g m p p as well: reels
A 2 0 1 / 4 ( n a k 5 - 4 9 7 4 ; filmed a second time as A I 1 7 6 / 1 6 ) , E 1 3 7 / 3 , E 2 1 8 8 / 1 1 , A 2 0 4 / 3 & 5 ( n a k 1 - 4 3 ) , A 2 0 3 / 4
( n a k 5 / 6 1 6 5 ) , and A 2 0 1 / 9 - A 2 0 2 / 1 ( n a k 1 - 2 2 4 ) , a l l in Newari writing; and A 2 0 1 / 7 (or A 2 1 0 / 7 ? n a k 5 -
4 9 7 4 ) and A 2 0 3 / 9 ( n a k 1 - 1 1 ) , both in the Devanagari script.
48 The case of the Svacchandatantra bears comparison w ith that of the Netratantra, studied in detail
by Sanderson, "Religion and the State," passim. The Netratantra too exists in a comparatively pol
ished Kashmirian recension and more rustic version preserved in Nepalese m s s ; Sanderson proposes,
compellingly, that the latter is comparatively archaic. Ibid., 243.
49 Sanderson, "History through Textual Criticism," 20-21.
50 SrlkanthTyasamhita 273b; numbering as given in Jurgen Hanneder, Abhinavaguptas Philosophy of
Revelation. Mdlimslokavdrttika 1, 1-399, 263. This section of the SrTkanthiya is quoted by Jayaratha, com
menting on Tantrdloka 1.17.

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o f th e (Trika) V id y a p lth a .51 N o e v id e n c e I a m y e t a w a re o f firm ly e sta b lish e s its

c h ro n o lo g y re la tiv e to th e BraYa a n is s u e d is c u s s e d in th e s u b s e q u e n t ch ap ter.

In cu ltic o rie n ta tio n , th e m ild ly kapalika Svacchandatantra sh a re s m u c h w ith th e

siddhantatantras, a n d in fa ct d efie s o r p o te n tia lly p r e d a te s d is tin c t d iv is io n s b e tw e e n

th e S a id d h a n tik a a n d n o n -S a id d h a n tik a tra d itio n s ; in d e e d , th e s c rip tu re h a d s u b

s ta n tia l a u th o rity in S a id d h a n tik a circles, ev id en tly .52 In th e Svacchandatantra, th e

c u ltic s ta tu s o f th e s p o u s e -g o d d e s s o f B h airav a, A g h o re sI o r B h airav l, is se c o n d a ry ,53

w h ile g o d d e s s e s in g e n e ra l h av e little p ro m in e n c e in its p a n th e o n s . T h e M o th e r g o d

d e s s e s w h o fe a tu re in th e b a c k g ro u n d o f th e e a rly Y ogini c u lt h av e o n ly a m a rg in a l

p re s e n c e in th e Svacchandatantra 54 H o w ev er, Svacchandatantra 10, in d e s c rib in g th e

c o sm o lo g ic a l s p h e re (bhuvana) c a lle d S u c a ru , d e sc rib e s S iv a (U m a p a ti) in a m a n d a la

of th e B ra h m a n ic a l M o th e rs. T h is a p p e a rs to b e a n e la b o ra tio n u p o n a b rie f re fe r

e n c e in N isvasaguhya 5, u p o n w h ic h th is se c tio n o f th e Svacchandatantra is b a s e d , to

a d iv in e city c a lle d m atrnanda, " d e a r to th e M o th e rs." O n e o f th irty -fo u r cities (pura)

o n m o u n t M e ru , th e N isvasa d e sc rib e s th is a s th e a b o d e o f U m a p a ti, w h e re s p o rt

in e b ria te d M o th e r g o d d e s s e s o f u n sp e c ifie d n u m b e r.55 In th e Svacchandatantra v er

51 Sanderson, "History through Textual Criticism," 22-32.


52 The evidence for this includes the existence of a Saiddhantika tradition of Svacchandatantra ex
egesis, referred to by Ksemaraja. Sanderson, "Purity and Power am ong the Brahmans of Kashmir,"
204. Furthermore, Sanderson shows that the influential Saiddhantika ritual manual of Bhojadeva, the
Siddhantasarapaddhati, drew upon the Svacchandatantra "extensively and deeply." "History through Tex
tual Criticism," 21-22 (n. 26; quote on p. 22); and "The Saiva Religion among the Khmers," 359-60, 403
(n. 197).
53 Sanderson, "Saivism and the Tantric Traditions," 670.
54 Although referred to as prominent attendants of Siva in the text's opening (stuyamdnam mahesdnam
ganamatrnisevitam, i.2cd), the Mothers are otherwise mentioned primarily in passing, in lists of deities.
Cf., e.g., Svacchandatantra io.2i4cd-i5ab:
devagandharvasiddhas ca rsayo 'tha vindyakah || 214 ||
ganamatrbhaginyai ca vetala raksasadayah \

55 Nisvasaguhya 5-67cd-68:
[ejkadasatma lokatmd virarudra umdpatih || 67 ||
matrnanda pun ramya sarvaratnavicitrita \
kndante mataras tatra madhupanavighurnitah || 68 ||
Cf. Svacchandatantra io.i40cd-4iab:
pascime dharmarajasya matrnanda pun smrta || 140 |[
krldanti mataras tatra madhupanavighurnitah

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i 5i

sio n , th e s e a re re c a s t as a m a n d a la o f th e B ra h m a n ic a l S ev en M o th e rs, d e s c rib e d in

fu ll ic o n o g ra p h ic d e ta il a n d a p p a re n tly jo in e d b y a n e ig h th g o d d e s s , M a h a la k s m l.56

T h e K a sh m iri re c e n sio n of th e Svacchandatantra p ro v id e s a d d itio n a l e v id e n c e fo r th e

in c o rp o r a tio n o f M o th e r g o d d e sse s: in a d e s c rip tio n o f th e M a trk a , th e " a lp h a b e tic a l

M a trix ," th e e ig h t vargas of th e S a n sk rit a lp h a b e t a re c o rre la te d w ith th e E ig h t M o th

e rs, a c o n n e c tio n a b s e n t fro m th e te x t as tra n s m itte d in N e p a le s e m a n u s c rip ts ;57 n o

lin k o f th is s o rt is m a d e c o n c e rn in g th e vargas o f th e M a trk a in th e N isvdsa e ith e r,58

a lth o u g h th is b e c o m e s c o m m o n p la c e in la tte r tim es.

T h e c u lt o f y o g in ls g o d d e s s e s re g iste rs a c le a r p re s e n c e o n ly in th e Svacchanda

tantra' s fifte e n th a n d fin al c h a p te r, a lth o u g h th e s e g o d d e s s e s a re m e n tio n e d e lse

w h e re in th e te x t.59 T h is c h a p te r c o n c e rn s su b ject m a tte rs c h a ra c te ristic o f th e Y ogini

cult: chomma (chum m a/chum m akd in th e K a sh m iri re c e n sio n ), th e v e rb a l a n d n o n -

lin g u istic se c re t c o d e s u s e d fo r c o m m u n ic a tio n b e tw e e n in itia te s a n d w ith yogin ls;

56 Svacchandatantra 10.101701-30 describes the Seven Mothers in som e detail, closing w ith a remark
that suggests the presence of Mahalaksml as their eighth and highest member:
evam sa bhagavan devo matrbhih parivaritah \
aste paramaya laksmya tatmstho dyotayah jagat || 1030 ||

57 This has been pointed out to me by Sanderson (personal communcation, January, 2007). See Svac
chandatantra i.3icd~37ab in the k s t s edition. Mahalaksml's prominence is illustrated in the fact that she
presides over the a-varga or the vowels, w hile Camunda merely presides over the sibilants.
58 The first two chapters of the Nisvasottara in particular concern the Matrka and its yaga. See also
Nisvasanaya 1 and Nisvasaguhya 12.
59 In particular, note Svacchandatantra io .n 6 c d -i9 a b , describing the temple of Siva as Hatakesvara:
yadurdhve caiva sauvarnam patalam pariklrtitam \
tatra vasaty asau devo hatakah paramesvarah || 116 ||
purakotisahasrais tu samantat parivaritah \
siddhai rudraganair divyair bhagimmatrbhir vrtah || 117 |j
yogimyogakanyabhi rudrais caiva sakanyakaih \
siddhadravyasamair mantrais cintamanirasayanaih || 118 ||
siddhavidyasamrddham vai hatakesasya mandiram \
H er e y o g in ls are m e n tio n e d a lo n g sid e siddhas, rudras, bhaginis, matrs, yogakanyas, a n d p e r h a p s
rudrakanyas, in th e e n to u r a g e o f S iva-H atak esvara. T h e c o m m e n ta to r K sem araja in terp rets the " yoga
m a id e n s" (yogakanyas) as a h ig h g r a d e o f y o g in i (yoginyo yogena siddhah, yogakanyds tu jatamatm eva
samsmaritayogah, " y o g in ls are p e r fe c te d th r o u g h [practice of] yoga; b u t yogakanyas are c a u se d to recall
th eir y o g a u p o n m e r e ly b e in g born" ). T h is p a s sa g e in th e Svacchandatantra is a n ela b o ra tio n u p o n
Nisvasaguhya 5 - i 6 c d - i7 a b , w h e r e th e d e itie s m e n tio n e d are rudras, vidyas, a n d vidyesvaras:
sauvarnam saptamam jneyam patalam nagasevitam \
yatra citravatl nama p u n rudrasamakula || 16 ||
tatrasau hathako devo vidyavidyesvarair vrtah \

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a n d yoginimelapa, tra n s a c tio n a l e n c o u n te rs w ith th e g o d d e s se s. T h e se c tio n o n melapa

d e s c rib e s a v is io n a ry e n c o u n te r in w h ic h th e y o g in i, it w o u ld a p p e a r, in d ic a te s b y

g e s tu re th e re a lity lev el (tattva) c o rre s p o n d in g to th e s u p e r n a tu r a l a tta in m e n t th e

sadhaka s h a ll b y h e r b le ss in g o b ta in .60 O th e rw is e , th e y o g in i w o u ld b e s to w a fo o d of

fe rin g (cam ), th e m e re c o n s u m p tio n o f w h ic h tra n s fo rm s th e sadhaka in to B h airav a .61

C h a p te r fiftee n o f th e Svacchandatantra is p re s e n t in b o th th e p u b lis h e d K a sh m iri

re c e n s io n a n d in all th e o ld (p a lm -le af) m a n u s c rip ts o f th e N e p a le s e -tra n s m itte d re

c e n sio n . N o n e th e le s s, o n e m ig h t s u s p e c t, a s W illia m A rraj su g g e s ts , th a t it b e lo n g s

to a la te s tr a tu m o f th e te x t.62 T h e G o d d e s s 's in itia l q u e s tio n s in c h a p te r 1 d o n o t

in tim a te its su b je c t m a tte r, w h ic h a p p e a rs o u t o f c h a ra c te r w ith th e Svacchandatantra

as a w h o le . A t le a s t o n e o f th e v e rb a l c o d e w o rd s d o e s o c c u r e ls e w h e re in th e te x t

(giri, " m o u n ta in ," fo r sadhaka63); y e t b y a n d la rg e , th e s e im p ly a cu ltic c o n te x t d is

tin c t fro m e a rlie r c h a p te rs o n e th a t in c lu d e s ritu a l co itu s, sacrifice, a n d e n g a g e m e n t

w ith a lev el o f im p u rity o th e rw is e u n c h a ra c te ris tic .64 By all a p p e a ra n c e s , th is c h a p te r

w o u ld se e m to h av e b e e n a p p e n d e d s o m e w h a t a w k w a rd ly . If so, th e g ro w th o f th e

60 Svacchandatantra 15.24-3231) provides a concordance between a series of points along the body that
the yogini might indicate, from the crest-tuft (sikha) to the feet, and a series of tattvas or reality levels.
The Nepalese-transmitted recension contains several verse-halves absent from the Kashmiri recension,
which would occur after 24ab, 27cd, and 3 icd of the k sts edition. These add the tattvas niyati and
prthvT to the concordance; the absence of the latter in particular w ould otherwise be inexplicable. The
chomma section ends w ith the statement, darsayanti mahadhvanam nanabhogasamanvitam: [the yoginls]
indicate the Great Course [i.e. the hierarchy of tattvas that comprise the universe], together with its
various supernatural attainments" (34ab).
61 Svacchandatantra 15.36:
satatabhyasayogena dadate carukam svakam \
yasya samprasanad devi mresasadrso bhavet || 37 ||
"Due to [his] engaging in constant practice, she bestows her ow n cam, by the mere
consumption of which, O Goddess, he would become equal to [Bhairava,] Lord of the
Heroes."
Cf. Kaulajhananirnaya 23, quoted in section 4 of the previous chapter.
62 Arraj, "The Svacchandatantram: History and Structure of a Saiva Scripture," 366-69.
63 The verbal code is given in 15.2c (sadhakas tu girir jneyah). "Giri" occurs in the sense of sadhaka in
5.46c, in the context of enumeration of the Pledges. Arraj also suggests that the com pound mrtasutra
("sacred thread from a corpse"?) in 13.21b is used in the code sense of "ligament" (snayu). This is
imcertain, however; the verbal code-word given for snayu is "sutra" alone (15.3d). Since the "thread" of
a corpse w ould itself satisfy the context kapalika fire sacrificeit seem s unnecessary to posit a different
referent.
64 A n exception is Svacchandatantra 13 (referred to in the previous note), on the subject of fire sacrifice.
The flesh of a man slain w ith weapons and m ixed w ith the "three honeys" is among the various impure
offering substances listed (ranaSastraghatapatitam narapisitam trimadhusamyutam juhuyat, i3-24cd).

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153

Svacchandatantra m ig h t s u p p o r t th e h y p o th e s is th a t th e y o g in i c u lt o f th e V id y a p lth a

e v o lv e d w ith in a " M a n tra p ith a " c o n te x t a c u lt o f B h airav a a n d m a le m a n tra -d e itie s ,

p rim a rily , its kapalika d im e n s io n a n d ritu a l e n g a g e m e n t w ith im p u rity p re s a g in g m a

jo r c o n c e rn s o f th e V id y a p lth a .

3 .3 SCRIPTURES OF THE SAIVA YOGINI CULT: THE VID YA PITH A A N D KAULA

P re e le v e n th -c e n tu ry S aiva s c rip tu re s in w h ic h th e c u lt o f y o g in ls is p ro m in e n t a p p e a r

to b e o f tw o b asic ca te g o ries: th o s e o f th e " V id y a p lth a " (" S e a t o f F em ale M a n tra -

d e itie s " ) a n d " K a u la " ("[T rad itio n ] o f th e [G o d d e ss] C la n s"). T h e d is tin c tio n s b e

tw e e n th e s e a re a t o n ce sig n ific a n t a n d p ro b le m a tic p ro b le m a tic b e c a u s e th e K a u la

tr a d itio n a p p e a rs , m o s t p ro b a b ly , to h av e d e v e lo p e d w ith in a n d h a d s u b s ta n tia l c o n

tin u ity w ith th e V id y a p lth a , c o m p lic a tin g a n e a t d iv is io n b e tw e e n th e tw o . T h o ro u g h

in v e s tig a tio n o f th is im p o rta n t issu e is b e y o n d th e p r e s e n t stu d y . M o st re le v a n t is th e

fa c t th a t th e e a rlie s t a tte s te d lite ra tu re o f th e S aiva Y ogini c u lt, in c lu d in g th e BraYa,

b e lo n g s to th e V id y a p lth a , w h ile in c o n tra st, th e g re a te r p o rtio n o f th e e x ta n t S aiva

lite ra tu re c o n c e rn e d w ith y o g in ls b e lo n g s to v a rio u s K a u la tra d itio n s .

F o u r V id y a p lth a w o rk s o f th e kapalika y o g in i c u lt a p p e a r e x tan t: th e BraYa, Siddha-

yogesvanm ata, Tantrasadbhava, a n d Jayadrathayamala.65 A m o n g th e se , th e BraYa a n d

Tantrasadbhava a lo n e s u rv iv e in c o m p a ra tiv e ly e a rly a n d c o m p le te fo rm s. T h e Siddha-

yogesvarlmata is p re s e rv e d o n ly in a sh o rt, p ro b a b ly s e c o n d a ry re d a c tio n tra n s m it

te d in N e p a le s e m a n u s c rip ts , m issin g so m e p a s s a g e s a ttr ib u te d to it in th e ex eg et-

ical lite ra tu re ,66 w h ile in th e fo rm w e h av e it, th e Jayadrathayamala m ig h t n o t p r e

d a te A b h in a v a g u p ta .67 H o w ev er, th e th ird b o o k o f th e Jayadrathayamala th e Yo-

ginisahcaraprakarana a p p e a rs to h a v e b e e n a n early, in d e p e n d e n t w o rk o f th e V id y a

p lth a , fo r a lo n g w ith th e BraYa, Siddhayogesvarlmata, a n d Tantrasadbhava, it is o n e of

th e e x ta n t S aiva te x ts th a t S a n d e rs o n id e n tifie s a s so u rc e s fo r th e B u d d h ist Laghu-

65 See Sanderson, "History through Textual Criticism," 31-32 (n. 33).


66 See Torzsok, "Doctrine of Magic Spirits," iv-v.
67 See Sanderson, "Remarks on the Text of the Kubjikamata," 2. Sanderson points out that the Jayad
rathayamala is cited by Ksemaraja, but not apparently by his preceptor Abhinavagupta.

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samvaratantra.68 O f th e se fo u r, o n ly th e Siddhayogesvarlmata h a s b e e n c ritic a lly e d ite d ,

in p a r t, w h ile th e p re s e n t d is s e rta tio n c o n trib u te s a n e d itio n of se le c tio n s fro m th e

BraYa.

A lth o u g h fo c u s e d u p o n d is tin c t p a n th e o n s , th e se e a rly V id y a p lth a sc rip tu re s

s h a re m u c h in ritu a l o rie n ta tio n , e x e m p lify in g th e y o g in i c u lt in its m o s t ra d ic a lly

a n tin o m ia n a n d p o s sib ly a rch aic fo rm . T h e c h a ra c te r o f th e ritu a l w o rld o f th e V id y a

p lth a h a s b e e n m e m o ra b ly c a p tu r e d in th e w o rd s o f S a n d e rso n :

S m e a re d w ith th e a s h e s o f fu n e ra l p y re s, w e a rin g o rn a m e n ts o f h u m a n
b o n e , th e in itia te w o u ld c a rry in o n e h a n d a c ra n ia l b e g g in g -b o w l a n d in
th e o th e r a khatvahga, a tr id e n t-to p p e d staff o n w h ic h w a s fix ed b e n e a th
th e p ro n g s a h u m a n s k u ll a d o r n e d w ith a b a n n e r o f b lo o d -s ta in e d cloth.
H a v in g th u s ta k e n o n th e a p p e a ra n c e o f th e fe ro c io u s d e itie s o f h is cu lt,
h e ro a m e d a b o u t s e e k in g to call fo rth th e s e g o d s a n d th e ir re tin u e s in
a p o c a ly p tic v isio n s a n d th e re b y to a ssim ila te th e ir s u p e r h u m a n id e n titie s
a n d p o w e rs. T h ese in v o c a tio n s to o k p la c e p re c is e ly w h e re th e u n in iti
a te d w e re in g re a te s t d a n g e r o f p o sse ssio n : o n m o u n ta in s , in caves, b y
riv e rs, in fo rests, a t th e fe et o f is o la te d tree s, in d e s e rte d h o u s e s , a t cro ss
ro a d s , in th e ju n g le te m p le s o f th e M o th e r-G o d d e s se s , b u t ab o v e all in th e
c re m a tio n -g ro u n d s , th e fa v o rite h a u n ts of B h airav a a n d K ali a n d th e fo c u s
of th e ir m a c a b re a n d e ro tic cu lt. T h e in itia te m o v e d fro m th e d o m a in o f
m a le a u to n o m y a n d re s p o n sib ility id e a lis e d b y th e M im a m s a k a s in to a v i
s io n a ry w o rld o f p e rm e a b le c o n sc io u sn e ss d o m in a te d b y th e fe m a le a n d
th e th e rio m o rp h ic . O fte n tra n s v e s tite in h is rite s h e m a p p e d o u t a w o rld
o f ec sta tic d e liriu m in w h ic h th e b o u n d a r ie s b e tw e e n a c tu a l w o m e n a n d
th e h o rd e s o f th e ir cele stia l a n d p r o te a n c o u n te rp a rts , b e tw e e n th e o u te r
a n d th e in n e r, w a s b a re ly p e rc e p tib le . In to x ic a te d w ith w in e , itself th e e m
b o d im e n t o f th e se p o w e rs, h e s o u g h t th ro u g h th e in c a n ta tio n o f m a n tra s
a n d th e o ffe rin g o f m in g le d m e n s tru a l b lo o d a n d s e m e n , th e q u in te s s e n
tia l im p u ritie s , to in d u c e th e se h o rd e s to re v e a l th e m se lv e s. T am in g th e m
w ith a n o ffe rin g o f h is o w n b lo o d , h e re c e iv e d fro m th e m th e p o w e rs h e
d e sire d . A t th e s a m e tim e h e w a s a le rt to p e rc e iv e th e ir in c a rn a tio n in h u
m a n w o m e n a n d w a s p ro v id e d b y th e tra d itio n w ith th e c rite ria b y w h ic h
h e m ig h t re c o g n iz e th e ir clan -affin ities. F o r a d iv in a to ry rite a t th e tim e of
h is in itia tio n h a d d e te r m in e d h is o c c u lt lin k w ith o n e o f th e s e clan s, in o r
d e r th a t b y th e g ra c e o f h is c la n -siste rs, w h o e m b o d ie d th e c la n -g o d d e s se s
a n d w e re h is s p iritu a l s u p e rio rs , h e m ig h t a tta in b y th e m o s t d ire c t ro u te
lib e ra tin g p o s s e s s io n b y th e fe ro c io u s co sm ic d e ity w h o w a s th e c o n tro lle r
a n d e m a n a to r o f all th e s e fo rces.69
68 The matter of the LaghuSamvara's sources, as identified by Sanderson in "History through Textual
Criticism" (pp. 41-47), is taken up in section 5.
69 Sanderson, "Purity and Power," 201-2. The annotation to this passage, rich w ith references to

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x 55

A s S a n d e rs o n p o rtra y s , y o g in ls a re c e n tra l to th e ritu a l w o rld o f th e V id y a p l

th a a s g o d d e s s e s m e t w ith in v is io n a ry ritu a l e n c o u n te rs , a s th e lu m in o u s m a trix

(jala) o f S iv a 's fe m in in e " p o w e rs " o r saktis, a n d a s e m b o d ie d in fe m a le p ra c titio n e rs .

R e c o g n itio n o f y o g in ls a n d tra n s a c tio n a l e n c o u n te rs w ith th e m a re a m o n g th e m o s t

c h a ra c te ris tic su b jects tre a te d in V id y a p lth a s c rip tu re s. In d e e d , th e e n tire ed ifice of

ta n tric ritu a l a p p e a rs o rie n te d w ith in th e V id y a p lth a to w a rd th e a im o f yogimm elapa,

p o w e r-b e s to w in g " u n io n " o r e n c o u n te r w ith th e g o d d e ss e s. In th e BraYa, th e c e n

tra lity o f e n c o u n te rs w ith y o g in is fin d s e x p re s sio n in th e a b u n d a n c e o f re fe re n c e s to

s u c h as th e o u tc o m e o f ritu a l. T h ese v a ry fro m c u rs o ry s ta te m e n ts , s u c h a s " th e g o d

d e s s e s m a n ife s t d irectly ," " h e b e c o m e s d e a r to th e y o g in is," o r " h e a tta in s melaka,"

to v iv id a c c o u n ts o f tra n s a c tio n s w ith th e d e itie s .70 T h e v e ry m a te ria l in g re d ie n ts o f

r itu a l a re s e le c te d fo r th e ir a b ility to b rin g a b o u t th e g o d d e s s e s ' p ro x im ity .71 S ev eral

p a s s a g e s e x p lic itly d e sc rib e yogim m elapa as th e u ltim a te fr u itio n o f ta n tric ritu a l in

th e b r o a d e s t sense: BraYa l x x iii sp ecifies ritu a l d is c ip lin e (carya), y o g a, a n d " rite s "

(kriya) b e s id e s S iv a 's v o litio n as th e c a u se s o f melaka, w h ile lo n g e r lis ts of m o d e s

o f ta n tric ritu a l a re e n u m e r a te d in p a s s a g e s in BraYa x c ix a n d Svacchandatantra 15.72

T h ro u g h h is c o m m u n io n w ith y o g in ls, th e sadhaka a tta in s th e p o w e rs o f B h airav a

h im s e lf.73

Vidyapltha literature, is omitted here.


70 N ote expressions such as devyah pratyaksatam yayau ("the goddesses w ould become directly percep
tible/' BraYa iv.358b; here the perfect tense, third-person singular, appears optative plural in meaning),
yoginivallabho bhavet ("he would become beloved of the yoginls," BraYa Lxxvi.i2od), yoginimelako bhavet
("there w ould transpire melaka w ith the yoginis," BraYa L v m .iiif), and sanmasaradhanenaiva siddha
dasyanti melakam (BraYa l x x i i i . 7oab; see the critical edition). Detailed accounts of the encounters en
visioned w ith goddesses are numerous, and w ill be discussed in a future publication on yogimmelapa.
71 In particular, 'impure' incenses (dhupa) and mixtures offered in fire sacrifice are described as devT-
sdnaidhyakdraka or -kdrana, "cause of the goddesses' proximity" (sanaidhya having the sense of the clas
sical Sanskrit samnidhya, "proximity"). Cf., e.g., l x x v i . i i 8 (kanjikam catmasukrah ca haritalamanahcchila
[i.e. manahsila] | g u g g u lu m g h rta sa m yu k ta m dhupam sanaidhyakarakam ). In Lxxxvii.i26cd, i5<)ab, and 232a,
particular mudras are similarly described as sanaidhyakarika.
72 See BraYa xcix.2-4 in the critical edition in part 11. In Svacchandatantra 15, the description of yogint-
melaka concludes w ith remarks suggesting it is the fruition of total accomplishment in tantric ritual
from worship (puja) and fire sacrifice (homa) to mantra incantation (japa) and meditation (dhyana). See
verses 32cd-38.
73 Cf., e . g . , BraYa l v i i i . i o 8:
sarvadhvani mahadevi vatsaraikanisevanat |
praptamelapako bhutva krldate bhairavo yatha |j 108
"After one year of observances, O Mahadevi, he, being one w ho has obtained melapa [with

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156

S u b s e q u e n t c h a p te rs o ffer a m o re d e ta ile d v ie w o f th e V id y a p lth a th ro u g h th e

le n s o f th e BraYa a d e m o n s tra b ly e a rly a n d w e ll-p re se rv e d s c r ip tu re o f th is c a te

gory. In th e critica l e d itio n o f p a r t u a re p re s e n te d e d itio n s a n d tra n s la tio n s o f select

c h a p te rs o f th e tex t, in c lu d in g m a te ria l fo c u s e d u p o n c h a ra te ris tic a s p e c ts o f th e c u lt

o f y o g in is.

T h e d is tin c tio n b e tw e e n K a u la a n d V id y a p lth a levels o f th e ta n tric S aiva tra d itio n

w a s p o s ite d b y S a n d e rso n , w h o se e x p o sitio n o f tw o d e c a d e s ' p a s t re m a in s th e o n ly

s ig n ific a n t c o n trib u tio n o n th is is su e .74 S eein g th e ro o ts o f " K a u lism " in th e V id y a

p lth a o r " K u la " c u lt o f y o g in is,75 h e id e n tifie s m u ltip le lev els o f d is tin c tio n . In th e

the goddesses], sports through the entire universe like Bhairava."

74 Sanderson, "Saivism and the Tantric Traditions," 679-90.


75 For the term "Kaulism," see ibid., 679. What Sanderson describes there as the Kaula-Vidyapltha
dichotomy, he spoke of in an earlier article as one between the Kaula and "Kula," rather them Vidyapl
tha:
The distinction between Kula and Kaula traditions . .. is best taken to refer to the
clan-structured tradition of the cremation-grounds seen in the Brahmayamala-Picumata,
jayadrathayamala, Tantrasadbhava, Siddhayogesvarlmata, etc. (with its Kapalika kaulika
vidhayah) on the one hand and on the other its reformation and domestication through
the banning of mortuary and all sect-identifying signs (vyaktalihgata), generally associated
w ith Macchanda/Matsyendra.
Sanderson, "Purity and Power among the Brahmans of Kashmir," 214 (n. 110). The distinction between
"Kula" and "Kaula" is found in primary sources; the Kaulajhananirnaya, for instance, contrasts "Kula"
and "Kaula" scriptures, though in some cases using the former in a broad sense that includes the latter.
Cf., e.g., Kaulajhananirnaya 9.9ab, ete purvamahasiddhah kulakaulavatarakah ("these are the great Perfected
ones of yore, revealers of the Kula and Kaula [scriptures]"); for kulagama in its broader sense,note, e.g.,
Kaulajhananirnaya 17.53b, klisyanti manuja [jtyantam ajhatva tu kulagamam ("Having failed to learn the
Kula scripture, human beings suffer grievously").
Significantly, the final chapter of the BraYa provides a solitary reference to "Kula scriptures" (kula-
jhanani), which comprise or at least include Vidyapltha texts:
sanmasabhyantarad devi kulasamanyatam vrajet || 16 |j
asesayoginmathah kulavijhanasampadah|
bhavate sadhakendras tu bhairavesa ivaparah || 17 ||
kulajhanani yavanti asesadhvasthitani tu \
vetti sarvani devesi dadati ca tadarthinam || 18 ||
16c sa n ] corr.; sa t B ya 17a n a th a h ] corr.; n a th a B ya 17c b h a v a te ] em.; b h a v a te t Bya
"After an interval of six months, O goddess, one would attain equality w ith the Clans
[of goddesses]. Master of all yoginls, endowed with the scriptural w isdom of the Clems
(kulavijhana), he becomes an Indra among sadhakas, like another Lord Bhairava. He knows
all the Clan scriptures (kulajhana)as m any as exist in the entire universeand he gives
[these] to their seekers, O Queen of the gods."
In the subsequent chapter I show that this section of the BraYa is likely to belong to a late stratum of the
text. Nowhere else does this vast work m ention or describe itself as a "Kula scripture"a designation
which in fact seem s alien to early Vidyapltha sources themselves.

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157

d o m a in o f ritu a l, th e K a u la tra d itio n a tte n u a te d th e m o r tu a r y o r kapalika d im e n s io n of

th e V id y a p lth a , sh iftin g th e p r im a r y lo c u s o f r itu a l fro m th e c re m a tio n g ro u n d to th e

b o d y a n d c o n sio u sn e ss itself. T h is sh ift in v o lv e d in te rn a liz a tio n a n d sim p lific a tio n of

ritu a l p ro c e sse s, in c re a s in g ly in te rio riz e d c o n c e p tio n s o f d iv in e ag e n c ie s, d isa v o w a l

o f th e o u te r tra p p in g s o f th e kapalika ascetic, e m p h a s is o n e c sta tic e x p e rie n c e in ero tic

ritu a l, a n d d e v e lo p m e n t o f c o m p a ra tiv e ly s o p h is tic a te d s y ste m s o f yo g a. T h e K a u la

tr a d itio n h e n c e tra n s fo rm s th e V id y a p lth a e m p h a s is o n th e p o te n c y o f 'im p u r e ' ritu a l

s u b sta n c e s , th e c u lt of sp irits, a n d v isio n ary , tra n s a c tio n a l e n c o u n te rs w ith d e ities,

a lth o u g h th e s e d im e n s io n s p e r s is t to so m e d e g re e . In a d d itio n , o n th e so cial level th e

K a u la o p e n e d u p n e w p o ssib ilitie s fo r th e e n g a g e m e n t o f p ra c titio n e rs m a in ta in in g

c o n v e n tio n a l so cial id e n titie s a n d k in s h ip re la tio n s.

T h e fig u re a n d c u lt o f th e y o g in i re ta in c o n s id e ra b le sig n ifican c e in K a u la s c rip

tu r a l so u rc e s th e c o rp u s o f te x ts w h ic h d e s ig n a te th e m se lv e s, fre q u e n tly , as K a u la

agamas, sastras, o r jnanas. A n o ta b le s h ift lies in in c re a s in g e m p h a s is u p o n in te rn a l

iz e d , yogic c o n c e p tio n s o f th e p re s e n c e a n d m a n ife s ta tio n o f th e saktis.7(l N o n e th e

less, d e c id e d ly ex o teric c o n c e p tio n s o f y o g in ls p e rs ist; in d e e d , K a u la c o n c e p tio n s of

y o g in ls a p p e a r to in fo rm th e te m p le c u lt of th e six ty -fo u r g o d d e s s e s a n d puranic

a c c o u n ts o f y o g in ls fro m th e e a rly se c o n d m ille n iu m , a s d is c u s s e d in c h a p te r tw o.

By w a y o f illu s tra tin g K a u la c o n c e p tio n s of y o g in ls, I s h a ll fo c u s p re s e n tly u p o n

th e ir ro les in th e K aulajnananirnaya ("T h e D efin itiv e J u d g m e n t o n K au la S c rip tu ra l

W isd o m "). T h e ch o ice is a d m ite d ly a rb itra ry , fo r n o s in g le te x t is " ty p ic a l" o r re p

re s e n ta tiv e o f th is la rg e c o rp u s. P re s e rv e d in tw o N e p a le s e m a n u s c rip ts , th e o ld e s t

of w h ic h b e lo n g s to th e m id e le v e n th -c e n tu ry ,77 th e K aulajnananirnaya d e sc rib e s it

76 Note, for instance, that the Malimvijayottaratantra of the Kaula Trika describes yogimmelaka as either
an external encounter w ith goddesses, w ho assemble to bestow power upon the sadhaka, or as the
manifestation of yoginis within the yogic body. See Malimvijayottaratantra 19, especially i8cd-27ab.
77 The Kaulajhananirnaya w as published in 1 9 3 4 by Prabodh Candra Bagchi, in Kaulajhananirnaya and
Some Minor Texts of the School of Matsyendranatha. His edition is based upon a single eleventh-century
manuscript from the collection of the erstwhile Darbar Library in Kathmandu: 'Mahakaulajhananir-
naya', n a k 3 - 3 6 2 ( n g m p p reel A 4 8 / 1 3 ) . This manuscript has been described by Haraprasad Sastri in the
Catalogue of the Palf-leaf and Selected Paper Mss. Belonging to the Darbar Library, Nepal, vol. II, 3 2 ; and by
Bagchi, Kaulajhananirnaya and Some Minor Texts, 1 . Although undated, its writing bears to my eye a
strong affinity to a N epalese Svacchandatantra manuscript dated to 1 0 6 8 / 9 c -E -: N A K 1 - 2 2 4 ( n g m p p reel

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158

self a s th e Yogimkaula, " K a u la s c rip tu re o f th e Y oginls."78 R ev ea led b y M a ts y e n d ra

a t th e m y th ic " M o o n Is la n d " (candradvtpa), th e te x t a lso a sso c ia te s itse lf w ith th e sa

c re d site (pitha) o f K a m a ru p a o r K a m a k h y a , in m o d e r n A ssa m ; in d e e d , th e p o w e rs

of th e y o g in ls o f K a m a k h y a a re a ttrib u te d to th e K aulajnananirnaya.79 A s w ith m a n y

K a u la sc rip tu re s , its c o n s te lla tio n o f d iv in itie s fe a tu re s " p e rfe c te d o n e s" (siddha) a n d

lin e a g e s o f p a s t g u ru s fig u re s o f little cu ltic s ta tu s in e a rly V id y a p lth a tex ts.80 Its

p r im a r y p a n th e o n o f m a n tra -d e itie s is h o w e v e r th e krama ("se q u e n c e " ) o r cakra ("cir

cle") o f s ix ty -fo u r y o g in ls e x p lic a te d in c h a p te r eig h t.

A lth o u g h th e Kaulajnananirnaya la c k s a n e x p o sitio n o n th e ty p ic a l V id y a p lth a

to p ic o f chomma, " se c re t s ig n s" u s e d fo r c o m m u n ic a tio n w ith y o g in is, it c o n ta in s

a b u n d a n t y o g in i m a te ria l, in c lu d in g a v iv id e x p o s itio n o n th e ir " m o v e m e n t/m a n if e s

Bagchi's paleographical assessment w ould also place the manuscript towards the mid-eleventh
B 2 8 /1 8 ).
century. Ibid., 5. Moreover, a second, more recent palm-leaf manuscript of the Kaulajnananirnaya has
come to m y attention that was unavailable to Bagchi: Mahdkaulajhdnanirnayasara, n g m p p reel H 3 3 3 / 1 4
(undated, private collection). This has particular value, for it contains the text of the Kaulajnananir
naya's first chapter, which is m issing from the older codex. I expect to publish a notice concerning this
manuscript in the near future.
78 See the introduction of this thesis, section 1.
79 The Kaulajnananirnaya's chapter colophons connect the scripture w ith Matsyendra and Candra-
dvipa, an association explicated in the revelation narrative of chapter sixteen. The connection w ith
Kamarupa/Kamakhya is made in verses 22.10c and 12c, w hile 22.12 mentions both Candradvtpa as
w ell Kamakhya:
kamarupe imam sdstram yogintndm grhe grhe || 10 ||
nigrahanugrahah caiva siddhimelapakam tatha \
kurvanti satatam devi asya jhdnaprasadatah || 11 ||
candradvipe mahasdstram avatirnam sulocane \
kdmdkhye giyate ndthe mahdmatsyodarasthitam || 12 ||
12a d v lp e ] conj.-, d v x p a m K jn C / d v x p a m K j n ^ 1 2 b a v a t i r n a m ] K j n 1**; a [ + v a ] t l n n a m K jN f i i2 d
s t h i t a m ] K j n ^ ; s t h i t i h Kjn*

"In Kamarupa, this scripture is present in the hom e of every yogini. By its grace do
they ever [have power to] punish and favor, and [grant] siddhi [bestowing?] encounters
(melapa). The Great Scripture was brought dow n at Moon Island, O woman of fair eyes.
It is [then?] proclaimed in Kamakhya, O Mistress [the scripture that w as previously]
located in the belly of the great fish."

80 Yoginls, siddhas, and gxxrus form a trinity of sacred figures in the Kaulajhananirnaya, being m en
tioned together numerous times. Cf., e.g., i8.4cd (parsve tu pujayet siddhaln] yogintm gurum eva ca;
singular for plural?). In som e ways the siddhas, "perfected ones," appear to function as male coun
terparts of the yoginis. N ote for instance that the "secondary sacred mounds" (upapitha) are said to
be "places of the goddesses and siddhas" (devlndm siddha-alayam, 8.2od); see also 11.32, quoted below.
Chapter nine expounds the "series" (pahkti) of siddhas, gurus, and yoginis; this include an enumeration
of several "past great siddhas," w ho are described as "revealers of the Kula and Kaula [scriptures]"
(kulakauldvatarakah, 9b). This role of revealing scriptural teachings is one shared w ith yoginls; see, for
instance, m y discussion of the term sampradaya in the annotation on BraYa Lxxin.74.

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ta tio n " (yoginisahcdra) o n th e e a rth in v a rio u s g u is e s .81 In th is tex t, c h a ra c te ristic

V id y a p lth a classific atio n s o f y o g in ls b a s e d o n cla n s o f th e M o th e r g o d d e s s e s lo se sig

n ifican ce; in s te a d , c h a p te r e ig h t p re s e n ts a n e x p a n d e d ta x o n o m y o f m a n ife sta tio n s

o f d iv in e w o m e n e n c o m p a s s in g b o th ritu a l c o n so rts (sakti) a n d g o d d e ss e s. C o n so rts

a re th re e fo ld sahaja, kulaja, a n d antyaja m a n ife stin g in b o th e x te rn a l a n d in te rn a l

fo rm s (bahistha a n d dehastha). E x tern ally , th e " in n a te " (sahaja) c o n s o rt is o n e 's w ife,

w h ile th e in te rn a l " in n a te " c o n s o rt tra v e rse s th e b o d y , p r o d u c in g in to x ic a tio n a n d

b liss. T h e e x te rn a l " c la n -b o rn " (kulaja) c o n so rt is a c o u rte s a n , h e r in te rn a l c o u n

te r p a r t b e in g th e S a n s k rit a lp h a b e t. F inally, th e " o u tc a s te w o m a n " (antyaja) ex ists

in te rn a lly a s th e g re a t s h in in g sakti ca lle d V y o m am alin l.82 A b s e n t fro m th e BraYa

a n d Siddhayogesvarlmata, s u c h in te rn a liz e d c o n c e p tio n s o f ritu a l c o n s o rts d o h av e

p re c e d e n t in th e Tantrasadbhava, a s u b s e q u e n t V id y a p lth a s c rip tu re .83 T h e Kaula-

81 Passages from Kaulajnananirnaya 23 have been quoted and discussed in chapter 2, section 4.
82 Kaulajnananirnaya 8.6-i2ab:
saktiyukto mahatmanah sahaja kulajapi va |
antyaja va mahadevi prthagbhedam vadamy aham || 6 j|
vivdham tu krtam yasya sahaja sa tu ucyate |
kulaja vesyam ity ahur antyajavarna antyaja || 7 ||
bahistha kathitd devi ddhydtmyam srnu sdmpratam \
gamagamaprayogena madananandalaksanam |j 8 |j
kurute dehamadhye tu sd saktih sahaja priye \
kulaja kim na vijhdta varnarasikulatmikd || 9 ||
dehastha trividha proktd bahistha trividha priye \
antyajdm sampravaksyami Srnu devi yathdsthitam || 10 ||
suddhasphatikasankasa muktdmala khagesvari \
urdhvatiryaksama suddha mahasaktih sutejasd |j 11 [|
esa saktir mahatmana antyaja vyomamalim \
6c m ahadevi ] Kjn^; m ahadevi KjNcorf 7b sa ] em.; sa KjNcai yd antyaja ] KjNe,i; antaja
Kjtd^ 8c gamagama0 ] KjNa,li; gamyagamya0 Kjn4 9d kulatmika ] Kjn1^ ; kulatmikam
K jn^ 10c antyajam ] em.; antyaja K jn ^ K jn 4* sampravaksyami ] KjNCI,i!KKjN<rf; sampravaksyami
codac 10cj yathasthitam ] Kjn^; yathasthitim ] yatha viyatha sthitim 11c "sama
suddha ] KjNra<J; "samsuddha (unmetrical) KjNeii l i d mahasaktih ] corr.; mahasakti KjNc<>iKjN<!rf 12a
mahatmana ] conj.; mahatmana K jn ^ K jn ^
Text provisionally edited from the oldest codex (nak 3/362; reported as KjnT taking into account the
editio princeps of P. C. Bagchi ( K j N 'rf). Here and in the other passages quoted below from Kaulajnananir
naya 8, translation and discussion of the interpretation are deferred; a new edition and translation of
the text is under preparation by the present author.
83 Tantrasadbhava I5.i25cd -i48 posits internal or "spiritual" (adhyatmika) hom ologues for a taxonomy
of consorts, encom passing a variety of cosmic and internal manifestations of the sakti. The context of
the chapter is "observance of the vidya-mantra" (vidyavrata). In this schema, consorts (dutl) are ninefold,
on the basis of kinship or caste:
mdtd duhitd bhaginTsahaja ca tathantyaja j| 127 ||
rajakl carmakdri ca matangT cdgrajatmika |

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jnananirnaya's s c h e m a fe a tu re s se v e ra l v a rie tie s o f yog in i: ksetraja (" b o rn in sa c re d

fie ld s" ) a n d pTthaja (" b o rn in s a c re d m o u n d s " ) , w h o s e p o w e rs a re ro o te d in th e sa

c re d p la c e s th e y a rise fro m ;84 yogaja (" b o rn fro m y o g a " ) a n d mantraja (" b o rn fro m

m a n tra -[p ro p itia tio n ]" ), a tta in e d to d iv in ity b y d in t o f m a s te ry o f y o g a a n d m a n tra ,

re sp e c tiv e ly ;85 sahaja (" in n a te , n a tu ra l" ) M o th e r g o d d e s se s, a p p a re n tly b o r n fro m th e

Characteristic of this material is its privileging of the internal, but not in manner that precludes actual
performance of rites w ith a partner. Tantrasadbhava i5.25cd-26ab, 144:
dutihma na siddhyanti tasmdd diitlm samdsrayet || 125 ||
sabdhydbhyantard sd tu jhdtavyd kaulikdnvaye |

ajhatvd dehajam saktim bahihsthdnagatdm priye \


acaranti ca ye mudhah pasavas te durdtmanah j| 144 |j
125 dutim ] em.; dutl m ss 144b bahih ] corr.; bahi m ss

"Without consorts, they do not obtain siddhi; therefore one should resort to a consort. She
should be known as both external and internal in the lineage (anvaya) of the Clans. ...
"And w ithout understanding the feminine power (sakti) arising in the body, m y dear,
those fools w ho resort to a 'feminine power' in an external place are wicked-natured,
bound souls."

84 Kaulajhananirnaya 8.16-17, igcd-22:


pujitavya mahadevyah ksetrajas tu vyavasthitah \
karavXram mahakalam devikotyam vardnane || 16 ||
vdranasydm prayagam tu caritraikdmrakam tathd \
atthahasam jayantX ca ebhih ksetrais ca ksetrajah \
tesdm madhye pradhanas tu ye jdtah ksetrajah priye j| 17 ||

ksetrajah kathitd devi plthajah kathaydmi te || 19 ||


prathamam pTtham utpannam kamakhya ndma suvrate \
upapithasthita sapta devTnam siddha-alayam || 20 ||
punah pTtham dvitTyam tu samjhd purnagirih priye j
odiydnam mahapitham upapTthasamanvitam j| 21 ||
arbudam ardhapitham tu upapTthasamanvitam \
pithopapithasandoham ksetropaksetram eva ca \
pTthddya devatanam ca srnu pujavidhim priye || 22 |j
16a mahadevyah ] em .; mahadevya KjN<'f,^KjN<^ 16b ksetrajas ] em .; ksetraja Kjnc<)4; ksatraja
KjNe<i 16c karavlram ] Kjn*; kanavlram K jn ^ i6 d devikotyam ] Kjn*; deviko( - ?)m Kjnco,< i7d
ksetrais ca ksetrajah ] Kjn4; ksatraiS ca ksatrajah KjNe<i w e pradhanas ] K jn " ^ ; pradhanas
KTNcodac; pradhanan Kjn1 w f jatah ] Kjn13*; jata KjNorf ksetrajah ] corr.; ksetraja K ju cod; ksatraja
Kjnc<? 19c ksetrajah ] corr.; ksetraja KjNOTrf; ksatraja KjNed I9d plthajah ] Kin*; pxthaja KjNcorf 20b
kamakhya ] KJN^',; kamakhyam Kjn"^ 21b purnagirih ] KjNcodf c; purnagiri KjNcadacKrNed 21c
odiyanam ] Kjn'*; odiyana KiKf** 22a ardhapitham ] K in"1*; arddham pithan Kjn*^ 22d
ksetropaksetram ] KjNC0<i; ksatropaksatram Kjn'4

85 Kaulajhananirnaya 8.24:
yogabhyasena ye siddha mantranam arddhanena tic \
yogena yogajd mdtd mantrena mantrajdh priye || 24 ||
mantrajah ] corr.; mantraja KjN rfKjNed

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w o m b s o f w o m e n w h o c o n su m e e m p o w e re d caru in ritu a l;86 a n d th e S ix ty -F o u r g o d

d e s se s c o m p ris in g th e co re p a n th e o n o f th e Kaulajnananirnaya, w h o s e m a n tra s a re

in fle c te d fo rm s o f th e e ig h t sy lla b le s o f its zndya-m antra.87

G a in in g v is io n a ry e n c o u n te rs w ith y o g in ls a n d a s s u m in g th e ir p o w e rs re m a in s a

s ig n ific a n t a im o f ritu a l p ra c tic e in th e Kaulajhananirnaya,88 a lo n g s id e th is te x t's m o re

c h a ra c te ris tic e m p h a s is o n a tta in in g b o d ily im m o rta lity . Yogic p ra c tic e s ta k e o n fa r

g re a te r im p o rta n c e th a n in th e BraYa a n d Siddhayogesvarlmata, so u rc e s w h ic h p la c e

c o m p a ra b le e m p h a s is o n e.g. w o rs h ip o f th e d e itie s (yaga) a n d fire sacrifice (homa).

T h u s w h ile th e BraYa d e v o te s a c h a p te r to th e " se c re t n e c ta rs " (guhyam rta) 'im p u r e '

liq u id s , e sp e c ia lly se x u a l flu id s a n d m e n s tru a l d is c h a rg e th e K aulajhananirnaya is

m o re c o n c e rn e d w ith in te rn a l, yogic n e c ta rs .89 N o n e th e le s s , th e V id y a p lth a c o n c e rn

w ith im p u re su b s ta n c e s re g is te rs a c o n tin u e d p re se n c e , e sp e c ia lly in K aulajnananir

naya 11, a c h a p te r d e v o te d to " n o n d u a l" ritu a l c u isin e (caru).9 P e rh a p s th e m o s t

86 Kaulajnananirnaya 8.25-26:
sahaja matara devyo ruruyuddhe mahdbaldh \
bhaksitam tu carum divyam saptajanmantikam pasum |j 2 5 ||
tesam garbhe prasutanam niryasaprasitena ca \
garbhe jatena devesi garbhe jananti dtmanah || 2 6 |j
25a devyo ] em.; devya K jn ^ K jn ^ 25b ruruyuddhe ] KjNcod; ruruyuddhair KjNerf 26d
garbhe ] conj.; garbha Kjnco<;; garbham Kin*

87 Kaulajnananirnaya 8.31-3336:
astadha tu likhed vidyam prathamastakabheditam \
yatha ekam tathd sarve jhdtavyd yoginlkramam || 3 1 ||
astastakavidhanena catuhsasti yathakramam \
yoginimelakam cakram animadigunastakam || 3 2 jj
bhavaty eva na sandeho dhyanapujaratasya ca \
31a vidyam ] em.; vidya Kjn ^ K jn ^ 31c ekam ] Kjn ^; etat KjNed 32a. astas
takavidhanena ] KjNc"c,f'c; astastavidhanena astastakam vidhanena KjNe<f 32d a-
nim adi0 ] KjNerf; animadi0 K j n c<)<j 33a eva ] KjNcli; evam KjNcorf

88 References to attaining the "state/status" (pada) of or "equality" (samanya) w ith yoginis occur
throughout the text. Additionally, several references are m ade to "union/encounter" (melaka) w ith the
goddesses; see for instance Kaulajnananirnaya n .y c d -io , quoted later in this chapter (n. 165).
89 Both BraYa x x i i and xxiv have the title guhyamrtapatala ("Chapter on the Secret Nectars") provided
in their colophons; the former, however, is concerned w ith such fluids only in its final section. The
imagery of fluids is prominent in the yogic visualizations of the Kaulajhananirnaya. Note, for instance,
the yoga of the short fifth chapter, having "conquest of death" (mrtyuhjaya) as its aim, w hile chapter
fourteen speaks of churning nectar from a cakra of goddesses through yoga, effecting immortality (devyo
bhutva ca yoginyo matrcakravasanugdjh] \ Ifyante khecancakre ksobhayet paramamrtam || amrtena vina devi
amaratvam katham priye, 14.93-9436).
90 See especially Kaulajhananirnaya 11.32:

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d ra m a tic sh ift is th e o c c lu sio n o f th e c re m a tio n g r o u n d a n d m o r tu a r y ritu a l a sig

n ific a n t d e p a rtu re , c o n s id e rin g th e p ro n o u n c e d m o r tu a r y a n d ex o rcistic d im e n s io n s

o f th e V id y a p lth a .91

T h e p ro m in e n c e o f th e c u lt o f y o g in ls in th e Kaulajnananirnaya a p p e a rs u n e x c e p

tio n a l in th e K a u la s c rip tu ra l c o rp u s. S u c h is tru e , fo r in sta n c e , of th e K u b jik a te x ts of

th e " W e ste rn " K a u la (pascimamnaya), s o m e e x a m p le s fr o m w h ic h w e re c ite d in c o n

n e c tio n to te m p le s o f th e y o g in ls in c h a p te r tw o . M o re c o m p re h e n s iv e a n a ly sis o f th e

re le v a n t so u rc e s a s y e t p o o rly s u rv e y e d a n d la rg e ly u n p u b lis h e d is u n fo r tu n a te ly

b e y o n d th e p re s e n t stu d y , a lth o u g h e m in e n tly w o rth w h ile .

3 .4 YOGINIS IN EARLY BU D D H IST TANTRIC LITERATURE

P a ra lle l to th e S aiva tantras o f th e V id y a p lth a a n d K a u la e m e rg e d a c o rp u s o f T antric

B u d d h is t s c rip tu re d e v o te d to a c u lt o f y o g in is, d e itie s w h o s e sig n ifican c e th e tr a d i

tio n m a k e s e x p lic it b y c lassify in g th is lite ra tu re , a c c o rd in g to o n e o f th e m o s t c o m m o n

sc h e m a s, as yogim tantras: " T a n tra s o f th e Y oginls."92 T h is c o rp u s o f s c rip tu re a n d its

e x e g etical tra d itio n s re p re s e n t th e la s t m a jo r w a v e of B u d d h is t lite ra ry p ro d u c tio n in

In d ia , a n d th e litu rg ie s, d e itie s, a n d m e d ita tio n a l s y s te m s o f th e yogim tantras d o m

in a te th e la tte r c e n tu rie s o f In d ia n B u d d h ism th e fo r m in w h ic h th e re lig io n w a s

tra n s m itte d to T ibet. M u c h as th e lite ra tu re o f th e S aiv a y o g in i c u lt is m a rk e d b y

a s h ift fro m S a d a siv a to B h airav a a s s u p re m e deity, th e m a n d a la s o f th e B u d d h is t

yasmin nispadyate pindam raktasukram pibet sada \


siddhanam yoginmdh ca iman carum priyam sada || 32 ||
"One should always drink [menstrual] blood and semen, in [i.e. from] which the body
(pinda) is produced; this caru is dear to the siddhas and yoginis."
The same chapter refers to two types of caru consisting of five substances: for the daily and occasional
rites (nitya and naimittika), caru consists of the "five nectars" of feces, urine, semen, [menstrual] blood,
and marrow (vistham dharamrtam sukram raktamajjavimisritam, Kaulajnananirnaya 11.n a b ). For the rites
for special aims (kamya), the caru consists of five cow products: beef, ghee, blood, milk, and yogurt
(gomamsam goghrtam raktam goksTrah ca dadhim tatha, Kaulajnananirnaya n .i2 c d ). The same chapter m en
tions numerous other powerful substances used as offerings, or consumed.
91 Although apparently optional, skulls do retain a place in ritual: after listing a number of alter
natives, chapter twelve describes the "Skull of Visvamitra" (i.e. a brahmin) as the best of ritual vessels
jpatra; Kaulajnananirnaya 12.13).
92 On the complex subject of the classification of the Buddhist tantric canon, see Anthony Tribe,
"Mantranaya/ Vajrayana: tantric Buddhism in India," 202-17.

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yo gim tantras c e n te r n o t u p o n M a h a v a iro c a n a , s u p re m e B u d d h a o f th e e a rlie r yoga-

tantras, b u t u p o n d iv in itie s o f th e "vajra fa m ily " (kula) p r e s id e d o v er b y th e B u d d h a

A k so b h y a . T h e ic o n o g ra p h y o f th e se d e itie s is fre q u e n tly kapalika, w h ile th e ir m a n -

d a la s a tte s t in c re a sin g e m p h a s is o n g o d d e s se s, in c lu d in g c o n s o rts o f th e B u d d h a s. It

is w ith in th e s c rip tu re s a n d p ra c tic e s y s te m s c e n te re d u p o n A k s o b h y a 's s u b s id ia ry

d e itie s, e sp e c ia lly ero tic , kapalika B u d d h a s s u c h a s C a k ra s a m v a ra , th a t a B u d d h ist c u lt

o f y o g in ls c o m e s in to e v id e n c e m o d e lle d in sig n ific a n t w a y s, S a n d e rs o n a rg u e s , o n

th a t o f c o n te m p o ra n e o u s S aiv ism .93

A d istin c tiv e a s p e c t of th e B u d d h is t y o g in i c u lt is term in o lo g ic a l: w h ile in S aiva

a n d e a rlie r B u d d h is t lite ra tu re th e te r m dakini g e n e ra lly d e s c rib e s a v ile, o fte n v am -

p iric v a rie ty o f fe m a le b e in g , th e B u d d h is t yogim tantras b y a n d la rg e tre a t th is w o rd

as a s y n o n y m o f " y o g in i." T h is e le v a tio n o f th e dakini is c o n s o n a n t w ith B u d d h is t

p re c e d e n ts fo r " c o n v e rsio n " a n d in c o rp o ra tio n o f h o s tile d e itie s , n o te w o rth y e x a m

p le s o f w h ic h in c lu d e th e e a rly tr a d itio n 's a s sim ila tio n o f yaksas a n d yaksis, a n d th e

M o th e r g o d d e s s H a ritl. W ith in ta n tric B u d d h is t lite ra tu re , tra n s fo rm a tio n s in c o n

c e p tio n s o f dakim s a n d re la te d fe m a le d e itie s, e sp e c ia lly th e S ev en M o th e rs , a p p e a r

to p ro v id e k e y in d ic a to rs fo r th e e m e rg e n c e o f a B u d d h is t c u lt o f y o g in ls. N o t a

s p e c ia lis t in th is m a te ria l, in th e fo llo w in g p a g e s I n o n e th e le s s a tte m p t a p ro v is io n a l

m a p p in g o f a sp e c ts o f th is p ro c e ss, lim ite d b y m y re lia n c e u p o n th e s c h o la rs h ip o f

o th e rs a n d la c k of c o m p e te n c e in T ib e ta n a n d C h in ese.

S ig n ific an t u n c e rta in tie s s u r r o u n d th e c h ro n o lo g y o f B u d d h is t ta n tric lite ra tu re ,

th o u g h a tte n u a te d b y th e a ssista n c e C h in e se a n d T ib etan s o u rc e s o ffer in d a tin g s p e

cific w o rk s. O f p a r tic u la r v a lu e , w e k n o w th e p e r io d s o f e a rly le a r n e d a u th o rs s u c h as

B u d d h a g u h y a a n d V ilasavajra, active in th e m id a n d la te e ig h th ce n tu ry , respectively ,

w h o q u o te o r c o m m e n t u p o n ta n tric s c rip tu ra l so u rc es; fo r e x ta n t, d a ta b le S aiva c o m

m e n ta rie s , w e m u s t o n th e o th e r h a n d w a it u n til th e te n th c e n tu ry , a lth o u g h S ad y o -

93 Sanderson, "Vajrayana: Origin and Function," passim. Some of the textual evidence for his thesis
is discussed in the subsequent section.

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jy o tis p ro b a b ly liv e d c o n s id e ra b ly ea rlier.94 A s is w ell k n o w n , p ro to -ta n tric B u d d h is t

lite ra tu re o f th e v a rie ty la te r classifie d a s kriyatantras s u rv iv e s fro m th e e a rly c e n

tu rie s o f th e c o m m o n era , o fte n o n ly in C h in e se tra n s la tio n . C o n c e rn e d la rg e ly w ith

a c c o m p lis h in g w o rld ly aim s, th is lite ra tu re c o n ta in s m u c h th a t is c h a ra c te ristic of

la te r ta n tric ritu a l, y e t w ith o u t a r tic u la tin g m a n tra -p ra c tic e w ith in a M a h a y a n a so te-

rio lo g ic a l fra m e w o rk .95 E v id e n c e fo r a d e v e lo p e d ta n tric lite ra tu re a n d ey e -w itn e ss

re p o rts c o n c e rn in g th e p re v a le n c e o f ta n tric B u d d h is t tra d itio n s in In d ia e m e rg e o n ly

in th e m id d le o r la tte r h a lf o f th e s e v e n th c e n tu ry .96

N o c u lt o f y o g in ls is y e t e v id e n t in th e M ahavairocanabhisambodhisutra, o n e o f th e

fe w e x ta n t B u d d h is t te x ts o f th e tra n s itio n a l v a rie ty classifie d a s caryatantras, sim ila r

in m a n y re s p e c ts to th e s u b s e q u e n t yogatantras b u t a p p e a rin g to lack a d e v e lo p e d so-

te rio lo g ic a l v isio n o f ta n tric ritu a l.97 C o m p o se d , a c c o rd in g to S te p h e n H o d g e , a r o u n d

640 c .e . o r s o m e w h a t earlier, th is su rv iv e s o n ly in C h in e s e a n d T ib e ta n tra n s la tio n s .98

P ro m in e n t in th e m a n d a la o f th e s u p re m e B u d d h a M a h a v a iro c a n a , a s d e lin e a te d in

94 On the dating of Buddhaguhya, see Stephen Hodge, The Maha-vairocana-abhisambodhi Tantra with
Buddhaguhya's Commentary, "Introduction/' 22-23. Concerning Vilasavajra, I follow Ronald Davidson,
"The Litany of Nam es of Manjusri: Text and Translation of the Mahjusrmamasamgtti," 6-7. Although
almost certainly a pre tenth-century author, little concerning the dating of the prolific, influential, and
perhaps quite early Saivasiddhanta exegete Sadyojyotis can be said w ith certainty. He w as known to
Somananda (early tenth-century), and his commentary on the Svayambhuvasutrasamgraha appears to be
paraphrased in the Haravijaya (circa 830 c . e .) , w hile in his critique of the Advaitavedanta, he displays
no awareness of the vivartavada or "illusionism" associated w ith Sankara (fl. c. 800 c . e . ? ) that came to
dominate this school. On this and other issues pertaining to the dating of Sadyojyotis, see Alex Watson,
The Self's Awareness of Itself: Bhatta Ramakantha's Arguments Against the Buddhist Doctrine o f No-self, 111-
14. Watson's conclusion is that "a seventh or early eighth century date is more likely than a late eighth
or early ninth." Ibid., 114.
95 Hodge provides a valuable account of the chronology of the Chinese translations of early tantric
literature. Maha-vairocana-abhisambodhi Tantra, "Introduction," 5-8. The Buddhist kriyatantras in all
likelihood drew upon ancient and perhaps nonsectarian magical traditions, such as the vidya practices
discussed in the previous chapter in the section on the Vasudevahindt.
96 H odge points out that a Chinese traveller, Xuan-zang, gives no indication that tantric traditions
were prevalent in India in the period up to 645 c . e . On the other hand, there are first-hand reports
concerning tantric practices and scripture from the latter half of the century. Ibid., 9-11.
97 See Tribe, "Mantranaya/Vajrayana," 207-10. Hodge, offering a different assessment of the soteri-
ological dimension of the Mahavairocanasutra, considers this text "likely to have been one of the first, if
not actually the first fu lly developed tantra to be compiled, that has survived in som e form to the present
day." Maha-vairocana-abhisambodhi Tantra, "Introduction," 29 (quotation), 33-39. In m y discussion of this
text, I rely entirely upon Hodge's English translation from the Chinese and Tibetan.
98 Concerning the dating, see Hodge, ibid., 14-17. Translated into Chinese in 724 c . e ., it appears that
a copy of the Mahavairocanasutra was among the manuscripts collected by Wu-xing in India at som e
point during the eight years prior to his death in 674.

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th e se c o n d c h a p te r, a re g o d d e s s e s s u c h a s T ara. M o re s ig n ific a n t to th e p re s e n t s tu d y

a re re fe re n c e s to th e M o th e r g o d d e sse s: in th e sa m e m a n d a la a p p e a r " w ra th fu l M o th

e rs " h e a d e d b y th e g o d d e s s K a la ra tri, w h o fo rm th e r e tin u e o f Y am a, lo rd of D e a th

a n d g u a r d ia n o f th e s o u th e r n d ire c tio n . T h is se t is e lse w h e re id e n tifie d a s K a la ratri,

R a u d ri, B rah m l, K a u m a ri, V aisnavi, C a m u n d a , a n d K a u b e ri a n u n u s u a l h e p ta d of

M o th e r g o d d e s s e s.99 T h a t th e y a re ta n tric d iv in itie s , h o w e v e r m in o r, is e v id e n c e d b y

o c c u re n c e w ith in th e m a n d a la a n d th e ir in v o c a tio n b y m a n tr a .100 K a la ra tri a n d sev e n

u n s p e c ifie d M o th e rs a lso fig u re in th e e n to u ra g e o f S a k y a m u n i,101 w h ile e lse w h e re

M o th e rs a re in c lu d e d in a n e n u m e r a tio n o f p o te n tia lly d a n g e ro u s s p irits .102 C h a p

te r six lin k s th e m to m a n tra s fo r c a u s in g illn e ss, b r id g in g th e g o d d e s s e s ' ro o ts in th e

m y th o lo g y o f S k a n d a 's grahas w ith ta n tric " m a g ic a l" p ra c tic e s .103 F u rth e rm o re , as d o

th e N isvasatattvasam hita a n d a v a rie ty o f o th e r ta n tric so u rc e s, th e Mahavairocanasutra

lis ts M o th e r sh rin e s a s w e ll as te m p le s o f S iva a m o n g th e p la c e s a p p r o p ria te fo r

p e r fo rm in g s o lita ry sadhana, b u t w ith o u t cu ltic e m p h a s is o n th e s e d e itie s .104

B esid es M o th e r g o d d e ss e s, th e M ahavairocanasutra c o n ta in s sev eral re fe re n c e s

to dakim s a n d fe m a le d iv in itie s s u c h a s th e yaksinl, w h ile th e te x t's " s u p p le m e n t

tantra (uttaratantra) d e sc rib e s rite s fo r b rin g in g th e la tte r a n d fe m a le d e n iz e n s o f th e

99 Mahavairocanasutra 11.50 mentions "wrathful Mothers" in the retinue of Yama; these deities are
named in xm.89. Even without consulting the Tibetan or Chinese, I w ould assume that "wrathful
Mothers" translates the Sanskrit rudramatarah. That this refers specifically to the Seven Mothers is sug
gested by Ksemaraja's explanation of the term as it occurs in Netratantra 2.13c (he glosses rudramatarah
w ith brahmyadyas "Brahml, etc."). The present heptad is unusual insofar as Camunda's preeminent
position is usurped by Kalaratri, w ho appears to be identified w ith YamI, the female counterpart of
Yama. The identification of YamI w ith Kalaratri is suggested in the Chinese translation of 1.19; see
Hodge's note thereon (p. 63). YamI and VarahT alternate in textual accounts of the Seven Mothers,
w hile sculpted sets appear as a rule to depict Varahl; see chapter 2, n. 9. Also unusual is that Kauberi
replaces Indranl/Aindri in the present heptad.
100 N ote also their association w ith a series of drawn insignia (mudra), as with the other mandala
deities (xm.89). While Kalaratri is invoked w ith her ow n mantra, the others are paid reverence w ith the
g e n e ric n a m a h s a m a n ta b u d d h a n A m m a t r b h y a h s v a h a ( 1 v .1 1 ) .
101 See Mahavairocanasutra 1v.11.
102 Mahavairocanasutra xvn.13; also mentioned are, e.g., pisacas and raksasas.
103 Cf. vi.15: "Then, for example, the Asuras manifest illusions w ith mantras. Or, for example, there
are [mundane] mantras w hich counteract poison and fevers. Or else there are the mantras with which
the Mothers send sickness upon p eo p le... ",
104 Lists of suitable locations are present in v.9 and vi.30. In Mahavairocanasutra, Uttaratantra 111.2,
Mother shrines are listed among the places appropriate for fire sacrifice having as its goal "subduing"
(Sanskrit vasfkarana, presumably).

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n e th e r w o rld s u n d e r o n e 's p o w e r.105 W h ile in yogim tantras o f th e s u b s e q u e n t p e r io d

dakinis w o u ld b e c o m e p ro m in e n t d e itie s, id e n tic a l w ith y o g in is, th e Mahavairocana-

sutra g ro u p s th e m w ith m in o r, p o te n tia lly p e rn ic io u s b e in g s s u c h a s th e rdksasa,

yaksa, a n d pisaca. T h is a p p e a rs c o n s is te n t w ith e a rly n o n -B u d d h is t c o n c e p tio n s of

th e dakinT. N o e v id e n c e fo r th e fig u re o f th e y o g in l is p re s e n t, a lth o u g h th e v o cativ e-

case e p ith e ts yogini a n d yogesvari a p p e a r in a m a n tra ; th e d e ity is n o t n a m e d .106 In

th e M ahavairocanasutra w e h e n c e fin d e v id e n c e fo r in te re s t in s o m e o f th e d iv in itie s

p r o m in e n t in th e c u lt o f y o g in is, p a rtic u la rly a lim ite d a p p r o p r ia tio n o f th e M o th e rs

as ta n tric d eities. T h is ac c o rd s w ith ro u g h ly c o n te m p o ra n e o u s s c u lp tu ra l e v id e n c e

fo r B u d d h is t in te re s t in th e s e g o d d e s s e s, fo r a sh rin e o f th e M o th e rs is p re s e n t in th e

B u d d h is t cave te m p le c o m p le x a t A u ra n g a b a d .107

T h e M ahjusnm ulakalpa a tte s ts a sim ilar, y e t b r o a d e r ra n g e o f fe m a le d e itie s a n d

s p irits. C lassified w ith in th e tra d itio n as a kriyatantra, a p o r tio n o f th is h e te ro g e n e o u s

te x t h a s b e e n s h o w n to h e r a ld fro m th e m id d le o f th e e ig h th ce n tu ry , th e p e r io d in

w h ic h so m e se c tio n s a p p e a r in C h in e se tra n s la tio n .108 In its o p e n in g c h a p te r, th e

M ahjusnm ulakalpa e n u m e ra te s a v a s t p a n th e o n o f d iv in e , s e m i-d iv in e , a n d h u m a n

b e in g s w h o a s se m b le to h e a r th e D h a rm a , a m o n g w h o m a re a n a rra y of fe m a le d i

v in itie s th a t in c lu d e putanas, bhagints, dakinis, rupinls, ya ksim s, a n d akdsamdtrs, "S k y

M o th e rs ." 109 T h is list is h ig h ly su g g e stiv e o f th e ra n g e o f fe m a le d iv in itie s d e s c rib e d

in lite ra tu re o f th e y o g in i cult. A lth o u g h th e y a re n o t p r o m in e n t in th e ritu a l o f th is

tex t, th e M ahjusnm ulakalpa, lik e th e M ahavairocanasutra, p o s itio n s th e S ev en M o th e rs

105 A short series of mantras for minor divinities and spirits such as raksasas, dakinis, and asuras is
provided in iv.16, w hile mudras and mantras for a larger series, including dakinis, are listed in xi.98-
99. A list of dangerous beings in the uttaratantra includes both dakinis and what Hodge translates as
"witches" (iv.i). A s described in 111.9 of the uttaratantra, through fire sacrifice one may "draw to himself
yaksims and likewise girls of the subterranean realm w ith the male and female assistants."
106 xv. 10; the mantra for the "Mudra of U pholding the Bhagavat's Yoga" is given as n a m a h s a m a n t a -
B U D D H A N A M M A H A Y O G A Y O GIN I YOGESVARI K H A N JA LIK A SVA H A .
107 See the discussion of post Gupta-era Mother temples in chapter 2 of this dissertation.
106 Yukei Matsunaga, "On the Date of the Mahjusrimulakalpa," in Michel Strickmann, ed., Tantric and
Taoist Studies in Honour o f R.A. Stein, 22 (1985): 882-94.
109 Each of these beings is said to have ordinary and "great" (maha-) varieties, and m any of the latter
are listed by name; the "Great [Sky] Mothers" include the standard Seven augmented by Yamya, Varu-
m, Putana, and others, w ith retinues of innumerable nameless Mothers. Manjusrimulakalpa 1, vol. 1, p.
20-21 (Trivandrum Sanskrit Series edition).

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167

in th e r e tin u e o f Y am a a m o n g th e n o n -B u d d h is t d e itie s in th e o u te r lay ers o f th e m a

n d a la .110 T h e effo rt to g iv e th e m a B u d d h is t id e n tity is s u g g e s te d b y th e a d d itio n of

" V a jra c a m u n d i" to th e ir r a n k s .111 In g e n e ra l, ho w ev er, th e d e p ic tio n o f th e M o th e rs is

m o re c o n s o n a n t w ith th e a n c ie n t c u lt o f S k a n d a 's c o u n tle ss grahas, w ith w h o m th e ir

c o n n e c tio n is m a d e e x p licit.112 A s fo r dakinis, th e ir c h a ra c te riz a tio n is e n tire ly th a t of

p e rn ic io u s , p o s s e s s in g fe m a le sp irits, a g a in s t w h o m o n e re q u ir e s m a n tra s fo r p ro te c

tio n ; n o in d ic a tio n s a re p re s e n t o f th e p o sitiv e a s so c ia tio n s a n d p ro m in e n c e a s s ig n e d

to th e m in yogim tantras. O n e vidya-m a n tra , fo r in sta n c e , is s a id to h av e th e p o w e r to

c o n ju re a yaksini, o r else to d e s tro y dakinis.113 O f a d d itio n a l in te re s t in th is tantra is its

in c o rp o ra tio n , as ta n tric d e itie s, o f T u m b u ru a n d th e F o u r S iste rs Jay a, V ijaya, A jita,

A p a ra jita th e co re p a n th e o n o f th e e a rly y e t la rg e ly lo s t S aiv a vam atantras. C h a p te rs

fo rty -s e v e n to fo rty -n in e a re d e v o te d to p ra c tic e s c o n n e c te d w ith th e s e d e itie s, a n d

in c lu d e th e ta le o f th e ir c o n v e rsio n to B u d d h is m .114

F u rth e r d e v e lo p m e n ts to w a rd s a c u lt o f y o g in is a re e v id e n t in th e Sarvatatha-

gatatattvasam graha, a m o n g th e e a rlie st e x ta n t s c rip tu re s c la ssifie d a s yogatantras a n d

re p re s e n ta tiv e o f a d e v e lo p e d B u d d h is t so te rio lo g ic a l v is io n o f ta n tric ritu a l. Its c o m

p o s itio n h a d a p p a re n tly c o m m e n c e d b y th e la s t q u a r te r o f th e se v e n th ce n tu ry , w h ile

110 The Seven Mothers (precise identities unspecified) occupy a position in the southeastern direction,
adjacent to Yama in the south, and are also am ong the deities around the perimeter of that layer of
the mandala; their company includes major brahmanical gods, gana-lords such as Mahakala, sages,
Tumburu and the Four Sisters, the Planets, and so forth. ManjusrTmulakalpa 2, vol. 1, p. 44-45.
111 ManjusrTmulakalpa 45 provides mudras connected to and named after the Mothers, and includes
both Camundi (45.229cd-30ab) and Vajracamundi (45.228cd-229ab). Vol. 2, p. 510.
112 Most of the ManjusrTmulakalpa's copious references to the Mothers point toward their identity as
dangerous female spirits, and only rarely the seven brahmanical goddesses. The Mothers are mentioned
am ong the spirits by w hom one may become possessed, alongside beings such as the pisaca and dakinT;
see for example ManjusrTmulakalpa 3, vol. 1, p. 53, and chapter 9, vol. 1, p. 82. Cf., e.g., 22.229, in a
vivid description of the activities of Mother goddesses (verse numbers here and elsewhere as per the
reprint edited by P. L. Vaidya; vol. 1, p. 249 in the t s s edition). The Mothers of Skanda" (skandamatr)
are mentioned in 22.24b ( t s s edition vol. x, p. 233)a chapter rich in its accounts of beings fabulous
and dangerous.
113 ManjusrTmulakalpa 2.4-5, vc,l. 1, p. 30. A m ong the many other references to dakinTs, note for instance
a curious rite to remove the breasts and genitalia of proud, wicked dakinTs and women. U sed on a man,
it removes the penis and facial hair, and causes breasts to appear. Chapter 52, vol. 3, p. 563-64.
114 The vidyd-mantras of these deities are first given in 2.15-17, where they are said to be attendants
of the Bodhisattva" (bodhisattvanucarikalh], 2.16b). Vol. 1, p. 32. ManjusrTmulakalpa 47 presents a brief
narrative of their taking refuge in the Dharma, after which begin instructions on their worship.

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i 68

th e te x t as w e h a v e it w a s tra n s la te d in to C h in e se in 753.115 A lth o u g h th e Tattva

samgraha th u s d o e s n o t n e c e ssa rily p o s td a te th e ManjusrTmulakalpa, it ta k e s th e " c o n

v e rs io n " o f g o d d e s s e s c o n s id e ra b ly fu rth e r, a n d its ra n g e o f fe m a le d e itie s e v e n m o re

c le a rly in tim a te s th a t o f th e yogim tantras. H e re , fo r in s ta n c e , w e fin d re fe re n c e to

M o th e r g o d d e s s e s classifie d u n d e r th e c a te g o rie s antanksacdri (" a e th e ria l" ), khecarl

(" a e ria l"), bhucan (" te rre s tria l" ), a n d patalavasinT (" d e n iz e n s o f th e n e th e r w o rld s " )

clo sely re la te d to c a te g o rie s a p p lie d in la te r classific atio n s o f y o g in is. A lo n g w ith a

h o s t o f o th e r e r s tw h ile h o stile d e itie s, h e a d e d b y S iva, V a jra p a n i co n fe rs u p o n th e m

ta n tric in itia tio n a n d in itia to ry n a m e s; th u s J a ta h a rin I b e c o m e s V a jram ek h ala , M a ra n I

b e c o m e s V ajravilaya, K a u b e ri b e c o m e s V ajrav ik ata, a n d C a m u n d a b e c o m e s V ajrakall,

to n a m e o n e fro m e a c h re sp e c tiv e cla ss.116 T h e la tte r kapalika g o d d e s s is o n ce a d

d re s s e d as V a jra d a k in l.117 L ea v in g b e h in d th e ir id e n titie s a s grahas o f S k a n d a o r as

m a te r n a l, b ra h m a n ic a l g o d d e ss e s, th e M o th e rs h e re ta k e o n id e n titie s as g o d d e s s e s

o f th e " A d a m a n tin e V ehicle," th e V ajrayana.

I n th e Tattvasamgraha, w e a re p re s e n te d w ith p e r h a p s th e e a rlie st n a rra tiv e o f th e

c o n v e rs io n a n d a c c o m m o d a tio n o f dakinTs. C h a rg e d w ith q u e llin g w ic k e d b e in g s,

V a jra p a n i u tte rs th e " H e a r t M a n tra fo r D ra w in g D o w n A ll D a k in is a n d o th e r W ick ed

P o s se ss in g S p irits," u p o n w h ic h th e dakinTs a n d o th e r grahas a ss e m b le in a circle a n d

su p p lic a te . U n d o u b te d ly c o n c e rn e d b y th e d ie ta r y re s tric tio n s th e ir n e w a lleg ian c e

w ill en ta il, th e y b e se e c h , " w e e a t m e a t; h e n c e o rd e r [us] h o w [this m a tte r] s h o u ld

b e u n d e r s to o d ." 118 A d v is e d b y V a jrasattv a, th e s u p re m e B u d d h a , th e c o m p a s s io n a te

115 Elements of this text were introduced in China by an Indian, Vajrabodhi, w ho w ould have learnt
the teachings around 700 c . e .; Amoghavajra translated the text in 753. See the discussion of Hodge,
Maha-vairocana-abhisambodhi Tantra, "Introduction," 11-12.
116 Tattvasamgraha 6, p. 173 (lines 3-21). I cite the text from the edition of Isshi Yamada: Sarva-
tathdgata-tattva-sangraha. A critical edition based on a Sanskrit manuscript and Chinese and Tibetan translations
(New Delhi: Satapitaka Series, vol. 262, 1981). On the classification of yoginis into aerial, terrestrial,
and so forth, cf., e.g., the Saiva Kulasara, as discussed in the entry 'dikcarl, etc. by Judit Torzsok, in
Tantrikabhidhanakosa, vol. 111 (forthcoming).
117 Tattvasamgraha 14, pp. 306-7 (lines 10-14,1-4); Camunda/Vajrakall is also addressed as e.g. kapala-
mdldlahkrtd ("adorned w ith a garland of skulls") and vajrakhatvdhgadhdrini ("bearer of a vajra and skull-
staff").
118 Tattvasamhgraha 6, p. 180-81 (lines 8-17,1-3):
atha vajrapdnir mahabodhisattvah punar api sarvaddkinyddidustagrahakarsanahrdayam abhasat
| O M VAJRAKARSAYA SlG H R A M SA RV ADUSTAGRAHAN VAJRADHARASATYENA H U M JA H ||

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169

V a jra p a n i p ro v id e s a p p r o p ria te m e a n s , s a y in g th u s: " th r o u g h th is m udra, y o u m a y

e x tra c t h e a rts fro m all liv in g b e in g s a n d e a t th e m ." 119 T h e e p iso d e , a c o n v e rsio n

s to ry o f s o rts, su g g e s ts g ro w in g c o n c e rn w ith th e fig u re o f th e dakinT, a n d p e r h a p s

a lso th e e n try o f m a n tra te c h n iq u e s a ss o c ia te d w ith th e m in to th e b a tte r y o f th o s e

a v a ila b le to p ra c titio n e rs . A n e a rly e ig h th -c e n tu ry C h in e s e c o m m e n ta ry o n th e M aha

vairocanasutra p ro v id e s a clo sely re la te d n a rra tiv e , w h e re in th e a sso c ia tio n of dakinTs

a n d th e ir p ra c tic e s w ith S iva a n d S a iv ism is m a d e e x p licit.120 W h ile th is sig n a ls a p r o

cess o f p ro v id in g B u d d h ist id e n titie s to dakinTs a n d c o n n e c te d p ra c tic e s p re s u m a b ly

athasmin bhdsitamdtre dakinyadayah sarvadustagrahah sumerugirimurdhni bahyato mandalT-


bhutvavasthita iti || atha vajrapdnir mahabodhisattvah tarn dakinyadin sarvadustagrahan
ahuyaivam aha \ pratipadyata mdrsah prdndtipdtavairamanyasiksasamayasamvare md vo vajre-
nadiptena pradiptenaikajvalibhutena kulani nirdaheyam \ atha te dakinyadayah sarvadustagraha
yena bhagavdn tenahjalim baddhva bhagavantam vijhdpayam dsuh \ vayam bhagavan mdmsdHinas
tad ajhdpayasva katham pratipattavyam iti
"Then Vajrapani, the great Bodhisattva, again spoke the Heart Mantra for Drawing Down
All Dakinis and other Wicked Possessing Spirits: ' o m v a j r a quickly draw dow n all wicked
possessing spirits by the word of Vajradhara h u m j a h '! Then, as soon as this had been
uttered, all the dakinis and other wicked possessing spirits formed Em outer circle on
the summit of Mt. Meru and remained there. Then Vajrapani, the great Bodhisattva,
summoned the dakinis smd other wicked possessing spirits, and said, 'Resort, O friends, to
the assembly of the pledge of teaching abstention from slaughter, lest I should incinerate
your clans w ith m y burning vajra, [when it has] become a single, blazing flame'. Then the
dakinis and other wicked possessing spirits, folding their hands to where the Lord was,
entreated the Lord: 'O lord, w e eat meat; hence order [us] how [this matter] should be
understood'."
Concerning vairamanya, see its lexiceil entry in Edgerton, Buddhist-Hybrid Sanskrit Grammar and Dictio
nary, vol. 2.
119 Tattvasamgraha 6, p. 181 (lines 4-12,15-18):
atha bhagavdn vajrapdnim evam aha \ pratipadyasva vajrapane esam sattvdndm mahakaru-
nam utpadyopayam datum iti \ atha vajrapdnir mahakdrunika idam sarvasattvamarananimitta-
jndnamudrahrdayam abhdsat | ' o m v a j r a p r a t i g r h n a h r d a y a m a k a r s a y a y a d y a y a m
S A T TV O M A S A D A R D H E N A M R IY A T E T A D A SY A H R D A Y A N N IS K R A M A T U SA M A Y A H U M J JA H
|j athdsya mudrabandho bhavati \ ...anayd mudrayd bhavadbhih sarvasattvahrdayany apakrsya
bhoktavyaniti \ atha te dakinyadayah sarvadustagraha hulu hulu praksveditani krtva svabhavanam
gata iti ||
"Next, the Lord spoke to Vajrapani thus: 'O Vajrapani, after generating great compassion
for these beings, assent to give them a means'. Then Vajrapani, possessing great compas
s i o n , s p o k e t h i s , t h e H e a r t M a n t r a o f t h e M u d r a f o r K n o w i n g t h e D e a t h s o f A ll L iv in g
Beings: o m v a j r a seize extract the heart if this being dies w ithin a fortnight then let its
heart emerge s a m a y a h u m j j a h ' . N o w this is the binding of the mudra: . . . Through this
mudra, you may extract hearts from all living beings and eat them'. Then the dakinis and
other wicked possessing spirits made clamorous hulu hulu sounds and returned home."

i2 j jq s passage from the commentary of Subhakarasimha and his disciple Yixing is translated and
discussed by Gray, "Eating the Heart," 47-49. The commentators' remarks concern Mahavairocanasutra
iv. 16, mentioned above (n. 105).

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s im ila r in n a tu r e to th o s e d e s c rib e d in th e lo s t S aiva dakim tantras re fe rre d to by D h a r-

m a k lrti th e re is as y e t little in d ic a tio n in th e Tattvasamgraha o f th e ir tra n s fo rm a tio n

in to th e w ild a n d a m b iv a le n t, y e t s u p re m e ly p o w e rfu l a n d p o te n tia lly b e n e fic e n t

s k y -w a n d e re rs o f th e yogim tantras.

A s c rip tu re c o m p o s e d p e r h a p s in th e la tte r h a lf o f th e e ig h th ce n tu ry , th e Guhya-

samajatantra e v id e n c e s a m a rk e d in c re a se in e n g a g e m e n t w ith th e ero tic a n d th e im

p u r e , in tim a tin g d e v e lo p m e n ts c a rrie d e v e n fu r th e r in th e yogim tantras. Its ritu a l h a s

a s ig n ific a n t kapalika d im e n s io n a n d in c o rp o ra te s b o th c o itu s a n d in g e s tio n o f im p u re

s u b sta n c e s , w h ile ero tic im a g e ry d is tin g u is h e s th e ic o n o g ra p h y o f its d e itie s .121 F o

c u s e d u p o n th e B u d d h a A k so b h y a , p a tria rc h o f th e vajra-c la n d e itie s, th e tra n s itio n a l

s ta tu s of th is a n d clo sely re la te d lite ra tu re is re fle c te d in its classificatio n , freq u en tly ,

as n e ith e r yoga- n o r yogini-, b u t mahayogatantras.122 In c h a p te r s e v e n te e n o f th e G uhya

samaja o cc u rs a n im p o rta n t e a rly re fe re n c e to vajradakim s tra n s fo rm a tio n s o f th e se

h o s tile b e in g s in to w ie ld e rs o f th e vajra sc e p tre , m a rk in g th e ir e n try in to th e V ajra-

y a n a p a n th e o n . V a jrap an i d isc lo se s a se rie s of in itia to ry p le d g e s (samaya) c o n n e c te d

w ith specific d e itie s, a m o n g w h o m a re fe m a le b ein g s: yaksim s, q u e e n s o f th e sn a k e

w o m e n (bhujagendrarajm), asura m a id e n s , raksasfs, a n d vajradakim s.123 T h e " P le d g e of

A ll A d a m a n tin e D a k in is" b in d s o n e e v e r to th e c o n s u m p tio n o f u rin e , feces, b lo o d ,

a n d alco h o l, a n d to m a g ic a l sla y in g ;124 th is su g g e s ts a s y e t little fu n d a m e n ta l tra n s

121 On the dating of the Guhyasamaja, I follow Isaacson, w ho cites the discussion of Yukei Matsunaga,
The Guhyasamaja Tantra, "Introduction," xxiii-xxvi; this edition has not been available to me. Isaac
son points out that the iconography of the Guhyasamaja is not yet kapalika, although erotic. "Tantric
Buddhism in India (from c. a d 800 to c. a d 1200)" (unpublished lecture transcript, Hamburg 1997), 4.
122 See Tribe, "Mantranaya/Vajrayana," 210-13.
123 Guhyasamaja x v i i , p. 130 (Gaekwad Oriental Series no. 53, Benoytosh Bhattacharya, ed.).
124 Guhyasamaja x v i i , p. 130:

atha vajrapanih sarvatathagatadhipatih sarvavajradakinlsamayam svakayavdkcittavajrebhyo


niscarayam asa \
vinmutrarudhiram bhaksed madyadTms ca pibet sada \
vajradakimyogena marayet padalaksanaih j|
svabhavenaiva sambhuta vicaranti tridhatuke \
acaret samayam krtsnam sarvasattvahitaisina j|
sarvatraidhatukasamayasamavasarano nama samadhih \
"Next, Vajrapani, lord of all Buddhas, sent forth from the vajras of his body, speech, and
mind the Pledge of All Vajradakims:

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fo rm a tio n in c o n c e p tio n s o f dakinTs, d e s p ite th e ir co n v e rsio n .

S o m e e v id e n c e p o in ts to w a rd th e e m e rg e n c e o f a c tu a l yogim tantra m a te ria l in th e

e ig h th ce n tu ry , s e p a ra te d little in tim e fro m th e yogatantras. A m o g h a v a jra w ro te a

d e s c rip tio n o f th e Sarvabuddhasamayogadakimjalasamvara, p ro b a b ly th e e a rlie s t o f th is

g e n re , a fte r h is r e tu r n to C h in a in 746 c .e . 125 B u t th is tra n s itio n a l tex t, re fe rre d to

in s o m e s c h o la rs h ip as a " p ro to-yogin it a ntra," w a s o n ly re tro s p e c tiv e ly g ro u p e d w ith

th e yogim tantra c o rp u s ;126 it se e m s lik e ly th a t m o s t of th e yogim tantra lite ra tu re d a te s

to th e n in th c e n tu r y a n d b e y o n d . D a v id G ray, h o w ever, s u g g e s ts th a t th e la te e ig h th -

c e n tu r y c o m m e n ta to r V ilasav ajra q u o te s o n e v e rse a n d p a r a p h r a s e s a n o th e r fro m th e

Laghucakrasamvaratantra o r Herukabhidhana, p ro b a b ly th e e a rlie s t a n d m o s t a u th o ra -

tiv e s c rip tu re in th e cycle o f yogim tantras fo c u s e d u p o n C a k ra sa m v a ra . W h ile th is

is n o t im p la u s ib le , th e e v id e n c e a w a its p u b lic a tio n ; V ilasavajra d o e s n o t a p p a re n tly

n a m e th e s o u rc e fo r th e v e rse s in q u e s tio n .127 T h is is s u e is o f c o n s id e ra b le im p o r

ta n c e , n o t o n ly fo r th e h is to ry of T antric B u d d h ism , b u t b e c a u se th e term inus ante

quem o f th e BraYa m ig h t d e p e n d u p o n th e d a tin g o f th e Laghusamvara, a s d is c u s s e d

s u b se q u e n tly .

T h e B u d d h is t yogim tantras a n d th e ir ex e g etical lite ra tu re c o n s titu te a v a s t c o rp u s ,

'One should always eat urine, feces, and blood, and drink w ine and so forth.
One should slay (g) through the vajradakim yoga, through padalaksanas. Arisen
by their very nature, they [dakinis?] roam the triple universe (?). One should
observe this pledge wholly, desiring the good of all beings'.

"[Then Vajrapani entered?] the meditative trance called 'The Assem bly of the Entire Triple
Universe'."
Aspects of this seem puzzling; vajradakimyoga might refer to the invasive yogic processes by which
dakims prey upon victims. See the discussion of the MalatTmadhava in chapter 2. padalaksanaih sug
gests no plausible interpretation to me, w hile the interpretation of the next verse-quarter is unclear
as well. Candraklrti, commenting on this verse, glosses vajraddkimyogena w ith "the yoga of Gaurl,
etc." (gauryadiyogena). His remarks on padalaksanaih are Lin fortunately corrupt, but include clear refer
ence to the parasitic practices of dakinTs (padalaksanaih dustanam udyaraktak[r]styadiprayogaih marayet,
"One should slay w ith padalaksanas, i.e. the application of . . . extraction of blood from the wicked").
Pradtpodyotana, p. 206.
125 Rolf Giebel, "The Chin-kang-ting ching yii-ch'ieh shih-pa-hui chih-kuei: A n Annotated Translation,"
Journal of the Naritasan Institute for Buddhist Studies 18 (1995): 179-82.
126 English, Vajrayogim, 5.
127 Gray, "Eating the Heart," 54 (n. 38). He refers to his forthcoming study and translation of the
Laghusamvara for a detailed discussion, remarking that m ost of the Laghusamvara quotations Ronald
Davidson had identified in Vilasavajra's work come, in fact, from the Sarvabuddhasamdyogadakimjala-
samvara. See Davidson, "The Litany of the Names of Manjusn," 6-7.

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m u c h o f w h ic h s u rv iv e s o n ly in T ib e ta n tra n s la tio n a n d re la tiv e ly little o f w h ic h h a s

b e e n p u b lis h e d , in ca ses w h e re th e S a n sk rit o rig in a l is p re s e rv e d . A m o n g th e m o s t

im p o rta n t yogim tantras a re th e Laghusamvara a n d Srthevajradakimjalasamvara (i.e. th e

H evajratantra), te x ts c o n s id e re d fo u n d a tio n a l to th e s y s te m s o f p ra c tic e a n d cycles o f

s c r ip tu re fo c u s e d u p o n th e B u d d h a s C a k ra s a m v a ra a n d H e v a jra , respectively. O th e r

im p o r ta n t tex ts o f th is g e n re in c lu d e , fo r in sta n c e , th e Candamaharosanatantra a n d Krs-

nayam aritantra a lth o u g h th e la tte r is te c h n ic a lly c o n s id e re d a mahayogatantra128

te x ts te a c h in g th e c u lts of th e ir n a m e s a k e B u d d h a s . W h ile th e d a tin g o f th e m a

jo r yogim tantras is p ro b le m a tic , th e y u n d o u b te d ly b e lo n g to th e p e r io d p r io r to th e

Laghukalacakra a n d its im p o rta n t c o m m e n ta ry , th e Vimalaprabha, w h ic h d a te b e tw e e n

1025 a n d circa 1040 c .e., a s J o h n N e w m a n s h o w s co n v in c in g ly .129 P e rh a p s o n e of

th e e a rlie st o f all, th e Laghusamvara m ig h t h av e e x iste d in th e la tte r e ig h th ce n tu ry ,

as G ra y su g g e s ts , w h ile its e a rlie s t c o m m e n ta to r, J a y a b h a d ra , p ro b a b ly w ro te in th e

m id -n in th ce n tu ry . D0

T h e c u lt o f y o g in is th o ro u g h ly p e r m e a te s th e lite ra tu re a n d ritu a l o f th e C a k ra

s a m v a ra tra d itio n . By w a y o f illu s tra tio n , I sh a ll ta k e th e Laghusamvara as a n e x a m

p le o f th e c o n te n t o f th e yogim tantras, fo r th is h a p p e n s to b e a te x t w ith a sig n if

ic a n t re la tio n s h ip w ith th e BraYa a re la tio n s h ip a d d r e s s e d in th e s u b s e q u e n t sec

tio n . In th e Laghusamvara, th e c u lt d e itie s c o m p ris e a kapalika B u d d h a , C a k ra s a m v a ra

o r H e ru k a , a n d h is so w -fa c e d c o n so rt, V a jra v a ra h l o r V ajray o g im , w h o p re s id e o v er

a m a n d a la p rim a rily of tw e n ty -fo u r g o d d e s s e s re fe rre d to a s dakim s, vajradakims,

o r d u tls (" c o n s o rts " ).131 W h ile th e m a n d a la dakim s h a v e m a le c o u n te r p a rts in th e

tw e n ty -fo u r " h e ro e s " (vlra), th e la tte r h a v e o n ly s e c o n d a ry sig n ific a n c e .132 T h e Laghu-

sa m v a ra 's dakinTs are fu lly representative o f the y o g in i ty p o lo g y d escrib ed in chapter

128 Isaacson, personal communication (May, 2007).


129 Newm an, "The Epoch of the Kalacakra Tantra," Indo-lranian Journal 41 (1998): 319-49.
130 David Gray presents evidence suggesting that Jayabhadra, the third abbot of Vikramasila, was
active in the mid-ninth century. "Eating the Heart," 62 (n. 65).
131 The primary mandala is described in chapter 2 of the Laghusamvara, w hile the twenty-four dakims
are listed in chapter 4.
132 Mentioned first in 2.i9cd, the vTras are not named until chapter forty-eight.

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173

l o f th is th e sis, c o m b in in g in th e ir kapalika, th e rio m o rp h ic ic o n o g ra p h y im a g e s of

p o w e r a n d ero tic ism . T h ey " p e rv a d e th e u n iv e rs e ," 133 a w ild h o rd e w ith n a m e s s u c h

as K h a g a n a n a ("B ird -face"), S u ra b h a k sI (" D ru n k a rd " ), C a k ra v e g a (" W h e e l-sp e e d " ),

V a y u v e g a (" W in d -sp e e d "), M a h a b a la ("M ig h ty " ), M a h a n a s a ("B ig -n o se"), a n d C a n -

d a k s l ("G rim -ey e s"). A ll b u t th e first tw o o f th e s e n a m e s a re h e ld in c o m m o n w ith

g o d d e s s e s m e n tio n e d in th e BraYa, in d ic a tiv e o f th e s h a r e d S a iv a -B u d d h ist im a g e o f

th e y o g in i o r dakinTT34

A s g o d d e s s e s of th e c la n o f V a jra y o g in i/V a jra v a ra h i, th e Laghusam vara's tw e n ty -

fo u r m a n d a la dakim s re p re s e n t a sin g le class fro m a b r o a d s p e c tr u m o f fe m a le b e in g s

w ith w h ic h th e c u lt is c o n c e rn e d d e itie s w h o s e p rin c ip le v a rie tie s a re th e yogini,

dakinT, rupinT, lama, a n d khandarohd.135 C ollectively, th e y c o m p ris e th e " w e b " o r " m a

trix " (jala) o f dakinTs th a t p e r v a d e s th e u n iv e rse . T h is h a s its re fle c tio n iri th e " g re a t

m a n d a la " of d e itie s (mahdcakra) d e s c rib e d in c h a p te r fo rty -e ig h t, th e " a b o d e o f all

dakinTs" (sarvaddkinydlaya); b a s e d u p o n th e " h e a rt m a n tra o f all y o g in is," th is in c o r

p o ra te s g o d d e s s e s o f th e five classes to g e th e r w ith th e tw e n ty -fo u r m a le " h e ro e s ."

T h e w h o le c o n s titu te s th e " A s se m b ly o f th e M a trix o f D a k in is " (dakinTjalasamvara) / 36

a n d th e s u p re m e B u d d h a h im se lf, V ajrasattv a th e h ig h e s t B liss " c o n s is ts o f all -

d a kim s."137 T h e n a tu r e o f th e g o d d e s s e s ' m a n ife sta tio n a n d m o v e m e n t (sahcara) o n

th e e a r th fo rm s a c e n tra l fo c u s, re fle c te d in th e se v e ra l c h a p te rs th e Laghusamvara

d e v o te s to ty p o lo g ie s o f th e c la n s (kula) o f g o d d e sse s: c h a p te rs s ix te e n to n in e te e n ,

a n d tw e n ty -th re e . W h ile in th e yogatantras d e itie s w e re o rg a n iz e d a c c o rd in g to clan s

133Laghusamvara 4.1 ab, ...dakinyo bhuvanani vijrmbhayanti. Cf. 4 i.i6 a b , caturvimsatidakinya vyaptam
trailokyam sacaracaram.
134 The names of the twenty-four are given in Laghusamvara 4.1-4. While Khaganana has no precise
counterpart in the BraYa, for avian imagery, note Lohatundl, "Iron-beak." SurabhaksI too does not
figure in the BraYa; however, the principal Six Yoginis are said to be fond of alcohol (niadirasavapriya
nityam yoginyah sat prakTrtitah, Lin.i5ab).
135 Lists of the five goddess classes occur in e.g. 13.3 and 14.2. Additional subcategories of dakinTs are
described in chapters 16-19 and 23. The twenty-four mandala dakims are said to belong to the varahtkula
in 2.i8cd (dakinyas ca [cajturvimsa varahyah kulasambhavah).
136 The description of the sarvadakinyalaya ("abode of all dakims") begins in 4 8 . 8 , and is based upon
the pantheon of the hrdaya mantra stated in 4 8 . 3 . The "great cakra" is described as the dakinTjalasamvara
in 49.16 (purvoktena vidhanena yajed dakimjalasamvaram \ mahacakralm] sarvasiddhyalayam tatha; here I read
as per the Baroda codex, f. 3 5 V ).
137Laghusamvara 1 .3 3 b : sarvadakimmayah sattvo vajrasattvah param sukham.

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(,kula) o f th e five B u d d h a s o f th e V a jra d h a tu m a n d a la , th e Laghusamvara a n d s im ila r

s y s te m s in tro d u c e n ew , m a tria rc h a l d e ity clan s, m u c h as S aiv a y o g in is w e re classified

a c c o rd in g to c la n s a n d su b c la n s o f th e S ev en M o th e rs. T h e Laghusamvara d e v o te s se v

e ra l c h a p te rs to th e su b ject o f chomma as w ell, th e se c re t v e rb a l a n d n o n v e rb a l co d e s

fo r c o m m u n ic a tio n b e tw e e n p ra c titio n e rs a n d th e d e itie s, o r b e tw e e n in itia te s m u tu

ally.138 S acred g e o g r a p h y fo rm s a c o n c e rn as w e ll, a m a p p in g o f th e p o w e rfu l p la c e s

w h e re th e g o d d e s s e s a re s a id to m a n ife s t.139

A s w ith th e S aiva V id y a p lth a , th e y o g in i c u lt of th e Laghusamvara is th o ro u g h ly

kapalika in c h a ra c te r,140 a n d th is te x t's rite s o f fire sacrifice u tiliz e a b a tte r y o f m e a ts

a n d o th e r th in g s im p u re , la rg e ly w ith a g g re ssiv e m a g ic a l a im s .141 P ro m in e n t a m o n g

th e g o a ls o f ritu a l is a tta in m e n t o f e n c o u n te rs w ith dakinis; to th e h ero ic sadhaka, th e y

m a y b e sto w th e p o w e r o f flig h t a n d fre e d o m fro m o ld a g e a n d d e a th .142 E n a b le d b y

th e dakinTs, th e sadhaka c o m e s to tra v e rse th e e n tire w o rld as th e ir m a s te r.143 S ignifi

c a n t a tte n tio n is d e v o te d , fu rth e rm o re , to rite s o f b o d ily tra n s fo rm a tio n , a d o m a in of

m a g ic c h a ra c te ristic o f th e s h a p e s h iftin g , th e rio m o rp h ic y o g in i.144

138 Chapters on chomma include Laghusamvara 15 (single-syllable chommas), 20 (communication


through pointing at parts of the body), 21 (similar gestures plus their correct responses), 22 (gestures
m ade only with the fingers), and 24 (single-syllable and other verbal codes).
139 Lists of pithas occur in Laghusamvara 41, which associates specific sets of goddesses w ith these; and
Laghusamvara 50.20-27.
140 Note, for instance, that the initiatory mandala described in chapter 2 is constructed w ith mortuary
materials such as cremation ashes.
141 Particularly noteworthy are the homa rites described in Laghusamvara 50.
142 See for instance the brief chapter thirty-nine; the heroic sadhaka is promised attainment of the state
of a Sky-wanderer (nlyate khecarfpadam, 4b), and freedom from old age and death (na jaramrtyuh sarvatra
sddhako mantravigrahah, 5ab).
143 Laghusamvara 3.16:
dakinyo lamayas caiva khandaroha tu rupim \
etair vicared jagat sarvam dakinyaih saha sadhakah || 16 ||
sarvah kihkaris tasya sadhakasya na samsayah \
Highly irregular grammatical forms such as etaih (masculine, for the feminine etabhih) and dakinyaih (for
dakimbhih) are none too rare in this text, w hile the metrical irregularities of 16c and 17a Eire even more
typical.
144 N ote in particular the rituals of Laghusamvara 49, which promise the yogin the power to transform
him self at will (kamarupo mahavirya yogi syan natra samsaya, 49-i4ab).

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3 .5 BU D D H IST A N D SAIVA "YOGINITANTRAS": THE CASE OF THE


BRAHM AYAM ALA A N D LAGHUCAKRASAM VARATANTRA

In a p io n e e rin g a rtic le o f 2001, A lex is S a n d e rs o n id e n tifie d e x te n siv e p a ra lle l p a s s a g e s

in ta n tric lite ra tu re , w ith in a n d ac ro ss se c ta ria n b o u n d a r ie s , a n d a r g u e d th a t s u b s ta n

tia l p o rtio n s o f im p o rta n t B u d d h is t yogim tantras w e re r e d a c te d fro m S aiva so u rc es,

la rg e ly u n p u b lis h e d .145 T h is c o n s titu te s so m e o f th e m o s t im p o r ta n t e v id e n c e m a r

s h a lle d in s u p p o r t o f h is th e sis c o n c e rn in g th e h isto ric a l re la tio n s h ip b e tw e e n S aiv ism

a n d th e eso te ric B u d d h ism o f th e yogim tantras, first a r g u e d in a n a rtic le o f 1994 a s

s e rtin g th a t " a lm o s t e v e ry th in g c o n c re te in th e s y s te m is n o n -B u d d h is t in o rig in e v e n

th o u g h th e w h o le is e n tire ly B u d d h is t in its fu n c tio n ." 146 W h ile S a n d e rs o n 's e x a m

p le s c o n c e rn se v e ra l B u d d h is t tex ts, th e m o s t re m a rk a b le case is th a t o f th e Laghu-

cakrasamvaratantra o r Herukabhidhana, n e a rly h a lf th e c o n te n ts o f w h ic h h e h o ld s " c a n

b e s e e n to h av e b e e n re d a c te d fro m S aiva o rig in a ls f o u n d in te x ts o f th e V id y a p lth a

d iv is io n " o f th e bhairavatantras th e BraYa, Siddhayogesvanm ata, Tantrasadbhava, a n d

th e YoginTsancaraprakarana o f th e Jayadrathayamala.147 T h e im p lic a tio n s a re c o n s id e r

ab le, fo r th is w o u ld m e a n th a t o n e o f th e m o s t fu n d a m e n ta l s c rip tu re s o f th e la tte r

p h a s e o f In d ia n T an tric B u d d h is m to o k s h a p e , in la rg e m e a s u re , th ro u g h a p p r o p ria

tio n o f m a te ria l fro m tantras o f th e S aiva y o g in i cult.

U n d o u b te d ly so m e o f th e m o s t s ig n ific a n t h is to rio g ra p h ic q u e s tio n s c o n c e rn in g

th e c u lt o f y o g in is lie in th e d y n a m ic s o f S a iv a -B u d d h ist in te ra c tio n , a n d th e fo rm a

tio n o f p a ra lle l ta n tric ritu a l s y ste m s ac ro ss s e c ta ria n b o u n d a r ie s fo c u se d , to a la rg e

d e g re e , u p o n th e fig u re of th e y o g in i. F o r w h ile th e re is m u c h th a t is s im ila r in o ld e r

fo rm s o f S a iv ism a n d T antric B u d d h ism , it is w ith th e c u lt o f y o g in is th a t p a ra lle ls

in ritu a l, text, a n d ic o n o g ra p h y re a c h th e ir m o s t re m a rk a b le level. A s s e s s m e n t o f th e

e n o r m o u s b o d y o f e v id e n c e re le v a n t to th e s e q u e s tio n s a n d its in te rp re ta tio n in lig h t

o f th e so cial a n d h is to ric a l co n te x ts o f e a rly m e d ie v a l In d ia s h a ll re q u ire s u s ta in e d

145 Sanderson, "History through Textual Criticism in the Study of Saivism, the Pancaratra and the
Buddhist Yogimtantras," especially 41-47.
146 "Vajrayana: Origin and Function," 92.
147 Sanderson, "History through Textual Criticism;" 41-47 (quotation on 42).

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176

s c h o la rly e n g a g e m e n t, a d m ira b ly b e g u n in th e w o rk s o f S a n d e rso n , to w h o s e w o rk

R o n a ld D a v id s o n h a s o ffe re d a sig n ific a n t re jo in d e r.148

In th e p r e s e n t d is c u s s io n I s h a ll c o n fin e m y se lf to a s p e c ts o f te x tu a l h isto ry , p r i

m a rily as c o n c e rn th e BraYa, r a th e r th a n a tte m p t to a d d r e s s th e la rg e r p ic tu re of

S a iv a -B u d d h ist in te ra c tio n s . T h e p a s s a g e s S a n d e rs o n id e n tifie s a s s h a r e d b y th e

BraYa a n d Laghusamvara b e lo n g to th e first p o rtio n o f BraYa lxxxv, a c h a p te r e n

title d " T h e S ectio n o n th e P le d g e s ," 149 a n d th e g re a te r p a r t o f c h a p te rs tw e n ty -six

to tw e n ty -n in e o f th e Laghusamvara. H e n o te s th a t c h a p te r fo rty -th re e o f th e A b -

hidhanottara a te x t o f th e C a k ra s a m v a ra cycle, to w h ic h th e Laghusamvara is f u n d a

m e n ta l h a s p a ra lle ls in BraYa lxxxv as w ell, w h ile th e B u d d h is t Samvarodayatantra

h a s a se c tio n c o n c e rn in g th e classific atio n o f sk u ll-b o w ls p a r a lle l to a s e c tio n in BraYa

iv .150 To th e p a s s a g e s id e n tifie d b y S a n d e rs o n I c a n a d d th e fin a l five v e rse s o f BraYa

l xxxiv, w h ic h c o r re s p o n d to th e o p e n in g v e rse s of Laghusamvara 26 ( t a b l e 3.1).151

148 Davidson, Indian Esoteric Buddhism, 202-18.


149 The colophon reads, in Byq, samayadhikaro ndma cdsitimah patalah.
150 Sanderson, "Vajrayana: Origin and Function," 95. In the case of chapter fifteen of the Samvarodaya,
the patralaksananirdesapatala that Sanderson describes as "closely related" to a section in BraYa iv, the
content indeed overlaps considerably. The verses in question are 747-87 of BraYa iv, w hich concern the
specifications for ritual vessels (patras) and more specifically skull-bowls. For the Samvarodaya, I have
consulted Tokyo University Library manuscript no. 404.
151 Sanderson notes that in the period between penning the article "History through Textual Criticism"
and its publication in 2001, he identified additional passages from Saiva scriptures redacted into the
Laghusamvara-, the parallel I identify above m ight belong to this category. "History through Textual
Criticism," 42 (n. 52).
N ote also that Laghusamvara 26.i3cd (aprakasyam idatn guhyam gopaniyam prayatnatah), which occurs
again as 31.14, is parallel to BraYa 87.208 (aprakasyam idam devi gopamyam prayatnatah); variants upon
this phrase appear in chapters xxi, xxii, x lv , and x lv i of the BraYa as well. Note the absence of the
(contextually inappropriate) vocative devi in the LaghuSamvara version. There are other similarities of
idiom too: another phrase shared by the BraYa and Laghusamvara, and not w ith other Buddhist sources
I am aware of, is natah parataram kincit trisu lokesu vidyate. This occurs as Laghusamvara 5.25cd, j8.jab,
49-i4ab, and 50.i4ab (cf. also 26.iab and 49.16), and BraYa xiv.262ab and Lxxxiv.222ab. Other idiomatic
expressions shared by the BraYa and the Laghusamvara include variations upon the following (Laghu
samvara 3-20cd-2iab):
adrstamandalo yogi yogitvam yah samlhate ||
hanyate mustinakasam pibate mrgatrsnikam \
pibate ] Baroda codex-, pibati Ed. (unmetrical)
Striking the sky and drinking from a mirage are proverbial expressions of futile endeavor. M y attention
w as first drawn to this verse by Isaacson in a Sanskrit seminar in the autumn of 2003. Compare e.g.
BraYa L xxxvm .44:
aviditva -d- imam sarvam yah pujdm kartum arhati \
hanate mustinakasam ihate mrgatrsnikam ||

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177

H e n c e , Laghusamvara 2 6 -2 9 c o rre s p o n d s , m o re o r less in se q u e n c e , to th e la st sev e ral

v e rse s o f BraYa l x x x i x a n d firs t fifty -o d d v e rse s o f l x x x v , a lth o u g h in d iv id u a l v erses

a n d sev e ral s h o rt se c tio n s in b o th h a v e n o p a ra lle ls in th e o th er. U n fo rtu n a te ly , th e

o n ly c o d e x in w h ic h th e o rig in a l S a n sk rit o f th e Laghusamvara a p p e a rs to s u rv iv e is

la c u n o s e fro m th e th ird v e rse o f c h a p te r tw e n ty -tw o u p to th e c o lo p h o n o f tw e n ty -

n in e .152 J a n a rd a n S h a s tri P a n d e y h a s h o w e v e r m a d e w h a t a p p e a rs to b e a c re d ita b le

re c o n s tru c tio n o f th e S a n sk rit, u tiliz in g th e S a n s k rit c o m m e n ta ry o f B h a v a b h a tta , th e

T ib e ta n tra n s la tio n , a n d p a ra lle ls in th e Sam putatantra a n d A bhidhanottara T 53 T a b l e

3.1 p la c e s th e p re v io u s ly u n id e n tifie d p a ra lle l p a s s a g e fro m Brahmayamala l x x x i v

a lo n g s id e th e c o rre s p o n d in g v e rse s o f Laghusamvara 26, th e la tte r fro m P a n d e y 's e d i

tio n (re p o rtin g v a ria n ts h e n o te s a re s u g g e s te d b y th e T ibetan).

In th e BraYa, th is p a s s a g e c o n c lu d e s th e first c h a p te r o f th e U ttaratantra, a n " a d

d e n d u m tantra" to th e BraYa p o ss ib ly b e lo n g in g to a la te r s tr a tu m o f th e te x t.154 T h is

c h a p te r c o m p ris e s , p rim a rily , a lo n g a n d c o m p a ra tiv e ly s o p h is tic a te d d e s c rip tio n o f

y o g a fo r w h ic h th e p a s s a g e in q u e s tio n fo rm s th e c o n c lu d in g s ta te m e n t. P a ra lle ls fo r

th e so m e o f th e o b s c u re te rm in o lo g y o c c u r e a rlie r in th e c h a p te r a n d e ls e w h e re in

th e text. In th e re c e iv e d Laghusamvara, th is p a s s a g e in s te a d o p e n s c h a p te r tw en ty -six ,

g iv in g th e a p p e a ra n c e o f h a v in g b e e n a w k w a rd ly re w ritte n a s a n in tro d u c tio n ; in

v e rs e six, it th e n sh ifts to th e su b ject o f th e E ig h t P le d g e s, w ith a p a s s a g e p a ra lle l to

BraYa l x x x v . 1 -4 2 .155 T h e p ro d u c t, o r so it se e m s to m e , is a tra c t o f d e c o n te x tu a l-

iz e d te x t c o b b le d to g e th e r w ith sc a n t re g a rd fo r m e te r a n d still less fo r g ra m m a r, th e

in te r p r e ta tio n o f w h ic h c h a lle n g e s th e im a g in a tio n .

T h e re a re m u ltip le a n d c le a r in d ic a tio n s of th e d e p e n d e n c e o f Laghusamvara 26-2 9

Verses w ith remarkable similarities occur as BraYa 111.5, xi.44cd-45ab, x x i i . i o 6 , l x x i i . 2 1 2 , txxxu.50, and
Lxxxvu.56. These parallels are not however unique to the BraYa; note also Tantrasadbhava 28.88ab and
Nivsdsakarika 24icd (hanate mustinakasam pibate mrgatrsnikam).
152 Oriented Institute of Baroda manuscript no. 13290.
153 Janardan Shastri Pandey, ed., Snherukabhidhanam Cakrasamvaratantram with the Commentary of
Bhavabhatta (2 vols.). See the editor's note on Laghusamvara 22.3d, vol. 2, p. 121.
154 On the structure and possible stratification of the BraYa, see the next chapter.
155 Preceding BraYa l x x x v . i is a short series of mantras, the text of which is badly damaged. These
have no precise counterpart in the Laghusamvara. There may however be a loose structural parallel, for
the short chapter preceding Laghusamvara 26 consists of a single long mantra, introduced by a verse.

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TABLE 3.1: A parallel passage in Brahmayamala l x x x i v and LaghuSamvara 26
Brahmayamala Lxxxiv.222-28: Laghusamvaratantra 26.1-5:

n a ta h p a r a ta r a m k in c it atah param mantrapadam


tr is u lo k e s u v id y a te | trisu lokesu na vidyate |
jn a tv a p ic u m a ta m ta n tr a m sriherukamantram jnatva
s a r v a ta n tra n p a rity a je t || 222 || sarvan mantran parityajet || 1 ||
c a rv a h a ra v ib h a g e 'p i
ta la k a ra d h a k e ta th a |
s a r v a tm a k e ca y o g o 'y a m
s a r v a ta h s v a n u r u p a ta h || 223 ||
d u tly o g a tm a y o g a c ca
p ra k riy a y o g a y o ja n a t |
s a r v a tra ca c a tu r n a m tu
y o g o 'y a m p a r ik lrtita h || 224 ||
a n u lo m a v ilo m e n a a n u lo m a v ilo m e n a
d u ta y a h sa m v y a v a s th ita h | y o g in y a h 1 s a m v y a v a s th ita h |
a d h o r d h v a s id d h id a d e v i a d h o r d h v a m s id d h id a n ity a m
a tm a d u tl tu s a r v a d a || 225 || a tm a d u tlm tu s a r v a g a h || 2 ||
ta d d r a v y a m s a r v a d a s id d h a m ta rn d u tl tu s a ttv a r th a s id d h id a m
d a rsa n a t sp arsab h ak san at | d a r s a n a m s p a r s a n a m ta th a |
c u m b a n a d g u h a n a c caiv a c u m b a n a m g u h a n a m n ity a m
s iv a p lth e v is e s a ta h || 226 || y o g a p lth a m v is e s a ta h || 3 ||
y a v a n to d ra v y a s a m g h a ta h y a v a n to y o g a s a n g h a ta h
s a r v a s id d h ik a ra h p a r a m | s a r v a s id d h ik a ra m s m rta m |
d a ta v y a m m a n tra s a d b h a v a m s a r v a s a d b h a v a m d e y a m ca
n a n y a th a tu k a d a c a n a || 227 || n a n y a th a tu k a d a c a n a || 4 ||
m a ta ca b h a g in i p u tr i m a ta b h a g in i p u t r i v a
b h a r y a v a i d u ta y a h s m rta h | b h a r y a v a i d u ta y a h s th ita h 2 |
y a s y a m a n tr a m d a d e n n ity a m y a sy a m a n tra m d a d e n n ity a m
ta sy a iso h i v id h ih s m rta h || 228 || ta sy a so h i v id h ih s m rta h || 5 ||
222b trisu ] corr.; trsu By" 1 The Tibetan supports reading dutayah
223a carvaharavibhage ] em.; carvaharavibhago BYa 2 The Tibetan supports reading smrtah
223b aradhake ] em.; aradhane Byq
226a siddham ] em .; siddha Byq
226c cumbanad ] em .; cumbana By
guhanac ] em.; guhanan Bya
227a yavanto ] em.; yavato Byq
samghatah ] em.; sanghatah Bya
227b siddhikarah ] em.; siddhikarah BYa
param ] conj.; parah By
227d cana ] em.; canah Byq

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179

u p o n BraYa l x x x iv - l x x x v , fo r th e re d a c to rs a p p e a r to h a v e b e e n less th a n su cc essfu l

in re m o v in g tra c e s o f te c h n ic a l te rm in o lo g y d is tin c tiv e to th e ir s o u rc e tex t. S a n d e rs o n

h a s d is c u s s e d o n e case in d etail: a re fe re n c e to th e smarana, a w o rd in o r d in a r y p a r

la n c e m e a n in g "re c o lle c tio n ," b u t in th e BraYa, a te c h n ic a l te rm fo r th e s e e d -m a n tra

of K a p a llsa b h a ira v a (h u m ). A n o s te n s ib ly n e u tr a l w o rd , th e B u d d h is t re d a c to rs al

lo w e d th is to re m a in , p e r h a p s u n a w a re o f its sig n ifican c e in th e s o u rc e te x t.156 In

a d d itio n to th e smarana, I w o u ld sin g le o u t a n o th e r case in w h ic h c h a ra c te ristic ja r

g o n fro m th e BraYa h a s n o t b e e n re d a c te d o u t o f th e Laghusamvara: 26. i4 c d - i5 a b ,

w h ic h c o rre s p o n d s to BraYa Lxxxiv.9. T h is v erse c o n c e rn s a ty p o lo g y o f th e sadhaka

t h a t is as fa r as I c a n d e te r m in e d is tin c tiv e to th e BraYa a n d c e rta in ly a lie n to th e

Laghusamvara. T h e te x t o f th e Laghusamvara v e rs io n o f th e v e rse is a s fo llo w s, in

P a n d e y 's re c o n stru c tio n :

suddhasuddhatha m isram vai sadhakas trividha157 sthitih || 14 ||


aradhako visuddhas ca dipako gunavdn narah \

J a y a b h a d ra , th e e a rlie s t c o m m e n ta to r o n th e Laghusamvara, re c o g n iz e d th a t th is v erse

s h o u ld c o n c e rn a classific atio n o f p ra c titio n e rs , a n d o ffers th e fo llo w in g in te rp re ta

tio n :

T h e " m a n o f v irtu e " (gunavdn narah) th e y o g in h a s a th re e fo ld d iv isio n .


Aradhaka m e a n s " o n e in w h o m u n d e r s ta n d in g h a s n o t a ris e n " ; visuddha
m e a n s " o n e in w h o m c a p a c ity h a s a ris e n " ; dtpaka (" lig h t" ) m e a n s th e
madhyadtpaka (" m id d le lig h t"): o n e in w h o m s o m e u n d e r s ta n d in g h a s
a rise n , a n d w h o e n lig h te n s h im se lf a n d o th e rs. O r else, aradhaka m e a n s
" w o rs h ip p e r o f th e d e ity th ro u g h p ra c tic e o f m a n tra a n d y o g a ," gunavdn
m e a n s " o n e w h o u n d e r s ta n d s th e m e a n in g of s c r ip tu re ," [w hile] dtpaka
m e a n s " c a p a b le of fu lfillin g th e g o a ls o f a ll liv in g b e in g s ," lik e a la m p
(pradtpa).158

156 Sanderson, "History through Textual Criticism," 44-47. The term smarana occurs in Laghusamvara
29.3c in the critical edition. See also, in the present dissertation, the section in chapter 5 on the BraYa's
titular e p ith e t"navaksaravidhana."
157 The commentator Bhavabhatta instead reads sadhakas trividhah.
158 Jayabhadra, Cakrasamvarapahjika: aradhako visuddhas ca dipako gunavan nara iti gunavan
naro yogi tridha bhidyate [em. Isaacson; vidyate Ed.] aradhaka ity anutpannapratibhah visuddha
ity utpannasamarthyah dtpaka iti madhyadtpakah kimcidutpannapratibhah svapararthabodhakas ca || athav-
aradhako mantrayogabhyasena devataradhakah gunavan Sastrarthavetta dtpakah pradipavat sarvasattvartha-
kriyasamarthah j|

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i8o

J a y a b h a d ra 's c re a tiv e y e t in c o n g ru e n t a tte m p ts to fin d th re e sadhakas in th e se c o n d

lin e testify to th e fa ct th a t th is v e rse lack s co n tex t; a th re e fo ld classific atio n o f th is

n a tu r e is o th e rw is e a b s e n t fro m th e Laghusamvara.

In c o n tra st, th e tria d of 'p u r e ', 'im p u r e ', a n d 'm ix e d ' c o m p ris e s a k e y c o n c e p tu a l

fra m e w o rk in th e BraYa: p ra c titio n e rs , ritu a l, s c rip tu re , a n d th e T h re e S ak tis a re p a t

te r n e d ac co rd in g ly .159 'Aradhaka' to o h a s a specific, c o n te x tu a lly g e rm a n e m e a n in g .

In th e BraYa, th e v e rse in q u e s tio n o c c u rs as lx x x v .8 , in a p a s s a g e w h ic h fo llo w s a n

e n u m e r a tio n o f th e in itia to ry P le d g e s (samaya):

........................................ity astau samaydh par ah || 7 ||


jnatavyah sadhakair nityam sadhanaradhanasthitau \
samanyah sarvatantranarn na hantavyas tu hetubhih || 8 ||
suddhasuddhavim isras tu sadhakas trividhah sm rtah \
aradhako visuddhas tu dTpakadigunair vina || 9 ||
grdm e gram e vratam tasya devatarupalaksanam \
unm attam asidharan ca pavitraksetravarjitah || 10 ||
sadhakas tu dvidha proktas carumdrgo 'tha talakah \
tdlamargaratandm tu na carur naiva samyam ah || 11 ||
vidyavratavisuddhis tu trisastivratam eva ca \
abhedyatvam tatas tasya taladau sadhane vidhau || 12 ||
carumargaikadeso hi tdlah sarvatmako bhavet \
ksetrasthanani siddhani yoginyo yatra samgatah || 13 ||
tesu sthitva japam kurydc carum alabhate dvijah |
7d samayah ] con.) samaya Byq 8a jnatavyah ] corn; jnatavya BYa sadhakair nityam ]
em.) sadhakai nnityam Bya(tops damaged) 9a vimisras tu ] em .;' vimuktas tu By 9b
trividhah ] corn; trvidhah By 12b trisasti0 ] em.; ttrisasthi0 By

" . . . th e s e a re th e s u p re m e e ig h t P le d g es. [ jd \ T h e y s h o u ld alw a y s b e


k n o w n b y sadhakas w h e n in th e s ta te o f [m a n tra -]sadhana o r [deity] w o r
s h ip (aradhana). T h ey a re c o m m o n to all th e tantras, a n d s h o u ld n o t b e
a ss a ile d w ith re a s o n e d a rg u m e n ts. [8] T h e sadhaka is th re e fo ld p u re , im
p u re , a n d m ix e d 160 w h ile th e aradhaka is v e ry p u r e , free fro m th e q u a li
ties (1) 'lig h t' a n d so fo rth (?).161 [9] F ro m v illa g e to v illa g e , h is o b se r vance
(vrata) is [th a t o f ta k in g on] th e fo rm a n d c h a ra c te ris tic s o f th e d e itie s, a n d

159 On the classification of scripture in relation to the saktis, see chapter 5; see below concerning the
sadhaka.
160 There are strong grounds for em ending suddhasuddhavimuktas to vimisras, as I have done, for
this threefold classification of sadhakas based upon degrees of 'purity' pervades the BraYa and fits the
present context. Cf., e.g., XXXI1.331C, suddhasuddhavimisresu. Furthermore, the Laghusamvara offers some
confirmation for the emendation, reading suddhasuddhatha misram, as reconstructed by Pandey.
While the sense of 9b is certain, one could consider em ending to sadhakah trividha smrtah, or to
sadhakas trividha sthitah; the latter is supported by Bhavabhatta's reading of the Laghusamvara parallel.
1611 a m u n f o r t u n a t e l y u n a b l e t o d e t e r m i n e t h e p r o b a b l e i n t e n d e d s e n s e o f 9 d , dTpakadigunair vin a ,

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i8 i

th e 'm a d m a n ' a n d 'r a z o r 's e d g e ' [o b s e rv a n c e s ]/62 a v o id in g th e lo c a tio n s


o f s a c re d fields. [10] B u t th e sadhaka is [actu ally ] tw o fo ld : th e o n e fol
lo w in g th e p a th o f ca m ('fo o d o ffe rin g s'), a n d th e talaka. F o r th o s e o n
th e talaka p a th , th e re is n e ith e r ca m n o r se lf-re stra in t. [11] [A fter e n g a g in g
in] p u rific a tio n b y th e z ^ y a - m a n tr a o b se rv a n c e a n d th e 's ix ty -th re e o b se r
v a n c e '/ 63 h e th e n [reaches] th e s ta te o f [m ak in g ] n o d is tin c tio n b e tw e e n
th e ritu a l p ro c e d u re s of th e talaka, etc. [12] F o llo w in g th e w a y o f th e cam ,
h a v in g a sin g le lo c a tio n , th e talaka w o u ld b e c o m e a sarvatm an (" u n iv e r
sal") [sadhaka].16^ R e m a in in g in th e sa c re d , e m p o w e re d p la c e s w h e re th e
y o g in is a sse m b le , h e s h o u ld p e r fo rm h is m a n tra re c ita tio n in th o se ; th e
tw ic e -b o rn o n e o b ta in s cam [fro m th e y o g in is ]." 165 [ i 3 - i4 a b ]

H e re aradhaka, " w o rs h ip p e r," re fe rs to a specific c a te g o ry o f p ra c titio n e r. Typically,

th e BraYa d e sc rib e s a th re e fo ld ty p o lo g y o f th e sadhaka: p u r e , im p u re , a n d im p u re -

as transmitted in By11. The parallel text in Laghusamvara 26.15b provides no assistance obvious to me.
Jayabhadra's interpretation of the latter, quoted above, m ight invoke the rhetorical figure of the dTpaka.
162 The unmattakavrata is fourth of the N ine Observances described in BraYa xxi, involving feigned
insanity, as the name implies. The asidharavrata ('observance of the sword's edge') for its part comprises
the subject of BraYa xxxix.
163 While the various observances taught in BraYa xxi are referred to collectively as vidyavratas, "ob
servances of the [nine-syllable] vidya," this term is primarily used for the final and m ost important of
these, a kapalika observance also called the mahavrata (108a) or bhairavavrata (1093b). As for the trisasti-
vrata, this appears to be connected w ith a mantra-deity pantheon (ydga) of the same name; yet w hile the
yaga of the sixty-three" and its vrata are mentioned in several chapters, I have not identified a detailed
description.
164 The implication is that the sarvatman sadhaka is bound by no single discipline and may engage at
w ill in practices associated w ith the lower grades of initiate. This is consistent with the description of
the sarvatman foimd in BraYa xciv.
165 The notion that one may attain siddhi through consuming food offerings (cam) given directly by
the yoginis is mentioned in BraYa c i 29, and is in all likelihood alluded to here in 14b. For a more
explicit description, note Kaulajhananirnaya n .y c d -io :
yad icchet kaulavf siddhih prasya pamcamrtam param || 7 ||
tada sidhyati yoginyam siddhimelapakam bhavet \
dadante ca tada devi carukam pancabhir yutam || 8 ||
yogimbhih sakrd dattam tatksanat tatsamo bhavet |
atha va prasayej jnatva yogayuktas tu kaulavit j| 9 ||
sidhyate natra sandeho vighnajalavivarjitah \
yoginlganasamanyo manasa cintitam labhet || 10 ||
7d p rasy a ] em.; p r a s y a K j n ot/ p rap y a K jn ^ 9 a y o g im b h ih ] K j ^ ; y [ e ? ] g i n l b h i h K jn 1* 10
s a n d e h o ] K jN erf; s a n d o h o K jn * 10b v iv a r jita h ] em.; v i v a r j i t a m h K jn '; v i v a r j i t a m K jn ':<; xoc
sa m a n y o ] K j n ^ ; sa m a n y a K in '3 r o d m a n a s a c in tita m la b h e t ] m a n a h s u c in tita m b h av et
K jN erf

"One w ho desires Kaula siddhi then obtains siddhi after consuming the ultimate five nectars.
There would transpire a siddhi-[bestowing] encounter w ith the yogini[s]. And they then give
[him] the food offering (caru), m ixed w ith the five [nectars], O goddess. [If he consumes the
cam] immediately w hen first given by the yoginis, he becomes equal to them. Otherwise, if
he w ould consume it after thinking [first], the knower of the Kaula, disciplined in yoga, will
undoubtedly attain siddhi, free from the web of obstacles. Equal to the horde of yoginis, he
w ould obtain whatever he thinks about."
One should perhaps emend to sidhyanti yoginyah in 8a.

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182

cum -p u re , fo r w h ic h th e d e s ig n a tio n s a re talaka,166 carubhojin (" o n e w h o c o n su m e s

ritu a l o fferin g s"), a n d m isra (" m ix e d "), re sp ectiv ely .167 T h is classific atio n receiv es

d e ta ile d e la b o ra tio n in th e te x t's m a ss iv e fo rty -fo u rth c h a p te r, " th e se c tio n o n th e

sadhaka" ( s adhakadhikara). H o w ev er, th e la tte r c h a p te rs o f th e BraYa l x x x i v - c i, com

p ris in g th e Uttara- a n d U ttarottaratantras168 in tro d u c e a n e w fo u rfo ld ta x o n o m y o f

in itia te s: th e aradhaka, carubhojin, talaka, a n d sarvatm an (" u n iv e rs a l" ), w h o s e a c tiv itie s

a n d s u b d iv isio n s c o m p ris e th e re sp e c tiv e su b jects o f BraYa x c i-x c iv . T his ty p o l

o g y d iffe rs fro m th e th re e fo ld in so fa r a s th e c a te g o ry o f misraka, th e p ra c titio n e r o f

" m ix e d " p u rity , a p p e a rs to b e re c o n fig u re d a s th e h ig h e s t g ra d e , th e sarvatm an

a b o v e th e talaka.169 O n th e o th e r h a n d , th e aradhaka re p re s e n ts a v a rie ty o f h o u s e

h o ld e r p ra c titio n e r.170

T h a t th e re d a c to rs o f th e Laghusamvara h a d in te n d e d to re m o v e re fe re n c e s to a

S aiv a ty p o lo g y o f p ra c titio n e rs is s u g g e s te d b y c o m p a riso n ; in table 3.1, n o te th a t

BraYa l x x x iv . 223-24, w h ic h m a k e s specific re fe re n c e to th e c lassific atio n o f sadhakas

166 The word talaka appears non Indo-Aryan, and Sanderson (personal communication, May 2004)
suggests a connection w ith the Tamil tal, "energy, effort, perseverance, application." The University of
Madras Tamil Lexicon, 1885. Accessed online (April 2007) through the Digital Dictionaries of South Asia
project (h ttp://d sal.uchicago.ed u/d iction aries/).
167The terms for the threefold sadhaka are provided in BraYa XLiv.iocd-nab:
iuddhas tu talakah proktas carubhojf tv asuddhakah || 10 ||
suddhasuddho bhaven misrah sadhakas tu na samsayah j
proktaS ] em.; proktam S Bya m israh ] em.; m isram Byq

168 The structure and possible stratification of the text are discussed in the subsequent chapter.
169 It is evident from the descriptions in BraYa x l i v that the misraka, as one might expect, constitutes
the m iddle grade of sadhaka. Hence in xnv.472, it is said that a misraka purified through constant
practice may become a talaka (kadacin misrako devi karmayogena nityasah | talamargalm] samapnoti yada
suddhah prajdyate). However, the sarvatman sadhaka is "mixed" in an entirely different sense: he is free
from all regulations, engaging at w ill in the disciplines associated w ith lower practitioners, including
consumption of the impurest of substancesthe domain of the carubhojin.
170 It appears that the aradhaka m ight not be considered a sadhaka, per se; their characteristic m odes of
ritual, aradhana ("worship") and sadhana, are placed in contrast. See e.g. Lxxxv.8b above. Nonetheless,
the term aradhaka figures in later Saiva typologies of the sadhaka. In the Kulasdra, the aradhaka features
as fourth of the five grades of sadhaka, above the talaka, cumbaka, and carvaka (=carubhojin, presumably);
transcending the aradhaka is the sivodbhuta:
talako cumbakas caiva carvakarddhakas tatha j
sivodbhuta -m- atah proktah pamcabhedo pi sadhakah \
carvakaradhakas ] em.; carvakoradhakas ms sivodbhutam ] em. Vasudeva; sivobhutam ms

I am grateful to Vasudeva for providing me w ith his transcription of this material. Given the ter
m inological continuities, it seems possible that this fivefold typology develops out of the threefold
classification present in the BraYa, the addition of the aradhaka reflecting an intermediate stage.

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183

in q u e s tio n , is a b s e n t fro m th e Laghusamvara. Yet Laghusamvara l q c d - i ^ a b re fe rs

n o n e th e le s s to w h a t is, in th e BraYa, th e s a m e ty p o lo g y e x p re s s e d w ith d iffe re n t

te rm in o lo g y .171

In th e case o f th e Laghusamvara, I b eliev e th e re c a n th u s b e little d o u b t c o n c e rn

in g S a n d e rs o n 's p ro p o s a l: th a t th is te x t h a s in c o rp o r a te d m a te ria l fro m th e BraYa,

w h e th e r d ire c tly o r th ro u g h a n o th e r d e riv a tiv e so u rc e, s e e m s th e o n ly p la u s ib le ex

p la n a tio n fo r th e re la tio n s h ip b e tw e e n th e p a s s a g e s in q u e s tio n . D e rriv a tio n fro m a n

u n k n o w n c o m m o n so u rc e is p e r h a p s n o t im p o ssib le , b u t th is w o u ld in a ll lik e lih o o d

h a v e b e e n a te x t in tim a te ly re la te d to th e BraYa, to th e e x te n t o f s h a r in g u n u s u a l

te rm in o lo g ic a l sim ila ritie s. T h e case is s im ila r w ith c h a p te r fo rty -th re e o f th e A b -

hidhanottara, a n o th e r te x t o f th e C a k ra s a m v a ra tra d itio n ;172 a s S a n d e rs o n p o in ts o u t,

th is c o r re s p o n d s to th e s a m e m a te ria l s h a r e d b y th e BraYa a n d Laghusamvara. T h is

b e g in s w ith te x t c o rre s p o n d in g to Laghusamvara 26.6 a n d BraYa Lxxxv.9, o m ittin g th e

five v e rse s p a ra lle l to 26.1-5 a n d Lxxxiv.222-28 o f th e se re s p e c tiv e w o rk s. T h o u g h th e

te x t o f Abhidhanottara 43 clo sely p a ra lle ls Laghusamvara 2 6 -2 9 fo rtu ito u s ly so, g iv e n

th a t th is se c tio n o f th e Laghusamvara d o e s n o t s u rv iv e in S a n s k rit th e fo rm e r c o n

ta in s n o n e o f th e la tte r 's d iv isio n s in c h a p te rs , b e in g h e n c e c lo se r to th e BraYa. T h is

in fa c t a p p e a rs tr u e o f th e e a rly Laghusamvara as w ell, fo r th e c o m m e n ta to r Jay ab

h a d r a sh o w s n o a w a re n e ss o f th e c h a p te r d iv is io n s k n o w n to th e la te r c o m m e n ta to r

B h a v a b h a tta .173 S a n d e rs o n c o n te n d s th a t sev e ral o th e r se c tio n s o f th e Abhidhanottara

d e riv e fro m S aiva so u rc e s a s w ell, fo r w h ic h J u d it T o rz s o k h a s p ro v id e d c o n v in c in g

e v id e n c e in th e case o f its re la tio n s h ip to th e Siddhayogesvanm ataT74

171 A reference to the fourfold typology of practitioners is clearly present in BraYa ixxxiv.223, al
though out of sequence: carvdhara (=asuddha or carubhojin), talaka (=suddha), aradhaka (by emendation of
aradhane; =1HSuddha), and sarvatmaka (=misra). While the interpretation of 2243b remains unclear to me,
the point of 224cd is that the yoga expounded in this chapter is applicable to all four (caturndm) types
of practitioner.
1721 have consulted two manuscripts of the Abhidhanottara: Institute for Advanced Studies of World
Religions, Buddhist Sanskrit Manuscripts film-strip no. MBB-1971-100 (Nepalese script, dated to the
equivalent of 1138 c . e .) ; and a late Devanagari manuscript that has been published in facsimile: Lokesh
Chandra, ed., Abhidhdnaottara-tantra: a Sanskrit Manuscript from Nepal.
173 This has been pointed out to me by Isaacson, personal communication (April, 2007).
174 Torzsok discusses parallels between Siddhayogesvanmata 29 and Abhidhanottara 38, identifying in
dications of the direction of redaction from the former to the latter. Her examples include "changes of

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184

R o n a ld D a v id s o n h a s v o ic e d sk e p tic ism c o n c e rn in g a n u m b e r o f S a n d e rs o n 's

c la im s p e r ta in in g to th e re la tio n s h ip b e tw e e n T antric S a iv ism a n d T antric B u d d h ism .

O f p a r tic u la r re le v a n c e to th e p re s e n t d is c u ss io n , h e q u e s tio n s th e p la u s ib ility of

e x ta n t S aiva te x ts b e in g sig n ific a n t so u rc e s o f m a te ria l f o u n d in th e B u d d h is t yo g im

tantras. O n e o f h is p rin c ip a l o b jectio n s is c h ro n o lo g ic al: h e c o n s id e rs p ro b le m a tic th e

e v id e n c e a tte s tin g specific, e x ta n t w o rk s o f ta n tric S aiva lite ra tu re p rio r to th e n in th

a n d te n th c e n tu rie s . H e q u e stio n s , fo r in sta n c e , w h e th e r th e m id e le v e n th -c e n tu ry

C a m b o d ia n S d o k K a k T h o m in s c rip tio n s h o u ld b e ta k e n as a n a c c u ra te re c o rd fo r

th e e x isten c e in th e n in th c e n tu ry o f th e S aiva te x ts it m e n tio n s fo u r vam atantras

w h ic h th e in s c rip tio n a sso c ia te s w ith a b r a h m in in th e c o u r t o f th a t p e rio d . W h ile

s u c h c a u tio n is la u d a b le in p rin c ip le , h e re it a p p e a rs excessive: th e e x isten c e o f S aiva

vam atantras p r io r to th e n in th c e n tu ry is s u g g e s te d in m u ltip le m a n n e rs , a n d th e tex ts

m e n tio n e d in th e in s c rip tio n a re k n o w n to h av e b e e n f u n d a m e n ta l s c rip tu re s o f th is

g e n re .175 In fact, D a v id s o n 's o b jectio n a p p e a rs s o m e w h a t im b a la n c e d c o n s id e rin g

th a t h e d ra w s u p o n a sin g le re fe re n c e in th e la te m e d ie v a l Kalikapurana fo r re c o n

s tru c tin g th e a lle g e d p re -B u d d h is t o rig in s of th e d e ity H e ru k a , re ly in g h e a v ily o n

a m y th o lo g ic a l te x t fo r re c o n s tru c tin g h is to ry a t a re m o v e o f w e ll m o re th a n h a lf a

m ille n iu m .176

non-Buddhist references to Buddhist ones," alterations which render a metrical verse in the Saiva text
unmetrical in the Buddhist, and "Saiva iconographic features left unchanged in the Buddhist version."
See "Doctrine of Magic Female Spirits," appendix 3 and its supplement, "Parallels of Siddhayogesvari-
mata 29 in the Abhidhanottara Patala 38," 192-95 (quotations on 194-95).
175 Davidson addresses Sanderson's remarks on this inscription as they were presented in "Plistory
through Textual Criticism," 7-8 (n. 5). Sanderson has discussed this material in greater detail more
recently, in "Saiva Religion among the Khmers (Part I)," 355-57. On other early evidence for the vama
tantras, see the discussion of these in section 2.
176 Davidson's attempts to show that Bhairava and "his Buddhist counterpart, Heruka," have (inde
pendent) roots in tribal or local divinities seem unconvincing. The Kalikapurana, a text that in its current
form is unlikely to predate the sixteenth century, associates a cremation ground called Heruka with
Kamakhya, and Davidson identifies this (plausibly) as the modern site called Masanbhairo (smasana-
bhairava). He postulates that "Buddhists apparently appropriated a local term for a specific Assamese
ghost or cemetery divinity and reconfigured it into the mythic enem y of evil beings in general"
Heruka. Indian Esoteric Buddhism, 211-16 (quotations on 211, 214). On the dating of the Kalikapurana,
see Sylvia Stapelfeldt, Kdmdkhyd-SatT-Mahdmayd: Konzeptionen der Grofien Gottin im Kalikapurana, 35-40.
Assum ing that the Kalikapurana's Heruka cremation groimd is indeed the site Masanbhairo, this in fact
tells us no more than that Heruka and Bhairava were at som e point prior to the sixteenth century
considered cognate, to the point that their names could be interchanged. To argue that the Buddhist
Heruka w as originally an Assam ese cremation-spirit deity on this basis calls to mind what David

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C ritiq u in g S a n d e rs o n 's th e sis o f th e B u d d h is t yogim tantras' in d e b te d n e s s to S aiv

ism , D a v id s o n c o u n te rs th a t " a m o re fru itfu l m o d e l w o u ld a p p e a r to b e th a t b o th

h e a v ily in flu e n c e d th e fin al fo rm a tio n s o f th e a g o n istic o th e r a n d th a t e a c h h a d a lte r

n a tiv e so u rc e s a s w e ll." 177 A m o d e l o f m u tu a l in flu e n c e c e rta in ly h a s a p p e a l w h e n

c o n s id e rin g B u d d h ist-S a iv a in te ra c tio n s b ro a d ly o v e r th e c o u rs e o f th e firs t m illie-

n iu m ,178 y e t s u c h c a n n o t b e a s s u m e d a priori in a n y p a r tic u la r case; in d e e d , m o s t

o f th e tex ts D a v id s o n cites as e x a m p le s o f T an tric S a iv is m 's sy n c re tic so u rc e s a p

p e a r to b e p o s t tw e lfth -c e n tu ry w o rk s, a n d a c c o rd in g ly h a v e little b e a rin g u p o n th e

re la tio n b e tw e e n th e S aiva V id y a p lth a a n d B u d d h is t yogim tantras. A n e x c e p tio n is

th e Jayadrathayamala, w h ic h as D a v id s o n p o in ts o u t m e n tio n s B u d d h is t tantras in its

a c c o u n t o f th e s c rip tu ra l c a n o n , a p p a re n tly n a m in g th e Guhyasam aja.179 T h e Jayad-

rathayamala, S a n d e rs o n su g g e sts , is a n h is to ric a lly la y e re d c o m p o s itio n th a t to o k its

fin a l fo rm in K a sh m ir p r io r to th e p e r io d o f K se m a ra ja (fl. circa 1000-50).180 T h a t

son elsewhere describes as "sustained special pleading about single reference citations, a questionable
method of arguing history." Indian Esoteric Buddhism, 206.
A s for Bhairava, Davidson asserts that he "seems to have been little more than a local ferocious
divinity at one tim e... eventually appropriated by Saivas, m uch as they aggressively appropriated so
much other tribal and outcaste lore for their ow n ends." The only evidence he cites for this assertion
are origin myths in the Kalikapurana for a lihga called "Bhairava" near Guwahati, and tantric Buddhist
lore associating a series of twenty-four pfthas w ith the same number of bhairavas as guardians. Indian
Esoteric Buddhism, 211-13 (quotation on 211). While the roots of Bhairava remain obscure, it is worth
noting that Mahabhairava is named as a Saiva place of pilgrimage in the Nisvasa (Mukhagama 3-2id
and Guhyasutra 7.113d) as well as the old Skandapurana (chapter 167); the latter source makes clear that
the site is named after the form of Siva enshrined there (cf. Mahakala of Ujjayiru). A fourth-century
Vakataka king is described as a devotee of "Mahabhairava" in an inscription of the fifth century, on
w hich see Sanderson, "Saivism among the Khmers," 443-44; and Peter Bisschop, Early Saivism and the
Skandapurana, 192-93. The emergence of Bhairava in the tantric Saiva pantheon, whatever his roots may
be, appears to have involved som e degree of identification w ith Aghora, the southern, fierce face of
Sadasiva w ho is said to reveal the bhairavatantras.
177 Davidson, Indian Esoteric Buddhism, 217.
178 N ote for instance Davidson's plausible suggestion that Pasupata monasticism is a response to the
sramana ascetic orders. Ibid., 183-86. One might also mention the possible influence of the Buddhist
Yogacara school upon nondualist "Kashmiri" Saiva thought, although this requires further investiga
tion.
179 Indian Esoteric Buddhism, 217, citing Mark Dyczkowski, The Canon o f Saivism, 102.
180 Sanderson, "The Visualization of the Deities of the Trika," 32 (n. 6); and "Remarks on the Text of the
Kubjikamatatantra," 2. The Jayadrathayamala is a heterogenous, layered work; Sanderson sees within it
m ultiple texts that m ight originally have been independent: the Sirascheda, an early vamatantra; and the
Madhavakula, a text cited by Abhinavagupta and incorporated into the fourth book (satka) of the Jayad
rathayamala. On the Sirascheda, see "History through Textual Criticism," 31-32 (n. 33), and "Remarks
on the Text of the Kubjikamatatantra," 1-2. On the Madhavakula, see the latter. His claim, to which
D avidson responds and for which the evidence has not yet been published, is that the ninth chapter
of the Jayadrathaydmala's third book, the YoginTsahcaraprakarana, was a source for Buddhist yogimtantra

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i86

se c tio n s o f th e te x t s h o w a w a re n e ss o f T antric B u d d h is m is h e n c e n e ith e r s u rp ris in g

n o r u n u s u a l, a n d D a v id s o n 's a s s e rtio n th a t th is su g g e s ts " d e p e n d e n c e o n B u d d h is t

ta n tr a s " s h o u ld re q u ire d e m o n s tra tio n o f th e n a tu r e o f s u c h d e p e n d e n c e .181 A m o n g

th e o th e r S aiva te x ts D a v id s o n sin g le s o u t is " th e Brahmayamala-" b u t w h a t h e re fe rs

to is in fa ct a la te m e d ie v a l e a s t In d ia n c o m p o s itio n b y th is title, ra th e r th a n th e

e a rly V id y a p lth a s c rip tu re .182 It w o u ld in d e e d a p p e a r th a t th e la te r sakta tra d itio n

o f S aiv ism , p a rtic u la rly in e a s t In d ia , a p p r o p r ia te d m u c h fro m T antric B u d d h is m

d u r in g th e c e n tu rie s o f th e la tte r 's d ec lin e . T h is is d ra m a tiz e d , fo r in s ta n c e , in ta le s

of th e b ra h m a n ic a l sa g e V a sisth a 's s o jo u rn to M a h a c ln a (" G re a te r C h in a " ) in o rd e r

to le a r n w o rs h ip o f T a ra fro m th e in e b ria te d B u d d h a , a n d e v id e n c e d b y th e e m e r

g e n c e o f sy n c re tic p a n th e o n s s u c h a s th e "T en G re a t Vidya-m a n tra G o d d e ss e s " (dasa

rm havidyah), w h o in c lu d e T ara. T h e o ld BraYa, in c o n tra s t, m e n tio n s in its a c c o u n t of

th e s c rip tu ra l c a n o n w o rk s o f "a g o n istic o th e rs " s u c h a s th e V aisn av as a n d V aidik as,

y e t s h o w s n o a w a re n e s s I c a n d is c e rn o f T antric B u d d h ism . T h e s a m e m a y b e s a id of

th e N isvasa, a n e v e n e a rlie r c o m p o s itio n w h ic h o th e rw is e sh o w s e n o r m o u s in te re s t

in h ie ra rc h ic a lly o rd e rin g riv a l sy stem s.

R eg re tta b ly , D a v id s o n g o e s so fa r a s to s u g g e s t th a t S a n d e rs o n 's m o d e l o f th e

V id y a p lth a is in fo rm e d b y a " c u rio u s th e o lo g y o f s c rip tu re ," c o n te n d in g th a t " w h ile

it is s e ld o m th a t a re c e iv e d b o d y o f te x ts reflects n o in flu e n c e a t all, th is s e e m s to b e

S a n d e rs o n 's u ltim a te p o s itio n o n th e V id y a p lth a S aiva s c r ip tu re s ." 183 T h is a s s e rtio n

a p p e a rs e n tire ly u n s u s ta in a b le in lig h t o f S a n d e rs o n 's re s e a rc h in to th e la y e re d g en e-

material. "History through Textual Criticism/' 41-43.


181 Davidson, Indian Esoteric Buddhism, 217.
182 Davidson refers to the Rudrayamala, Tdrdtantra, and Brahmayamala as texts transmitting the legend
of Vasistha learning "cmacara" ("the Chinese method") from the Buddha. Indian Esoteric Buddhism, 216,
citing Benoytosh Bhattacharya's introduction to Sadhanamala, vol. 2, cxi-ii (in fact cxli-ii); and Bhat-
tacharya, "Buddhist Deities in Hindu Garb," in Proceedings and Transactions o f the Fifth Indian Oriental
Conference, vol. 2,1277-98. In this matter Bhattacharya drew upon Sanskrit textual materials published
in a particular volume, edited from Bengali manuscripts: Girlsacandra Vedantatlrtha (ed.), Taratantram.
SrigirTscandraveddntattrthasahkalitam. With an Introduction by A. K. Maitra. As I discuss in chapter 1,
section 1, this publication includes excerpts from the first two chapters of a certain "Brahmayamala" pre
served in a manuscript of the Varendra Research Society. There is no indication that the text is related
to the Vidyapltha scripture of the same name.
183 Davidson, Indian Esoteric Buddhism, 386 (n. 105).

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187

o lo g ie s o f S aiva sc rip tu re s, in c lu d in g th o s e o f th e V id y a p lth a . C o n c e rn in g th e Tantra-

sadbhava, a T rika te x t o f th e V id y a p lth a , h e d e m o n s tra te s th a t it h a s in c o rp o ra te d a n d

e x p a n d e d u p o n co sm o lo g ical m a te ria l fro m th e Svaccha.ndatan.tra a n e x te n siv e tra c t

of te x t w h ic h th e latter, in tu r n , d re w in p a r t fro m th e N isvdsaguhya, tra n s fo rm in g th is

in th e p ro c e ss w ith in its o w n cu ltic s y s te m .14 H e a rg u e s , m o reo v e r, th a t th e Nisvasa

itse lf p e r h a p s th e e a rlie s t e x ta n t ta n tric S aiva s c rip tu re is h e a v ily in d e b te d to p re -

a n d p ro to -ta n tric S aiva sec ts o f th e A tim a rg a .15 P a rtic u la rly n o te w o rth y is S a n d e r

s o n 's m o re re c e n t in v e s tig a tio n in to th e fo rm a tio n of th e N etratantra, a S aiva te x t h e

a rg u e s w a s p ro d u c e d in th e m ilie u o f a n e ig h th - o r e a rly n in th -c e n tu r y K a sh m iri

c o u r t.186 N o te also h is d e m o n s tra tio n th a t th e Brhatkdlottara, a K a sh m iri-p ro v e n a n c e

tantra of th e Saivasiddhanta, h a s in c o rp o r a te d m a te ria l fro m a V aisnava s c rip tu re of

th e P a n c a ra tra .1? In lig h t o f th is o b v io u s c o m m itm e n t to id e n tify in g a g e n ts, c irc u m

sta n c e s, a n d so u rc e s in v o lv e d in th e fo rm a tio n o f S aiva s c r ip tu ra l lite ra tu re , it h a r d ly

s e e m s d e fe n sib le to a ttrib u te b ia s to S a n d e rs o n fo r fa ilin g to u n e a r th e x a m p le s of th e

in d e b te d n e s s o f e a rly tex ts o f th e V id y a p lth a to ta n tric B u d d h is t so u rc es. I a m aw a re

of n o n e ; y e t g iv e n th e c u r re n t s ta te o f re se a rc h , it is e n tire ly p o s sib le th a t e x a m p le s

w ill su rface.

3.6 C o n c lu s io n s

T h e p re s e n t c h a p te r h a s a tte m p te d to tra c e th e e a rly d e v e lo p m e n t o f th e y o g in i c u lt

in S aiv a a n d B u d d h is t ta n tric lite ra tu re s. It w a s s h o w n th a t sig n ific a n t e le m e n ts of

th e S aiva c u lt o f y o g in is h av e ro o ts in e a rlie r S aiva s c r ip tu ra l g e n re s. In p a rtic u la r,

a s p e c ts o f th e kapalika c u lt o f B h airav a in a sso c ia tio n w ith w h ic h th e S aiva c u lt o f y o

g in is c o m e s in to e v id e n c e h a v e d is c e rn a b le p re c e d e n ts in th e N iSvdsatattvasam hitd.

184 Sanderson, "History through Textual Criticism," 23-32.


185 The w indow s afforded by the Nisvasa into early Saiva system s and its ow n dependence upon these
comprise the subject of Sanderson's recent essay, "The Lakulas: N ew Evidence of a System Intermediate
between Pancarthika Pasupatism and Agamic Saivism." See also Sanderson, "History through Textual
Criticism," 29.
186 Sanderson, "Religion and the State: Saiva Officiants in the Territory of the King's Brahmanical
Chaplain," passim.
187 Sanderson, "History through Textual Criticism," 38-41.

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i8 8

T h is a rch aic s c rip tu re o f th e c u lt o f S a d a siv a a p p e a rs to p r e d a te cle a r d iffe re n tia tio n

b e tw e e n siddhantatantras a n d o th e r ta n tric S aiva s c rip tu ra l tra d itio n s . M o re d ire c t

p re c e d e n ts fo r th e c u lt o f y o g in is a p p e a r to lie, h o w ev er, in s c rip tu ra l tra d itio n s fo r

w h ic h th e re c o rd is fra g m e n ta ry : dakinltantras, bhutatantras, a n d th e bhagim tantras of

th e c u lt o f th e S iste rs o f T u m b u ru . T h e latter, a tte s te d b y th e s e v e n th ce n tu ry , w e re

s h o w n to fig u re in th e b a c k g ro u n d o f th e BraYa, o n e o f fo u r e x ta n t, e a rly bhairava-

tantras o f th e V id y a p lth a (" S e a t of F e m a le M a n tra -d e itie s" ). T h e se s c rip tu ra l a u th o r

itie s fo r th e S aiva c u lt of y o g in is d is tin g u is h th e m se lv e s fro m bhairavatantras o f th e

M a n tra p lth a (" S e a t o f M ale M a n tra -d e itie s " ) th ro u g h th e ir e m p h a s is u p o n g o d d e s s e s

(vidya). It w a s a r g u e d th a t th e V id y a p lth a y o g in i c u lt m ig h t h a v e d e v e lo p e d w ith in

a c u ltic c o n te x t o f th e v a rie ty re p re s e n te d b y th e Svacchandatantra a te x t so m e tim e s

a s s ig n e d to th e M a n tra p lth a in w h ic h g o d d e s s e s h av e a s e c o n d a ry cu ltic s ta tu s , a n d

in w h ic h th e c u lt o f y o g in is re g is te rs a p re s e n c e in o n ly th e fin a l c h a p te r, p ro b a b ly

a la te a d d itio n to th e text. W h ile V id y a p lth a lite ra tu re r e p re s e n ts th e y o g in i c u lt in

its e a rlie st accessib le fo rm , th e v a s t m a jo rity o f S aiva s o u rc e s c o n n e c te d w ith y o g in is

b e lo n g , h o w ev er, to s u b s e q u e n t K a u la tra d itio n s. A s d is c u s s e d in c h a p te r tw o , it is

K a u la c o n c e p tio n s o f y o g in is th a t a p p e a r to in fo rm th e p o s t n in th -c e n tu r y te m p le

tr a d itio n c o n n e c te d w ith th e s e g o d d e s se s.

A B u d d h is t c u lt o f y o g in is is a tte s te d b y th e la te e ig h th o r e a rly n in th c e n tu ry

w ith th e a p p e a ra n c e o f yogim tantras, " T a n tra s o f th e Y oginis." W h ile h e ra ld in g a

re m a rk a b le s h ift in th e c h a ra c te r o f T an tric B u d d h ism , th e p ro m in e n c e o f g o d d e s s e s

in th e yogim tantras is th e c u lm in a tio n o f d e v e lo p m e n ts o b s e rv a b le in e a rlie r lite ra

tu re . T h e B ra h m a n ic a l M o th e r g o d d e s s e s fe a tu re in B u d d h is t m a n d a te s a s e a rly as

th e m id -s e v e n th ce n tu ry , in th e M ahavairocanasutra, w h ile th e ra n g e a n d p ro m in e n c e

of g o d d e s s e s a n d fe m a le s p irits g iv e n B u d d h is t id e n titie s g ro w s c o n sid e ra b ly in s u b

s e q u e n t lite ra tu re , s u c h as th e M ahjusnm ulakalpa. It w a s s h o w n th a t th e e m e rg e n c e

of th e B u d d h is t c u lt o f y o g in is is lin k e d clo sely to tra n s f o rm a tio n o f th e dakinTfro m

th e p e rn ic io u s fe m a le s p irit r e p re s e n te d in e a rly B u d d h is t a n d n o n -B u d d h is t so u rc e s

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189

to th e p o w e rfu l, p o te n tia lly b e n ig n vajradakim s of th e yogim tantras. E v id e n c e fo r th e

c o n v e rsio n a n d e le v a tio n o f th e dakinT a p p e a rs in e ig h th -c e n tu ry so u rc e s th e Tattva-

samgraha a n d Guhyasamaja a p ro c e s s c o m p le te d in th e e a rly yogim tantras, s u c h as

th e Laghusamvara.

In g e n e ra l c h a rac te r, th e S aiva a n d B u d d h is t c u lts o f y o g in is p o s se ss re m a rk a b le

sim ila ritie s, a n d th e re la tio n s b e tw e e n th e s e re lig io u s s y s te m s in th e ir h isto ric a l c o n

te x ts m e rits c o m p re h e n siv e in q u iry . In th e fin a l se c tio n o f th is c h a p te r, I o ffered

e v id e n c e in s u p p o r t o f A lex is S a n d e rs o n 's p ro p o s a l th a t th e B u d d h is t yogim tantras

in se v e ra l cases d e p e n d e d h e a v ily u p o n V id y a p lth a s c rip tu re s . It w a s s h o w n th a t

th e BraYa is in d e e d th e so u rc e o f a s u b s ta n tia l tra c t o f te x t re d a c te d in to th e Laghu

samvara a n d Abhidhanottara, te x ts o f th e C a k ra s a m v a ra s c r ip tu ra l cycle. T h is is sig

n ific a n t, m o reo v e r, n o t o n ly fo r th e h is to ry o f ta n tric B u d d h is t lite ra tu re , b u t a lso fo r

lo c a tin g th e BraYa in tim e , a s d is c u s s e d in th e s u b s e q u e n t c h a p te r. W h ile th is case

o f te x tu a l b o rro w in g u n d o u b te d ly p ro v id e s a lim ite d w in d o w in to co m p le x h is to r

ical p ro c e sse s, it n o n e th e le s s illu s tra te s th a t d e s p ite R o n a ld D a v id s o n 's ob jectio n s,

S a n d e r s o n 's th e s is c o n c e rn in g th e d e p e n d e n c e o f th e B u d d h is t yogim tantras o n S aiva

m o d e ls re m a in s c o m p e llin g .

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Chapter 4

Th e C ontent , Structure, a n d P ro venance of the

Br ahm ayam ala

4 .1 in t r o d u c t io n : s e l e c t t o p ic s in t h e b r a h m a y a m a la

T h is c h a p te r a n d th e n e x t s h ift fo c u s m o re d ire c tly to th e BraYa, b e g in n in g in th e

p r e s e n t c h a p te r w ith d is c u s s io n o f its c o n te n t, s tru c tu re , a n d p ro v e n a n c e . T h e first

s e c tio n p ro v id e s a n o v e rv ie w o f th e BraYa's m a te ria l o n s e v e ra l m a jo r to p ic s, in c lu d

in g m a n tra , in itia tio n a n d c o n se c ra tio n , a n d re lig io u s im ag es. T h is is c o m p le m e n te d

b y a p p e n d ix A , a tra n s c rip tio n o f th e te x t's c h a p te r c o lo p h o n s a s fo u n d in B y 01, w h ic h

p ro v id e s so m e in d ic a tio n o f th e ra n g e o f th e te x t's su b je c t m a tte rs. S ectio n tw o o f th e

p r e s e n t c h a p te r a n a ly s e s th e B raYa's s tru c tu re . It is s h o w n th a t th e te x t h a s m u ltip le

d iv is io n s , th e n a tu r e o f a n d d is p a ritie s b e tw e e n w h ic h s u g g e s t th e ex isten c e o f a t

le a s t tw o te x tu a l stra ta . In se c tio n th re e , I a d d r e s s th e q u e s tio n o f th e BraYa's d a tin g ,

b o th in a b s o lu te te rm s a n d in c h ro n o lo g ic a l re la tio n to s o m e o f th e e x ta n t lite ra tu re .

T h is se c tio n also e x p lo re s th e g e o g ra p h ic a n d so cial h o riz o n s o f th e te x t o n th e b a sis

of p la c e s a n d in d iv id u a ls n a m e d th e re in .

T h e BraYa c o n sists o f o n e - h u n d re d a n d o n e c h a p te rs o f c o n sid e ra b le v a rie ty in

le n g th , c o n ta in in g a to ta l o f m o re th a n tw e lv e -th o u sa n d v e rs e s .1 It ta k e s th e fo rm

o f a c o n v e rsa tio n b e tw e e n K a p a lls a b h a ira v a a n d " th e G re a t G o d d e s s " (mahadevt) o r

" S u p re m e (para) S ak ti," d e s ig n a te d in th is te x t b y th e n a m e s B h airav l, A g h o rl, a n d

C a n d a K a p alin l. T h e G o d d e ss p o s e s q u e s tio n s , a n d B h a ira v a a n sw e rs, h is d id a c tic

1 At one extreme, chapter seven contains only eleven verses, w hile BraYa iv extends almost nine-
hundred and fifty in length. On the length of the BraYa, see chapter 5, section 5.
X90

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191

re s p o n se s c o n s titu tin g m o s t o f th e text. O rd in a rily , a c h a p te r b e g in s w ith a n e w

q u e s tio n , a lth o u g h th e re a re n u m e ro u s e x c ep tio n s; w ith in a c h a p te r, fu r th e r q u e s

tio n s m ig h t in a u g u ra te n e w subjects. T h e p r im a r y d e p a r tu r e s fro m th e d ia lo g m o d e

are o c c a sio n a l th ird -p e r s o n a sid e s, s u c h a s th e c o m m o n " th u s d id s p e a k B h airav a"

(evam vai bhairavo 'bravit). A s id e fro m se v e ra l m a n tra s g iv e n in p ro s e , a n d a s m a tte r

in g o f v e rse in th e sragdhara m e te r,2 th e te x t c o n sists e n tire ly o f th e th irty -tw o sy llab le

anustubh v e rse s ty p ic a l o f tantras, puranas, a n d m u c h o th e r re lig io u s lite ra tu re .

T h e BraYa c o m m e n c e s w ith th e n a rra tiv e o f its re v e la tio n . F o llo w in g th is, c h a p

te rs tw o a n d th re e in tro d u c e k e y to p ics: th e N in e -S y lla b le V id y a -m a n tra (navaksara

vidya) o f th e G o d d e ss a n d th e p a n th e o n o f m a n tra -d e itie s th is e m b o d ie s , in BraYa

n ; a n d in c h a p te r th re e , th e fu lly e la b o ra te d fo r m o f th e d e ity m a n d a la , a sso c ia te d

p a rtic u la rly w ith in itia tio n . W h ile th e te x t is n o t s y ste m a tic in its o rg a n iz a tio n , th e re

a re se v e ra l c lu s te rs o f c h a p te rs c o n c e rn e d w ith p a r tic u la r to p ic s, e sp e c ia lly th e cycle

o n in itia tio n a n d c o n s e c ra tio n (BraYa x x x i-x x x v ii). O th e r im p o rta n t c h a p te r c lu ste rs

in c lu d e th e th o s e o n m a n tra (re v ie w e d b elo w ) a n d th e sadhaka,3 w h ile a n u m b e r of

c h a p te rs , c lu s te re d e sp e c ia lly b e tw e e n fifty -th re e a n d e ig h ty -tw o , a re d e v o te d to th e

p ro p itia tio n o f p a r tic u la r m a n tra -d e itie s , p rim a rily fo rm s of B h airav a (t a ble 4.1).4

C h a p te rs d e v o te d to y o g in ls a re s c a tte re d th r o u g h o u t th e se c o n d h a lf o f th e tex t, se v

e ra l o f w h ic h a re critica lly e d ite d in p a r t n .5 A c o m p e n d iu m o f ritu a ls , b y a n d larg e ,

th e c o h e s io n o f th is s p ra w lin g te x t lies p rim a rily in th e le itm o tiv o f th e navaksara vidya

2 The verses in the sragdhara meter (the four quarters of which contain twenty-one syllables, with
caesuras after the seventh and fourteenth) are the opening benediction, and two verses and a stray
quarter in the closing section of BraYa l x v .
3 The principal exposition on the nature and practices of the sadhaka is BraYa x l i v , a chapter of
just over seven-hundred verses. Chapters x c i - x c i v expotmd a fourfold typology of sadhakas, which as
mentioned in the previous chapter (section 5), differs from the threefold classification advanced in x l i v .
4 A number of the treatises are specifically called kalpas or mantrakalpas, which "[set] out the pro
cedure for the propitiation of a Mantra." Sanderson, "History through Textual Criticism," 13. Many
of these mantra-deities are connected w ith sddhanas of a radical nature. Besides the male deities delin
eated in t a b l e 4.1, the BraYa has chapters concerned w ith the goddess Aghoresvari (BraYa l v i i ) , the Six
Yoginls ( l x x v i i i ) , and "sadhana on an individual yogini" (prthakyogimsadhana) ( l x x i x ).
5 BraYa l v concerns the classification of the clans (kula) of yoginls, as w ell as secret signs; these topic
are also treated in l x x i i i . BraYa xcv m too concerns the divisions of yogini clans, w hile xcix provides a
brief account of yogimmelapatransactional encounters w ith the goddesses. Several chapters delineate
ritual concerned w ith particular yogini sets: BraYa l v i w ith a configuration of twenty-four yoginls, and
l x x v i i i with the Six Yoginls of the primary mandala.

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192

a n d its m a n tra -d e itie s , w h ic h su ffu se a n d p a tte r n th e b a sic rite s a n d th e ir c o u n tle s s

in flectio n s.

In b o th b u lk and e m p h a s is ,
TABLE 4 .1 : Forms of Bhairava in the Brahmayamala
th e BraYa is a p re s c rip tiv e tex t
DEITY CH APTER
o v e rw h e lm in g ly c o n c e rn e d w ith rit
K a p a lls a b h a ira v a passim
V ijay ab h airav a X X V III u al. W ith in th is a m o rp h o u s c a te g o ry
M a n th a n a b h a ira v a XLV
m u s t b e m a d e n u m e r o u s d istin c tio n s:
R u ru b h a ira v a L III
M a h a k a la L IV diksa (" in itia tio n " ), abhiseka ("c o n se
K a n k a la b h a ira v a L X II
P h e tk a ra b h a ira v a L X V II
c ra tio n " ), yaga (" d e ity w o rs h ip " ), vrata
P ic u b h a ira v a L X V III
(" o b s e rv a n c e " ), y o g a, a rid sadhana
G a rtta b h a ira v a L X IX
Y a m a la b h a ira v a LXXI (sp ecial p ra c tic e s o f th e sadhaka), to
H a ira m b h a b h a ira v a LXXVI
n a m e s o m e o f th e m a jo r ca te g o ries.
M a h a m a rd a k a b h a ira v a L X X V II
U tp h u lla k a b h a ira v a L X X X II A c tu a l p ra c tic e s o f th e s e ritu a l ty p e s
J h a n k a ra -/E k a p a d a b h a ir a v a XC
o fte n o v e rla p , fo r u b iq u ito u s a re th e

nyasa (" in sta lla tio n " ) o f th e m a n tra -d e itie s u p o n a s u b s tra te (e.g. th e b o d y ), japa o r

m a n tra -in c a n ta tio n , dhydna o r m e d ita tiv e v is u a liz a tio n , m udra o r ritu a l sig n s, a n d to

a le s s e r d e g re e fire-sacrifice (homa). A n u m b e r o f c h a p te rs a re d e v o te d sp ecifically to

th e s e te c h n iq u e s .6

6 On the subject of nyasa, note in particular BraYa x l i , the nyasapatala ("Chapter on Mantra-
installation"), which provides general instructions, and BraYa xu, w hich elaborates upon the nyasa
of the extended mantra-deity pantheon taught in the preceding chapters (x and xi). General proce
dures for mantra-recitation, japavidhana, are expounded in detail in a chapter bearing this title, BraYa
x v iii. This provides, for instance, a threefold classification of japa and technical terms for mantras
w hen inflected in particular ways. Mudra forms the exclusive subject of chapter x l i i ; a transcription
of this from the oldest manuscript has been m ade available by Somadeva Vasudeva (see chapter 1, n.
88). Several mudrds and their mantras are elaborated upon in the last section of BraYa xxm , such as
the Ocean of Milk (kslroda) and Defeat of Death (mrtyunjaya). Chapter l i v called the Mahdkalamata
and the MudrapTthadhikara ("The Seat of Mudras Section") describes mudrds associated w ith the Eight
Mothers. BraYa l v also outlines a number of mudrds. Several chapters and sections focus specifically
upon dhydna, meditation on the visual forms of the deities; note e.g. BraYa vm , w hich is concerned
w ith yogic visualization on the goddesses, w ith magical aims. Similarly, BraYa v i i (only eleven verses)
describes iconographic inflections of the goddesses as mounted upon yantras (yantrarudhah). Chapters
focusing in more detail upon aspects of yoga include BraYa ix, which concerns laks[y]abheda ("the types
of desiderata"). This entails meditation upon goddessesperhaps the Four Goddesses of the core m a
ndala, although this is not specifiedas connected in turn w ith an hierarchy of cosmological levels
(tattva) and cosmic creative powers (kald). (On the subject of laksyabheda, see Somadeva Vasudeva, The
Yoga of the Mdlimvijayottaratantra, 253-92.) Fire ritual, homa or agnikdrya, forms the subject of chapter

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193

M A N T R A -D E IT Y P A N T H E O N S A N D T H E IR W O R S H IP

A n u m b e r o f c h a p te rs a re sp ecifically c o n c e rn e d w ith mantroddhara, " th e e x tra c

t io n /d e r iv a tio n o f m a n tra s ." T h e co re m a n tra s y s te m o f th e BraYa, b a s e d o n th e

n in e -s y lla b le vidya-m a n tra o f A g h o re sv a rl, is e x p lic a te d b e g in n in g in BraYa n , w h ic h

o u tlin e s th e vid ya -m a n tra itse lf (o n w h ic h see c h a p te r 5, se c tio n 5). BraYa x d e lin e a te s

th e e x te n d e d m a n tra s o f th e p rin c ip a l m a n d a la g o d d e s s e s , w h ile xi c o n c e rn s th o se o f

B h airav a , B h airav l, th e T h re e S aktis, etc. BraYa x x iii e la b o ra te s u p o n n u m e r o u s in

flec tio n s o f th e vidya, a n d in its fin a l se c tio n te a c h e s th e D e fe a t o f D e a th (m rtyuhja ya )

m udra a n d m a n tra .

P a ra lle l m a n tra -s y s te m s a re ta u g h t in sev e ral o th e r c h a p te rs . Tw o s e e m p a r tic u

la rly im p o rta n t: th e khecancakra o f BraYa xiv, fro m w h ic h a re e x tra c te d th e kulavidya

a n d samayavidya (th e " C la n V id y a -m a n tra " a n d " P le d g e V id y a -m a n tra ," re sp e c tiv e ly ),

as w e ll as th e pasupatastra (th e " W e a p o n M a n tra o f P a s u p a ti" ); a n d th e kurmaprastara

(th e "T o rto ise C h a rt" ) o f BraYa l x x x v iii. S ev eral c h a p te rs in th e la tte r p o rtio n o f th e

BraYa te a c h d e itie s a n d ritu a l b a s e d u p o n m a n tra s d e riv e d fro m th is kurmaprastara.

BraYa l x i, th e Tilakatantra, c o n ta in s a n e w mantroddhara, a lth o u g h b a s e d u p o n th e ro o t

p a n th e o n .7 A n u m b e r of o th e r c h a p te rs th r o u g h o u t th e te x t te a c h a d d itio n a l m a n tra s ,

m a n y of w h ic h a re c o n n e c te d to specific fo rm s of B h airav a. M u d ra s to o h a v e a sso c ia

tio n w ith p a r tic u la r m a n tra s; th u s fo r in sta n c e BraYa xxvi te a c h e s mudramantroddhara,

" e x tra c tio n o f th e m a n tra s o f th e m udrds," w h ile l iv , c a lle d th e MudrapTthadhikara o r

Mahakalamata, d e lin e a te s th e m a n tra s o f m udrds a ss o c ia te d w ith th e E ig h t M o th ers.

S ev eral se c tio n s o f th e te x t te a c h th e b a sic yagas o r m a n tra -d e ity p a n th e o n s of

th e BraYa a n d th e ir a ss o c ia te d rite s (yagavidhi/ vidhana). T h e N in e Y agas, p a n th e o n s

c e n te re d u p o n e a c h deity, in tu r n , o f th e co re m a n d a la B h airav a(-B h airav l), th e F o u r

D e v ls, a n d F o u r D u tls a re lis te d b y n a m e in th e o p e n in g o f BraYa 111. T h ese h av e

xx. N ote also BraYa l i , a brief chapter explaining the meats w hich should be offered in fire sacrifice for
particular purposes.
7 As discussed later, this chapter appears remarkably self-contained, containing its ow n descriptions
of, for instance, initiation, mantroddhara, construction of the mandala, purvaseva or prelimary propitia
tion of the mantra-deity, the N ine Yagas, purascarana, and the topic from w hich it appears to draw its
name: substances used for applying a magical bindi upon the forehead.

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194

th e ir c o n fig u ra tio n s sp e c ifie d in BraYa x m , th e " c h a p te r o n th e N in e P a n th e o n s "

(;navayagapatalah). Grhayaga, o r th e w o rs h ip p e r fo rm e d in a s h rin e u tiliz in g th e N in e

P a n th e o n s , a p p e a rs to b e th e n o rm a tiv e fo rm o f d a ily w o rs h ip (nityakarm an). T h is

su b je c t is ta u g h t in BraYa xxix (fro m v e rse 193), w h ic h e x p la in s in s ta lla tio n o f th e

p a n th e o n s in th e c o n te x t o f s h rin e w o rs h ip .8 BraYa x x ix 's p r im a r y su b je c t is h o w e v e r

th e m ulayagavidhi, " ritu a l p r o c e d u re o f th e ro o t p a n th e o n ," fo r w h ic h it te a c h e s a n

e la b o ra te m a n d a la d is tin c t fro m th a t o f th e mahayaga o f BraYa 111.

M a n y o cc asio n al rite s (naim ittika) a n d th o s e w ith sp e c ia l a im s (kam ya) u tiliz e th e

" G re a t Y ag a" (mahayaga), th e e x te n d e d p a n th e o n as in s ta lle d in a n e la b o ra te m a n

d a la . T h e su b je c t o f BraYa in , th e mahayaga is ex p lic itly c o n tra s te d w ith w ith th e

n in e fo ld yaga u s e d in a s h rin e co n tex t. A c c o rd in g to a d e fin itio n in BraYa xv, th e

mahayaga is d is tin g u is h e d b y its c o n s tru c tio n in a c re m a tio n g r o u n d w ith a m a n d a la

c o n ta in in g e ig h t d ire c tio n a l c re m a tio n g ro u n d s , as d e lin e a te d in BraYa i n .9 BraYa

xxv, c a lle d th e yaganirnayapatala (" th e c h a p te r o f d e fin itiv e ju d g m e n t o n yaga"), offers

a d e ta ile d e x p lic a tio n o f th e m a n tra -in s ta lla tio n (nyasa) a n d ritu a l p ro c e d u re s c o n

n e c te d w ith se v e ra l o f th e s y s te m 's im p o r ta n t yagas. T h is c h a p te r cla im s th a t th e re

a re in to ta l sixty-five yagas to w h ic h a ll sadhakas a re e n title d ; fo r a n o th e r fo u rte e n ,

o n ly sadhakas o f th e u p p e r tw o o f th re e g ra d e s , th e talaka a n d " m ix e d ," h a v e e n title

m e n t. T h e yaga o f th e T h re e S aktis, V arna, Jy esth a, a n d R a u d rI, c o m p ris e s th e su b ject

o f BraYa l x x x iii, w h ile c h a p te r tw e n ty -s e v e n d e sc rib e s th e yaga o f a m o re u n u s u a l

tria d : th e V arn a ("left"), M a d h y a m a (" m id d le " ), a n d D a k sin a (" rig h t" ) S aktis, w h o

in BraYa x x x v n i a re s a id to p re s id e o v e r th e th re e p r im a r y s tre a m s o f s c rip tu ra l re v

8 A passage in BraYa x v i i teaches the procedures for nityakarman, w hich in this (possibly incomplete)
account consist of installation and worship of the mandala of the vidya-mantra, i.e. the vidyacakra, and
b in d in g o f th e S k u ll a n d S k u ll-s ta ff m udras, o r e ls e th e P le d g e-m u d ra . J u s t p r i o r to th is a r e t a u g h t th e
naimittika and kamya worship based upon the vidyayaga. These descriptions appear incomplete, omitting
for example mantra-installation on the body of the practitioner; som e of the expected material appears
instead in chapter xxv.
9 BraYa xv.11:
smasdne tu mahdghore yo yago kryate prye \
smasdnair astabhir yukto mahayaga sa ucyate || 11 ||
"That yaga which is performed in a terrible cremation ground, m y dear, possessing the
Eight Cremation grotmds, is called 'the Great Yaga'."

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195

e la tio n a n d th e ir p ra c titio n e rs . C h a p te r th irty , th e " c h a p te r o n th e d iffe re n t Sivas

a n d rudras," te a c h e s a yaga ca lle d navanabhamandala, th e " m a n d a la o f n in e n av e s."

E x cep tio n ally , th is is a c o n fig u ra tio n e n tire ly o f m a le d eities.

E la b o ra te a lp h a b e tic a l cakras a n d th e ir a sso c ia te d rite s fo r m th e su b je c t of c h a p

te rs xiv, x v ii, a n d xix. BraYa x iv , m e n tio n e d above, d e sc rib e s th e khecancakra o r ku-

lacakra, w h ic h fo rm s th e lo c u s o f p o w e rfu l ritu a ls p e r fo rm e d in a c re m a tio n g ro u n d ,

c ro ssro a d s, a s h rin e o f th e M o th e r g o d d e ss e s, etc., o r is ritu a lly e tc h e d u p o n clo th ,

m e ta l, o r a n o th e r s u b s tra te . BraYa x v ii te a c h e s a n e la b o ra te cakra b a s e d u p o n th e

n in e -sy lla b le vidya. T h is v a s t c h a p te r a lso d e sc rib e s a v a rie ty o f c o n n e c te d m a g ic a l

rite s (karma), in v o lv in g e tc h in g th e cakra u p o n a m o v e a b le su rfa c e o r th e g ro u n d .

T h e m a n tra -d e ity c o n fig u ra tio n ca lle d th e bhautikacakra c o m p ris e s th e firs t su b ject o f

BraYa xix, a c h a p te r th a t d e lin e a te s a cakra b a s e d u p o n th e n in e -sy lla b le vidya a s w ell.

IN IT IA T IO N A N D C O N S E C R A T IO N

M u c h m a te ria l p e r ta in in g to th e im p o r ta n t to p ic s o f in itia tio n a n d c o n se c ra tio n is

c lu s te re d in c h a p te rs x x x i- x x x v i i . T ogether, th e s e c o m p ris e m o re th a n te n p e rc e n t

o f th e BraYa. C h a p te r th irty -tw o p u r p o r te d ly co v ers diksa, in itia tio n p ro p e r, b u t

in fa c t fo c u ses a lm o s t ex c lu siv e ly u p o n o n e im p o rta n t d im e n sio n : th e in itia tio n s

o f th e six fo ld " c o u rs e s " o r " w a y s" (sadadhvan) o f a s c e n t to Siva: bhuvanadtksa (2 8 ?-

i5 8 a b ), padadiksa (i5 8 c d -2 4 5 ), bija- o r varnadTksa (246-67), kaladtksa (268-88), mantra-

dfksa (289~95ab), a n d tattvadiksa ( 2 ^ c d - ^ o y a b ) . T h e u n iv e rs e c o n ta in s six adhvan,

w h ic h th e six in itia tio n s p u r if y in re la tio n to th e in itia n d : th e w a y s o f th e h ie ra r

c h y o f w o rld s (bhuvanadhvan), w o rd s (padadhvan), p h o n e m e s (varna-/btjddhvan), th e

p rim o rd ia l c re a tiv e p o w e rs (kaladhvan), m a n tra s (m antradhvan), a n d re a lity p rin c ip le s

(;tattvadhvan).10 T h is c o sm o lo g ic a l s y s te m is e x p la in e d in so m e d e ta il in th e p re c e d in g

c h a p te r, BraYa xxxi.11 It a p p e a rs th a t th e BraYa v ie w e d th e in itia tio n o f th e Six W ays

10 The sequence of presentation of the six adhvan differs within the tradition, and does so even within
the text of the BraYa. On this notion of six adhvan, see the entry in Tantrikabhidhanakosa, vol. 1, 110-11.
See also the entries for kaladhvan and kaladtksa in Tantrikabhidhanakosa, vol. 11, 74-76.
11 That the cosmological system s explicated in BraYa xxxi bear upon initiation is stated explicitly:

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196

as c e n tra l to d e s tro y in g th e im p u rity b in d in g th e in itia n d .12 T h e su b je c t o f tattvadTksa

is ta u g h t in m o re d e ta il in BraYa xxxvi, w h ic h b e a rs th is a s its title.

BraYa x x x ii h e n c e d o e s n o t give a fu ll a c c o u n t o f in itia tio n . In d e e d , it e v e n lack s

m e n tio n o f " sh o w in g th e m a n d a la " to th e d isc ip le (mandaladarana), a n a c t so c e n tra l

th a t it is so m e tim e s e q u a te d w ith in itia tio n . T h is d is ju n c t p re s e n ta tio n of in ita tio n

m a k e s it d iffic u lt to d e te r m in e p re c ise ly w h a t ritu a l s e q u e n c e w a s e n v isio n e d . T h e

in itia tio n m a n d a la itse lf is d e s c rib e d in BraYa i n , , th e e la b o ra te m a n d a la o f " th e g re a t

rite " (mahayaga) m e n tio n e d above. In its c lo sin g sec tio n , th is c h a p te r a lso p ro v id e s a

b rie f d e s c rip tio n o f a sp e c ts o f in itia tio n ritu a l, in c lu d in g p re lim in a ry w o rs h ip a n d ma-

ndaladarsana. In th e la tte r se q u e n c e , th e b lin d fo ld e d d isc ip le is m a d e to c a st a flo w er

in to th e m a n d a la , th e p o in t o n w h ic h it a lig h ts e s ta b lis h in g h is o r h e r in itia to ry clan.

A se c tio n o f BraYa iv p ro v id e s a c o n c o rd a n c e in d ic a tin g w h ic h M o th e r-g o d d e s s c la n

a n in itia te b e lo n g s to d e p e n d in g u p o n w h e re in th e m a n d a la h is o r h e r flo w e r la n d s .13

T h is p ro b a b ly p e r ta in s to th e in itia n d s k n o w n a s th e sam ayin a n d putraka; a d iffe re n t

c o n c o rd a n c e is p ro v id e d in BraYa x x x m , w h ic h a p p lie s to th e acarya a n d p e r h a p s

evam yo vetti deveM sadasivapade sthitam \


adhvanam tu mahadevi sa dtksatn kartum arhati || 47 ||
devesi ] corr.; devesi Bva adhvanam ] em.- adhvanan By dlksam ] em.; dlksa
BYa arhati ] e m arhasi B y
"One w ho thus understands the adhvan situated at the level of Sadasiva is fit to perform
initiation."
BraYa xxxi.47.
12 N ote the initial instruction to the acdrya, BraYa xxxii.3cd-5:
pasum parsvesu samsthapya daksinenatmano budhah || 3 |j
sahajagantukdndm tu samsarglkdndm tathaiva hi \
pasos tu grahanamkurydn nddiyojanapurvakam jj 4 ||
"An intelligent [acarya] should situate the bound soul at his ow n side, to the right.
He should then perform seizure of the innate, adventitious (agantuka), and natural
(samsargika) [karma], preceded by fusion of the [acdrya's and initiand's] nadls."
It seem s parsvesu in 3c must be singular in meaning although plural in form. Compare for example
the Svayambhusutrasamgraha, w hich describes the sixfold dlksa as accomplishing a series of transforma
tions of maya, primal matter, probably in the sense of mdylyamala, the impurity associated w ith maya.
This finds support in Svacchandatantra 4.80, according to w hich adhvasuddhi accomplishes pasaccheda,
"severing of the fetters [of mala, impurity]," fetters elsewhere specified as mdylya, "belonging to maya"
(Svacchandatantra 4.129).
13 BraYa iv.888-898, quoted in part in the introduction to chapter 2. Occurence of this material in
BraYa iv seems curious given the chapter's focus upon ritual icons, and given that the immediate
context is description of ritual bells (ghanta).

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i 97

s adhaka/4

A s e p a ra te c h a p te r, BraYa x x x v n , tre a ts w h a t it calls samaytkarana, " th e m a k in g

of a P le d g e -h o ld e r," su g g e stiv e o f w h a t o th e r so u rc e s ca ll sam ayadfksa/5 C o n fu s in g

m a tte rs , th is is s a id to b e a " p ro c e d u r e fo r sadhakas/'16 s u g g e s tin g th a t it is in s te a d

sadhakabhiseka, th e c o n se c ra tio n w h ic h m a k e s o n e a sadhaka. In c lu d e d in th is ritu a l

is th e in itia l in itia to ry " s p rin k lin g " (proksana) o f th e c a n d id a te , a n d th e rite o f th e

o ffic ia n d p la c in g h is m a n tra -e m p o w e re d h a n d u p o n h im h e re a saktihasta, " sakti-

h a n d ," r a th e r th a n th e sivahasta, " S iv a -h a n d " m e n tio n e d in o th e r lay ers o f th e tr a d i

tio n . T h e se tw o acts n o rm a tiv e ly p re c e d e a n d fo llo w mandaladarsana, re sp ectiv ely .17

It is p o ss ib le th a t th is c h a p te r p ro v id e s a b rie f o u tlin e o f th e c o m b in e d samayadfksa

a n d sadhakabhiseka, fo r th e sadhaka is a fte r a ll th e p r im a r y p ra c titio n e r to w h ic h th e

BraYa a d d re s s e s itself. N e ith e r th is c h a p te r n o r BraYa x x x ii p ro v id e s a n a c c o u n t

o f th e in itia to ry P le d g e s (samayas), w h ic h a re n o t e n n u m e r a te d u n til BraYa lxi and

lxxx v . T h e lists o f th e la tte r tw o c h a p te rs a re m o re o v e r d is c re p a n t. BraYa l x i, a lo n g

a n d re m a rk a b ly se lf-c o n ta in e d c h a p te r ca lle d th e sutradhikarapatala (" c h a p te r o n w h o

h a s e n title m e n t to th e te a c h in g " ) o r th e Tilaka, o p e n s w ith th e " m e n s tr u a tin g G re a t

G o d d e ss , B h airav l," a s k in g fo r a s y n o p s is o f " e v e ry th in g w h ic h h a s b e e n s a id a n d

n o t s a id ." 18 In th is c h a p te r 's eclectic d is c u s s io n o f fo o d o ffe rin g s (cam ), m a g ic a l p ills

(gutika), m a n tra , sk u lls, a n d m u c h else, th e re o c c u rs a lis t o f P le d g e s (:L i9cd-i27).

E n title d samayadhikara, " th e c h a p te r o n th e P le d g e s ," BraYa lx x x v also e n n u m e ra te s

E ig h t P le d g e s, a n d , fu rth e rm o re , te a c h e s mantramayT dtksa, th e " in itia tio n c o n sistin g

o f m a n tra s ." M antram ayT dlksa a p p e a rs p rim a rily to in v o lv e d e s tro y in g th e fe tte rs

14 The passage from BraYa iv is quoted in chapter 2 (n. 14), w hile an excerpt from the passage in
BraYa xxxm is quoted in chapter 4 (n. 82).
15 This chapter calls its second subject brahmandotkarsana, "drawing dow n the cosmos." What this
has to do w ith initiation is presently unclear to me. Curiously, in the colophon this chapter calls itself
tattvadlksapatalathe subject and title of BraYa xxxvm probably in error.
16 Viz. i8ab, sadhakasya samdkhyato vidhir esa maya tava ("this procedure I have taught you is for the
sadhaka."
17 Sanderson, "Religion and the State: Initiating the Monarch in Saivism and the Buddhist Way of
Mantras" (forthcoming).
18 The opening half-sloka reads, rtum atl mahadevl bhairavl vakyam abravlt, w hile the final half-sloka of
the goddess's question is, uktdnuktam asesam tu samgrahastham bravlhi me (6ab).

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198

o f im p u r ity a sso c ia te d w ith th e C o u rs e o f M a n tra s (m antradhvan), a n d e n d s w ith

b e s to w a l o f th e sadhaka-consecration.

C o n s e c ra tio n (abhiseka) fo rm s th e su b ject o f BraYa x x x m 's a p p ro x im a te ly fo u r-

h u n d r e d v erses. In c o n tra s t to th e p re c e d in g c h a p te r o n in itia tio n , h e re th e d e s c rip

tio n o f th e ritu a l a p p e a rs c o m p le te a n d se lf-c o n ta in e d . T h e ritu a l is s tr u c tu re d a lo n g

th e lin e s o f S aiva in itia tio n a n d in v o lv e s mandaladarsana (" v ie w in g th e m a n d a la " ), in

w h ic h th e in itia n d is le d b lin d fo ld e d to th e m a n d a la , m a d e to c a st a flo w e r th e re

u p o n , a n d g iv e n a c la n n a m e ac c o rd in g ly ; a n d th e rite o f " in c u b a tio n ," 19 in v o lv in g

p ro g n o s tic a tio n u s in g a to o th -p ic k (dantakastha), a n d a f te rw a rd s b a s e d u p o n th e c a n

d id a te 's d re a m s . T h a t th e ritu a l d e s c rib e d c o n c e rn s th e c o n s e c ra tio n o f th e officiant,

acarya, is m a d e e x p lic it th ro u g h th e n a tu r e o f th e P le d g e s ta k e n , w h ic h in c lu d e g iv in g

in itia tio n a n d e x p la in in n g th e s c rip tu re s .20 T h e c h a p te r e n d s w ith a d e s c rip tio n o f

r itu a l w o rs h ip o f th e g u r u a n d b e sto w a l o f th e sa c re d o ta l fee.

M antrasam kalanavidhi, " th e p ro c e d u re fo r p r e p a r in g th e m a n tra s ," c o m p rise s th e

s u b je c t a n d title o f BraYa xxxiv. T h is m a s siv e c h a p te r o u tlin e s th e te d io u s sy llab le-

b y -sy lla b le s e q u e n c e o f m a n tra -in c a n ta tio n a n d fire -o ffe rin g s b y w h ic h a n acarya p r e

p a r e s o r e m p o w e rs th e fu ll p a n th e o n o f b asic m a n tra s .21 BraYa xxxi, h a v in g th e

g e n e ric title prakriydpatala, is c o n n e c te d to dlksa in s o fa r as it d e sc rib e s th e co sm o lo g i

cal sy ste m s n e c e s s a ry fo r p e rfo rm a n c e o f th e six fo ld adhva-in itia tio n .22 It p ro v id e s a

d e ta ile d e x p o s itio n o f th e h ie ra rc h y o f w o rld s , tattvas, etc., in c lu d in g th e ir p re s id in g

m a n tra -d e itie s . T h ese co llectiv ely c o m p ris e th e brahmdnda o r u n iv e rse . T h e c h a p te r

a lso d e sc rib e s th e h ie ra rc h y o f rudras w h o lie b e y o n d th e brahmdnda, b e a rin g it (114-).

BraYa x x x v 's s ta te d title is nddisahcdrapatala, th e " c h a p te r o n th e m o v e m e n t o f th e

19 This term has been adopted by Sanderson from scholarship on Greco-Roman religion, where it
refers to "ritual sleep in a sanctuary in order to obtain a dream." Sanderson, "Religion and the State:
Initiating the Monarch in Saivism and the Buddhist Way of Mantras" (forthcoming), quoting Hornblower
and Spawforth.
20 BraYa xxxm.350-363.
21 That this material is directed toward the acarya is clarified in the opening verse, which describes
the mantrasamkalanavidhi as something "by the mere learning of which one is fit to perform initiation"
(yena vijhatamatrena diksam vai karttum arhati, BraYa xxxiv.icd).
22 See above (n. 11).

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199

nadls," a n d it d e s c rib e s th e m o v e m e n t o f th e s u p re m e d e ity w ith in th e c h a n n e ls of

th e bo d y . T h is c h a p te r g iv es a n e x p o sitio n o n th e b o d ily c h a n n e ls a n d th e p rin c ip a l

g o d d e s s e s w h ic h th e y e m b o d y , th e se fo rm in g a n in e fo ld cakra. Its o c c u rre n c e w ith in

th e c lu s te r o f c h a p te rs p e r ta in in g to in itia tio n p e r h a p s h a s its b a s is in th is k n o w le d g e

b e in g n e c e s s a ry fo r th e acdrya to a c c o m p lish yogic fu s io n o f th e d is c ip le 's c h a n n e ls

(:nadtsandhana), a s w e ll a s th e fin a l a c t o f lin k in g th e d isc ip le to th e s u p re m e d e ity

(sivayojanikd) a fte r c o m p le tin g th e in itia tio n w h ic h p u rifie s th e adhvans.2^

C U L T IM A G E S (P R A T IM A , L IN G A )

Ic o n o g ra p h y , ic o n o m e try , a n d ritu a ls in v o lv in g im a g e s (pratim akarm a) fo rm th e s u b

jects of th e BraYa's m a ss iv e f o u r th c h a p te r. O n e of th e m o s t sig n ific a n t sec tio n s of

th e te x t, BraYa iv c o n ta in s a b o u t a th o u s a n d v e rse s o n th e su b je c t o f re lig io u s im a g e s

(;pratim d) a n d o th e r ritu a l objects, in c lu d in g th e ir rite s o f e m p o w e rm e n t a n d w o rs h ip .

T h is u n iq u e ic o n o m e tric a n d ic o n o g ra p h ic tre a tis e m e rits e x te n siv e s tu d y in its o w n

rig h t. C h a ra c te ristic o f c h a p te r fo u r is its h ie ra rc h ic a l c lassific atio n o f d e itie s a n d th e ir

im a g e s as se m i-d iv in e (divyadivya), d iv in e (divya), a n d s u p ra -d iv in e (divyadhika). In

th e se m i-d iv in e a re in c lu d e d th e H u n d r e d R u d ra s , fe m a le s p irits ca lle d lamas, a n d

th e d e m o n ic rdksasas. 'D iv in e ' im a g e s c o m p ris e th e se ts o f g o d d e s s e s in c lu d e d in

th e BraYa's m a n d a la y o g in ls, g u h ya k a s/d e vis, k ih k a n s /d u tis , a n d th e M o th e rs as

w e ll a s th e ir m a le c o u n te r p a rts (pati, vira), rudras a n d yoginls o f th e s a c re d field s,

a n d lokapdlas. A lso 'd iv in e ' a re th e gana-lo rd s N a n d in a n d M a h a k a la , a n d th e riv e r

g o d d e s s e s G a n g a a n d Y am u n a, d e itie s w h o ty p ic a lly s e rv e a s g u a r d ia n s (dvarapala)

o f a te m p le 's sa c tu m . In th e c a te g o ry o f s u p ra -d iv in e c o m e th e h ig h d eities: th e

s u p re m e S akti, S a d asiv a, th e T h re e S ak tis (V arna, Jy e sth a , a n d R a u d rI), S rlk a n th a ,

a n d U m a p a ti. T h e te x t c o n ta in s d e ta ile d in s tru c tio n s c o n c e rn in g im a g e m e a s u re

m e n t a n d ic o n o g ra p h y , ritu a ls o f im a g e e m p o w e rm e n t (pratistha), th e sp ec ific atio n s

a n d e m p o w e rm e n t ritu a ls fo r sk u ll-b o w ls, sk u ll-stav es, ro s a rie s , etc., a n d m u c h else.

23 On the processes of nadTsandhana and sivayojanikd, see Sanderson, "Religion and the State: Royal
Initiation" (forthcoming).

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200

Several other chapters contain material relevant to images and their ritual (pra
tim akarm a ). In particular, BraYa vi, a chapter of twenty-two verses, describes the

icononography of the mandala goddesses sculpted from "mud of the cremation

ground" and inflected in various ways according to each of the nine pantheon con

figurations (navayaga ) and the magical results sought. Specifications and empow
erment rites for lingas and their pedestals (pitha ) are taught in BraYa lxxxvi, the

lihgalaksanadhikara, "chapter on the characteristics of lingas." These are threefold:

manifest (vyakta) lingas, hidden/unmanifest (avyakta ), and manifest-cum-unmanifest

('vyaktavyakta ), the latter being comprised of lingas with sculpted faces (m ukhalingas ).
Somewhat detailed iconometric and iconographic details are provided. This chapter,
moreover, seems to be the only one expressedly concerned with temples, although

the Goddess's request to learn the characteristics of temples (prasadalaksana ) meets

with disappointingly little detail. BraYa xcm discusses moveable lingas for private

use in the context of sadhakacarya, "ritual conduct of the sadhaka."

4-2 STRUCTURE A N D TEXTUAL STRATA

In the form transmitted, the BraYa contains several sectional divisions, but their de

marcation is in part problematic. The opening verses of chapter fifty announce a new
section of the text. This passage recapitulates the subjects of several earlier chap
ters, after which the Goddess poses a new set of questions; these new questions in

turn presage the subjects of many subsequent chapters, up to and including BraYa

lxxxii. Chapter fifty's introduction also appears to refer to the BraYa as twofold,

although not unambiguously, and it might use the term satka ("sextet") to refer to
its two halvespresumably designated thus because of consisting of six-thousand
verses, in principle.24 In this respect, the BraYa might have served as model for the

24 BraYa L.i-6ab:
devy uvaca ||
srutam dvadasasahasram evam tu dvigunam vibho \
yantramantrasamopetam karmais ca bahubhis citam || 1 ||
sadhanaradhamir yuktam mudramantrasamanvitam |

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201

Jayadrathayamala, a te x t o rg a n iz e d in to fo u r satkas.

T h e s e c o n d m a jo r se c tio n o f th e BraYa th e re fo re c o m m e n c e s w ith c h a p te r fifty.

T h is m a rk s th e h a lfw a y -p o in t c h a p te r-w is e , y e t in v erse c o u n t is a p p ro x im a te ly tw o -

th ir d s in to th e text. V irtu a lly a ll in te g ra l facets o f th e BraYa a n d its ritu a l sy ste m s

a re ta u g h t w ith in th e first fo rty -n in e c h a p te rs , fro m th e p r im a r y m a n tr a s y ste m s to

in itia tio n a n d co n se c ra tio n . O n th e o th e r h a n d , th e s e c tio n b e g in n in g w ith c h a p te r

fifty th e se c o n d satka? h a s a m isc e lla n e o u s c h a rac te r, c o n ta in in g a la rg e n u m b e r

of s h o rt, o fte n u n title d c h a p te rs , a s w e ll a s q u a s i-in d e p e n d e n t te x ts o f th e kalpa g e n re

d e v o te d to d e itie s o fte n m a rg in a l to th e BraYa's b asic m a n tr a sy stem . It n o n e th e le s s

c o n ta in s s o m e m a te ria l o f sig n ifican c e to th e w h o le , w h e th e r o r n o t b e lo n g in g to th e

te x t in its e a rlie s t fo rm , s u c h a s d isc u ss io n s o f th e m e a n in g s o f th e title s "Brahma

yam ala" a n d Picum ata."25 A d d in g to th e im p re s s io n o f its se c o n d h a lf h a v in g d is

p a r a te c o n te n t, th e BraYa c o n ta in s tw o fu r th e r sec tio n s, th e c o n te n ts o f w h ic h a re n o t

in tim a te d in th e in tro d u c tio n to BraYa l : w ith c h a p te r e ig h ty -fo u r, a p p a re n tly , b e g in s

th e Uttaradhikara ( " A d d e n d u m S ectio n ") o r Uttaratantra ( " A d d e n d u m T a n tra "), a n d

th is is fo llo w ed , fro m c h a p te r e ig h ty -e ig h t, b y th e U ttarottaratantra (" L a tte r A d d e n

karmaiS ca vividhakaraih sadyapratyayakarakaih || z |]


srutam bhagavata purvam mantram mataprakasakam |
navatmakavidhanah ca navayagasamanvitam || 3 ||
mudmmandalamantrais ca vratacarydsamanvitam \
sadhanaradhanair yuktam ndnaguna-m-alamkrtam || 4 ||
nikhilafi ca srutam sambho tatra karmany anekasah \
idanlm dasasahasre dvibhis caranasamyutaih || 5 ||
satke tu prathame deva khyatam karmasahasrakam \
khecarlnah ca sarvasam bhucarlnah ca sadhanam || 6 ||
pratimalaksanam ndtha pratistha tadanantaram \
kalpasadhanakarman ca ndndvastusamanvitam |j 7 ||
i a s a h a s ra m ] corr.; 0sa h a sra rn m By11 2a r a d h a n a ir ] corr.; ra d h a n a ih BYa y u k ta m ] em.-, y u k ta
B va 4c y u k ta m ] em.; y u k ta B va 5a id a n lm ] em.; id a n i Byq 5b k a r m a n y ] em.; k a rm a n y
B y a n ek ag a h ] con}.; a k e[tam a?] B va 6 a p r a th a m e ] con}.; p r a th a m a m B yq 6c
s a rv a s a m ] em .; sa rv v a s a Bya

iab refers to the Dvadasasdhasra (a titular epithet of the BraYa m eaning "The Tantra of Twelve-thousand
Verses"on which see chapter 5) as being dviguna, presumably in the sense of "twofold." The possibil
ity of this passage using the term satka to refer to these two divisions depends upon the em endation of
prathamam to prathame in 6a; but an adverbial prathamam ("first") m ight be possible. What follows this
is an index of subjects that appear already to have been covered, such as pratimalaksana (BraYa iv) and
worship of the khecancakra (BraYa xiv).
25 See the first two sections of chapter 5 of the present thesis.

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202

d u m T an tra "). O f all th e m a te ria l in th e BraYa, th is a ro u s e s th e g re a te s t s u s p ic io n of

b e in g a s u b s e q u e n t a d d itio n . In th e o p e n in g o f BraYa l x x x iv , th e G o d d e s s re sta te s

th e su b jects o f sev e ral p re c e d in g c h a p te rs o f th e se c o n d satka. S he th e n p o s e s q u e s

tio n s th a t se e m to in tim a te c o n te n t fro m a n u m b e r o f r e m a in in g c h a p te rs , in c lu d in g

m a te ria l fro m b o th th e Uttara- a n d U ttarottaratantras.26 T h is su g g e s ts th a t th e la tte r

tw o se c tio n s w e re c o m p o s e d a s a sin g le u n it.

T h e b a sic s tru c tu re o f th e BraYa th u s a p p e a rs th re e fo ld o r fo u rfo ld : 1) th e first

fo rty -n in e c h a p te rs; 2) th e se c tio n fro m c h a p te r fifty to e ig h ty -th re e , w h ic h in c lu d e s ,

fo r in sta n c e , kalpa-tex ts o f p a r tic u la r d e itie s, c h a p te rs clo sely c o n n e c te d w ith th e c u lt

o f y o g in ls, a n d d is c u s sio n s o f th e te x t's titles; 3) th e U ttaratantra o f c h a p te rs l x x x iv -

l x x x v i; a n d 4), th e Uttarottaratantra, c h a p te rs l x x x v ii- c i , th e s e la tte r tw o sec tio n s

b e in g clo sely c o n n e c te d . It is p o ss ib le th a t th e firs t s e c tio n w a s c o n s id e re d to c o n

s titu te th e first satka, th e se c o n d satka c o m p ris in g se c tio n tw o , o r else th e fin al th re e

s e c tio n s to g eth er. H o w ev er, c o m p lic a tin g th e q u e s tio n o f th e B raYa's s tru c tu re , th e

c lo sin g v e rse s o f its fin al c h a p te r m a k e th e a d d itio n a l c la im th a t th e te x t co n sists of

five "su tra s."27 O n e m ig h t e x p e c t th e s e to b e se c tio n s o f th e te x t, fo r th e d iv is io n in to

b o o k s c a lle d sutras h a s p re c e d e n t in th e a n c ie n t N isvasatattvasam hita, w h ic h c o n sists

o f a M ulasutra, Uttarasiltra, N ayasutra, a n d G uhyasutra, p re fa c e d b y a fifth sec tio n , th e

M ukhdgam a. E ac h o f th e s e c o n ta in s m u ltip le c h a p te rs . In a d d itio n , th e Nisvasakarika,

26 In particular, note the reference to "the conduct of sadhakas" (sddhakdnam vrttam, in 7a) in the list
of future topics, w hich appears to intimate chapters xci-xciv. This passage is quoted below (n. 32).
27 BraYa ci.31-32:
brahmayamalatantredam laksapadadhikagatam \
satakotyujjvalat tantrat sardt sdratarottaram || 31 ||
sthitam dvadasasahasram pahcasutrojjvalam matam \
maya te kathitam bhadre bhadrasiddhipradayakam || 32 ||
31b p a d a d h ik a g a ta m ] em.; p a d a d h ik a m g a ta m B yq ; p a d a d h ik a m s a ta h conj. S a n d e rso n 31c
k o ty u jjv a la t ] em. S an d e rso n ; k o ty ajv ala B yq
"O good woman, I have taught you the Brahmaydmalatantra, w hich grants felicitous siddhis,
and emerged from the Tantra of One and a Quarter Hundred-Thousand. The Tantra o f Twelve-
Thousand exists (sthita) as the highest essence of essences from the Tantra endowed w ith a
billion [verses]. It is held to be endowed with five sutras."
The emendation laksapadadhikagatam is supported by the colophon of the Matasdra quoted in chapter
5 (n. 140). Alexis Sanderson's edition of these verses has been published in Dominic Goodall, Bhatta
Rdmakantha's Commentary on the Kiranatantra. Vol. 1: Chapters 1-6, lxxiii-iv.

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203

w h ic h a p p e a rs to b e lo n g to a s o m e w h a t la te r p e rio d , p o s its itse lf a s th e fifth sutra o f

th e N isvasa.28

H o w p re c ise ly th e h u n d r e d a n d o n e c h a p te rs o f th e BraYa c o u ld b e d iv id e d in to

five se c tio n s ca lle d sutras is n e v e r e x p lic a te d . T h e te x t n o n e th e le s s c o n ta in s sev e ral

o th e r n e b u lo u s re fe re n c e s to c o n ta in in g o r c o n s is tin g o f sutras 29 a n d e v e n re fe rs to

specific se c tio n s o f th e te x t a s su ch . F o r in sta n c e , th e te rm s m ulasutra a n d purvasutra

o c c u r th r o u g h o u t th e BraYa; y e t it is n o t e n tire ly cle a r w h a t e ith e r re fe rs to. T h e la tte r

o c c u rs p a r tic u la rly in th e fix ed e x p re s s io n purvasiitrena coditam, w h ic h a p p e a rs s im p ly

to m e a n " s ta te d p re v io u s ly ." 30 O n th e o th e r h a n d , m ulasutra m ig h t re fe r to a specific

se c tio n o f th e te x t p re s u m a b ly a t le a s t th e firs t fo rty -n in e c h a p te rs b u t n o th in g

in th e BraYa id e n tifie s itse lf a s s u c h explicitly.31 In BraYa l x x x iv , th e b e g in n in g

of th e Uttaratantra, th e G o d d e ss a sk s to h e a r th e " d e fin itiv e ju d g m e n t o n th e R o o t

Tantra" (m ulatantravinirnaya); re c a p itu la tin g th e su b je c ts o f m u c h o f w h a t p re c e d e s ,

th is p a s s a g e a p p e a rs to c o n tra s t a "m ulasutra se c tio n " (= m ulatantra?), uttara] sutra],

vinayalsiitra], a n d sangrahasutra a lth o u g h th e uttara a n d vinaya se c tio n s m ig h t b e

id e n tic a l.32 It s e e m s p o s sib le th a t th e vinayasutra is BraYa l x ii, fo r th is c h a p te r o n ce

28 See Sanderson, "The Lakulas: N ew Evidence of a System Intermediate between Pancarthika


Pasupatism and Agamic Saivism," 152-53.
29 N ote e.g. BraYa nx.j'j:
ucchusmasambhavam tantram devyaS cocchusmasambhavdh \
tvayoktam tu mahadeva sutradibhi mahesvara || 7 7 ||
devyas ] conj.; devya Byg
"O Mahadeva, through sutras and so forth, you have taught the tantra arising from
Ucchusmabhairava, and the goddesses arising from Ucchusmabhairava, O Mahesvara."
Neither sutra nor adi ("etc.") is clear in meaning here.
30 N ote for instance the opening verse of BraYa xm:
atah param pravaksyami purvasiitrena coditah \
navayaga mahadevi tan me nigadatah srnu || 1 j|
c o d ita h ] e m c o d ita Byq n ig a d a ta h ] e m : n ig a d ita h By
"Hereafter, I shall teach the N ine Pantheons indicated previously [lit. 'revealed w ith /b y a
previous thread' (purvasutrena coditah)], O Great Goddess; listen w hile I explain this."
The N ine Pantheonsthe subject of the chapter quotedwere listed w ithout elaboration in BraYa 111.2-
4, to which the present verse probably refers.
31 Problematizing the possibility that mulasutra refers to the first fifty-odd chapters, the phrase
mulasutrena coditam also occurs in BraYa xxxm (77b); though unclear, this might mean "taught [pre
viously] in /w ith the root (mula) section/thread."
32 BraYa lxxxiv.1-11:
devy uvaca ||

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a p p e a rs to call itse lf " th e vinaya," 33 A s fo r th e sangrahasiitra, th is is u n d o u b te d ly

BraYa l x i, a re m a rk a b ly se lf-c o n ta in e d tre a tis e c a lle d th e Tilaka (d isc u ss e d b elow ).

By U ttarasutra, in c o n tra st, th e re d a c to rs p re s u m a b ly h a d in m in d th e Uttara- a n d

p e r h a p s U ttarottaratantras.

W h ile th e BraYa c e rta in ly c o n ta in s m u ltip le sec tio n s, th e n o tio n th a t it co n sists o f

siitras a p p e a rs c o n triv e d , a n d p e r h a p s b e lo n g s to a la te p h a s e o f its re d a c tio n . In d e e d ,

th e p rin c ip a l re fe re n c e s to th e BraYa c o n sis tin g o f sutras b e lo n g to th e c o n c lu d in g

se c tio n s of th e tex t, p ro b a b ly its fin a l te x tu a l stra tu m : BraYa l x x x iv , o f th e Uttara-

tantra; a n d c i o f th e U ttarottaratantra. Tw o fa c to rs m ig h t h a v e c o n trib u te d to th is

c o n c e p tio n : a s m a tte rin g o f v a g u e re fe re n c e s in th e te x t to sutras, a n d th e sutra m o d e l

of th e N isvasa c o rp u s . T h e la tte r c o u ld h av e s tim u la te d s o m e re d a c to rs to a n u n lik e ly

in te rp re ta tio n o f th e fo rm e r. In tu r n , th e s ta te m e n t in BraYa c i th a t th e te x t c o n sists

of five sutras a p p e a rs to h a v e s tim u la te d fu r th e r s p e c u la tio n w ith in th e tra d itio n ,

fo r s u c h is e v id e n t in th e Jayadrathayamala. A s S a n d e rs o n n o te s, c h a p te r fo rty -fo u r

of th e la tte r 's first satka, c a lle d th e Brahmayamalanirnaya (" A D e fin itiv e J u d g m e n t o n

mulasutravibhagan tu uttaram vinayatmakam \


kalpaskandhavidhanan tu sasanan tu yatha sthitam || 1 j|
kathitam sahgraham sutram kulakalartujvalam \
mahamandalayagan tu tantre smin kathitam tvaya || 2 ||
vasuyogavilvikt] -
(hi?) tantre I'lsmih cottare vibho || 3 j|
visvacakrasusobhadhyah carodayasamanvitam \
yogimatrganopetam yagah ca picusambhavam || 4 |j
mantroddharah ca devesa sarvvavaranasamyutam |
samksiptatarayogena yogasadbhavalaksanam || 5 ||
sahgraharthavibhagena samaya ye visesagd \
caravas tu yatha prokta rtujam kusumamrtam || 6 ||
sadhakanan tatha vrttah ca(s - d?)stha satkasddhanam \
dtksasesavidhanan tu sarwatomukham eva ca || 7 ||
yagaksettresvaranah ca navayagarasadhanam \
samastaikatra yogena mulatantravinirnnayam || 8 j|
kathayasva prasadena uktanuktan ca me prabho \
bhairava uvaca ||
mulasutradikanan tu kramam sadhanalaksanam || 9 ||
durlabham ttrisu +lokesu+ samayacdrapalanam \
yagam vidhis tatha jhanah cakram yogah ca sobhanam || 10 jj
kathayami mahadevi yat tvaya coditam balam |
The text and interpretation of this passagepresented as is" in Bya, the oldest codex are doubtful in
several instances.
33 BraYa lxii 64d, vinaye 'smim mahatmane.

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th e Brahmayamala"), c la im s th a t te x ts o f th e Brahmayamala cycle c o n ta in five sutras: a

m ula-, guhya-, naya-, uttara-, a n d uttarottarasutra.^ T h is a p p e a r s to b e a n a tte m p t to

re co n cile s e v e ra l th in g s: th e c la im th a t th e BraYa co n sists of five sutras, th e Uve-siltra

m o d e l o f th e N isvasa c o rp u s , a n d th e a c tu a l se c tio n a l d iv is io n s o f th e BraYa fo r

u n lik e th e N isvasa, th e BraYa p o ss e s se s b o th a n Uttara- a n d U ttarottaratantra/sutra. It

is p o s s ib le th a t th e B raYa's vinaya se c tio n w a s c o n s id e re d a n a lo g o u s to th e N isvasa's

Nayasutra. T h e Jayadrathayamala d o e s n o t, h o w ev er, s p e a k o f th e BraYa's sutras stric tly

as sectio n s: o n th e c o n tra ry , it d e sc rib e s th e mulasutra, fo r in sta n c e , a s th e w o rd s

athatah, w ith w h ic h b e g in m a n y o f th e BraYa's c h a p te rs a n d sec tio n s, w h ile th e

guhyasutra is s a id to c o n sis t o f te a c h in g s o n se c re t m a tte rs , s u c h as th e yogic b o d y 's

c h a n n e ls a n d th e cla n s o f y o g in ls.35

34 Concerning the BraYa's purported division into sutras, and the elaboration of this in the Jayadratha
yamala, Sanderson expresses the following opinion: "in the case of the BY the schema of the five sutras
has nothing to do w ith the sequence of sections seen in the Nisvasa. For it has no sequential divisions
other than its patalas. It seems, therefore, that the JY understands the sutras to be five classes of teaching
w ithin the otherwise unitary Tantra, in the same way that it claims to have four Padas, though it lacks a
corresponding division into a sequence of four parts bearing their names." Quoted in Goodall (Bhatta
Ramakantha's Commentary), lxxiii-iv. This assessment of the Jayadrathayamala's understanding of the
BraYa's sutras seem s convincing; note however that the BraYa does contain several divisions, beyond its
division into chapters.
35 Jayadrathayamala 1.44 (folio unnumbered):
athatah sabdamulam tu sarvatantrdrthasucakam \
tat mulam svalpasutram ca guhyam guhyavivecakam \
niracaravadhutartham nadmadigatih kramat j
bindubTjakalayoganavayagavivecakam \
mantrajTvamrtdkarsayoginTkulaklrttitam \
guhyasutram tad uddistam bahyadhyatmarthavacakam \
g a tih k r a m a t ] em,; g a tik ra m a t cod. n a v a y a g a 0 ] em.; v a y a g a cod.
"athatah is the root of speech, indicating the meaning of all tantras; and it is the very
pithy mulasutra. Guhya indicates secrets: the meanings of "beyond regulations" (niracara)
and "immaculate" (avadhuta), the channels [of the subtle body] and movements of the
channels, in sequence; it [also] indicates bindu, blja-mantras, the kalds, yoga, and the Nine
Pantheons; [it is that] by w hich are proclaimed mantra, extraction of the nectar of living
beings, and the clans of yoginls. This is called 'Guhyasutra,' expressing [both] external
a n d in tern al m ea n in g s."
This chapter of the Jayadrathayamala makes the additional claim that the BraYa contains seven sutras,
from w hich derive eight Matatantras:
brahmaydmalam etad dhi sutrair bhinnam tu saptabhih \
saptamam ca dvidha bhinnam ato jheyam matastakam |
"For the Brahmayamala is divided according to seven sutras, and the seventh is divided in
two; because of this the Matatantras are known as an octad."
Codex of Visvabharatl University (Manuscript Division, Department of Sanskrit). This is a Devanagarl-
script paper manuscript of N epalese provenance, written on twenty-six folios and containing chapters

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206

T h e e v id e n c e re v ie w e d a b o v e c o n c e rn in g th e s tru c tu re o f th e BraYa. p ro v id e s

s o m e in d ic a tio n s th a t th is h e te ro g e n o u s te x t in c o rp o r a te d n e w m a te ria l o v er tim e.

In a d d itio n , a n u m b e r o f d is c re p e n c ie s in th e B raYa's c o n te n t s u g g e s t re d a c tio n a l d is

co n tin u ity . O n e o f th e se , m e n tio n e d in th e d is c u ss io n o f th e BraYa a n d Laghusamvara

in th e p re v io u s c h a p te r, c o n c e rn s ty p o lo g ie s o f th e sadhaka: w h ile a th re e fo ld c las

sific a tio n o f th e sadhaka is p r e s u p p o s e d in th e e a rlie r c h a p te rs , e sp e c ia lly x x iv - xlv ,

th e A d d en d u m Tantras e x p lic a te a fo u rfo ld ty p o lo g y th a t a p p e a r s to b e a s u b s e q u e n t

i n n o v a t i o n . 36 L ess s u g g e s tiv e o f h is to ric a l d e v e lo p m e n t, o th e r d is p a ritie s n o n e th e

less p o in t to w a rd h e te ro g e n e ity . F o r in s ta n c e , th e BraYa h a s tw o c h a p te rs tre a tin g th e

su b je c t o f chomma o r se c re t sig n s: lv and l x x iii. S trik in g is th e la c k o f re la tio n s h ip

b e tw e e n th e se c h a p te rs , w h ic h o v e rla p in c o n te x t a n d m a n y p a rtic u la rs , b u t p ro v id e

n o clea r in d ic a tio n s o f b e lo n g in g to th e s a m e sy ste m .37 T h is s o rt o f h e te ro g e n e ity

c o u ld p o in t to w a rd re d a c tio n a l d isc o n tin u ity , b u t it m ig h t a lso re flect th e d is p a ra te

so u rc e s d r a w n u p o n b y th e BraYa's re d a c to rs.

S ig n ific an t to th e q u e s tio n o f th e B raYa's stra tific a tio n is th e c o n c e p tio n of it c o n

ta in in g tw e lv e -th o u sa n d v e rse s h e n c e its e p ith e t, Dvadasasahasra[ka], "T h e T a n tra of

T w e lv e -th o u sa n d V erses." R efe ren c es to th is c o n c e p tio n o f th e BraYas le n g th a re

a b s e n t fro m c h a p te rs ii - x l ix , a s id e fro m c o lo p h o n s, a n d it is c o n c eiv ab le th a t th is

n o tio n o f th e te x t's size d o e s n o t b e lo n g to its e a rlie st te x tu a l s tra tu m . T h e te x t a s w e

h a v e it co n sists o f u p w a r d s o f th irte e n - th o u s a n d v erses,38 fe w e r th a n e ig h t-th o u s a n d

o f w h ic h b e lo n g to th e first fo rty -n in e c h a p te rs . T h is s u g g e s ts th a t th e n o tio n o f th e

te x t c o n s is tin g o f 12,000 v e rse s is u n lik e ly to p r e d a te s o m e o r m o s t of th e c h a p te rs

fro m fifty o n w a rd s . O n th e o th e r h a n d , th e b re v ity o f th e U ttara- a n d Uttarottara-

354 2 o f Jayadrathayam ala, satka i. C f. th e d is c u s s io n o f th e V is v a b h a ra ti c o d e x o f th e B raYa, i n th e


in tr o d u c tio n to p art n .
36 T h e c lo s in g v e r se s o f BraYa l x x i v first in tim a te th e fo u r fo ld ty p o lo g y o f th e sadhaka ex p lic a te d in
th e Addendum Tantras, for h e r e th e p ra ctitio n ers c a lle d th e aradhaka a n d sarvdtman are first m e n tio n e d
(arddhakas tu devese sarvaih sarvdtmakalh] smrtah, 2 i ia b ) .
37 In particular, n o te th a t LV.101-37 an d L x x m .1 6 -4 0 ov erla p c o n sid e r a b ly ; th e chommas o f th e se
se c tio n s o fte n in v o lv e sim ila r secret s ig n s m a d e in sim ila r co n te x ts, for w h ic h d istin c t ritu al m e a n in g s
are n o n e th e le ss p r o v id e d .
38 S e e ch ap ter 5, se c tio n 5.

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207

tantras e ig h te e n c h a p te rs , b u t o n ly s ix te e n -h u n d re d o d d v e rse s in n o w a y ru le s

o u t th e p o s sib ility th a t th e s e w e re a d d e d su b se q u e n tly .

A s m e n tio n e d , sev e ral c h a p te rs o f th e se c o n d h a lf o f th e BraYa, fro m c h a p te r

fifty, a p p e a r re m a rk a b ly se lf-c o n ta in e d . T h is is in p a r t b e c a u s e a n u m b e r b e lo n g to

th e kalpa g en re: tre a tise s s e ttin g o u t th e p ra c tic e s o f m a n tra -p ro p itia tio n c o n n e c te d

w ith a p a r tic u la r deity. H ow ev er, a t le a s t tw o c h a p te rs a ro u s e th e s u s p ic io n o f b e

in g in d e p e n d e n t tantras s u b s e q u e n tly re d a c te d in to th e BraYa a p h e n o m e n o n a t

te s te d , fo r in sta n c e , in th e case o f th e Jayadrathayamala ,39 Tw o c h a p te rs in q u e s tio n

a re BraYa lx i, th e Tilaka[tantra]; a n d BraYa lx x x ii, th e Utphullakam ata, th e title s of

w h ic h m a tc h te x ts q u o te d b y A b h in a v a g u p ta . T h e U tphullakamata, Utphullakatantra,

o r Utphulladhikara,4 a c h a p te r o f r o u g h ly 195 v erses, te a c h e s p ra c tic e s c o n n e c te d w ith

th e d e ity U tp h u lla k a b h a ira v a a n d th e n in e -sy lla b le utphullakam antra. A tex t b y th e

n a m e Utphullakamata is lis te d in th e SnkanthTyasamhita a s th e se v e n th o f e ig h t m ata

tantras.41 A b h in a v a g u p ta u n fo r tu n a te ly p ro v id e s to o little in fo rm a tio n c o n c e rn in g

th e U tphullatantra h e cites to lin k it w ith BraYa l x x x i i . 42 S a n d e rs o n s u g g e sts th e in

trig u in g p o s sib ility th a t th is c h a p te r h a s b e e n d e riv e d fr o m a n in d e p e n d e n t tantra of

th is n a m e .43 In d e e d , th e U tphullakam ata's e la b o ra te " M a n d a la o f th e N in e -sy lla b le

M a n tra " (navatmaka cakra) c o n ta in s astro lo g ic a l e le m e n ts u n iq u e in m a n d a la s o f th e

BraYa 44 A t th e sa m e tim e , th e c h a p te r in th e fo rm tr a n s m itte d c lea rly id e n tifie s itse lf

39 See chapter 3, n. 180.


40 The title Utphullakamata is first intimated in BraYa l, in its list of subsequent chapter subjects; two
references to this title occur within the chapter (lid and 17b). In addition, the chapter calls itself the
Utphullakatantra in its opening verse (atah param pravaksyami tantramm utphul[lu]kam param, xab), while
its colophon gives the name Utphulladhikara.
41 SnkanthTyasamhita, as quoted by Jayaratha, commenting on Tantraloka 1.18. The verses listing
the eight matatantras appear absent from the SnkanthTyasamhita manuscript transcription provided in
Hanneder, Abhinavaguptas Philosophy of Revelation. Incidentally, heading this list is the Raktamata, named
after the first of the Four Devls in the mandala of the BraYa's Kapallsabhairava.
42 In Tantraloka 29.166a, Abhinavagupta cites the Utphulla, identified by the commentator as the
Utphullakamata, alongside yogini cult scriptures such as the Siddhayogesvanmata (assuming this is the
referrent of SrTsiddha) and the lost Nirmaryadatantra ("The Tantra of No Constraints"). He cites these as
sources for the erotic adiyaga ("primordial rite") expounded in this chapter of the Tantraloka. There does
not appear to be a link between the BraYa's Utphullakamata and a ritual of this type, however.
43 Sanderson, handout from an unpublished lecture, "Kallkula: Abhinavagupta and the Krama-
system in the Light of a Newly Discovered Corpus" (Hamburg University, 1981).
44 This elaborate cakra, based upon Utphullakabhrairava in a circle of four devls and four duffshence
mirroring Kapallsa's mandalaincludes (alphabetical representations of) the signs of the zodiac (rasi),

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208

as a se c tio n o f th e BraYa,45 s u g g e s tin g a p o te n tia lly c o m p le x h isto ry .

C h a p te r six ty -o n e o f th e BraYa p o ss e sse s sev e ral titles: Tilaka (p e rh a p s , [Tantra]

of th e [M agical] B in d i"?),46 Sutradhikarapatala, Sangrahatantra, a n d Sangrahasutra.47

A b o u t tw o -h u n d r e d a n d sev e n ty -fiv e v e rse s lo n g , th is c h a p te r c la im s to b e th e e sse n ce

(sara) o f th e Picumata / Brahmayamala 48 w h ile n o n e th e le s s in tro d u c in g n o v e l m a te

calendrical dates (tithi), constellations (naksattra), and planetary conjunctions (yoga).


45 Reference to "the Brahmayamala" occurs, for instance, in loicd (laksapadadhike khyatam visesad
brahmayamale).
46 The contextual significance of this title word is unclear. The application of magical bindis (tilaka) is
the focus of only one brief section of the chapter (237cd~49), which might nonetheless be the source of
its name. Less probable, the title could be connected to the term tilaka, used as an epithet of the supreme
Sakti in another chapter, BraYa Lvu.12 (tilakakhya mahasakti jnanarupa manonmam | sa iva sivasamyukta
aghori ghoranasant). Tilaka might simply be intended in the sense of "decorative forehead dot" (bindi)
the chapter therefore being a "decorative ornament" to the BraYa, which it claims to synthesize. Cf. the
title Saraddtilakaltantra]"The Ornament of Sarasvati Tantra."
47 The title "Sutradhikarapatala" is given in the chapter colophon, while "Sangrahatantra" occurs in
i45ab ( tad atra samgrahe tantre samksiptara ucyate). In a synopsis in the opening verses of BraYa l x x x i v ,
this material is referred to as the "Sangrahasutra" (kathitam sahgraham siitram, 2a).
48 See for in sta n ce BraYa L xi.6-9ab:
bhairava uvaca ||
sadhu sadhu mahabhage jhanavijnanasampadam \
samgraharthavisesam tu kathayami tavakhilam || 6 jj
jhate picumate tantre dasa dve ca sahasrake |
tatra sthitam mahadevi saktijnanamahodayam || 7 |j
tantrasya sarabhutam tu tad atra tilakam matam \
ye najananti tantrajhas te bhramanti vidambakdh || 8 j|
karyasiddhim na pasyanti na ca yanti param gatim \
6b sampadam ] em.; sampado Bya 7c sthitam ] em.; sthita Byu
"Bhairava spoke: 'Excellent, O fortunate woman, excellent. I shall teach you ('?) a par
ticular digest treatise (sangrahartha ?) in its entirety, replete with wisdom and knowledge.
After the Picumatatantra has been learnt, the Tantra o f Twelve-Thousand [Verses], therein lies
a treasure of knowledge of the Sakti, O Great Goddess, the essence of the tantraknown
here as this Tilaka. Those who do not know [this] wander about as impostors, [even if
they] know [other] tantras. They do not see the fruition of their rites, nor do they attain
to the highest destination'."
(On the possible use of the term artha as "treatise" or tantra, see the annotation to the translation of
BraYa 1.65.) Compare also verses 250-51:
jhatva picumatam tantram tilakam cdpy apascimam \
palalam iva dhanyarthT tyajet mantran asesatah || 250 |j
mulatantrarthasadbhavam samastfkrtalaksanam j
samksepavistaram jhatva tato m antn prasidhyati || 251 j|
25od mantran ] em.; mantram BYa 251a sadbhavam ] conj.; sa - - Bya
"After learning the Picumatatantra, and the Tilaka as well, (f) which has nothing afterwards
(apascimam) (?), one should give up [all other] mantras without exception, like a vegetarian
[would give up] meat. After learning the essence of the meaning of the Root Tantra, with
[all] its characteristics brought together, both in abbreviation and at length, the mantrin
then attains siddhi."

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209

ria l.49 T h e G o d d e s s o p e n s h e r q u e s tio n s a s s e rtin g th a t sh e h a s a lre a d y h e a rd th e

Yam alatantra,50 w h ile o th e r p a s s a g e s to o d ra w a d is tin c tio n b e tw e e n th e Tilaka a n d

th e Picum ata o r BraYa, clea r in d ic a tio n s o f th e in d e p e n d e n c e o f th is se c tio n .51 C o n sis-

ta n t w ith its self-id e n tific a tio n a s th e " e sse n c e " (sara) a n d " d ig e s t" (sangraha) o f th e

BraYa, th e Tilaka h a s th e a p p e a ra n c e o f a se lf-c o n ta in e d tre a tise , c o n ta in in g co n c ise

a c c o u n ts o f to p ic s s p a n n in g in itia tio n , th e P le d g e s, a m a n tra -s y s te m (mantroddhara)

a n d its a ss o c ia te d m a n d a la a n d w o rs h ip , s u b s ta n c e s a n d ob jects u s e d in ritu a l, y o g a,

a n d m o re . R e g a rd le ss o f w h e th e r it w a s o rig in a lly w r itte n as " p a r t" o f th e BraYa, th e

Tilaka is d e e p ly a n c h o re d in th is tra d itio n , as is illu s tra te d b y its fo c u s u p o n sev e ral

c h a ra c te ris tic to p ic s, s u c h a s th e N in e P a n th e o n s a n d th e smarana-m a n tra .52 It is p o s

sib le th a t th e Tilaka h a d a n in d e p e n d e n t life; h o w ev er, th e re is in su ffic ie n t e v id e n c e

fo r id e n tify in g it w ith th e Srltilakasastra c ite d b y A b h in a v a g u p ta .53 A Tilakatantra

49 A striking example is the introduction of the navatmamantra, a ninefold mantra-pantheon charac


teristic of the Nisvdsatattvasamhita, which BraYa l x i appears directly or indirectly to draw upon. See the
discussion in section 3 of this chapter.
50 BraYa Lxi.iabc: rtum atl mahadevl bhairavl vakyam abravlt \ prak srutva yamalam tantram ("The men
struating Great Goddess, Bhairavl, spoke the following words: 'having earlier heard the Yamalatantra,

51 See verses 7-8 and 250, quoted above (n. 48), and 35:
naimittike ca devese caravo yagasahgatah \
yamale tu purd siddhais] tilake prakatlkrtdh || 35 ||
"And the food offerings connected with the [Nine] Pantheons in the occasional rites,
established earlier in the Yamalatantra, have been made explicit [here] in the Tilaka."

52 On the Nine Yagas, see the previous section of this chapter; on the smarana-mantra ( h u m ) , see
section 3 of chapter 5.
53 In the Pardtrimsikavivarana, Abhinavagupta attributes to the Srltilakasastra and the SrTbhargasikha the
idea that assiduous practice of the "nondual" rites of heroes causes one's glani ("lassitude, inhibition"?)
to vanish suddenly, effecting the merger of individual identity (dvesa) into the heart of Bhairava. After
quoting the pratlka of Spandakarika 3.8 (glanir vilumpikd dehe), he remarks, seyatn yada jhatiti vigalitd
bhavati tada nirastapdsavayantranakalanko bhairavahrdayanupravisto bhavatlti saroathaitadabhyase yatitavyam \
srltilakasastre 'yam bhavah \ srlbhargasikhaydm api uktam ("when this very \gldni] suddenly dissolves, then,
being one who has cast off the blemish that is the bound soul's affliction, he becomes merged into the
heart of Bhairava. One must hence in every respect endeavor in this practice [of the adiyaga]. This
idea is present in the Srltilakasastra; this is also stated in the Srlbhargasikhd"). From the commentary
on Paratrimsika 9cd-i8ab (p. 235). BraYa l x i enjoins one to perform ritual with a "nondual" mental
disposition, but no particular statement correlates closely with the idea and phrasing Abhinavagupta
attributes to the Tilakatantra. Note for instance BraYa Lxi.26-27ab:
kulasiddhiprasidhyartham devlnam agratah sthitah \
advaitabhavasampanna carukarmany asahkitah || 26 |j
tena prasitamatrena khecarlsiddhim apnuyat \
26b agratah ] con.; agrata B y jsampannas ] em.; sampanna BYa 26d karmany ] em.; karmamny
Byci asahkitah ] corr.; asamkitah By 27a prasita0 ] prasita0 BYa

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210

in fa c t fig u re s in lists o f s c rip tu re s in th e Siddhayogesvanm ata a n d SnkanthTyasamhita,

s u g g e s tin g th a t th e re m ig h t h av e e x iste d a n a n c ie n t s c r ip tu re b y th is title d is tin c t

fro m th e BraYa.54

E v id e n c e fo r th e in d e p e n d e n t e x isten c e o f th e B raYa's U tphullakamata a n d Tilaka is

h e n c e in c o n c lu siv e , a n d it c a n n o t b e s a id w ith c e rta in ty th a t th e BraYa in c o rp o r a te d

p re v io u s ly in d e p e n d e n t tre a tise s. A n o th e r c h a p te r to o BraYa l iv , th e Mahdkdla-

mata p o sse sse s a title m a tc h in g a s c rip tu re e a rly e n o u g h to b e m e n tio n e d b y B ana;55

b u t in th is case a s w ell, th e g r o u n d s a re in su ffic ie n t fo r lin k in g th e texts. N e v e rth e le s s ,

in te rn a l e v id e n c e fro m th e Tilaka c h a p te r, in p a rtic u la r, s u g g e s ts th a t n e w m a te ria l

w a s a d d e d in th e c o u rs e o f th e B raYa's tra n s m iss io n , a n d o th e r c h a p te rs fro m th is

p o rtio n o f th e BraYa m e rit s im ila r su sp ic io n .

A lto g e th e r, th e BraYa h a s th e a p p e a ra n c e o f a la y e re d a n d c o m p o site tex t, th e

p r o d u c tio n o f w h ic h in v o lv e d m u ltip le in d iv id u a ls p o te n tia lly s e p a ra te d in tim e a n d

p la c e . N o n e th e le ss , w h ile its la n g u a g e is u tte rly n o n -c la ssic a l, it a p p e a rs co n sis

te n tly so, b e tra y in g n o o b v io u s lin g u is tic o r sty listic d is c re p a n c ie s fro m se c tio n to

se c tio n .56 T h is re la tiv e sty listic u n ifo rm ity m ig h t p o in t to w a r d p r o d u c tio n w ith in a

s in g le te x tu a l co m m u n ity , o u r u n d e r s ta n d in g o f th e g e o g ra p h ic , social, a n d c h ro n o

lo g ical p a r a m e te rs o f w h ic h re m a in s n e b u lo u s . S im p listic as it m a y se e m to s u g g e s t

th a t its p r im a r y se c tio n s re p re s e n t co n se c u tiv e s tra ta in its d e v e lo p m e n t, th is p o s s i

b ility a p p e a rs to h a v e m e rit, p a r tic u la rly in th e c a se o f th e A ddendum Tantras. A s a

w o rk in g h y p o th e s is , I w o u ld s u g g e s t th a t th e co re o f th e o ld te x t c o n sists o f m u c h

o r m o s t o f BraYa i - x l ix , to w h ic h , in th e n e x t sta g e , m a te r ia l fro m c h a p te rs l - l x x xttt

"For the sake of attaining the clan siddhis, [one should remain] standing before the god
desses, having reached a state of nonduality, without apprehension about the rites with
[impure] gruel; by the mere consumption of this, one would obtain the siddhi of the flying
yoginls (khecart)."

54 Siddhayogesvanmata 29-i6d, and SnkanthTyasamhita 223, 245-246 (numbering as per the manuscript
transcription in Jurgen Hanneder, Abhinavagupta's Philosophy o f Revelation: A n Edition and Annotated
Translation of Malimsloklavarttika I, 1-399); the latter two lacunose verses refer to a Vidyatilaka and
Bhairavatilaka, suggesting that tilakatantras comprised a scriptural genre, like the ydmalas or mates.
55 See the discussion of Bana in chapter 2, section 3.
56 On the language of the text, see the remarks in the next section, and particularly the annotation to
the critical edition in part 11.

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211

w a s in c o rp o ra te d . T h e fin a l sta g e o f re d a c tio n is p r o b a b ly re p re s e n te d b y th e Uttara-

a n d U ttarottaratantras, c h a p te rs l x x x iv - c i.

4 .3 O N THE PROVENANCE OF THE BRAHM AYAM ALA

D A T IN G

N o th in g I a m p re s e n tly a w a re o f m a k e s it p o s sib le to d a te th e BraYa w ith p re c isio n . A

v a rie ty o f fa c to rs, ho w ev er, p o in ts to w a rd s th e six th to e ig h th c e n tu rie s a s th e p e r io d

w ith in it w o u ld m o s t p la u s ib ly h av e b e e n c o m p o se d . Q u o ta tio n s o f th e BraYa in th e

Tantraloka o f A b h in a v a g u p ta , w h o flo u ris h e d in th e d e c a d e s b e fo re a n d a fte r th e tu r n

of th e e le v e n th ce n tu ry , e sta b lis h th e ex isten c e o f th e te x t b y th is p e r io d , a t th e v e ry

la te st. T h e d is trib u tio n o f A b h in a v a g u p ta 's cita tio n s, w h ic h a re d r a w n fro m m o s t

se c tio n s o f th e BraYa, s u g g e sts th a t h e k n e w th e te x t in a fo r m close to th a t p re s e rv e d

in th e N e p a le s e m a n u s c rip ts .57 T h e o ld e s t o f th e s e w a s in a n y case c o p ie d n o t lo n g

57 Abhinavagupta cites the BraYa fifteen times in the Tantraloka; precise references are provided in
the next chapter (nn. 1-2). In what follows, several of the passages he makes reference to are identified,
instances spanning chapters iv, xxi, x l i v , l v , and (probably) l x x x iv of the BraYa:
1. In Tantraloka 27.2i-23ab, Abhinavagupta paraphrases BraYa iv.308-15; Tantraloka 27.228b is in
fact a direct quotation of iv.3o8ab. In the k s t s edition, Tantraloka 27.22ab reads, ture yogah sada
sastah siddhido dosavarjite; yogah is however certainly a corruption of yagah. Codex By of the
BraYa reads ture yagam sada sastam siddhidam dosavarjitah. The original text was perhaps ture
ydgam sada sastam siddhidam dosavarjite, and Abhinavagupta thus appears to have corrected the
gender of yaga from neuter to masculine. In addition, Abhinavagupta refers in 27.29 to a typology
of ritual skulls, for which the source is BraYa iv.747-55from a section on the subject of "the
characteristics of skulls" (kapalalaksana).
2. Tantraloka 4-55cd-65 makes reference to both BraYa xxi and l v , closely paraphrasing a passage
from the latter (see below). The relevant passage from BraYa xxi concerns the observance (vrata)
connected with the goddess Rakta, i.e. the raktavrata. Abhinavagupta draws on this in advancing
the idea of "self-consecration" (atmabhiseka), closely paraphrasing BraYa xxi.69cd-7oab. Note the
text of Tantraloka 4.63cd~65:
tatraiva ca punah snmadraktaradhanakarmani || 63 ||
vidhim proktam sada kurvan masenacarya ucyate \
paksena sadhako 'rdhardhat putrakah samayT tatha || 64 ||
dTksayej japayogena raktadevT kramad yatah \
guror alabhe proktasya vidhim etam samacaret || 65 j|
"And furthermore, in that very text, [the BraYa,] in the [section on the] ritual pro
cedure for worship of Sri Rakta, this procedure [of self-consecration] is taught; by
practicing constantly, after a month one is called 'acarya,' by a fortnight, 'sadhaka',
from a nn arter fm o n th l. 'n u tra k a '. an d lik e w is e Fin h a lf th at tim e l 'sam auin'. Sincp th e

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212

This cites BraYa X X I.69CC I-70:

dvibhih karm asam arthas tu m asenacarya ucyate || 69 ||


paksena sadhako h y esa bhutale m antravigrahah j
pratham an tu vratam h y etad raktdyah pariklrtitam |j 7 0 jj
"By two [months of following the observance], he is capable of [any] action. Through
one month, he is called 'dearya'. By a fortnight, he becomes a sadhaka, having a body
of mantra on this [very] earth. This is known as the first observance, of Rakta."
3. Note BraYa Lv.26:
evam adi-r-anekais ca prakarais tu mahesvarah \
kurute 'nugraham pum sam yasm asau sarvatom ukhah jj 26 ||
26a anekais ] Byb; anekais ByaByd 26c kurute ] ByaByd; kumrute Byb 'nugraham ] em.; nu
graham BYuBvbBYd pumsam ] Bvb; punsam BvuByd 26d yasmasau ] Bya ; yasya Bvb;
yasma(m?) sau Byd
"And in these and many other ways, Mahesvara bestows grace upon souls, since he
is all-seeing."
Abhinavagupta rewrites this as Tantraloka 4-56cd-57ab, correcting its irregularities:
evam adyair anekais ca prakaraih param esvarah || 56 ||
sam sarino 'nugrhnati visvasya jagatah patih j

Note the rewriting of 26a to avoid internal-hiatus breaking -r-, the removal of the meaningless
tu in 26b, and the total avoidance of 26d, with its non-standard yasm d for yasm at.
4. Tantraloka 28 makes reference to a passage in BraYa xliv, paraphrased in 28-383cd-84ab:
sn m atpicu m ate coktam adau yatnena raksayet |j 383 ||
pravesam sam pravistasya na vicaram tu kdrayet \
"And it is said in the revered Picumata that at first, one must guard entry [to the
ritual assembly] carefully. However, one should not deliberate over one who has
been admitted."
Compare with BraYa xL iv.228cd -29ab :

adav eva na vai dadyat pravesam kasya cit priye |[ 2 2 8 j|


pravisten a sahaikatvam bhaksitavyan na sam sayah j
"At the very first, one should not admit just anyone, my dear. [But] with someone
who has been admitted, one should feast together as one, without a doubt."
5. In Tantraloka 15, Abhinavagupta cites the authority of the BraYa on the inseperability of internal
and external worship, which he links to the dichotomy of gnosis (jndna ) and ritual action (kriyd ).
It seems possible that he had in mind a passage from BraYa lxxxiv. Note Tantraloka i543cd-44:
nadhyatm ena vina bdhyatn nadhyatm am bahyavarjitam |j 43 j|
siddhyej jhanakriyabhyam tad d v itlya m sam prakasate \
sribrahm ayam ale deva iti tena n yaru payat || 44 ||
" 'Not without the spiritual (adhyatm a ) would the external succeed, nor the spiritual
devoid of the external; (1) the pair finds expression through gnosis and ritual action'
(?)with this [statement] the Lord has explained in the revered Brahmayamala."
tad dvitlyam ("the second one" [i.e. adhyatma?]) or taddvitlyam ("having that as its second"?) is
problematic; Isaacson suggests, as one possibility, reading tad dvitayam ("the/that pair"), which
is adopted in the translation above. (Personal communication, autumn 2003.) Compare with
BraYa Lxxxiv.140:

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213

a fte rw a rd s , in 1052 c .e .58 C o n s id e ra b le h is to ric a l d e v e lo p m e n t s e p a ra te s th e S a iv ism

o f A b h in a v a g u p ta fro m th a t o f th e BraYa m o s t n o ta b ly th e e n tire c o r p u s of K a u la

s c rip tu re , w h ic h fin d s n o p la c e in th e B raYa's a c c o u n t o f th e S aiva c a n o n b u t th is

s e p a ra tio n is d iffic u lt to q u an tify . S ev eral so u rc e s o f e v id e n c e n o n e th e le s s s u g g e s t

w ith a h ig h d e g re e o f p ro b a b ility th a t th e BraYa e x is te d tw o c e n tu rie s o r m o re p r io r

to A b h in a v a g u p ta .

B y th e m id -te n th c e n tu r y a re a tte s te d w o rk s o f ta n tric lite ra tu re th a t p la c e th e m

selv es w ith in th e tra d itio n o f th e BraYa, illu s tra tin g th a t it w a s b y th is tim e c o n s id e re d

a n im p o rta n t a u th o rity . A N e p a le s e m a n u s c r ip t o f th e Bhairavamangala, a s c rip tu ra l

te x t a sc rib in g itse lf to th e tra d itio n o f th e BraYa, a p p e a rs o n p a le o g ra p h ic g ro u n d s

to d a te to th is p e r io d .59 F u rth e rm o re , th e Pingalamata, a s c r ip tu re o f th e pratistha-

tantra g e n re th a t p la c e s itse lf in th e tr a d itio n o f th e BraYa,60 a p p e a rs to h av e b e e n

adhyatman cintayed bahyam bahyam adhyatmikam tatha \


cakre samdnabhavena tato vinydsam arabhet j| 1 4 0 |j
"One should meditate upon the internal [cakra] as external, and the external likewise
as internal. Considering [these] to be the same, one should [only] then commence
installation [of the deities] on the cakra."

In the BraYa, the pair adhydtma and bdhya simply refer to yogic processes and "external" ritual
performance, respectively. In this case the correspondence w ith the Tantraloka citation is only
suggestive, and Abhinavagupta might have had in mind other passages of the BraYd. N ote for
instance lx x x v ii.io i (also from the BraYa's Uttaratantra). Here too, the text does not link jndna
and kriyd to the adhydtma-bahya dichotomy in the manner of Abhinavagupta:

anena vidhina devi japahomadikarmasu \


bahyadhyatmeva mantrajfiah pujam kurvan prasidhyati || 101 ||
101b karmasu ] corr.; karmasu Byq l o id pujam ] em.; pujydm BYa
"Through this procedure, O goddess, in mantra incantation, fire sacrifice, and other
rites, the knower of mantras achieves siddhi, practicing both external and internal
worship" [bdhyddhydtmeva=bdhyddhyatmdm eva ?].

In the future, I intend to publish a more comprehensive discussion of Abhinavagupta's citations of the
BraYd.
58 See chapter 1 , section 1.
59 Bhairavamangala, n a k 5 - 6 8 7 ( n c m p p reel B 2 7 / 2 1 ) ; regarding the dating of this manuscript, I am
grateful for the learned opinion of Diwakar Acharya (personal communication, January, 2 0 0 7 ) . I quote
the Bhairavamangala's references to the BraYd in chapter 5 of this thesis (nn. 6 8 , 1 0 3 - 4 ) . This text is
potentially identical to the BhairavTmahgald listed in the SnkanthTyasamhita as first of the mahgalatantras,
described as picutantrasamudbhava ("arising from the Picumata [i.e. Brahmayamala]"). SnkanthTyasamhita
2 7 6 (in the numbering of Hanneder, Abhinavagupta's Philosophy o f Revelation).
60 N ote for instance the colophon of the (incomplete) Visvabharatl codex of the Pingalamata (f. n r): iti
brahmayamale jayadrathadhikare pihgaldmate pratimddhikdro nama prathamaprakarane [em.; prakarana cod.]
caturthah ("Thus ends the fourth [chapter], entitled the 'Section on Images', in Book One of the Pihgald-
mata, in the Jayadratha-[yamala?] Section of the Brahmayamala").

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c o m m e n te d u p o n b y a n im p o rta n t m id te n th -c e n tu ry S a id d h a n tik a ex e g ete, B hat-

ta N a r a y a n a k a n th a .61 F inally, th e first o f th e Jayadrathayamala's fo u r b o o k s g iv es

m u c h im p o rta n c e to th e BraYd in its d e s c rip tio n o f th e c a n o n o f S aiva sc rip tu re , e v e n

c o n ta in in g a c h a p te r e n title d brahmayamalanirnaya, " A D e fin itiv e J u d g m e n t o n th e

Brahmaydmala." T h e d a tin g o f th is h e te ro g e n o u s w o rk is p ro b le m a tic ; p o rtio n s se e m

lik e ly to b e q u ite early, w h ile its fin a l fo r m m ig h t p o s td a te A b h in a v a g u p ta .62

It is u n c le a r h o w m u c h p r io r to th e m id -te n th c e n tu r y th e s e w o rk s ex isted ; o n e o r

m o re m ig h t b e lo n g to th e n in th c e n tu ry , o r e v e n earlier. In a n y case, th e ir a tte s ta tio n

in th e m id -te n th c e n tu ry su g g e s ts th a t th e BraYd p ro b a b ly e x is te d b y th e e n d o f

th e n in th ce n tu ry . Its term inus ante quern c a n b e p u s h e d b a c k s o m e w h a t fu rth e r,

h o w ev er. A s d is c u s s e d in th e p re v io u s c h a p te r, th e re is s tro n g e v id e n c e th a t th e

B u d d h is t Laghusamvaratantra in c o rp o ra te s a la rg e tra c t o f te x t fro m th e BraYd. S h o u ld

it p ro v e co rrec t th a t V ilasav ajra q u o te s th e Laghusamvara, th e la tte r m u s t h a v e e x iste d

b y th e la te e ig h th c e n tu ry ; in a n y case, th e Laghusamvara a p p e a rs to h a v e re c e iv e d a

c o m m e n ta ry in th e m id -n in th c e n tu ry .63 S ignificantly, th e se c tio n in c o rp o r a te d in to

th e Laghusamvara b e lo n g s to th e Uttaratantra in a ll p ro b a b ility a la te s tr a tu m o f th e

BraYd s u g g e s tin g th a t th e BraYd e x is te d in a re d a c tio n clo se to its e x ta n t fo rm b y

th e m id -e ig h th o r e a rly n in th ce n tu ry , d e p e n d in g u p o n th e d a te o f th e Laghusamvara.

B esid es th e a fo re m e n tio n e d cases, w h ic h p e r ta in w ith little a m b ig u ity to th e

e x ta n t BraYd, th e re a re m o re n e b u lo u s e a rly re fe re n c e s to a te x t b y th is title. As

d is c u s s e d in c h a p te r tw o , th e o ld Skandapurana p ro v id e s a lis t o f S aiva m atrtantras,

" Tantras o f th e M o th e r G o d d e ss e s," th a t in c lu d e s th e BraYd (brahmam ydmalam). T ran s

m itte d in a m a n u s c r ip t d a te d 810 c .e., it is th e w o rk in g h y p o th e s is of its e d ito rs th a t

t h e Skandapurana t o o k s h a p e in t h e s ix t h o r e a r ly s e v e n t h c e n t u r y .64 It r e m a in s p o s

sib le th a t th e Skandapurana c h a p te r re fe rrin g to th e B raYd is a c o m p a ra tiv e ly la te

61 Alexis Sanderson, "The Saiva Religion among the Khmers (Part I)," 441.
62 See section 3 of chapter 3 in the present thesis. The jayadrathayamala's brahmayamalanirnaya chapter,
m entioned in the previous section, is fortieth in the first satka.
63 See the discussion of the Laghusamvara in section 4 of the previous chapter.
64 See the discussion of the Skandapurana in chapter 2, section 2.

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215

a d d itio n to th e tex t, w h ile it is a lso c o n c eiv ab le th a t th e te x t it re fe rs d iffe rs fro m th e

e x ta n t BraYa. N o n e th e le s s, th e p ro b a b ility se e m s h ig h th a t th is p a s s a g e in tim a te s th e

e x isten c e of s o m e fo r m o f th e e x ta n t BraYa in th e e ig h th c e n tu ry , if n o t c o n s id e ra b ly

earlier. T h e p a s s a g e c o n ta in s cle a r re fe re n c e to th e Y ogini c u lt a n d is to th is m in im a l

e x te n t c o m p a tib le w ith th e e x ta n t BraYa. A s fo r o th e r e a rly re fe re n c e s to a "Brahma-

yam ala," a h y m n e n title d BhairavTvardhamanaka, o f w h ic h se v e ra l m a n u s c r ip t fo lio s

a p p e a r to d a te to th e e a rly n in th c e n tu ry , re fe rs to th e G o d d e s s as " B ra h m a y a m a la ,"

a p o th e o s is o f th e s c rip tu re b y th is n a m e .65

T h e g ro u n d s fo r e s ta b lis h in g th e BraYa's term inus post quem a p p e a r te n ta tiv e .

W h ile it is d iffic u lt to im a g in e th a t th e BraYa e x is te d a s w e h a v e it in th e s ix th ce n tu ry ,

th is c a n n o t b e r u le d o u t en tire ly : th e o ld Skandapurana, th e in s c rip tio n o f G a n g d h a r,

D h a rm a k lrti's re fe re n c e to dakim tantras, a n d a llu s io n to ta n tric g o d d e s s w o rs h ip in

e a rly se v e n th -c e n tu ry lite ra ry so u rc e s leav e o p e n th e p o s s ib ility th a t a ta n tric S aiva

c u lt o f y o g in ls, a n d p e r h a p s a "Brahmayam ala," e x iste d in th is p e rio d . It is n o t u n til

th e e a rly e ig h th -c e n tu ry M alattm adhava o f B h a v a b h u ti, h o w e v er, th a t a y o g in i c u lt of

th e ty p e d e s c rib e d in V id y a p lth a tantras fin d s d e ta ile d a tte s ta tio n in re lia b ly d a te d

so u rc es. B u d d h is t yoginltantras co m e in to e v id e n c e o n ly fro m a r o u n d th e m id -e ig h th

c e n tu ry , as d is c u s s e d p re v io u s ly ; a n d th e Laghusamvara c o m p a ra tiv e ly e a rly in th is

c o r p u s a p p e a rs to d ra w n o t o n ly u p o n th e BraYa, b u t o n se v e ra l S aiva s c rip tu re s of

th e V id y a p lth a .66 H o w m u c h e a rlie r th e la tte r so u rc e s m ig h t h av e e x is te d is u n clea r,

how ever.

A v a s t tex t, th e BraYa p ro v id e s s u b s ta n tia l m a te ria l o f p o te n tia l v a lu e fo r s itu a tin g

it in c h ro n o lo g ic a l re la tio n to th e e x ta n t S aiva lite ra tu re . B ein g a n in flu e n tia l e a rly

s c rip tu re , th e BraYa is m e n tio n e d b y n a m e in a v a rie ty o f so u rc e s, w h ile its in d ire c t

65 Sanderson remarks that "the Bhairavmardhamanaka, the hym n to the Goddess of which some folios
are preserved w ith the Paramesvara codex of a . d . 827/28 . . . knows a Brahmayamala, Visnuyamala, and
Rudrayamala, since it refers to the Goddess as the embodiment of these (f. 53ri): tvam brahmayamala
tvam visnuyamala tvam rudrayamala." "History through Textual Criticism," 19 (n. 21).
66 Sanderson identifies borrowings in the Laghusamvara from the Siddhayogesvanmata, BraYa, Tantra-
sadbhava, and the Yogimsahcara of the Jayadrathayamala, which appear to comprise the oldest major extant
scriptures of the Vidyapltha. See "History through Textual Criticism," 41-47.

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216

in flu e n c e c a n a lso b e id e n tifie d in s o m e cases. In a d d itio n , e a rly th o u g h it m a y b e,

th e BraYa d e sc rib e s a v a s t a n d d iv e rse s c rip tu ra l c a n o n , p r o v id in g a d e ta ile d p ic tu re

of th e fo rm s o f S a iv ism it c la im s to tra n s c e n d . In te rn a l e v id e n c e fro m th e d o m a in s of

ritu a l, d o c trin e , co sm o lo g y a n d so fo rth also p ro v id e in d ic a tio n s o f th e te x t's re la tiv e

a rc h a ism , a lth o u g h c o n sid e ra b le w o rk re m a in s to b e d o n e in th e s e areas.

BraYa x x x v m th e srotanirnayapatala,67 " C h a p te r o n th e S tre a m s [of R e v e la tio n "]

m a p s o u t th e c a n o n o f S aiv ism , p ro v id in g a v a lu a b le c a ta lo g o f ta n tric S aiva s c rip

tu re s th a t it classifies a c c o rd in g to th re e p r im a r y " s tre a m s " (srota[s]): th o se o f th e

vam atantras, siddhantatantras, a n d bhairavatantras (ta bles 4 .2 -4 ). B oth o f th e la tte r a re

tw o fo ld ; th e siddhantatantras in c lu d e szba-division (bheda) a n d ra d ra -d iv isio n s c rip

tu re s , w h ile th e bhairavatantras a re d iv id e d in to M a n tra p lth a a n d V id y a p lth a te x ts.68

T h e BraYd th e re fo re p re s u p p o s e s v a rie tie s of ta n tric S aiv a lite ra tu re th a t a p p e a r to

h a v e e x iste d b y th e e a rly se v e n th c e n tu ry .69 In a d d itio n , re fe re n c e is m a d e to V ais

n a v a tantras o f th e P a n c a ra tra , th e title s o f w h ic h a p p e a r a t le a s t p a r tly s p u rio u s

( table 4.3).70 A lth o u g h th e e x ta n t lite ra tu re o f th e V aisnava P a n c a ra tra d o e s n o t

s e e m e sp e c ia lly an c ie n t, th e P a n c a ra tra tra d itio n itse lf is m e n tio n e d in th e M ahd-

bhdrata, p re s u m a b ly in a p re -ta n tric v a rie ty ; it d o e s n o t s e e m p o s sib le a t p re s e n t to

d e te r m in e th e a n tiq u ity o f its e a rlie s t ta n tric lite ra tu re , m a k in g th e re le v a n c e o f its

m e n tio n in th e BraYd u n c le a r.71 A b s e n t fro m th e B raY d's a c c o u n t o f th e S aiva c a n o n

a re B u d d h is t tantras a n d S aiva s c rip tu re s lik ely to b e lo n g to K a u la tra d itio n s . T h ese

a b se n c e s n e e d n o t b e re a d in stric tly h isto ric a l te rm s; y e t th e la tte r in p a r tic u la r w o u ld

67 In the vast majority of its occurences, srotas ("stream, current") is thematized as an fl-stem (srota)
in the BraYd; "srotra" is also very common, although this is potentially a scribal corruption.
68 On the BraYa's conception of the Saiva canon, see chapter 5 of the present thesis, passim. T a b l e s
4.2-4 provide lists of the texts mentioned in BraYa xxxvm.
69 A s reviewed previously, the early seventh-century Buddhist author Dharmaklrti appears to refer to
vamatantras. Early-seventh-century inscriptions make reference to the initiation of kings into mandalas
apparently of the Saivasiddhanta, the tradition for which siddhantatantras are the scriptural authorities.
Sanderson, "History through Textual Criticism," 8-10 (n. 6).
70 That the titles given for Vaisnava tantras are spurious is suggested by their generic naturee.g.
Pancaratravidhana ("Tantra of the Pancaratra Rites") and Vaikunthavidhi ("Tantra of the Rites of Visnu's
Heaven")as w ell as their apparent lack of attestation.
71 On som e of the problems of dating Pancaratrika literature, see Sanderson, "History through Tex
tual Criticism," 35, 38 (n. 50).

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b e d iffic u lt to re co n cile w ith a n in th - o r te n th -c e n tu ry p e r io d o f c o m p o s itio n , w h e n

K a u la tra d itio n s w e re p re v a le n t.72 A d d itio n a lly , th e BraYa's v e ry m o d e l o f th e s c rip

tu ra l c a n o n se e m s arch aic, fo r it d is p la y s n o a w a re n e ss o f th e fiv e -stre a m m o d e l of

S aiv a re v e la tio n th a t b e c a m e n o rm a tiv e .73

TABLE 4.2: Siddhantatantras of the Middle Stream (madhyamasrotas) according to BraYa xxxvm
S lV A B H E D A R u d r a b h e d a (list 1) R u d r a b h e d a (list 2)

S a rv a k a m ik a Vijaya Vijaya
Y ogodbhava N is v a s a N is v a s a (em.; visvasa cod.)
A c in ty a Svayam bhuva Svayam bhuva
K a ra n a V a th u la V lra b h a d ra
A jita C a n d ra h a s a A gneya
D lp ta b h a R a u ra v a R a u ra v a
S u k sm a M a k u ta M a k o ty a
S a h a sra V lresa C a n d ra b h a s a
A m s u m a [n ] A g n e y a (c o n j tatha canyam cod.) fv tr a m v a u n d f
S u p ra b h a C a n d ra jn a n a Jn a n a
B im ba M u k h a b im b a
P ro d g lta P ro d g lta
L alita L alita
S id d h i S id d h i
S a n ta n a k a S a n ta n a
S a rv o d g lta K ira n a
K ir a n a S a rv o d g lta
P a ra m e s v a ra P a ra m e s v a ra

L ittle o f th e e x ta n t S aiva lite ra tu re c a n b e s a id o n s tro n g g ro u n d s to p r e d a te

th e BraYa. N o n e th e le ss , sev e ral siddhantatantras th a t s u rv iv e o r a re q u o te d in e a rly

72 Incidentally, w hile the BraYd does not refer to Buddhism, the Matasaraa Kaula text placing itself
in the tradition of the BraYdin its fourth chapter makes clear reference to initiation into Buddhist
tantras:
siddhante diksita ye ca vaisnave ye ca diksita j
pancasrotodbhave tantre sammohe caiva diksita \
saure ca garude devi bauddhe ye caiva diksitah \
athapi pdsavah sarve asmin tantre na diksita \
asmin ] em.; yasmin cod. tantre na ] em.; tantrena cod.
"Those initiated into the siddhanta-, and those initiated into the Vaisnava, Saura, Garuda,
or Buddhist [tantras]the tantra[s] arising from the Five Streamsand those initiated into
the [vdma] Sammoha, all of them are still bound souls, [for they are] not initiated into this
tantra."
na k 3-379, f. 37, lines 1-2; transcription courtesy of Somadeva Vasudeva.
73 See chapter 5, section 4, and t a b l e s 4.2-4, 5.2.

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2l 8

T a b l e 4.3: Tantras of the Left Stream (vamasrotas) and Lower Stream (adhahsrotas)

NORTHERN STREAM LOWER STREAM

S am m oha V ib h u ti
ib h a v a i A dhyaya SUBDIVISIONS OF THE
N a y o tta ra M a k u ta m akutatantra:
S a u k ra N a ra s im h a v id h a n a
vidhanam ksetrakalpana (?)
vivarantargatakalpas
V a ra h a v id h i (em.; yarahasya vidhi cod.)
P a n c a ra tra v id h a n a
V a ik u n th a v id h i
G a r u d a v id h a n a
bhutantradi
osadhikalpas
rasayanavidhi[s]

Ta b l e 4.4; Bhairavatantras of the Right Stream (daksinasrotas)

VIDYAPITHA MANTRAPITHA

EIGHT BHAIRAVAS: EIGHT YAMALAS: other:


Svacchanda R u d ra y a m a la P ra p a n c a y o g im ja la V ira b h a ira v a
K ro d h a S k a n d a y a m a la Y oginljala C a n d a b h a ira v a
U n m a tta B ra h m a y a m a la Y o g in ih rd ay a G u d ik a b h a ira v a (conj
U gra V is n u y a m a la S id d h a gudakabhairava cod.)
K a p a lin Y am ay am ala M a n tra m a lin I M a h a v ire s a b h a ira v a
J h a n k a ra V a y u y a m a la A g h o re s i
S e k h a ra K u b e ra y a m a la A g h o re s v a rl
V ijaya In d ra y a m a la K rld a g h o re s I
L a k in lk a lp a
M ari
M a h a m a rl
U g ra v id y a g a n a
B a h u ru p a (twofold)
A g h o ra s tra

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219

so u rc e s a re lis te d in BraYa x x x v m : th e N isvasa, Kirana, Paramesvara, Raurava[sutrasa-

ngraha], a n d Svayambhuva[sutrasangraha ] 7 4 In o n ly o n e c a se th u s fa r id e n tifie d d o e s

a p a ra lle l p a s s a g e s h e d fu r th e r lig h t o n re la tiv e c h ro n o lo g y : it w o u ld a p p e a r th a t

th e BraYa h a s in c o rp o r a te d a p a s s a g e fro m th e N isvasatattvasam hita, w h e th e r d ire c tly

o r th r o u g h a n in te rm e d ia r y so u rc e. T h e re le v a n t te x t is N isvasottara 1.10-13, a n d

T a b le 4 .5 : A parallel passage in the Brahmayamala and Nisvasatattvasamhita

N i s v a s a t a n t r a , U t t a r a s u t r a 1.10-13 B r a h m a y a m a la Lxi. 272 c d - 75 ab

isvara uvaca |
ukarah prakrtir jneya u k a r a h p r a k r tir jn e y a
yakarah purusah smrtah | y a k a ra h p u r u s a h s m rta h || 272 ||
vakaro niyatir vidyal v a k a ro n iy a tim v in d y a l
lakarah kala ucyate || 10 || la k a r a h k a la u c y a te |
mayatattvam makaras tu m a y a ta ttv a m m a k a r a m tu
ksakaro vidya eva tu | k s a k a ro v id y a ev a ca || 273 ||
rakara Isvaro jneyo r e p h a m K a m iti p ro k to
hakaras tu sadasivah || 11 || h a k a ra s tu s a d a s iv a h |
dehavyapl ca navamo d eh av y ap i tu n av am ah
saktis ca dasama smrta | k a r a n a h p a r a m e s v a r a h || 274 ||
akathyas ca arupl ca e ta t ta ttv e s v a ra m d e v a m
karana sa sivah parah || 12 trita ttv o k ta m p ra k a lp a y e t |
ete tattvah samakhyatah 272c ukarah ] BYapc; ukara Byc
sadasivasamudbhavah | prakrtir ] em.; prakrti Bvtt
r eva jagat sarvam 273a vakaro ] em.; vakara BYa
presyapresyan caracaram || 13 vindyal ] em.; vindya B y
273c 0tat tvam ] em.; tatva By
274b hakaras ] em.; hakaros B y 11
274c navamah ] em.; navamo B y q
275a tattvesvaramem.; conj.; tattesvaram B y
275b tattvoktam ] em.; tattvokta B y

BraYa LXi.272 c d -75 ( t a b l e 4 -5 75), th e la tte r b e lo n g in g to th e BraYa's sangrahasutra

c h a p te r re fe rre d to earlier. T h is p a s s a g e p la c e s th e n in e sy lla b le s o f a m a n tra c a lle d

" T h e N in e fo ld " (navatm an) in c o rre la tio n to a h ie ra rc h y o f re a lity lev els (tattva) a

m n e -ta ttv a s e rie s th a t a p p e a rs c h a ra c te ristic o f th e N isvasa c o r p u s ( t a b l e 4.6a).76 In

74 On the evidence for the antiquity of these five siddhantatantras, see Goodall, Bhatta Ramakantha's
Commentary, xxxvi-xlvii.
75 The text tabulated from the Nisvasottara is as given in the provisional edition circulated among
participants of the "Workshop on Early Saivism" (Pondicherry, January 2007); see the discussion of the
Nisvasa in chapter 3, section 2.
76 This series of nine tattvas is, for instance, presented in relation to the nine constituents of the letter

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220

th e BraYa, h o w ev er, th is p a r tic u la r n m e -ta ttv a serie s ( t a b l e 4.7a) is u n u s u a l; Tsvara-

tattva, th e se v e n th o f th e serie s, fig u re s o n ly ra re ly in th e B raYa's a c c o u n ts o f th e

" p e rv a s io n " (vydpti) o r " p u rific a tio n " (sodhana) o f th e tattvas. In th is p o s itio n , th e

BraYa n o rm a lly p la c e s th e saktitattva, b e tw e e n th e vidydtattva a n d sadasiva ( t a b l e s

4-7C-f). T h e p a r tic u la r n in e-tattva se rie s c o rre la te d w ith th e navatm an m a n tra o c c u rs

e ls e w h e re o n ly in BraYa l v ( t a b l e 4.7b). M o re sig n ifican tly , th e N isvasa's navatm an

m a n tr a is w h o lly a n o m a lo u s in th e BraYa, d e s p ite th e l a t t e r 's affin ity fo r all th in g s

n in e fo ld . T h is c o m b in a tio n o f fa c to rs s u g g e s ts th a t th e BraYa h a s a s s im ila te d m a te ria l

c o n c e rn in g th e navatm an m a n tra fro m a n o th e r so u rc e , th e o b v io u s c a n d id a te b e in g

th e N isvasa's U ttarasutra. T h e d a te o f th e la tte r c o u ld th u s p ro v id e th e term inus post

quern fo r th e c o m p o s itio n o f th e BraYa. T h is re v e a ls re la tiv e ly little a b o u t th e p e r io d

o f B raY d's c o m p o sitio n , u n fo rtu n a te ly , fo r so m e s e c tio n s o f th e N isvasa c o u ld d a te

e v e n to th e fifth c e n tu ry c . e .77 a p e r io d im p ro b a b ly e a rly fo r th e BraYd.

Ta b l e 4.6: The Navatman Mantra in the Nisvasottara and the Vidyaraja of the Svacchandatantra

(b) Purification of the Thirty-six and Nine


(a) The tattvas of the navatman Tattvas w ith the syllables of the 'King of Vidya-
mantra, according to the mantras' (vidyaraja), according to Svacchanda-
Nisvasottara tantra 5.4-11
TATTVA AKSARA 36 TATTVAS AKSARA 9 TATTVAS
parasiva
sakti
'dehavyapin' H? sakti pranava? iva
sadasiva HA sadasiva HA sadasiva
Tsvara RA Tsvara RA Tsvara
vidya KSA vidya KSA vidya
maya MA maya MA maya
kala LA kala, kala LA kala
niyati VA niyati, vidya VA niyati
purusa YA purusa, rdga YA purusa
prakrti U ksiti-prakrti U prakrti

W h ile it is h e n c e lik e ly th a t a t le a s t o n e o f th e e a rlie st siddhantatantras p re d a te s th e

a, and nine parts of the body, in the Nisvasa's Nayasutra (1.1-20).


77 See chapter 3, n. 3.

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221

Ta b l e 4.7: The N ine Tattvas in the BraYa

(a) The 'Lord of N ine Tattvas' (b) N ine goddess clans (kula)
(navatattvesvam) according to and corresponding tattvas in
BraYa l x i BraYa l v
TATTVA AKSARA TATTVA KULA

paramesvara 'dehavyapin' iva


sadasiva HA sadasiva devTs
Tsvara RA Tsvara bhagims
vidya KSA vidya sivas
maya MA maya rudradakinisl
kala LA kala dakim s?
niyati VA vidya duffs
purusa YA purusa yoginTs
prakrti U prakrti m atrs

(c) Pervasion of the tattvas by the Nine (d) Pervasion of the tattvas by the Nine
Saktis according to BraYa xxix.225-28 Saktis according to BraYa xxix.229-34
TATTVA MANTRADEVATA TATTVA MANTRADEVATA

parasiva S a d a siv a sadasiva M a h o c c h u sm a ( p a )


sadasiva M a h o c c h u s m a (p a ) sakti C a n d a k s I (k a )
candra C a n d a k s I (k a ) vidya K a ra lin i ( d e )
aditya K a ra lin i ( d e ) maya R a k ta ( c a )
kala R a k ta ( c a ) kala astras
prthvT K a ra la (l i ) kala K a ra la (l i )
apas D a n tu r a (n i ) n iyati D a n tu r a ( n i )
tejas B h im a v a k tra ( s v a ) purusa B h im a v a k tra ( s v a )
vayu M a h a b a la ( h a ) prakrti M a h a b a la (h a )

(e) Purification of the tattvas accord (f) Purification of the N ine Pantheons
ing to BraYa x x x i i according to BraYa xxxvi (tattvadiksa)
TATTVA MANTRADEVATA TATTVA MANTRADEVATA

siva B h airav a iva Siva


sadasiva M ah occh usm a sadasiva B h airav a -B h aira v l
Sakti C andaksI sakti M a h e s v a rl
vidya K a ra la Tsvara B ra h m a n I
maya R a k ta vidya V aisnavl
kala astras maya K a u m a rl
niyati D u tls kala V iv asv atl
purusa Yoginls niya ti M a h e n d rI
prakrti M a trs purusa C am unda
prakrti P a ra S akti

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222

BraYa, th e c h ro n o lo g y o f th e BraYa re la tiv e to o th e r e a rly S aiva lite ra tu re is elu siv e.

A s m e n tio n e d in th e p re v io u s c h a p te r, th e BraYa re fe rs b y n a m e to sev e ral vam a

tantras, in c lu d in g th e e x ta n t Vm asikha a te x t n o t a m o n g th e e a rlie s t o f its g en re,

y e t n o n e th e le s s p o te n tia lly q u ite old. T h e re are, fu rth e rm o re , fa in t in d ic a tio n s of

in flu e n c e fro m th e c u lt o f th e F o u r S iste rs u p o n a sp e c ts o f th e BraYa.78 A s fo r th e

re la tio n s h ip b e tw e e n th e BraYa a n d th e Svacchandatantra, th e e v id e n c e I a m c u rre n tly

a w a re o f is n o t e sp e c ia lly stro n g . T h e fo rm e r d o e s lis t th e la tte r in its a c c o u n t of

th e c a n o n ; b u t th e e v id e n c e fro m te x ts lists m u s t b e tre a te d w ith c a u tio n , a s th e

ca se o f th e Siddhayogesvanm ata a n d BraYa illu s tra te s (d is c u s s e d b elo w ). O n th e o th e r

h a n d , p re lim in a ry a n a ly s is o f co sm o lo g ic a l m a te ria ls s u g g e s ts th a t th e BraYa. c o u ld

b e a rch aic in c o m p a ris o n to th e Svacchandatantra. F o r in sta n c e , lik e th e BraYa, th e

Svacchandatantra d ra w s u p o n th e N isvasa's navatm an m a n tra , p la c in g a se rie s o f n in e

ta ttvas in re la tio n to th e sy lla b le s o f th e navatm an. H o w e v er, th e Svacchandatantra

v e rs io n also c o rre la te s th e se rie s to th e th irty -six tattva s y s te m n o rm a tiv e in la te r

S a iv ism (table 4.6b) a s y s te m a b s e n t fro m b o th th e N isvasa a n d BraYa.79

T h e re a re p o ss ib le g ro u n d s fo r c o n s id e rin g th e B raYa's p rin c ip a l m a le deity,

K a p a lisa b h a ira v a , s e c o n d a ry in th e h is to ric a l d e v e lo p m e n t o f S a iv ism to S v a c c h a n d a -

b h a ira v a . K a p a llsa is first a tte s te d as a n im p o rta n t rudra in th e N isvasaguhya, h e a d in g

th e H u n d r e d R u d ra s a t th e lev el o f th e "fire o f tim e " (kalagni), a t th e b a s e o f th e h i

e ra rc h y o f w o rld levels (bhuvana).8 K a p a llsa th e rudra is p re s u m a b ly a n e a rly fo rm

o f th e d e ity w h o fig u re s a s first o f th e e ig h t bhairavas in th e m a n d a la o f S vaccha-

n d a , a c c o rd in g to th e Svacchandatantra.81 H e a tta in s th e a p e x o f h is cu ltic s ta tu s as

s u p re m e B h airav a o f th e BraYa, a lo n g s id e A g h o re sI w h o is th e g o d d e s s c o n s o rt of

78 In th e p r e v io u s chapter, se e n . 39 in th e d is c u s s io n o f vamatantras.
79 N ote that although the BraYa does not attest the thirty-six tattva series that becomes standard in
Saiva exegetical literature, all of the tattvas included in this schema do find m ention at one point or
another in the text, in its various non-standardized tattva series.
80 The list of the Hundred Rudras (satarudra) begins, satarudrani me srnu | kapdlTso hy ajo buddhah
vajradehah pramardanah (Nisvasaguhya 7-82bcd).
81 In the Svacchandatantra, the eight bhairavas (bhairavastaka) forming the primary entourage of Svac-
chanda are headed by Kapalisabhairava; the remaining seven are Sikhivahana, Krodharaja, Vikarala,
Manmatha, Meghanada, Somaraja, and Vidyaraja. The names and mantras of the Eight are given in
Svacchandatantra i.76cd-86; cf. 2.117-22.

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223

S v a c c h a n d a b h a ira v a a s w e ll in th e fo rm of C a n d a K a p a lin l. T h e B raYa's c o n v e n tio n

fo r n a m in g a n e w officiant s u g g e s ts th a t K a p a llsa m ig h t h a v e u s u r p e d th e p o s itio n

o f S v a c c h a n d a b h a ira v a : d u r in g c o n se c ra tio n , w h e n th e flo w e r c a st b y th e c a n d id a te

falls u p o n th e c e n tra l g o d , h e re ceiv es th e n a m e S v a c c h a n d a b h a ira v a , r a th e r th a n b e

in g n a m e d a fte r th e B raYa's o w n K a p a llsa a n a p p a r e n t c a rry o v e r fro m th e c u lt of

S v a c c h a n d a .82

W ith in th e V id y a p lth a , th e re la tio n b e tw e e n th e BraYa a n d th e T rika Siddha

yogesvanm ata re m a in s a n o p e n q u e s tio n .83 P o sse ssin g d is tin c t p a n th e o n s , th e s e tex ts

n o n e th e le s s s h a re m u c h in th e d o m a in o f ritu a l, b o th b e in g d e c id e d ly kapalika a n d

siddhi-oriented s c rip tu re s in s trin sic a lly c o n n e c te d w ith th e c u lt o f y o g iru s in w h a t

a p p e a rs to b e a n arch aic fo rm . T h e Siddhayogesvanm ata's a c c o u n t o f th e S aiva c a n o n

lists th e Brahmayamala 84 H o w ev er, a s J u d it T o rz s o k p o in ts o u t, th e BraYd m ig h t also

re fe r to th e Siddhayogesvanm ata, fo r it m e n tio n s a V id y a p lth a te x t b y th e title Siddha

o n e o f sev e ral n a m e s b y w h ic h A b h in a v a g u p ta cites th e Siddhayogesvanm ata.85 T h is

circu larity , w h ic h o w es p e r h a p s to o n g o in g re v is io n o r id e a liz e d te x t lists, s u g g e s ts

th e n e e d fo r w e ig h in g m u ltip le ty p e s o f e v id e n c e in d e te r m in in g re la tiv e ch ro n o lo g y ,

e v id e n c e th a t a p p e a rs la c k in g in th is case. T h e BraYd d o e s, h o w ev er, c o n ta in m a te ria l

c o n c e rn in g th e T h re e S ak tis (V arna, Jy esth a, a n d R au d rI) th a t m ig h t p o te n tia lly s h e d

lig h t o n th e cu ltic b a c k g ro u n d o f th e Siddhayogesvanm ata's tr ia d (trika) o f g o d d e s s e s .86

82 BraYa xxxm .165-66:


bhairave tu yada puspam patate purvvacoditam \
saktmam tu tada tasya namam vai kalpayed budhah || 165 ||
svacchandabhairavo nama tada tasya prajayate \
bhairavyam tu yada pata saktibhairavasamjnakah || 166 j|
There w ould seem to be a textual problem here, for i65cd appears misplaced (perhaps it followed
i66cd?), or even interpolated; i66ab seem s to intended to follow 1653b.
In BraYa iv, in the section explicating initiatory kinship based upon the flower-cast of the initiand,
the applicable clans are those of the Eight Mothers and "Bhairava," of w hom no particular form is
specified. This passage is quoted in part in chapter 2 (n. 14).
83 A s mentioned in the previous chapter, the Siddhayogesvanmata survives only in a short recension
m issing a significant amount of the material attributed to it by Kashmiri authors. See Torzsok, "Doctrine
of Magic Female Spirits," iv-v.
84 Siddhayogesvanmata 29.18a.
85 This is pointed out by Torzsok, ibid., ix (n. 42).
86 Worship of the Three Saktis comprises the subject of i.xxxiri (the saktitrayavidhanapatala). Potentially
relevant material is foimd in BraYa l x x x as well. In this fascinating chapter's discussion of the origins

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224

M o re c a n b e s a id c o n c e rn in g th e re la tio n o f th e BraYa w ith a n o th e r m a jo r V id y a

p lth a sc rip tu re : th e Tantrasadbhava o f th e Trika, a te x t w h ic h ex p lic itly s itu a te s itse lf

in th e tra d itio n o f th e Siddhayogesvanm ata87 T h e re a re s e v e ra l in d ic a tio n s th a t th e

Tantrasadbhava p o s td a te s th e BraYd as w ell. W h ile th e Tantrasadbhava m a k e s n o m e n

tio n o f a "B rahm ayam ala/' it d o e s re fe r to th e yam alatantras as a g e n re .88 G iv e n th a t th e

of the skull-staff (khatvdhgotpatti), the various elements of the archetypal skull-staff of Bhairava are
described in homological relation (adhidaiva) to a hierarchy of divinities and cosmological spheres. In
particular, the three prongs of the trident (trisula) that caps the skull-staff are said to be presided over
by the Three Saktis. BraYa Lxxx.172-.73ab:
yat trisuloparistat tu tatra saktitrayam viduh \
vama jyestha ca raudrl ca vamadaksinamadhyagah || 172 |j
uparistdt sivam santam sthitam saruasya murdhani \
172a oparistat ] em.-, oparista By 172c jyestha ] corn; jestha Bya i72d madhya-
gah ] e m madhyagam Bya 173a uparistat ] em.; uparista Bya
There, above the trident, are known to be the Three SaktisVarna, Jyestha, and Raudrl,
on the left, right, and middle. Situated above, overhead all, is the quiescent Siva."
Visualization of the triad of goddesses Para, Parapara, and Aparaupon the prongs of a trident
features in the initiation mandala of the Siddhayogesvanmata, a fundamental work of the Trika; see
Sanderson, "The Visualization of the Deities of the Trika," 39. It is conceivable that the material cited
above from the BraYa provides an early precedent for this aspect of the Trika, the goddesses of which
m ight have had their identities grafted upon those of the Three Saktis of early SaivismVarna, Jyestha,
and Raudrl.
N ote that BraYa xxvn, the saktitritayayagapatala, concerns a different triad of saktis; that of Varna,
Madhyama, and Daksina, w ho in BraYa xxxvm are described as presiding over the three primary
streams of scriptural revelation and their practitioners.
87 See chapter 5 in the present thesis, n. 100.
88 Tantrasadbhava 1.11-12, 34cd-35ab:
irutva vedam maya tantra rahasyam gudhagocarah |
vdmadaksinamargas ca yamalds tu anekadha || n ||
siddhantai ca suresdna dasastadasabhedatah \
laksakotivibhdgena kotayas tu anekadha || 121|
siddhayogesvarltantre satakotipravistare \
mulatantre mahasutre sutradvayavinirgatam || 13 ||
tantraikam tu mahdjndnam yonyarnavasamudbhavam
na srutam irotum icchami tantrasadbhavam uttamam || 14 ||

ye maya kathitas tantra vamadaksinayamalah || 34H


rudrabhedas tatha devi sivabhedas tathaiva ca \
11a vedam ] TskTs1* ; veda TsS tantra ] Ts1* ; rudra Tsk; - dra Ts; rudra em. Dyczkowski 11b
"gocarah ] TskTskh; TsS l l c vama ] TskTskh; - - Ts 13 sutradvayavinirgatam ] TskTskh;
? Tsg mahajnanam ] Ts1* ; maya jnatam TskTs8 14b yonyarnava0 ] em.; yonyam ava0
TskTskhTs8 samudbhavam ] TskTs8; Ts1* 34c kathitas ] em.; kathitam Tsk; kathita
T s^ T s8

mss as reported by Dyczkowski; the edition proposed above is highly provisional. Cf. Tantrasadbhava
25.301:
sdmdnyam sarvatantresu vamadaksinayamale |
vidyapTthe pi devesi brhadgranthe tu sucitdh || 3011|

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225

e x ta n t lists of yam alas a lm o s t all fe a tu re th e BraYa, th is a lo n e m ig h t s u g g e s t th a t th e

la tte r w a s k n o w n in so m e fo rm to th e re d a c to rs o f th e Tantrasadbhava. F u rth e rm o re ,

th e Tantrasadbhava o n ce m a k e s re fe re n c e to a te x t ca lle d th e Dvadasasahasra ("[T antra]

o f T w e lv e -th o u s a n d [V erses]"), a n e p ith e t o f th e BraYa.89 S o fa r I h av e id e n tifie d o n ly

th re e v e rse s s h a r e d b y th e tw o tex ts, w ith n o o b v io u s in d ic a tio n s o f th e d ire c tio n of

re d a c tio n . In th e first case, th e c o n te x t is th a t o f th e in itia to ry P le d g e s (sarnaya), w h ic h

o n e m ig h t e x p e c t a n y n u m b e r o f s c rip tu re s to s h a re a n d in d e e d th e Siddhayogesvan

mata c o n ta in s th e s a m e v erse.90 S im ilarly, th e te x ts s h a re a v e rs e lis tin g e ig h t sa c re d

site s (pttha).91 In th e th ird case, w h ic h c o n c e rn s chomma, a g a rb le d Tantrasadbhava

v e rse w o u ld b e im p o ssib le to re c o n s tru c t b u t fo r its p a ra lle l in th e BraYa.92 N o n e o f

89 Tantrasadbhava 1.234a. This passage comes at the end of a list of deities, which it links to a text
called the Dvadasasahasra:
anena kramayogena pahcdsdnam samudbhavah || 232 ||
kathita devadevena karyakaranabhedatah \
evam dvadasasahasre prthagdhdraprakirtitam
namani rudrasamghasya sucitaniha parvati || 234 ||
Text as consituted in the draft edition of Dyczkowski.
90 BraYa Lxi.121:
na nagnam vanitam pasyen na capi prakatastanlm \
nalokayet pasukrldam ksudrakarman na karayet || 121 ||
pasyen ] em.; pasye Bva ckridam ] em.; krida Byq
This is identical to Tantrasadbhava 9.543:
na nagnam vanitam pasyen na capi prakatastanlm |
nalokayet paSukrldam ksudrakarmam na karayet || 543 ||
nagnam ] Tsk; naglam T s^ T s8 prakatastanlm ] TskTskh; prakatasanim Ts8 kridam ] em.; kridam
TskTsS; krida T s^ ksudra ] TskTs; ksudre Ts1*
(mss as reported by Dyczkowski.) This verse also occurs as Siddhayogesvanmata 6.47cd-48ab.

91 See chapter 2, section 2 (n. 88).


92 BraYd l v . 103-4:
potahgety abhivadanam pratipotahge pratyabhivadanam \
yoginmam tu vTranam ndnsety abhivadanam \
pratinansasabdena procyate prativadanam j| 103 ||
ekahgulidarsanat svagatam dvabhyam susvagatam \
kosthapravistenahgusthena ksemamudra vidhlyate || 104 ||
103a potangety ] ByqByc; potange(tt?)y Byb 103b pratipotange ] BYaByb; pratipotanga0 Byc praty
abhivadanam ] BYb; pratyabhivadanam BYaBYbBYc 103d narlsety ] BYaBYb; narisebhy Byc 104c
kostha ] Byb; kosta Byq
Notes: In Byb, i04ab is m issing, w hile I04cd is in the lower margin, possibly by original scribe. Byc
skips from 103c (pratina(sa?)...) to 105c (... smrse padam).

Cf. Tantrasadbhavatantra i8 .i8 cd -i9 :


pottangety abhivadanam pratyottuhge pratikrtam || 18 ||
ekdmgulidarsanat svagatam dvabhyam susvagatam \

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226

th e s e is o la te d ca ses se e m s to w a r r a n t th e a s s u m p tio n o f d ire c t b o rro w in g .

M o re su b sta n tia lly , th e tw e n ty -firs t c h a p te r o f th e Tantrasadbhava in c lu d e s in its

" tr e a s u ry o f v id y a -m a n tta s (vidyakosa) th e fo llo w in g : o m c a m u n d e k a p a l in i s v a h a ,

d e s c rib e d a s th e " ro o t m a n tr a " (m ulam antra) o f A g h o re sl. T h is is re m a rk a b ly s im ila r

to th e N in e S y llab le V id y a (navaksara vidya) of th e sa m e G o d d e s s in th e BraYd: o m

h u m c a n d e k a p a l in i sv a h a . T h e Tantrasadbhava d e sc rib e s se v e ra l in fle c te d fo rm s

of A ghoresT 's vidya u tiliz in g th e v o ca tiv e c a n d e , ra th e r th a n cam unde, e c h o in g still

m o re clo sely th e BraYd's n in e -sy lla b le vidya .93 It s e e m s lik e ly th a t th e Tantrasadbhava

d ra w s o n th e tra d itio n o f th e BraYd w ith th e se m a n tra s , a lth o u g h th is c a n n o t b e

s ta te d categorically. E v en m o re s u g g e s tiv e o f a d ire c t lin k b e tw e e n th e te x ts is Tantra

sadbhava 19. T h is c h a p te r 's firs t se c tio n c o n c e rn s sa c re d to p o g ra p h y , m a p p in g o u t a

n e tw o rk o f e ig h t "fie ld s" (ksetra), " s e c o n d a ry fie ld s" (upaksetra), a n d " m e e tin g p o in ts "

(,sandoha), fo r w h ic h p re s id in g g o d d e s s e s , m a le " fie ld g u a r d ia n s " (ksetrapdla), a n d

s a c re d tre e s a re e n u m e ra te d . T h is s y s te m 's e ig h t ksetras m a p p re c ise ly to th e e ig h t

s a c re d c re m a tio n g ro u n d s e n u m e r a te d in BraYd l x x x iv (t a ble 4.10).94 In a d d tio n ,

kosthapratibimba cahgust[h]am ksemamudra vidhtyate |J 19 |j


n a k 5-445 (n g m p p reel A 4 4 /2), f. i22r. It s e e m s lik e ly that th e te x t o f Brahmayamala LV.i03ab an d 104
u n d e r lie s th is, w ith th e sig n ifica n t a b sen ce o f L v .i0 3 cd ef. A m o n g th e so u r c e s a t m y d is p o s a l p resen tly ,
th e te x t o f i0 3 a b is fo tm d e ls e w h e r e o n ly in th e Laghusamvara, in w h ic h potahgim, potahgf, a n d pratipota-
hgi occu r as mudras in 22.5, a n d in a c lo s e ly rela ted chomma p a s sa g e o f 24: potahgyabhivddanam pratipota-
hgT pratyabhivadanam (p rin ted a s p r o se in th e S arnath e d itio n , v. i , p . 126). O n th e latter B havab hatta
rather u n h e lp fu lly c o m m e n ts,
potangy abhivadanam iti \ abhivadanasya samjna potahgfsabdah | pratipotahgi pratyabhivadanam
iti pratyabhivadanam punar vandanavisesah \
". . . T he w o r d potangi is a c o n v e n tio n for 'g r e e tin g s ';. . . pratyabhivadanam is a g a in a partic
u lar ty p e o f p a y in g resp ects."
Ibid. (text r ep u n c tu a te d ).
93 For in sta n ce , th e krdaya or "heart" m a n tra is d e sc r ib ed as h a v in g th e taraka ("savior") in th e b e -
g in in g , th e n th e w o r d c a n d e , e n d in g w ith nada ( = n a m a h ? ) ( candeti tarakadyam ca nadantam hrdayam
param, Tantrasadbhava 2 i.i5 6 c d ) . T h at th e taraka is h u m is su g g e s te d in BraYa x x m , w h ic h d e sc r ib es th e
taraka a s th e R o o t M antra ( mulamantra ) o f B hairava, w h e n c o n jo in e d w ith its a n cilla ries (tarakam yan
maya proktam vaktranetrahgasamyutam \ bhairavasya samdkhydtam mulamantram na samsayah, 54).
94 Tantrasadbhava i9-4cd-5ab:
prayagd varund kolla attahdsd jayantikd || 4 ||
caritraikamrakas caiva kotivarsam tu castamam \
aindrldisi sdmdrabhya yavad Tsdnagocaram |j 5 ||
jhatavyam ksetravinydsam mantrind tu yathdkramam \
raikam rakas ] em.; ekam rakas mss 6b m an trin a ] em .; m an trin am m ss
(m ss as r ep o rte d b y D y c z k o w s k i.) O n th e sa c r ed g e o g r a p h y o f th e BraYd, se e th e n e x t se c tio n o f th is

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227

th e Tantrasadbhava o rg a n iz e s th e g o d d e s s e s of th e s e a n d th e s u b s id ia ry s a c re d p la c e s

in to cla n s (kula) p re s id e d o v er b y th e F o u r D e v ls a n d F o u r D u tls o f th e BraYa's co re

p a n th e o n d e itie s w h o h av e n o cu ltic sig n ifican c e in th e Tantrasadbhava. F o r in sta n c e ,

b e lo n g in g to th e c la n o f M a h a b a la , f o u r th of th e D u tls in th e BraYd, a re th e g o d d e s s

K a rn a m o tl, w h o p re s id e s o v er th e e ig h th ksetra, K o tiv arsa ; C ip ita n a sa , o f th e e ig h th

upaksetra, R ajag rh a ; a n d C a rm a m u n d a a t P u n d ra v a rd h a n a , e ig h th o f th e sandohas.

O n th e s e g ro u n d s it a p p e a rs p ro b a b le th a t th e Tantrasadbhava p o s td a te s th e BraYd.

T h e d a tin g o f th e Tantrasadbhava is itse lf p ro b le m a tic ; a c c o rd in g to S a n d e rs o n , it is

o n e o f se v e ra l V id y a p lth a tantras, in c lu d in g th e BraYd, d r a w n u p o n b y th e B u d d h is t

Laghusamvara.95 T h is c o u ld s u g g e s t th a t a sig n ific a n t in te rv a l o f tim e s e p a ra te s th e

B raYd a n d th e Laghusamvara, w ith th e Tantrasadbhava b e lo n g in g to th e in te rv e n in g

p e rio d .

T h e BraYd c o n ta in s a sin g le p o te n tia l re fe re n c e to a w o rk o f n o n -ta n tric S a n sk rit

lite ra tu re . A v e rse in th e re v e la tio n n a rra tiv e o f c h a p te r o n e p re d ic ts th a t th e BraYd

s h a ll b e c o m e as fa m o u s as th e Saptasatani ("T h e [Text of] S ev en H u n d r e d [V erses]").96

T h e p o ss ib ility se e m s sig n ific a n t th a t th e te x t a llu d e d to is n o n e o th e r th a n th e

D urgdsaptasatl (" S e v e n -h u n d re d V erses o n D u rg a " ) th e D evlm dhatm ya o f th e M drka-

ndeyapurana. A w o rk e x c e p tio n a lly w e ll-k n o w n in la tte r m e d ie v a l In d ia , it a p p e a rs

fittin g th a t th e D evlm dhatm ya w o u ld b e s in g le d o u t a s e m b le m a tic o f p o p u la r ity

a lth o u g h it is u n c le a r h o w e a rly it a tta in e d th is sta tu s. T h e re is little to b a s e th is

id e n tific a tio n u p o n , h o w e v er; all o th e r te x ts m e n tio n e d in th e re v e la tio n n a rra tiv e

a p p e a r to b e tantras.97 W o u ld th e BraYd k n o w th e D evlm dhatm ya, th is c o u ld h av e

chapter.
95 While this is certainly plausible, the primary textual parallel adduced in evidence is comparatively
short, making the case less unambiguous than those of the BraYa and Siddhayogesvanmata. Sanderson
identifies nineteen padas from Tantrasadbhava 16 as the source of material in Laghusamvara 41. He
also identifies "related" passages in Laghusamvara 18 and Tantrasadbhava 16, and two verses redacted
from chapter seven of the latter into Laghusamvara 49. "History through Textual Criticism," 44. In a
presentation at the 13th World Sanskrit Conference, Ronald Davidson reportedly called into question
the possibility that the Tantrasadbhava is the source of any material in the Laghusamvara; both his and
Sanderson's arguments await publication.
96 BraYd i.ii5 -i6 a b .
97 It might also be mentioned that another famous work Hala's anthology of Prakrit versesbears
the designation Sattasai (=Sankrit Saptasati).

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228

sig n ific a n t c h ro n o lo g ic a l im p lic a tio n s: lo n g h e ld to b e a w o rk o f th e s ix th ce n tu ry ,

o r e v e n earlier, Y uko Y okochi q u e s tio n s th e b a s is fo r th is, a n d a rg u e s th a t th e DevT-

mahatm ya m ig h t in s te a d b e lo n g to th e la tte r p a r t o f th e e ig h th c e n tu ry .98

S ig n ific an t u n c e rta in tie s th u s s u r r o u n d b o th th e a b s o lu te a n d re la tiv e c h ro n o lo

g ies o f th e BraYa, fu r th e r c o m p lic a te d b y th e fa ct th a t th e te x t a p p e a rs to h ave m u lti

p le stra ta . It d o e s se e m h ig h ly lik e ly th a t th e BraYa, in a fo r m close to th a t p re s e rv e d

in its o ld e s t N e p a le s e co d ex , e x iste d a t so m e p o in t in th e e ig h th ce n tu ry , w h ile I see

n o g ro u n d s fo r r u lin g o u t a se v e n th -c e n tu ry d a tin g , e sp e c ia lly fo r th e o ld e r p o rtio n s

of th e text. T h is p e r io d in fa ct a p p e a rs q u ite p la u s ib le . T h e p o s sib ility th a t so m e fo rm

of th e BraYa e x iste d in th e s ix th c e n tu r y also m e rits c o n s id e ra tio n , esp e c ia lly g iv e n

its m e n tio n in th e o ld Skandapurana, w h ile it is also n o t im p o s sib le th a t th e BraYa

c o n tin u e d to d e v e lo p in to th e e a rly n in th c e n tu ry ; th is p o s s ib ility d e p e n d s u p o n th e

d a tin g o f so u rc e s s u c h as th e Laghusamvara a n d Tantrasadbhava.

G E O G R A P H IC A N D S O C IA L H O R IZ O N S

O n e m ig h t e x p e c t a te x t as v a s t as th e BraYa to offer c lu e s in to its re g io n o f o rig in ,

a n d it is h o p e d th a t fu r th e r s tu d y fro m a v a rie ty o f p e rs p e c tiv e s w ill y ie ld s u c h in

fo rm a tio n . A t th e p re s e n t ju n c tu re , I w o u ld a s s e rt little m o re th a n th a t th e te x t se e m s

u n lik e ly to h e r a ld fro m th e fa r s o u th o r fa r n o r th a n d n o rth w e s t o f th e s u b c o n tin e n t.

In its first c h a p te r, th e BraYa p ro v id e s a n u n u s u a lly d e ta ile d a c c o u n t o f its " d e

s c e n t" (avatdra) o r re v elatio n . M e n tio n in g n u m e ro u s in d iv id u a ls , th is n a rra tiv e ta c

itly a c k n o w le d g e s th e ro le o f h u m a n a g e n c y th ro u g h th e m e d iu m o f th e ta n tric

g u r u in th e p r o d u c tio n o f s c rip tu ra l lite ra tu re . M o re w ill b e s a id in th e s u b s e q u e n t

c h a p te r c o n c e rn in g th e m o d e l o f s c rip tu re a c c o m m o d a tin g th is. Id e a liz e d th o u g h th e

B raYa's a c c o u n t o f re v e la tio n c e rta in ly is, so m e o f th e p e rs o n a g e s a n d p la c e s m e n

tio n e d a p p e a r e n tire ly realistic. M o re th a n tw en ty -fiv e in d iv id u a ls a re re fe rre d to ,

th e m a jo rity o f w h o m h a v e th e ir ca ste s a n d re g io n s o f o rig in sp ec ifie d (t a b l e 4.8).

M o st a re d e s ig n a te d b y in itia to ry n a m e a lo n e; fo r se v e ra l, h o w ev er, a d d itio n a l in

98 See chapter 2, n. 103, in the present thesis.

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229

fo rm a tio n is p ro v id e d : a p re -in itia to ry n a m e , n a tiv e v illa g e , a n d / o r th e n a m e o f a

p a r e n t. T h e se ca ses c o m p ris e th e b r a h m in S rld h a ra o f K u ru k s e tra , n e a r D e lh i, w h o s e

in ita to r y n a m e is K a p a la b h a ira v a ; C a n d a b h a ira v a , a n A tharvaveda-school (atharvana-

sakha) b r a h m in fro m th e v illa g e B rh o d a ri, o f S in d h in m o d e r n P a k ista n ; A m a n trl o f

U jjayinI (m o d e rn U jjain, M .P.), a.k.a. S v a c c h a n d a b h a ira v a , s o n o f th e b ra h m in w o m a n

D eik a; a n d S a ttik a o r S a n tik a " o f K a n a v ira v illa g e, clo se to P ra y a g a (n e a r m o d e r n

A lla h a b a d , U.P.), th e d a u g h te r o f a chandoga-sch o o l b ra h m in , M e g h a d a tta . S attik a is

n o n e o th e r th a n th e g o d d e s s B h airav l h e rse lf, m a n ife s tin g in th e w o rld o f m o rta ls o n

a c c o u n t o f a c u rse . S he re co v ers h e r d iv in ity th ro u g h ritu a l p e rfe c tio n , a n d th e n sets

in m o tio n th e d e s c e n t o f " s c rip tu ra l w is d o m " (jnana) th a t c u lm in a te s in th e BraYd.

T h e n a rra tiv e o f re v e la tio n p la c e s th e s e a n d th e o th e r, m o re a n o n y m o u s in d iv id

u a ls m e n tio n e d w ith in a co sm ic te m p o ra l fra m e w o rk : B h airav a te a c h e s th e G o d d e ss

th e s c r ip tu ra l w is d o m in its u n a b r id g e d fo rm o f 125,000 v e rse s a t th e b e g in n in g o f

a p a r tic u la r K a liy u g a , a n d sh e tra n s m its th is to S rld h a ra o r K a p a la b h a ira v a in th e

se c o n d T re ta y u g a th ere after. K a p a la b h a ira v a tra n s m its a n a b b re v ia te d re d a c tio n of

24,000 v erses to h is d isc ip le , D e v a d a tta o r P a d m a b h a ira v a , w h o fu r th e r re d u c e s th e

te x t to tw e lv e -th o u sa n d in th e D v a p a ra y u g a , a t th e ju n c tu re o f th e K ali age. T h is

w o u ld a p p e a r to b e th e BraYd itself, o n e e p ith e t o f w h ic h is Dvddasasahasraka, "T h e

T a n tra o f T w e lv e -th o u sa n d V erses."100 P a d m a b h a ira v a h a s fo u r te e n d isc ip le s fro m

th r o u g h o u t th e s u b c o n tin e n t (t a b l e 4.8), a m o n g w h o m th e te x t's c irc u la tio n is a p

p a r e n tly re s tric te d fo r m o s t o f th e age.

In th e fin a l q u a r te r o f th e K a liy u g a , th e in itia te S v a c c h a n d a b h a ira v a c o m e s to

le a r n th e sc rip tu re . H a v in g h a d n u m e ro u s m is c a rria g e s, a c e rta in D e ik a o f U j

ja y in I p r a y s f o r a s o n b e f o r e t h e M o t h e r g o d d e s s e s , a n d th e y p la c e in h e r w o m b

th e c h ild ca lle d " W ith o u t a M a n tra " (A m a n trl) a n a c c o m p lis h e d in itia te w h o in

99 It is unclear whether the name given is Sattika or Santika, for tt and nt are often undistinguishable
in the writing of the BraYa's oldest codex. For a discussion, see the annotation on BraYa 1.28 in the
translation.
100 See section 5 of the subsequent chapter.

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230

TABLE 4.8: Individuals mentioned in BraYa 1

N A M E (s) PLACE OF O R IG IN C A S T E /V E D IC SAKHA

S a ttik a o r S a n tik a (d a u g h te r of K a n a v lra v illa g e, brahmana (ch.and.oga)


M e g h a d a tta ) n e a r P ra y a g a
K ro d h a b h a ira v a - -

S r ld h a ra /K a p a la b h a ira v a K u ru k s e tra brahmana


D e v a d a tta / P a d m a b h a ira v a O d ra d e s a brahmana (bahvrc)
D IS C IP L E S O F p a d m a b h a ir a v a :

R a k ta b h a ira v a M adhyadesa brahmana (atharvana)


J v a la b h a ira v a M adhyadesa brahmana (atharvana)
H e la b h a ira v a M adhyadesa brahmana (atharvana)
V a m a b h a ira v a S a u ra s tra sudra
V ijay ab h airav a S a u ra s tra sudra
B lb h a ts a b h a ira v a S in d h u v is a y a ksatriya, rajaputra
G a ja k a rn a b h a ira v a S in d h u v isa y a ksatriya, rajaputra
C a n d a b h a ira v a (so n o f Y ajnasom a) B rh o d a ri v illa g e, brahmana (atharvana)
D IS C IP L E S o f c a n d a b h a ir a v a : S in d h u v is a y a
K u m a ra b h a ira v a - -

K ro d h a b h a ira v a (11) - -

T ejab h airav a - -

D IS C IP L E S O F P A D M A B H A IR A V A ( C O N T .) :

K a ra la b h a ira v a (K ashm ir?) matahga


U c c h u s m a b h a ir ava (K ash m ir?) matahga
Y a m a b h airav a K a sh m ir brahmana (chandoga)
V isn u b h a ira v a L a m p a v isa y a brahmana
(vajimadhyamdina)
D a k sin a b h a ira v a K asI brahmana (bahvrc)
S e k h a ra b h a ira v a O d d iy a n a brahmana (taittirlya,
S V A C C H A N D A A N D H IS D IS C IP L E S : apastambhabrahmana)
A m a n trl/S v a c c h a n d a b h a ir a v a (son U jjayini brahmana
o f D eika) - -

C a n d a b h a ira v a (11?) - -

B in d u b h a ira v a (= V ib h u b h airav a?) - -

M a y a b h a ira v a - -
A n a n ta b h a ira v a - -

V ib h u b h a ira v a - -

V isn u b h a ira v a (11?) K a la p a v illa g e,

K u m a rid v ip a

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231

a p re v io u s b ir th h a d b ro k e n th e in itia to ry P le d g e s a n d fa ile d to ac h ie v e siddhi.101

R e b o rn , A m a n trl a tta in s siddhi th ro u g h p ra c tic e o f th e vidya-m a n tra . C o n s e c ra te d as

S v a c c h a n d a b h a ira v a , h e le a rn s th e " T a n tra o f T w e lv e -th o u sa n d V erses" fro m K ro d h a

b h a ira v a , th e p rim o rd ia l d isc ip le o f th e G o d d e s s .102 H is o w n d isc ip le s p re s id e o v er

e v e r-d im in is h in g re d a c tio n s o f th e s c rip tu re a t th e tw ilig h t o f th e co sm ic cycle, a t th e

e n d o f w h ic h y o g in ls h id e aw ay th e te a c h in g s a lto g eth er. C o n c e a le d th r o u g h o u t th e

K rta, T reta, a n d D v a p a ra a g e s of th e s u b s e q u e n t cycle, a t th e b e g in in g o f th e n e x t

K a liy u g a th e G o d d e s s re v e a ls th e u n a b b re v ia te d s c r ip tu re o f 125,000 v e rse s to (th e

n e w in c a rn a tio n of) S v a c c h a n d a b h a ira v a . H e te a c h e s a re d a c tio n o f 12,000 v e rse s to

a c e rta in V is n u b h a ira v a 103 in th e le g e n d a ry v illa g e of K a la p a , re n o w n e d a s a n a b o d e

of sa g e s.104 V isn u b h a ira v a th e n tra n s m its th e te x t to th e in h a b ita n ts o f th e "Isle o f

M a id e n s " (kum arldvlpa) th e c iv iliz e d w o rld .105 W ith th is w e a rriv e , u n a m b ig u o u s ly ,

a t th e BraYa. T h e n a rra tiv e e n d s b y p re d ic tin g th a t th e te x t s h a ll ac h ie v e tre m e n d o u s

p o p u la rity , b e in g p re s e n t in th e h o m e s o f all w o rth y o f siddhi.

W h ile th is n a rra tiv e c o n ta in s ta n ta liz in g d e ta ils c o n c e rn in g in d iv id u a ls a n d p la c e s,

its id e a liz e d fra m e w o rk o b s c u re s p o te n tia l h is to ric a l d a ta . N o te w o rth y is th e fa ct th a t

th e te x t claim s a p a n -S o u th A s ia n gen ealo g y . T h is c o u ld re flect th e w is h to a sc rib e

a u n iv e rs a l d im e n s io n to w h a t w a s, in fact, a m a n ife stly lo cal tra d itio n . H o w ev er, it

is e n tire ly p la u s ib le th a t th e te x tu a l c o m m u n ity in v o lv e d p a n - S o u th A s ia n lin eag e s.

A m o n g th e fig u re s m e n tio n e d , S v a c c h a n d a b h a ira v a o f U jjay in i a p p e a rs p iv o ta l to

101 See BraYa i.78cd-86ab. The narrative concerning Amantrin or Svacchandabhairava and his disci
ples, spanning two Kaliyugas, comprises BraYa i.7 8 cd -n 8 .
102 The verses in question, 78-79, are som ewhat problematic; see the annotation thereon.
103 "Visnubhairava" is mentioned twice in the revelation narrative: as a vajimadhyamdina-school brah
min from Lampa, one of the fourteen disciples of Padmabhairava (verse 73); and as the student of
Svacchandabhairava (verses 112-14), m edium for the dissemination of the "Tantra of Twelve-thousand
V e r s e s " t o t h e r e s i d e n t s o f K u m a r l d v l p a ( s e e b e l o w ) . T h e r e is n o s u g g e s t i o n t h a t th e s e a r e t h e s a m e
individual; however, the second could be a subsequent incarnation of the former.
104 See, for instance, Bhagavatapurana 9.12.6, 9.22.17, 10.87.7, and 12.2.37-38; and the Dasavatara of
Ksemendra (opening of the Kalkyavatara section). In both sources, the site is associated with the
Kaliyuga, its final period in particular. I am grateful to Isaacson for these references.
105 On Kanya- or Kumarldvlpa, see Tantraloka 8.85-92, especially verse 91 (nanavarnasramacarasukha-
duhkhavicitrata \ kanyadvfpe yatas tena karmabhuh seyam uttama: "Because of the existence of [the system
of] manifold castes and stages of life, and the variegation of pleasure and suffering on Kanyadvlpa, it
is the greatest land [for the performance] of pious acts (karman)").

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232

th e te x t's tra n sm iss io n ; y e t th e re a re n o s tro n g g ro u n d s fo r a s s u m in g h e o r a n y o n e

e lse m e n tio n e d re p re s e n ts a n h isto ric a l fig u re . It is n o n e th e le s s p o s sib le th a t th e

B raY a's re v e la tio n n a rra tiv e p re s e rv e s a re c o rd o f so m e k ey in d iv id u a ls c o n n e c te d

w ith th e s c rip tu re a n d its b a c k g ro u n d , c a st w ith in a n id e a liz e d te m p o ra l a n d g e o

g ra p h ic fra m e w o rk .

T h e g e o g ra p h ic a l h o riz o n s o f th e BraYa, as in d ic a te d b y th e p la c e s it n a m e s, h a v e

tw o d is tin c t s p h e re s. O n o n e h a n d , th e re v e la tio n n a r ra tiv e p re s e n ts a n e x p a n siv e

to p o g ra p h ic v isio n : in d iv id u a ls in v o lv e d in th e tra n s m is s io n o f s c r ip tu re s p a n fro m

O d ra d e s a in th e e a st p re s u m a b ly re la te d to to d a y 's O ris s a to S in d h (sindhuvisaya)

a n d th e S w at V alley (oddiyana) in P a k ista n , a n d K a sh m ir (kasmTra) a n d L a m p a in th e

fa r n o rth . T h e fa r s o u th is n o t re p re s e n te d , ho w ev er, no r, e.g., N e p a l. In c o n tra s t, th e

s a c re d p la c e s m e n tio n e d in th e BraYa s u g g e s t m o re re s tric te d g e o g ra p h ic a l h o riz o n s

(ta b le s 4 .9 - 1 0 106). T h e B raYa's p r im a r y d e ity m a n d a la , as d e lin e a te d in c h a p te r th re e ,

p o s itio n s e ig h t s a c re d sites in th e c a rd in a l a n d o rd in a l d ire c tio n s, re fe rre d to in th is

c o n te x t as " c re m a tio n g ro u n d s " (smasana). T h is m a n d a la o f e ig h t c re m a tio n g ro u n d s

e n c o m p a s se s c e n tra l In d ia a n d th e D eccan , th e N o rth - In d ia n h e a rtla n d , a n d O rissa

a n d B en g al in th e east. T h is s u g g e s ts a la rg e ly c e n tra l-e a s te rn g e o g ra p h ic s p h e re ,

th e fa rth e s t p o in t w e st b e in g K o llag iri, p e r h a p s c o r re s p o n d in g to th e K o lh a p u r in th e

D e c c a n (in m o d e r n M a h a ra s h tra ). O riss a is d is p ro p o rtio n a te ly re p re s e n te d , w h ile

K o tiv a rsa o f m o d e r n D in a jp u r d is tric t in n o rth w e s te rn B a n g la d e sh m a rk s th e fa r

n o r th e a s te rn h o riz o n . T h is m a n d a la o f e ig h t c re m a tio n g ro u n d s h a s a clo se p a ra lle l

in BraYa l x x x i v 's list o f e ig h t pithas (" sa c re d m o u n d s ;" s e e ta b le 4 .1 0 ). 107 D isc re p

a n c ie s b e tw e e n th e tw o c a n in p a r t c a n b e a c c o u n te d fo r b y s y n o n y m s Ja y a n tik a is

106 I n i d e n t i f y i n g t h e p r o b a b l e r e g i o n s o f t h e s a c r e d s i t e s t h e BraYa e n u m e r a t e s , I f o l lo w S a n d e r s o n ,
"History through Textual Criticism," 7 (n. 4).
107 BraYa l x x x iv .8 i :
prayaga varuna kolla attahasa jayantika |
caritraikammkan caiva kotivarsam tathastamam || 81 ||
a tta h a s a ] em.; h a tta h a s a By
Tantrasadbhava 15.21 is identical to this verse, offering as substantive variants attahasa (adopted above)
and the corrupt caritrekambukam (81c; m s s as reported by Dyczkowski).

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233

p re s u m a b ly U jjayinI b u t n o t e n tire ly : V a ra n a si is re p la c e d b y P ra y a g a , w h ile th e

s y n o n y m ity o f so m e site n a m e s is u n c e rta in .

It is d iffic u lt to say w h ic h
, ,, , . , Table 4.9: The Eight Cremation Grounds in BraYa 111
o f th e tw o g e o g ra p h ic s p h e re s ^ y 0
n a m e (s ) p r o b a b l e l o c a t io n
in v o k e d th e p a n -S o u th A s ia n o r
V a ra n a s i V a ran asi, U.P.
th e c e n tra l a n d e a s te rn m ig h t y ira ja Jajpur, O riss a
, .. a l li 1 x. 1. 1 K o llag iri K o lh a p u r, M a h a ra s h tra
b e tte r re flect th e e a rly te x tu a l n ^ .
P ra b h a s a S o m n a th , J u n a g a d h D it., G u ja ra t
c o m m u n ity o f th e BraYa. T h e U jjainI U jjain, M.P.
B h u te sv a ra ?
m a n d a la o f c re m a tio n g ro u n d s E k a m ra B h u v an esv a r, O rissa
m ig h t h av e b e e n in h e rite d fro m K o tiv a rsa W. D in a jp u r D it., B a n g la d e sh

o ld e r so u rc es, p o s s ib ly s h e d d in g lig h t u p o n th e g e o g ra p h ic h o riz o n s o f th e e a rly

tra d itio n or, p o te n tia lly , th e g e o g ra p h ic s p h e re o f th e BraYa in its e a rlie st fo rm .

T h e m o re e x p a n siv e g e o g ra p h y e n v is io n e d in th e BraYas re v e la tio n n a rra tiv e c o u ld ,

o n th e o th e r h a n d , re flect a b r o a d e n in g o f th e c u lt's h o riz o n s b y th e p e r io d o f th e

te x t's fin a l re d a c tio n . In a d d itio n , it is d ifficu lt to im a g in e o b s c u re v illa g e s s u c h as

B rh o d a ri o f S in d h a n d K a n a v ira , n e a r P ra y a g a n e ith e r o f w h ic h s e e m s tra c e a b le

n o w fin d in g m e n tio n in th e a b se n c e o f a g e n u in e c o n n e c tio n to th e text.

C o n c e rn in g th e in d iv id u a ls m e n tio n e d in th e re v e la tio n n a rra tiv e , tw o facts s ta n d

o u t: th e p ro m in e n c e o f m a le b r a h m in s in th e p ro d u c tio n a n d tra n s m is s io n o f s c rip

tu re , a n d th e s im u lta n e o u s re p re s e n ta tio n o f a s p e c tr u m o f o th e r castes. E lev en b r a h

m in m e n fig u re a m o n g th e tw e n ty -fiv e o d d in d iv id u a ls n a m e d , re p re s e n tin g a v a rie ty

of re g io n s a n d V edic schools. T h e ro s te r fe a tu re s tw o ksatriyas a n d tw o Rudras, a n d

in c lu d e s tw o m e m b e rs o f th e trib a l m atanga c o m m u n ity a s w ell; in fo rm a tio n is n o t

p ro v id e d c o n c e rn in g th e re m a in in g in d iv id u a ls . A ll o f th e m o re im p o rta n t fig u re s

a re b ra h m in s , w ith S a ttik a a lso a b ra h m in th e sin g le w o m a n o f sig n ific a n t s ta tu s .

I s u s p e c t th a t th is p o in ts to w a rd th e s im u lta n e o u s d iv e rs ity o f p a r tic ip a n ts in th e

ta n tric S aiv ism o f th e BraYa ca ste a n d g e n d e r are, in p rin c ip le , n o t b a rs a n d th e

re a lity th a t literacy, a n d th e re fo re te x tu a l p ro d u c tio n , w a s u n d o u b te d ly a d o m a in in

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234

w h ic h m a le b r a h m in s w e re p a rtic u la rly p ro m in e n t. A t th e sa m e tim e , th e re m a rk a b ly

ru s tic S a n s k rit o f th e BraYa, h e a v ily in flu e n c e d as it is b y th e M id d le In d ie v e rn a c u

lar, s u g g e s ts re d a c to rs o f little tra in in g in S a n s k rit g ra m m a r th e s tu d y o f w h ic h h a d

p r id e o f p la c e in B ra h m a n ic a l e d u c a tio n .

In d e e d , th e la n g u a g e
Ta ble 4.10: The Eight Sacred M ounds (pttha) in BraYa lx x x iv
o f th e BraYa c o m p rise s a
n a m e (s) pr o b a b l e l o c a t io n
body of d a ta p o te n tia lly
P ra y a g a A lla h a b a d , U.P.
u s e fu l fo r lo c a tin g th e tex t V a ru n a (= V aran a, i.e. V aranasi?)
K olia /K o la g iri K o lh a p u r, M a h a ra s h tra
in tim e , p la c e , a n d soci-
A tta h a s a B irb h u m D it., W. B en g al
Ja y a n tik a U jja y in l/U jja in ?
C a ritra P u r i D it., O rissa
E k a m ra B h u v a n e sv a r, O rissa
K o tiv a rsa / D e v lk o tta W. D in a jp u r D it., B a n g la d e sh

m a n u s c r ip t e v id e n c e c o m p lic a te s th e e ffo rt to d is tin g u is h b e tw e e n th e v a g a rie s o f

sc rib a l tra n s m is s io n a n d g e n u in e irre g u la rity . N o n e th e le s s, th e s h e e r v o lu m e o f m a

te ria l in a te x t o f m o re th a n 12,000 v e rse s p a r tly c o m p e n s a te s fo r th is p ro b le m . In

th e p r e s e n t stu d y , I d o n o t o ffer a s y s te m a tic s u rv e y o f th e la n g u a g e o f th e BraYd,

a lth o u g h th e p h ilo lo g ic a l n o te s to th e c ritic a l e d itio n d isc u s s lin g u is tic iss u e s a s th e y

arise. F u rth e r s tu d y is re q u ir e d to d e te r m in e w h e th e r th e BraYd p o ss e s se s d ia le c tic a l

fe a tu re s th a t c o u ld b e lin k e d to a p a r tic u la r re g io n a n d p e rio d .

In g e n e ra l c h a ra c te r a n d m o s t p a rtic u la rs , th e la n g u a g e o f th e BraYd b e a rs c o m

p a r is o n w ith th a t o f th e Siddhayogesvanm ata, o n w h ic h J u d it T o rz so k h a s w ritte n a

u s e fu l a n d d e ta ile d stu d y .108 To p ro v id e a sin g le illu s tra tio n , n o te th a t in th e BraYd,

m e tric a l c o n c e rn s o v e rrid e g ra m m a r w h e n th e tw o conflict, a p rin c ip le c o n s o n a n t

w ith o th e r v a rie tie s o f M id d le -In d ic in flu e n c e d S an sk rit. T h is is, ho w ev er, ta k e n

m u c h fu r th e r th a n in E pic a n d th e so -c a lle d " B u d d h is t H y b rid " variety. P a rtic u la rly

s trik in g a re cases in w h ic h a s p u rio u s visarga is su ffix e d fo r m e tric a l re aso n s: n o te ,

fo r in s ta n c e , th e cases o f th e a d v e rb upari (BraYd x x x m .8 6 c d , Tsane casane sthapya sap-

i Torzsok, "Doctrine of Magic Female Spirits," xxvi-lxix.

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235

ta dhanyoparis tathd), th e lo cativ e p lu r a l n o u n diksu (evarn diksu v id ik s u s ca dsanam

samnive[s]ayet, xLiv.646cd), a n d th e v erb raksyati (sadhakandtn paddnam tu putravad

r a k s y a tis tathd, BraYd x i.i2 5 c d ). A g a in d riv e n b y m e te r, fin a l c o n s o n a n ts a re o p

tio n a lly o m itte d , e sp e c ia lly th e fin a l -t o f o p ta tiv e v erb s; a s th is is c h a ra c te ristic of

P ra k rit, p r o n u n c ia tio n is s u re ly a fa c to r.109 A d d itio n a lly , th e BraYa a c c e p ts a d e g re e

o f m e tric a l fre e d o m b y a llo w in g fo r v e rs e -q u a rte rs o f n in e sy llab les, p ro v id e d th a t

th e fin a l fo u r-sy lla b le c a d e n c e p a tte r n re m a in s in ta c t, a n d p ro v id e d th a t se v e ra l of

th e in itia l five sy lla b le s a re s h o rt (laghu).110

F o r a te x t w h ic h p la c e s c o n sid e ra b le e m p h a s is o n a tta in in g w o rld ly p o w e r, th e

BraYd m a k e s s u rp ris in g ly fe w re fe re n c e s to p o litic a l o r m ilita ry p o w e r a s a n a im

of r itu a l.111 F u rth e rm o re , th e re a re fe w sig n ific a n t in d ic a tio n s o f a c o u rtly o r e v e n

u r b a n e n v iro n m e n t in th e BraYd. A lth o u g h u r b a n c e n te rs fin d m e n tio n K a s l/V a ra -

n a s l a n d U jjayinI th e ir civic s ta tu s s e e m s in c id e n ta l, fo r th e s e a re im p o rta n t S aiva

p la c e s o f p ilg rim a g e . T h ese c irc u m sta n c e s se e m s u g g e s tiv e o f a r u r a l so cial m ilieu .

A m o n g th e p o s sib le re g io n s o f o rig in , O riss a m ig h t s e e m a s tro n g c a n d id a te : n o te ,

in p a rtic u la r, th e p ro m in e n c e o f O ris s a n sites in th e s a c re d g e o g r a p h y o f th e BraYd

(t a b l e s 4.9-10), a n d th e te x t's re fe re n c e s to E k a p a d a b h a ira v a , a n u n u s u a l o n e -le g g e d

fo r m o f th e d e ity c o m m o n in O ris sa n -p ro v e n a n c e s c u lp tu re b u t a tte s te d e lse w h e re ,

a s fa r as I c a n d e te r m in e p re se n tly , o n ly in n e ig h b o rin g A n d h r a P ra d e s h .112 T em p les

su g g e s tiv e o f ta n tric g o d d e s s c u lts are, fu rth e rm o re , w id e ly a tte s te d in th e s c u lp tu re

o f th is re g io n , p a rtic u la rly fro m th e n in th c e n tu ry .113 In a d d itio n , O rissa , o r a re g io n

109 See the annotation on BraYa 1.60.


110 See the annotation on BraYa 1.20 in part n.
111 Exceptions include occasional reference to "the good fortune of kingship" or "royal for
tune" (rajyasaubhagya) as one of several aims of ritual; cf., e.g., BraYa x L i v .3 1 4 (anena kramayogena
rajyasaubhdgyam eva ca \ arthams ca vividha[m]s caiva m antn sarvan avapnuyat || 3 1 4 ) . "Kingship" itself
(rdjya) is mentioned in a list of siddhis in BraYd L x x x v n . 2 0 3 d . Chapter l i specifies which meats should
be offered in fire sacrifice depending on one's caste and station; in this context, kings are mentioned as
individuals w ho m ust offer human flesh. In addition, there are references to "protection of one's army"
(nijasainyasya raksana) and "terrifying the opponent's army" (parasainyasa trdsana) in lists of magical
objectives, w ith no particular emphasis.
112 The connection between Ekapadabhairava, the BraYd, and Orissa has been suggested to m e by
Sanderson (personal communication, May 2003).
113 Thomas Donaldson, Tantra and Sdkta art o f Orissa, vol. 1, passim.

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236

o f c o m p a ra b le " p e rip h e r a l" s ta tu s in th e B ra h m a n ic a l c u ltu ra l w o rld , w o u ld se e m

c o m p a tib le w ith th e so c io lin g u istic m ilie u o f th e text.

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C h apter 5

To N a m e a T a n tr a : I d e n tity , H is t o r y , a n d t h e S a iv a C a n o n
in t h e E p ith e ts o f t h e B r a h m a y a m a la

T h e te x t th u s fa r re fe rre d to as " th e Brahmayamala" in fa c t d e s ig n a te s itse lf b y a v a

rie ty of titu la r e p ith e ts. In m y a tte m p t to in tro d u c e th is little - s tu d ie d a n d u n u s u a lly

v o lu m in o u s tantra, th e p re s e n t c h a p te r a tte m p ts to e x p lic a te th e fu n c tio n s a n d h is to r

ical sig n ifican c e o f th e te x t's v a rio u s titu la r e p ith e ts. I d e m o n s tra te h o w th e s e p ro v id e

im p o r ta n t le n se s in to th e te x t's c o n te n ts , h isto ry , a n d rh e to ric a l w o rld , e sp e c ia lly th e

p o s itio n its a u th o rs s o u g h t to a rtic u la te fo r it w ith in a c a n o n o f S aiva sc rip tu re .

T h o u g h p o s s e s s in g se v e ra l titles, e v id e n tly th e s c r ip tu re w a s b e s t k n o w n w ith in

th e tra d itio n a s "Brahmayam ala." H o w ev er, th e title Picum ata h a d c o n s id e ra b le im p o r

ta n c e a s w ell, a n d th e tex t h a s tw o a d d itio n a l titu la r e p ith e ts: Navaksaravidhana (" P ro

c e d u re o f th e N in e-S y llab le V id y a -m a n tra " ) a n d Dvadasasahasraka ("T a n tra o f Tw elve-

th o u s a n d V erses"). A b h in a v a g u p ta cites th e te x t as "Brahmayam ala" o n elev e n occa

s i o n s / also m a k in g fo u r re fe re n c e s to th e "Picum ata."2 W ith in th e b o d y o f th e tex t,

ex c lu siv e o f c h a p te r c o lo p h o n s, re fe re n c e s to th e title s Brahmayamala a n d Picumata a re

c lu s te re d h e a v ily in th e la tte r se c tio n s o f th e te x t,3 w h ile d is c u s s io n o f th e sig n ifican c e

'V iz . Tantraloka 4.54b, 4.60b, 5.97c, 13.1458b, 15.44c, 18.9a, 23.43d , 27.29a, 28.419b, 28.423b, a n d
29.11a.
2 E v id e n tly p referrin g th e title Brahmayamala, A b h in a v a g u p ta a lso m e n tio n s th e "Picumata " in Tantr
aloka 28.383a, w h ile in 2 7 .2 H referrin g to "Picuastra," a n d "Sripicu" in 28.409c. N o t e a lso th e p h ra se
picuproktam, " sp o k e n in th e Piculmatal," in Tantraloka 27.24b. In a d d itio n , Jayaratha, c o m m e n tin g o n
Tantraloka 1.18, q u o te s fro m a scrip tu ral so u rc e th at refers to th e Picutantra."
3 R eferen ces to th e title Brahmayamala o ccu r in x x x v m i.2 6 a , l x i . i c (yamalam tantram ), LXI.35C (yamala),
l x x . i o o c , Lxxv-36d, ix x v i.9 3 a , l x x v i i . i c (yamalatantra), L x x x u .i6 b (yamala), L x x x n .io id , ix x x n .i2 4 b ,

L xxxvi.85b, a n d c i.3 ia , b e s id e s n u m e r o u s r eferen ces in l x x , l x x i, a n d ix x r v . R eferen ces to th e title


Picumataltantra ] o ccu r in 1x1.7a, 1x1.250a, i x x i . n o d , i x x x i v .2 2 2 c , w h ile Picutantra o c cu rs in 1x1.39a,

237

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238

of b o th title s o c c u rs p a rtic u la rly in lxx and l x x i. B oth o f th e s e titles, m o reo v e r, h a d

th e d is tin c tio n o f a p o th e o s is , fo r th e BraYa d e sc rib e s th e title d e itie s Y a m a la b h a ira v a

o r Y a m a le sv a ra , " L o rd o f th e Yam alatantra," a n d P ic u b h a ira v a .4

5.1 B rah m ay am a la

"Y am ala h a s a s its p r im a r y m e a n in g " p a ir," a n d in ta n tric lite ra tu re , fre q u e n tly h a s

th e specific se n se o f " c o u p le d g o d a n d g o d d e s s ," esp e c ia lly in c o n tra s t to ekavTra o r

ekavTra, a so lita ry d eity .5 T h e yam alatantras a s a g e n re a p p e a r d e fin e d , in th eo ry , b y

te a c h in g th e c u lt o f a c o u p le d s u p re m e G o d h e a d .6 O n th is b a s is I p re fe r th e E n g lish

r e n d e rin g " U n io n T a n tra " fo r th e s c rip tu re s d e s ig n a te d yamala o r yamalatantra. In th e

Brahmayamala, th e s u p re m e , p a ire d d iv in ity c o m p ris e s th e d e itie s K a p a lis a b h a ira v a

a n d th e G re a t G o d d e s s , w h o s e p r im a r y n a m e s in c lu d e C a n d a K a p a lin i ("F ierce S ku ll-

b e a re r " ), A g h o rl (" U n -D re a d fu l;" a lso A g h o re sI a n d A g h o re sv a rl), a n d B hairavl. A s

n o te d alre ad y , S a n d e rs o n p o in ts o u t th a t th e g e n d e r p o la rity o f th is s u p re m e d iv in

ity is im b a la n c e d , fo r th e m a n tric b e in g o f th e s u p re m e G o d d e ss , th e N in e-S y llab le

V id y a -m a n tra , s u b s u m e s th a t o f B h airav a a n d th e m a n d a la d eities.

T h e re m ig h t a p p e a r a d e g re e o f in c o n g ru ity in a S aiva tantra ca st a s d ia lo g b e

tw e e n B h airav a a n d th e G o d d e ss b e a rin g th e title Brahmayamala, fo r th e o rth o d o x

c re a to r-d e ity B ra h m a h a s re m a rk a b ly little to d o w ith th e tex t. H is ro le is c o n fin e d to

a n a r ra tiv e e p is o d e in BraYa lxxx, w h ic h c o n ta in s a n in te re s tin g ta n tric v a ria n t o n th e

"S k u ll o f B ra h m a " (brahmakapala) m y th .7 In th is e p iso d e , B ra h m a h a s th e d is tin c tio n

L x v i.ib , LXXIV.205C, LXXV1.93C, LXXX1.23CI, L x x x n .i6 d , L xxxvn.257b, a n d L xxxvn.258b.


4 Y a m a lesv a ra a n d h is m antra, m a n d a la -d e itie s, a n d th e sakti in u n io n w it h h im ( tad.yam.ale) are
ta u g h t in BraYa l x x i , w h ile P icu b h airava a n d h is lu m p " (pinda ) or "heap" (kuta) m an tra are d e sc r ib ed
in l x v i i i .
5 N o te for e x a m p le K sem araja's e x p r e s sio n bhairavaydmala, in th e s e n s e o f B hairava to g e th er w ith
B hairavl, e.g . a d Netratantra io .i 2 a b a n d i o .i3 a b ( . . . caitad bhairavayamalam yajeta, a n d bhairavayamalam
dhyayet, r esp e ctiv ely ). In th e Tantraloka, A b h in a v a g u p ta u s e s th e w o r d yamala in th e s e n s e o f " m ale-
fe m a le pair," for e x a m p le in th e w e ll-k n o w n mahgalasloka, w h e r e h e sp e a k s o f h is c o n c e p tio n b y th e
yamala o f h is o w n p a ren ts. In 29.120, h e a p p ea r s to u s e yamala in th e s e n s e o f " con join ed siva a n d sakti"
(saktisaktimat).
6 N o te Jayadrathayamala I.xxxiii.25ab: dampatyayogatah puja yamaleti nigadyate, "The w o rd 'yamala'
m e a n s w o r sh ip o f [ / i n a ccord an ce to] th e c o n jo in e d (yogatah) [d iv in e ] c o n ju g a l pair." I a m g r a tefu l to
A le x is S a n d e rso n for p r o v id in g th is reference.
7 C o m p a re th is w ith , e .g ., Skandapurana 6 -7 .

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of lo s in g o n e o f h is h e a d s to B h airav a, th e n c e p r o v id in g h im a s k u ll as alm s-b o w l.

B ra h m a 's co sm o g o n ic ro le, m e n tio n e d in a sin g le p a s s a g e , ex ists o n ly b y th e b le s sin g

of B h airav a8 a n d p e r h a p s to th e e x te n t th a t h is sk u ll, fille d w ith b lo o d V isn u offers

B h airav a a s a lm s fro m h is o w n b o d y , se rv e s as lo c u s fo r th e c re a tio n o f th e p r im o r

d ia l saktis.9 A lth o u g h fe w o ld yam alatantras s u rv iv e , e x ta n t te x t lists s h o w th a t th e ir

title s w e re fo rm e d b y a p p e n d in g -yamala to th e n a m e s o f B ra h m a n ic a l d e itie s, o r in

s o m e cases o th e r m y th ic a l fig u re s. In th is re g a rd , th e yam alatantras a p p e a r to m irro r

th e n a m in g c o n v e n tio n s o f P u ra n ic lite ra tu re , w h ic h in c lu d e s te x ts w ith title s s u c h as

Skandapurana, Vayupurana, Garudapurana, a n d M arkandeyapurana.

M o re specifically, it a p p e a rs p o s sib le th a t yam alatantras w e re , in p rin c ip le , te x ts

n a m e d a fte r th e B ra h m a n ic a l d e itie s w h o serv e as c o u n te r p a r ts to a n d n a m e s a k e s

fo r th e M o th e r g o d d e s s e s (rm tr ). T h is p o ssib ility re ceiv es s u p p o r t fro m th e fa ct th a t

a n u m b e r o f so u rc e s d e sc rib e o r id e n tify th e yam alatantras a s m atrtantras, "T an tras

8 BraYa LXXX.i57~6oab:
etac chrutva tu tau devau pranipatya punah punah \
janmamrtyubhayatrastau punas casvasitau maya || 157 ||
datva varasahasrdni buddhikamanusaratah \
srstim kurusva he brahma tvam palaya janardana || 15# ||
ajitas trisu lokesu subhagas ca bhavisyasi \
mama tulyabalo vatsa macchartre bhavisyasi || 159 |j
prajdndh kdranam brahma vivekta vedavadinam j
157a c h r u tv a ] em.; c h ru tv a B ya 157CI c a s v a sita u ] em.; c a sv a sito B y q 159c b a lo ] em. Isaacson;
b a la u B ya 160b v a d in a m ] em.; v a d in a h
"After hearing this, the two gods [Brahma and Visnu] prostrated again and again. Ter
rified by fear of [the cycles of] birth and death, I [Bhairava] again consoled them, after
granting thousands of boons in accordance w ith their mind's wishes: 'O Brahma, create!
You, Visnu, maintain! You shall be undefeated in the triple universe, and fortunate. My
child, having power equal to me, O Brahma, you shall be the cause of the beings (praja)
(l) [arisen] from m y body (?), the w isest of those adhering to the Vedas'."
The interpretation of i59cd is unclear. By Isaacson's suggestion, I have em ended balau to balo, refer
ring to Brahma. i59d's macchanre has been tentatively construed as a "locative of source" (cf. V. S. Apte,
The Student's Guide to Sanskrit Composition, 77). Judit Torzsok suggests the emendation maccharfro,
w hich seem s plausible (personal communication, November, 2006).
9 BraYa l x x x , e.g. 225cd-26ab:
brahmanasyottamdhge tu visnusonitapurite || 225 ||
mama drstinipatena utthitas cdtra rasmayah |
u tth ita s ] em.; u tth ita Byq ra sm a y a h ] corr.; r a s m a y a h Bya
"And w hen m y gaze fell upon the head of Brahma, filled w ith the blood of Visnu, the
[srt/cfi-]rays arose within it."
One could alternatively understand 225cd as a locative absolute clause, viz. "when the skull of Brahma
w as filled w ith the blood of Visnu, . .. ".

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240

of th e M o th e r G o d d e ss e s ." A m o n g th e s e is th e o ld Skandapurana, as d is c u s s e d in

c h a p te r tw o . T h e e ig h t yam alatantras lis te d in BraYa x x x v m c o rre s p o n d to six o f th e

s ta n d a r d S ev en M o th e rs, o m ittin g th e in d e p e n d e n t g o d d e s s C a m u n d a , a n d a d d in g

yam alatantras o f K u b e ra a n d V a y u .10 A lth o u g h n o t n o rm a lly in c lu d e d a m o n g th e

S ev en o r E ig h t M o th e rs , th e BraYa a n d o th e r so u rc e s d o a tte s t th e g o d d e s s e s K a u b e rl

a n d V ayavl, saktis c o r re s p o n d in g to K u b e ra a n d V a y u .11 W h ile th is p o s sib ility s u g

g e s ts a m e a n in g fu l b a sis fo r th e n a m in g c o n v e n tio n o f yam alatantras, e v id e n c e in

s u p p o r t o f th is v ie w is in co n clu siv e. N o n e o f th e e a rly lists o f yam alatantras, as

id e n tifie d b y A lex is S a n d e r s o n / 2 m a p p re c ise ly to th e S ev en o r E ig h t m o th e rs , al

th o u g h yam alatantras o f B ra h m a /B ra h m a n I, R u d r a /R u d r a n I , V isn u /V a is n a v l, a n d

S k a n d a /K a u m a r l fe a tu re p ro m in e n tly . In a d d itio n , m a n y ydm alatantra titles, w h e th e r

o f a c tu a l o r id e a liz e d tex ts, d o n o t se e m c o m p a tib le w ith th is m o d e l. T h e se in c lu d e ,

fo r e x a m p le , th e N andiyam ala,13 b e a rin g th e n a m e o f S iv a 's p ro m in e n t re ta in e r (gana)

N a n d in , a n d th e (ex tan t) Jayadrathayamala, n a m e d a fte r th e a m b ig u o u s w a rrio r a n d

Siva-bhakta o f th e Mahabharata.

T h e Jayadrathayamala n o n e th e le s s a d v a n c e s p re c ise ly th is M o th e r-g o d d e s s fra m e

w o rk fo r u n d e r s ta n d in g th e yam alatantras. In th e th irty -s ix th c h a p te r o f th e first b o o k

(satka), a p a s s a g e lis tin g ro o t s c rip tu re s o f th e V id y a p lth a re fe rs to th e se v e n fo ld

" U n io n T a n tra s o f th e M o th e rs " (m atryamala), b e g in n in g w ith th e M o th e r g o d d e s s

B rah m an I. In th is c o n c e p tio n , BraYa is a p p a re n tly firs t o f sev e n s c rip tu re s c o rre

s p o n d in g to th e S ev en M o th e rs .14 A c c o u n tin g fo r th e d iv e rs ity o f titles, c h a p te r fo rty -

10 BraYa xxxvm.25cd-27ab:
rudrayamalam anyan ca tatha vai skandayamalam || 25 ||
brahmayamalakam caiva visnuyamalam eva ca \
yamayamalakam canyam vayuyamalam eva ca || 26 ||
kuberayamalam caiva indrayamalam eva ca \
25d s k a n d a 0 ] em. (S a n d erso n ); k a n d a B yq

11 BraYa xxix.94a includes Kauberl and Vayavl in a set of six yoginls, which also includes the Brah
manical saktis Hutasaru (i.e. Agneyi), Yamya, NairrtI, VarunI, and Sarkari (i.e. SakranI, Indrani?). Cf.,
e.g., Malimvijayottaratantra 8.97-98 and Kubjikamata 14.81.
12 Sanderson, "History through Textual Criticism in the Study of Saivism, the Pancaratra and the
Buddhist Yoginltantras," 7.
13 M entioned in e.g. Skandapurana 171.129b.
14 This passage also speaks of divisions of six and five yamalas corresponding to smaller groups of

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241

tw o d e s c rib e s th e five p r im a r y ro o t-s c rip tu re yam alas as M o th e r T an tra s, fro m w h ic h

e m e rg e s e c o n d a ry (upa-) yam alatantras. F ro m th e five upayam alas in t u r n e m e rg e v a r

io u s yam alas o f th e dutTs (" C o n so rts" ), yoginls, a n d o th e r m in o r g o d d e s s e s .15 W h ile

th is m o d e l o f th e co re yam alas as M o th e r T an tra s m ig h t h a v e h isto ric a l v a lu e , it a p

p e a r s a lso to re fle c t a p o s th u m o u s a n d id e a liz e d classificatio n . C e rta in ly it se e m s

th a t m a n y yam alas a n d upayamalas p o s ite d in th is c o n c e p tio n e x iste d o n ly in n am e.

N a m in g c o n v e n tio n s o f yam alatantras h e n c e s u g g e s t th a t "Brahmayamala" h a s a s

a n im p o rta n t, p e r h a p s o rig in a l m e a n in g , " th e U n io n T a n tra o f B ra h m a " (or "o f

B ra h m a -B ra h m a n I" ), w ith th e Jayadrathayamala a n d o th e r so u rc e s c o n firm in g a s tro n g

a ss o c ia tio n b e tw e e n th e yam alatantras a n d M o th e r g o d d e s s e s. H ow ev er, th e te x t's

s e lf- u n d e rs ta n d in g o f its title d iv e rg e s c o n sid erab ly . In th e o p e n in g o f c h a p te r se v e n ty -

o n e , th e G o d d e s s ask s, " B u t w h y [th e w o rd ] yamala, O G o d ? I w a n t to k n o w tru ly ." 16

C o m m e n c in g to an sw e r, B h airav a d e c la re s, " th is Brahmayamalatantra e m e rg e d th ro u g h

th e se q u e n c e o f th e brahma-[m a n tra ]s ." 17 E la b o ra tin g u p o n th e lin k b e tw e e n th e

brahma- o f th e title a n d th e a rch aic S aiva brahmamantras, th e s e five m a n tra -fa c e s o f

S a d a siv a a re id e n tifie d w ith T u m b u ru a n d th e F o u r S isters, th e co re p a n th e o n o f th e

vam atantras. A s su c h , th e brahma-m a n tra s c o n s is t of b o th siva (T u m b u ru ) a n d sakti

(th e S isters). T h e s a m e p a s s a g e also o ffers a n a lte rn a tiv e in te rp re ta tio n o f brahma-,

u n d e r s ta n d in g it in th e se n se of brahman, th e fo rm le s s a b s o lu te , r a th e r th a n th e

brahma-m a n tra s o r d e ity B rah m a. T h e s c rip tu re is c a lle d Brahmayamala b e c a u s e S iva

Mother goddesses, Jayadrathayamala I.xxxvi.16-25 (text courtesy of Sanderson).


15 Jayadrathayamala, I.xxxxii.1-7 (text courtesy of Sanderson). In this m odel, the five mulaydmalas are
those of Brahma, Visnu, Rudra, Skanda, and Uma, which give rise to the Vetalayamala, Isanayamala,
Atharvayamala, Sarasvatlyamala, and Somayamala, respectively.
16 BraYa Lxxi.iab: yamalan tu katham devajnatum icchdmi tattvatah.
17 BraYa Lxxi.3ab: brahmayamalatantredam brahmabhamgya vini[h]srtam, understanding tantredam as
tantram idam, w ith metri causa elision of the case ending. (The same expression occurs as BraYa 0.31a.)
Brahmabhahgi refers to the sequence of the five brahma-mantras, beginning w ith that of Sadyojata. See
Dominic Goodall, et al, The Pahcdvaranastava o f Aghorasivdcarya: A Twelfth-century South India Prescrip
tion for the Visualization of Sadasiva and His Retinue, 136-37. See also Ksemaraja's explanation of the
term commenting on Svacchandatantra 1.46a. In the BraYa, cf. LXi.i8icd: pancabhdgakrtdlm] vidyalm]
brahmabhahgya niyojayet, "One should em ploy the vidya-mantra divided in five parts, in the brahmabha
hgi sequence." That this sequence begins w ith Sadyojata appears to be stated in a corrupt half-sloka,
Lxxi.3cd: sadyantadivibhagena srstimagrena samyutam. Most probably, sadyantadi should be em ended to
sadyojadi, "beginning w ith Sadyoja/Sadyojata."

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242

a n d S akti, th e yamala, a re b o th v a st (brhattvat) a n d c a u se e x p a n s io n (brm hakatvat) a n

e ty m o lo g y o f brahman.18

A n e x p la n a tio n in BraYa lxx fo c u se s in s te a d u p o n th e te r m yamala. T h e tex t

is th e "Brahmayamala" b e c a u se it e n c o m p a s s e s w ith in itse lf a v a rie ty o f o p p o s itio n s

(yamala): th o s e of lib e ra tio n a n d s u p e r n a tu r a l a tta in m e n t (m u k ti a n d bhukti); ritu a l

a n d d o c trin e (kriya a n d jhdna)-, a n d te a c h in g s o f b o th th e 'p u r e ' a n d 'im p u r e ' w a y s,

as w e ll as th e 'm ix e d ' a n d 'u n m ix e d ' ritu a l p a th s .19 T h is d e fin itio n ties in to th e

te x t's classific atio n o f sc rip tu re , ritu a l, a n d p ra c titio n e rs a c c o rd in g to th e th re e fo ld

s c h e m a ta o f p u r e , im p u re , a n d m ix e d .20 B ecause th e te x t te a c h e s ritu a l p a th s fo r all

18 BraYa Lxxi.67-69ab:
brahmam pahcavibhdgastham na pahcarahitam kvacit |
kamabana jayadyas ca devyas tumburupurvakah || 67 ||
nanddditithayah panca sivasaktydtmakdh priye \
brhattvad brmhakatvac ca sivasaktiv ubhav api || 68 |j
jagaty asmin sugitau tu brahmayamalasamjnaya \
67c k a m a v a n a ] em.; k a m a v a n a 0 B va 67c! p u r v a k a h ] em.; p u r w a k a B yq 68b si-
v a S a k ty a tm a k a h ] em.; Siva S a k ty atm ak a Byq 68c b r h a ttv a d ] em.; b (a ? )h a tv a d BYa
"brahman always has five divisions; in no case is it devoid of the five. [These are] tide five
arrows of Kamadeva, the [five] goddesses w ho begin with Jaya, preceded by Tumburu,
and the five [auspicious] dates beginning w ith nandd, consisting of siva and sakti. Because
of being vast and causing expansion, both siva and sakti are w ell-known in this world by
the designation brahmayamala."
By 'skamabana0 in 67c is suspect; the connective ca suggests reading kamabana jayadyas ca. It seems
unlikely that the "arrows of Kamadeva"which number fiveare identified w ith the Four Sisters and
Tumburu, for this w ould make Tumburu him self one of Cupid's weapons. In 68d, it seems that sivasaktiv
represents the dual sivasaktT, w ith an unusual hiatus-breaking -v-. This could reflect influence of sandhi
of the type ubhav api for ubhau api.
Cf. the definition of the word brahmanprovided in BraYa Lix.24.cd: brha[t]tvad brmhikatvac ca tad
brahmam sabdatam gatam. This is a standard etymological explanation (nirukti) of the term; note,
e.g., Ksemaraja's comments ad Svacchandatantra 1.46: brahmano brhattvat brmhakatvat visvdtmanah sak-
timurteh. In Pardkhyatantra 14.7806., a similar etym ology is provided for Brahma, as one of the five
Causal Lords (karanesvara): brhattvad brmhakatvac ca brahma vd brahmayogatah, "[He is called] Brahma be
cause he is great, because H e fills, or because He possesses brahman" (translation of Dominic Goodall,
The Pardkhyatantra. A Scripture of the Saiva Siddhanta, 374).
19 BraYa L xx .9 9 cd -i0 2 a b :
suddhasuddhe tatha marge misramisre ca tatsamah j| 9 9 ||
bhuktimuktikriydjnanam uddhasuddhasya laksanam \
brahmayamalam ity uktam etad devyamatam tatha j| 100 ||
iuddhasuddhavibhagena jnanam uktam vardnane |
mantrasaktivivekena paravidyamayena ca || 101 ||
suddhasuddhavibhagastham mi&rakam ydmalam smrtam |
100a k riy a ] corn; k ry a Bya
Intriguingly, Devydmata in lood appears to be another epithet of the BraYa. cf. Devyaydmala, the title of
a text quoted by Abhinavagupta.
20 See, e.g., the annotation on BraYa 1.38-39 in part 11.

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243

th re e g ra d e s o f sadhaka, c h a ra c te riz e d b y th e b asic o p p o s itio n o f p u r e a n d im p u re , it

is th e yamalatantra.

3 -2 P lC U M A T A

A lo n g s id e "Brahmayam ala," "P icum ata" (a n d Picutantra) fig u re s as fo re m o s t a m o n g

th e title s a n d e p ith e ts p ro v id e d in th e te x t's co lo p h o n s. A n u m b e r o f o th e r tantras

a lso b e a r th e d e s ig n a tio n -mata, " D o c trin e [T antra]," s u c h as th e SiddhayogesvarTmata.

T h is e p ith e t a c tu a lly o c c u rs w ith tw ic e th e fre q u e n c y o f Brahmayamala in c o lo p h o n s,

a n d th e te x t is c ite d b y th is n a m e a n d v a ria tio n s s u c h a s P icutantra in th e Bhairavama-

rigala21 a n d Tantraloka.22 S a n d e rs o n h ig h lig h ts th e e p ith e t's im p o rta n c e b y re fe rrin g

to th e s c r ip tu re a s th e Picumata-Brahm ayamala ,23 T h is ch o ice h a s m e rit, fo r in sta n c e

c le a rly d is tin g u is h in g th e te x t fro m la te r tantras c la im in g th e title Brahmayamala.

N o n e th e le s s , I d e e m Brahmayamala th e p r im a r y title a n d g e n e ra lly re fe r to th e te x t

as s u c h , g iv in g w e ig h t to th e b a la n c e o f e v id e n c e fro m c ita tio n s a n d te x t lists. T h e

re la tiv e p rio rity o f a te x t's title s is o f c o u rs e a m o d e r n co n c e rn ; th e tra d itio n itse lf

r e a d ily a c c o m m o d a te d m u ltip licity .

In S a n sk rit, picu o rd in a rily m e a n s " c o tto n ," w h ile picumarda a n d picumanda re fe r

to th e n e e m tree . It c a n n o t b e a s s u m e d fo r th r ig h t th a t picu h a s in th e BraYa p re c ise ly

th e s a m e m e a n in g , b u t th e re a re so m e in d ic a tio n s o f a b o ta n ic a l id e n tific a tio n : w e

fin d re fe re n c e s to picu tre e s, flo w ers, a n d leav es.24 It is co n c e iv a b le th a t th e s e re fe r to

n e e m (S a n sk rit nimba), picuvrksa b e in g , th a t is, id e n tic a l in m e a n in g to picum anda a n d

picumarda. M o re likely, p e rh a p s , is th a t th e picu " tre e " re fe rs to th e c o tto n p la n t, o r

e v e n th e m u c h la rg e r silk c o tto n tre e (S a n sk rit apurani).

Irre s p e c tiv e o f th e id e n tity o f th e picu tree , a b o ta n ic a l re fe re n t is d iffic u lt to re c

o n cile w ith m o s t re fe re n c e s to picu (as o p p o s e d to "picu tre e ," etc.) in th e BraYa. In

21 See below (nn. 68, 104).


22 See above (n. 2).
23 See for example "Saivism and the Tantric Traditions," 672.
24 Cf. BraYa LXiv.5icd (picuvrksad ato devi krtva mandalakam subham), Lxxvi-98ab (arkapatram picoh
patralm] tdurbhagatpuspam eva ca), and Lxxvi.io4cd (arkapuspam picoh puspam rdsabhasya tu sekajam).

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244

m a n y p a ss a g e s , it a p p e a rs to b e a liq u id , a su b s ta n c e o n e "fills" (y /p u r) in to a v essel o r

th e m o u th , o r u s e s to s p rin k le o n a n d th e re b y sa c ra liz e r itu a l sp a c e .25 F re q u e n tly , it is

a liq u id u s e d in th e g u e s t-w a te r o ffe rin g (argha) fo r d e itie s , p a rtic u la rly as p ro ffe re d

fro m a sk u ll-b o w l. O fte n , argha is sp e c ifie d a s c o n s istin g o f e ith e r picu o r alco h o l, o r

b o th to g e th e r.26 It c a n also serv e as a n o b la tio n in th e fire sacrifice (homa).27 BraYa

xlv , e x p o u n d in g th e d e ity M a n th a n a b h a ira v a a n d h is u n u s u a l " c h u rn in g [of th e c a u l

d ro n ] " ritu a l, is p a rtic u la rly ric h in re fe re n c e s to picu a s a n o ffe rin g s u b sta n c e . T ypical

is its in s tru c tio n , " a s k u ll filled w ith picu, fu lly e m p o w e re d b y th e vid ya -m a n tra a n d

its an c illa rie s w ith th a t, th e g u e st-o ffe rin g s h o u ld b e g iv e n to th e g o d d e s s e s a n d to

B h a ira v a ." 28 In BraYa v i a n d v m , th e te rm picuvaktra o c c u rs a s a n ic o n o g ra p h ic a l d e

sc rip tio n , p ro b a b ly m e a n in g " h a v in g picu in th e m o u th ." R e la te d to th is, P ic u v a k tra

is th e n a m e o f a m in o r g o d d e s s m e n tio n e d in th e A gnipurana a n d Tantrasadbhava,

w h ile th e la tte r also m e n tio n s a B h airav a n a m e d P ic u v a k tra .29

D e sp ite s u b s ta n tia l d a ta , th e id e n tity o f th e su b s ta n c e "picu" is n o t e n tire ly cer

ta in . A s a liq u id u s e d in ritu a l, picu m u s t s u re ly b e d is tin g u is h e d fro m th e picu-tre e

a n d its p ro d u c ts . It is in fa c t a lm o s t c e rta in ly a b o d ily su b s ta n c e , a n d a p p e a rs p r i

m a rily to re fe r to se x u a l flu id s. T h a t it is a b o d ily p r o d u c t is s u g g e s te d , fo r in sta n c e ,

b y re fe re n c e s to mahapicu, in w h ic h th e p re fix " g re a t" (maha-) c a rrie s its n o t-so -se c re t

c o d e se n se o f " h u m a n ;" cf. mahamamsa, " h u m a n flesh ." BraYa x l ix m a k e s re fe re n c e

to c o o k in g rice fo r th e fo o d o ffe rin g s (caru) u s in g raja (fem ale s e x u a l/m e n s tr u a l flu id )

a n d picu, o r else b lo o d (rakta); p a ire d a s it is w ith fe m a le flu id s , it se e m s lik ely th a t

h e re picu re fe rs to se m e n .30 In n o case w h e re picu is lis te d a lo n g s id e o th e r su b sta n c e s

25 Cf., e.g., Lxv.105, quoted below.


26 Cf., e.g., xLV-52cd (picuna madirenaiva devTdevan sa tarpayet) and x1.v1.38ab (vigrhya dapayed argham
picuna sumyatha va).
27 Cf. BraYa x1.vm.23cd: picupurndhutim dadyat sadhyabijasamanvitam.
28 BraYa x l v . 105:
kapalam picuna purnam vidyangabhih sumantritam |
tenargham tu pradatavyam devlnam bhairavasya tu || 105 ||

29 Agnipurana 146.193b (pisdcT picuvaktra ca lolupa aindnsambhavah), Tantrasadbhava i3-83cd (bhairavt


jharjharl caiva picuvaktra tathaparla]), and Tantrasadbhava i3 4 ia b (bhairavo jharjharas caiva picuvaktras tatha-
parah).
30 BraYa X L i x .io c d - i 2 a b :

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245

d o e s s e m in a l flu id fin d s e p a ra te m e n tio n . B u t as d is c u s s e d b elow , se v e ra l p a s s a g e s

a p p e a r to id e n tify picu w ith th e c o m b in e d m a le a n d fe m a le s e x u a l flu id s , a lth o u g h

th e s e p a s s a g e s re a d m u c h else in to th e te rm a s w ell. It h e n c e se e m s p o ssib le th a t

picu re fe rs in g e n e ra l to se x u a l flu id s, w h e th e r m a le , fe m a le , o r b o th .31 S o m e w h a t

c o n fu s in g m a tte rs , a n u n m e tric a l v e rse q u a r te r in BraYa xlv m a k e s re fe re n c e to ga-

japicu, " e le p h a n t picu," a n d e ls e w h e re re fe re n c e s e e m s to b e m a d e to picu o f th e jack a l

(.krostuka).32 It a p p e a rs s o m e w h a t im p ro b a b le th a t picu re fe rs h e re to th e s e x u a l flu id

of th e e le p h a n t a n d jackal; u rin e o r b lo o d se e m s m o re likely. T h is m ig h t in fact s u g

mjapicubhi va raktam tandulams tena bhavayet || 10 ||


tryahan ca bhavayet prajhah sosayitva sthapayet punah \
tat sadhaylta carukam picuna krosthukasya tu j| 11 ||
bhaksayed amrtam divyam bhaksayitva sivo bhavet \
l o d ta n d u la m s ] em.; ta n d u la B y 11a tr y a h a n ] em.; tr a h a n Bya b h a v a y e t ] em.; b h a v a y e Bva
"Blood, or w ith rajah and picuone should prepare the rice w ith that. The w ise person
should prepare it for three days; and then, after drying it out, should set it up again. He
should prepare that cam w ith the picu of a jackal. He should consume the divine nectar;
after consuming it, he w ould become Siva."
One solution to the metrical problem of 10c could be rajahpicubhi va raktam.
Incidentally, one might wonder whether and how Saiva ritualists actually procured sexual fluids
by the pitcher-full or skull-full. Barring those most zealous in such matters, this seem s improbable.
Although the texts say little on the subject, one possibility is that the sexual fluids used in ritual were
diluted in water. N ote for example the following instruction in BraYa xxiv:
ksobhayitva tato saktim yonim praksalayet tatah || u j|

ksalanam bhandake grhya asesam raktasamyutam \


purvoktena vidhanena carukam sravayet tatah jj 1 2 ||
"Next, after bringing the sakti to orgasm, one should then w ash the female organ. After
gathering the rinse-fluid into a container, completely, together w ith the female sexual
fluid, one should cook the food offerings (cam) [with that], in accordance w ith the afore
mentioned procedure."
Similarly, references to picumadya, "picu-liquor," suggest dilution in liquid.
31 This might explain what the Matasara means by picukrlda, "sporting w ith picu;" w hile not explicitly
clear, the context suggests that this refers to som ething done after copulation. Matasara, chapter 1:
bijam jivamayam srestham mrtyujid rasam uttamam \
picukrldalm] tatah kuryad devya mantrena mantrayet \
madyena suraya vatha purayec carghapatrakam \
folio 6 r (transcription courtesy of Somadeva Vasudeva).
n g m p p B 2 8 /1 6 ,
32 On krostukapicu, see BraYa X L ix .io c d -i2 b , q u o te d ab ove. Gajapicu i s m e n tio n e d in BraYa x l v .2 1 c :

gajapicukasamyuktam bhimavaktrabhimantritam || 21 ||
purayitva kapalam tu vayavyam sthapayet priye \
This section, for which Byu is not fully legible, outlines a mandala w ith an inner circuit of eight skulls
arrayed in the cardinal and ordinal directions, filled w ith various 'nondual' liquids. These are em pow
ered by the mantras of the four devls and four duffs w ho are installed therein. The other liquids include,
for instance, human and rabbit blood, blood of the practitioner (yoginasya [!] rakta), alcohol, and human
picu (mahapicu).

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246

g e st th a t picu is a g e n e ra l te rm fo r b o d ily flu id s, u s u a lly h a v in g th e specific se n se of

" se x u a l flu id ."

K a sh m iri n o n d u a l ex e g etical lite ra tu re a tte s ts th e te r m picuvaktra ("P zcu -m o u th ")

as a s y n o n y m fo r yogim vaktra, th e " m o u th o f th e Y oginl."33 In a v isio n o f th e s c rip

tu r a l c a n o n a rtic u la te d in th e Tantraloka a n d Tantrasara, A b h in a v a g u p ta p o s its K a u la

s c r ip tu re s a s re v e la tio n s o f a six th , h id d e n stre a m , e m e rg in g n o t fro m S a d a s iv a 's

five faces b u t a " lo w e r fa c e /o rific e " (adhovaktra, etc.) o r " n e th e rw o r ld [facing] face"

(patalavaktra). T h e se a re s y n o n y m s o f yogim vaktra .34 In th e kulaydga (" c la n rite " ) ex

p o u n d e d in Tantraloka 29, th is yogim vaktra th e u ltim a te s o u rc e o f th e lin e a g e (sam -

pradaya) a n d s c rip tu ra l w is d o m b e c o m e s th e d iv in e h o m o lo g o f th e ritu a l c o n s o rt's

s e x u a l o rg a n . D rin k in g flu id s fro m th is th u s b e c o m e s a m e d iu m fo r g n o stic e x p e ri

en ce. T h e u s e o f picuvaktra a s a s y n o n y m o f yogim vaktra m ig h t b e b a s e d u p o n th e

l a t t e r 's id e n tific a tio n w ith th e v a g in a in ritu a l, lo c u s o f th e s u b s ta n c e picu. H ow ev er,

a n a to m ic a l c o n c e p tio n s o f th e yogim vaktra a re a m b ig u o u s : it in fa ct a p p e a rs th a t to

th e K a sh m iri S aiva a u th o rs J a y a ra th a a n d K sem a raja, th e adhovaktra o r th e "lo w e r

m o u th " re fe rs in m icro c o sm ic te rm s to th e ro o t p le x u s o f th e h u m a n bo d y , a sso c ia te d

as m u c h w ith th e re c tu m a s th e g e n ita ls.35 In th e K a u la y o g a o f th e Satsahasrasamhitd

33 Jayaratha provides picuvaktra as a synonym for yogimvaktra in commenting on Tantraloka 15.206.


34 On the concept of the adhovaktra, see Tantrikabhidhanakosa, vol. 1, 110, and Marc Dyczkowski, The
Canon of the Saivagama and the Kubjika Tantras o f the Western Kaula Tradition, 63-65. The expression
patalavaktra is found in Tantraloka 15.206a, adhovaktra in 6.193c, and "the mouth of the yoginl" in 29.4od,
29.i24d, and 29.22id. In all likelihood, the idea was already present in Kaula scriptural sources. D y
czkowski, for instance, cites a suggestive passage from the Cincimmatasarasamuccaya w hich speaks of
the amndyahrdaya ("heart of the lineage") as located in the "mouth of the Yoginl." Canon o f the Saivagama,
168 (n. 49).
35 In the Pratyabhijhahrdaya, Ksemaraja speaks of the bodily sakti as the middle nadt "extending
from the brahmarandhra to the lower mouth (adhovaktra)" (sa . .. a brahmarandhrat adhovaktraparyantam
pranasaktibrahmasmyamadhyamanddTrupataya pradhanyena sthita). The "lower m outh/orifice" cannot of
course refer here to female genitalia, for the central nadt w ould then not exist in males. Jayaratha, com
m enting after Tantraloka 6.1943b, refers to the adhovaktra as "where the apana vital w ind has its resting
point," the orifice which "removes" the "defilement of duality." He explicitly identifies this w ith the
yogimvaktra. The imagery of waste removal suggests the anus, although perhaps also the urethra:
yatra ndmdpdnasya visrdntis tad idam dvaitakalahkapaham 'adhovaktram'
sasthasrotorupam yogimvaktram ity ucyate . ..
"[The place] where in fact the apana [vital wind] rests, the lo w er mouth' by which the
defilement of duality is removed, is called the yogimvaktra, which takes the form of the
sixth [scriptural] stream."
The association between the area of the rectum and the apana vayu, which is responsible for food intake

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247

as w ell, th e d o w n w a rd " n e th e rw o r ld fa ce" (patalavaktra) o r picuvaktra is c o rre la te d

w ith th e yogic b o d y 's adhara- o r " ro o t" c a k r a D a v id W h ite h a s s u g g e s te d th a t picu

vaktra m e a n s " c o tto n m o u th ," h is h e rm e n e u tic s o f " lite ra l re a d in g s " fin d in g in it a

s y n o n y m o f " v a g in a ." 37 (C o tto n , a p p a re n tly , im p lie s p u b ic hair.) E x tra p o la tin g fro m

th is, h e re n d e rs picu itse lf a s " v a g in a ," in te rp re tin g th e title Picumata to m e a n "D o c

trin e o f th e [N e th er] C o tto n M o u th ." 38 T h is se e m s h ig h ly im p ro b a b le . M o re s o u n d ,

b u t still u n lik ely , M arc D y c z k o w sk i su g g e s ts th a t th e title Picum ata m e a n s " th e D o c

trin e o f P ic u b h a ira v a ," th e la tte r d e ity b e in g ta u g h t in BraYa l x v i i i .39 M o re p ro b a b ly ,

P ic u b h a ira v a is a n a p o th e o s is o f th e title Picumata, in m u c h th e s a m e m a n n e r as

Y a m a la b h a ira v a o r Y a m a le sv ara , a d e ity e x p o u n d e d in BraYa l x x i.

W h a te v e r m a y b e its b asic, m a te ria l re fe re n t, th e BraYa. a lso u se s picu as a m u l-

tiv a le n t te c h n ic a l te r m (samjnd) so m e d is ta n c e re m o v e d fro m th e picu su b sta n c e . A s

s u c h , th e title Picumata in v o k e s a ra n g e o f e m b e d d e d h o m o lo g ie s, fro m m ix e d m ale-

fe m a le se x u a l flu id s to th e s u p re m e G o d d e ss . S ev eral d is c u s s io n s of th e te rm picu

and the elimination of waste (Svacchandatantra 7.3073b: pravesayed annapanam tan malam sravayed adhah),
is m ade explicit in Svacchandatantra 7.316a: prdndpanam gude dhyayet, "one should visualize/m editate
on the apdna-wind in the anus." Cf., e.g., the Goraksasataka (Briggs' edition):
hrdi prano vasen nityam apano gudamandale \
samdno ndbhidese syad udanah kanthamadhyagah || 34 ||
"Prdna w ould always remain in the heart, apana in the area of the rectum; samdna would
be in the navel area, udana w ithin the throat."
It seem s certain that Jayaratha and Ksemaraja identify the adhovaktra as neither the rectum nor gen
itals, but rather the plexus associated w ith both located at the base of the torso, which they call the
janniadhara, "the root of birth." Jayaratha makes this identification explicit commenting on 3.953b, re
marking, trikonam ity anena yoginlvaktraparaparyayajanmadhararupatvam apy asya sucitam \ tata eva hi para
saktir udeti iti bhdvah | Jayaratha elsewhere refers to the janniadhara as the "place of the arising of
the sakti," commenting after Tantraloka 5.943b and 15.1043b. He also provides as synonym s the terms
muladhara, kulamula (e.g. ad 5.943b), guhya and guhyacakra ("plexus of the privies," e.g. ad 29.88), and
mulasthdna ("place of the root," ad 32.35c), etc. Cf. Netratantra 7.31-3236, which provides a list of
synonym s for the base plexus.
It is perhaps worth noting that the later Sivasamhita speaks of a yoni ("vulva, womb") located between
the penis and rectum as the locus of the kundalinl:
gudad dvyamgulatas cordhvam medhraikdhgulatas tv adhah |
ekam cdsti samam kandam samantac caturamgulam || 77 j|
pascimabhimukhT yonir gudamedhrantaralaga \
tatra kandam samdkhyatam tatraste kundalT sada |[ 78 ||
Sivasamhita 5.77-78 (Lonavala edition).
36 J. A. Schotermann, The Satsahasrasamhitd, Chapters 1-5, 86-87.
37 Kiss of the Yoginl, 101; on "literal readings," see ibid., 7-8.
38 Kiss of the Yoginl, 101.
39 Canon of the Saivagama, 168-70 (n. 56).

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248

o c c u r in th e B raYa's s e c o n d h a lf (satka), p r io r to th e A d d en d u m Tantras, p a rtic u la rly

in c h a p te rs l x v i, l x v iii, and l x x i. In th e la s t se c tio n o f l x x i, th e D e v i ask s, "W h y

d o e s th is tantra h a v e th e d e s ig n a tio n 'picu'? W h a t is s ta te d b y th e sy lla b le 'pi', a n d

th e sy lla b le 'cu', O M a h e sv a ra ? [A n d w h a t] th ro u g h th e c o n ju n c tio n o f th e tw o ? Tell

[m e] e v e ry th in g ."

B h airav a in a n s w e r e m b e d s in th is tw o -sy lla b le w o rd a se rie s o f d o c trin a l a n d

ritu a l m e a n in g s. W ith in th e sy llab le 'p i' is p re s e n t th e s u p re m e S iva, fo r th e e n tire

u n iv e rs e "fell" (papata), i.e. ca m e to p a s s , th ro u g h [his] c o n ta c t w ith th e sakti.40

In u n io n w ith Siva, th e s u p re m e S ak ti is 'cu', fo r sh e k isse s (cum bana) a n d su c k s

(cusana). T h e ir o rg a sm ic d is c h a rg e (ksobha) is " th e g re a t su b s ta n c e " (mahadravya),

th e se e d [of creatio n ?]. S ince th e e n tire w o rld is c o m p o s e d o f siva a n d sakti, th e

te r m picu, fu rth e rm o re , c o n n o te s s u p re m e n o n d u a lity (paradvaya). A s u b s e q u e n t,

p ro b le m a tic lin e a p p a re n tly d e s c rib e s picu as b lo o d p re s u m a b ly m e n s tru a l b lo o d o r

fe m a le se x u a l flu id a s w e ll as c o g n itio n (buddhi), a n d th e " y o g a o f m e d ita tio n u p o n

S iv a."41 Picu is n o th in g o th e r th a n S iva a n d S akti; it is th e n e c ta r o f im m o rta lity ,

in w h ic h all s u b s ta n c e s h av e o rig in . Picu h a s th e n a tu r e o f g n o sis, th e ev e r-e x a lte d

U c c h u sm a b h a ira v a . 'P i' h a s th e fo rm o f th e p e n is , w h ile 'cu ' d e n o te s m a le a n d fe m a le

s e x u a l flu id s .42 In c h a p te r l x v i, picu is d e s c rib e d a s th e u n io n o f Siva a n d S akti,

40 It is possible that the verb papata is used in allusion to sukrapata, seminal emission.
41 This linepicu raktam tatha buddhi dhyanayogam sivatmakam, Lxx1.11.7abis highly problematic. It
is conceivable that buddhi is a corruption of viddhi, the imperative of ^Jvid.
42 BraYa Lxxi.no-2iab:
devy uvaca ||
picusamjha mahadeva tantrasydsya katham bhavet \
kim va pikdram ity uktam cukaram va mahesvara || 110 ||
ubhayor yogayogena kathayasva samastakam \
bhairava uvaca ||
srnu devi pravaksydmi picuprasnartham uttamam j| 111 ||
pratyaksaravibhagena yathavastham varanane \
papata saktiyogena yasmat sarvam caracaram j| 112 |j
pikarastham sivam vindyad vyapakam vibhur avyayam \
cumbanam cusanam yogam sarvagam sivayojitam || 113 ||
a saktih kurute yasmac chivayogad varanane \
picusamjnacala sambhuyukta prokta varanane || 114 ||
ubhayor bhogayogac ca ksobho yah paramarthatah \
picuvad bijavaj jneyam mahadravyah ca pdrvati || 115 ||
sivasaktir na cdnyam hi sarvatrapi ca drsyate \
vyapitva-m-aprameyatve picusamjnd paradvaye j| 116 [|

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ta k in g th e fo r m o f th e tw o -sy lla b le m a n tra h u m p h e .43 T h e sy lla b le 'pi' c o n n o te s th e

m a le g e n ita ls a n d se m e n , a n d 'cu' m e n s tr u a l/s e x u a l flu id a n d th e fe m a le " h o le " o r

" v e sse l" (kunda). In a d d itio n , picu is th e s u p re m e S akti, A g h o re sv a rl, fro m w h o s e

picu raktam tatha buddhir dhyanayogam sivatmakam \


picu saktisivabhydm tu ndntaram varavarnini || n j ||
yogatvat sarvabodhdc ca sarvasattvavivecanat \
nityayuktam picujhanam tsarvvannaikopamdsthitam+ || 118 |j
amrtam mrtyunasam tu sarvadravyam picudbhavam j
picu jhanasvabhavam tu ucchusmam satatoditam || 119 ||
pikaro lihgasamsthanam cukarah sukrasonitam |
picu-r-aksarasamyogd suddhasuddhavilaksana || 120 ||
antahkaranake bahye saika saktih sivanvita \
xixd prasna ] con.-, prasna B y 11 114a Saktih ] con.; Sakti Bya yasmac ] em.; yasyac
Bya 115a bxjavaj ] em.; bljava Bya 116a Saktir ] em.; Sakti Bya 1x8a yogatvat ] em.; yogatva
Bya bodhac ] em.; boddhac? BYapc; ( - - ? ) Byac 118b sattva ] em.; sattvaxn Bya 119a
nasam ] em.; nasam Bya xigd satato ] em.; Satato0 B y 120b Sonitam ] em.; sronitam
Bya i2od vilaksana ] em.; vilaksanam Bya 121b Sivanvita ] em.; Sivanvitam Bya
"The Goddess spoke: 'O Mahadeva, w hy does this tantra have the title Picu? What is
stated by the syllable pi, and what by the syllable cu, O Mahesvara? [And what] by
joining them in combination? Tell me everything'. [110-nab]
Bhairava spoke: 'Hear, O goddess, the ultimate answer to the question about picu, in
accordance w ith its state with the division of each syllable. Since the entire universe came
to pass [lit. "fell"] through [his] union w ith the Sakti, the pervasive, immutable lord,
Siva, should be known as present in the syllable pi. [m c d -i3 a b ] Since, in union with
Siva, the Sakti kisses (cumbanam) [and] sucks (cusanam), (1) [and creates a] union that is
all pervasive, conjoined w ith Siva (?), the immovable [Sakti] is said to have the title picu
w hen united with Siva, O fair woman. [ii3 c d -i4 ] And the orgasm fluid (ksobha) from
their combined pleasure, (g) composed of picu, should in truth be known as containing
the "seed" [for the creation] (?), the "Great Substance" (mahadravya), O Parvati. And
everywhere verily are seen siva and sakti, nothing else. Because of being pervasive and
immeasurable, the term picu has the sense of supreme nonduality (paradvaya). [115-16]
(g) Picu is [sexual/menstrual] blood and cognition (buddhi); yoga and meditation consist
of Siva (?). Picu is none other than siva and sakti, O fair woman. [117] Because of its state
of unity, because of omniscience, and because of discriminating knowledge of all beings,
(g ) (?). [118] It is the nectar which destroys death; all substances originate from
picu. Picu has the nature of wisdom; it is the ever-arisen Ucchusmabhairava. [119] The
syllable pi has the form of the penis; the syllable cu is semen and female sexual/m enstrual
fluid (s'onita). Possessing the conjoined syllables pi and cu, having both pure and impure
characteristics, the Sakti is singular, both internally and externally, conjoined w ith Siva.
[i20-2iab]
The text and interpretation offered are provisional. N ote for example the problem of what By transmits
as picuvad bfjava in H5cd. This should probably read picuvad bTjavaj, the -vat suffix having the sense of
"possessing, containing." In xx6cd and 120c, there appear to be com pounds w ith internal hiatus break
ers, vyapitva-m-aprameyatve and picu-r-aksara, respectively. 118 is particularly problematic. For n 8 d ,
the only conjecture I can offer is sarvam ekopamasthitam, "everything, present in a single comparison."
43 Bya is not legible here, but the form of the mantra is perhaps confirmed by the occurrence of h u m
p h e p h a t in xxvi-39ab: humphephadeti raksardham tato dutidvayantimam. However, there is a possibility
that phe is corrupt for phet, a syllable w hose importance is illustrated by the exposition of a deity
called of Phetkarabhairava ("the bhairava of the syllable 'Phet' ") in the very next chapter, lx v ii. The
manuscript evidence is mixed; in support of phe (or pheh, phem l), note for example LXXXIV.57C and 188c
in By: humpheti dvyaksaram mantra and humpheti dvyaksaram mantram, respectively, the latter probably
being the correct text for both (pheti appears to represent phe iti).

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w o m b th e e n tire c re a tio n a ro se .44 H e n c e , th e title Picum ata a p p e a rs to fo re g ro u n d

th e im p o rta n c e o f se x u a l flu id s a n d c o itu s in th e ritu a l o f th is sc rip tu re . T h e te x t's

e x e g esis o f th is te rm a d v a n c e s a r u d im e n ta r y th e o lo g y o f s e x u a l ritu a l, e m b e d d in g

in picu 's tw o sy lla b le s th e p o la rity o f siva a n d sakti a n d th e ir e a rth ly e m b o d im e n t in

m a le a n d fe m a le flu id s. A n d c o n s is te n t w ith th is s c r ip tu re 's e m p h a s is o n th e fe m a le

p o le o f th e G o d h e a d , a lth o u g h picu's sy lla b le s a re h o m o lo g o u s w ith siva a n d sakti,

44 BraYa l x iv . The text of this passage has several problems, in part because the oldest codex, Bya, is
damaged. The following edition reports the readings of Bya, Byb, and Byd:
humkare bhairavo devo phekdrastha mahesvari |
ubhabhyam yo 'tra samyogah saktikunde mahesvari || 6 ||
raktaretatmako hy ekah picurupah sadavyayah \
sd saktir devadevasya sivabljasamanvita |j 7 ||
aksardksarayogena pralayotpattikdranam \
visvotpattivibhdgena saktirupam mahodayam J | 8 ||
picusamjhdgatam devi lollbhutam tu sarvagam \
pikaro lingam ity uktam cukaram kunda ucyate jj 9 ||
pi sukran cugatam raktam picuyogam bhavdtmakam \
jivadehavibhagena saktisaktimatam picum || 10 ||
pradhanam jathare sd tu yayotpannam cardcaram \
drstam saktimayam devi tena saktir udiryate || 11 ||
cintamanisamd devi jagaty asminn aghorikd \
6a humkare ] Byq; humkaro Byb; humkara Byd 6b phe ] ByaByb; pha Byd karastha ] Byd;
karastho ByaBvb 6c yo 'tra samyogah ] conj.; (yo[tr]a[y/s/g]am [y/g][a/o]?) Bya; srotasamyogac
Byb; yatra samyogo Byd 6d sakti ] BvaByd; chakti0 Byb kunde ] ByQByb; kunda Byd 7a
reta ] BybByd; 0( - ?)eta Bya ekah ] ByaByd; eka Byb 7b rupah ] corn; rupa ByaBybByd 7c
sa ] ByaByb; so Byd Saktir ] em.; sakti ByaBvbByd 7d samanvita ] em.; samanvitah
ByaBybByd 9a samjna ] BybByd; sajna (anusvara perhaps obscured) Bya 9b lollbhutam
tu ] BvbByd; lol( - - tarn - ?) By 9c pi ] BybByd; pa Bya 9d cukaram ] corn; cuk.ara(n?)
Bya; cukara Byb; cukarah Byd xoa pi Sukran cu gatam ] em.; pi sukra(m -?)gatam By; pi sukra
tu gatam Byb; pi sukram vugatam Byd raktam ] BybByd( - ktam) Bya 10b picuyogam
bhavatmakam ] conj.; p icu ([p /y][a/o] - )bhavatmak( - ?) Byq; picuyagam tavatmakam Bvb;
picuyagam bhavatmakam Byd 10c jivadeha ] BybByd; j(a/I?)va( ) By lo d picum ] BybByd;
pi(-)mBya 11a jathare ] ByQByb; jathara Byd tu ] Byb; tuh ByaByd 11b yayotpannam ] conj.
Isaacson; yathotpannam ] BybByd; yathotp( - - )m Byq 12 cintamanisama ] ByaByb; cintamanisamo
Byd 12b aghorika ] Bya; agharika Byb; aghyarika Byd
"In the syllable hum is the god Bhairava; Mahesvari is present in the syllable phe. (7) The
conjunction by both here, in the hole of the consort (?), O Mahesvari, as one, has the form
of the everlasting picu, which consists of female fluid and semen. [6~7ab] It is the Sakti
of the god of gods, possessing the seed of Siva. Through combination of the respective
syllables, it is the cause of the universal creation and destruction. [7cd-8ab] Through the
divisions of the creation of the tmiverse, it has the glorious form of the Sakti, located in the
designation picu, vibrating and omnipresent. [8cd-9ab] The syllable 'pi' means "penis;"
the syllable 'cu' means "the hole" {kunda). 'pi' is semen; female fluid is present in 'cu'. (1)
The combination pi-cu comprises the universe (bhava) (?). [9cd-ioab] Picu is [both] sakti
and the possessor of sakti, through the division of the soul (jrva) and body of living beings.
She is Prakrti (pradhana), by w hom was born from the womb the animate and inanimate
universe, [lo c d -n a b ] Everything seen consists of sakti, O goddess. That is w hy the Sakti,
Aghorl, is said to be like a wish-fulfilling jewel in this world, O goddess. [n c d -i2 a b ]
The interpretation offered of this som ewhat obscure material is again provisional.

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251

as a n in te g ra l u n it it s e e m s p rim a rily to e m b o d y th e s u p re m e S ak ti s h e w h o g iv es

b ir th to th e u n iv e rse .

In te re stin g ly , th e te rm picu o c c u rs in m a n tra s in se v e ra l B u d d h is t yogim tantra s:

th e Candamaharosanatantra, Krsnayam dritantra, a n d Hevajratantra. It fe a tu re s p ro m i

n en tly , fo r in sta n c e , in th e la tte r so u rc e in th e " h e a rt m a n tr a " (hrdaya) o f H e v ajra: o m

d e v a p ic u v a jr a h u m h u m h u m ph a t sv a h a 45 A c c o rd in g to Isa acso n , c o m m e n ta to rs

o n th e H evajratantra u n d e r s ta n d picu to re fe r to "fin e c o tto n ," w ith H e v a jra 's e p ith e t

picuvajra in d ic a tin g h is s im u lta n e o u s ly so ft o r g ra c e -b e sto w in g n a tu r e a n d h is h a rd ,

vajra-n a tu r e a s d e s tro y e r o f o b stacle s a n d evil.46 O u ts id e o f m a n tra s , I a m u n a w a re

o f th e o c c u rre n c e o f picu a s a te c h n ic a l te rm in B u d d h is t ta n tric so u rc es, w h e re in

it th u s a p p e a rs a n o m a lo u s p e r h a p s in h e rite d fro m te a c h in g s n o lo n g e r p re s e n t in

s u rv iv in g sc rip tu re s , o r d r a w n fro m S aiv ism , e v e n th e tr a d itio n o f th e Picumata itself.

5.3 N a v a k s a r a v id h a n a : t h e "M ethod of N in e Sy lla bles"

A m o n g th e s e c o n d a ry e p ith e ts o r title s o f th e BraYa is Navaksaravidhana, th e " P ro

c e d u r e /M e th o d o f th e N in e S y lla b le s" o f th e v id ya -m a n tra o f A g h o re sv a rl. T h is

title fo r e g ro u n d s th e p iv o ta l fu n c tio n o f th e vidyd-m a n tra , th e m a n tra -fo rm o f th e

s u p re m e G o d d e ss h e rse lf, in c e m e n tin g th is te x t's d o c trin a l v isio n a n d v a s t c o rp u s

o f ritu a l in to a c o h e re n t w h o le . W h e th e r in a c c o u n ts o f th e co sm o s, m a n tra , o r r it

u a l, th e vidyd o f A g h o re s v a rl se rv e s a s th e o rg a n iz in g p rin c ip le w h ic h p a tte r n s a n d

e s ta b lish e s o rd e r a m o n g th e se in te rs e c tin g d o m a in s . A s th e so n ic e m b o d im e n t o f th e

G o d d e ss , th e vidyd, m o reo v e r, e n c o d e s th e co re p a n th e o n o f th e Brahmayamala a n d

th e m a n tra s fo r its s y s te m s o f p ra ctice. Its sy llab ic fo rm is [o m ] h u m c a n d e k a p a l in i

sv a h a , th e n in e sy lla b le -d e itie s a c c o rd in g ly b e in g h u m -c a m -d e -k a -p a - l i- n i-s v a -h a :

B h airav a; R ak ta, K a rall, C a n d a k sI, a n d M a h o c c h u s m a th e F o u r D e v ls o r guhyakas;

a n d K a rala, D a n tu ra , B h im a v a k tra , a n d M a h a b a la th e F o u r D u tls (" C o n so rts" ), ki-

h ka n s, o r anucans. A sy llab ic se rie s b a s e d u p o n th e v o w els o f th e vidyd e m b o d ie s th e

45 Hevajratantra I.ii.5.
46 Unpublished annotation to Ratnakarasanti's Bhramaharanama Hevajrasadhana.

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252

E ig h t M o th e rs , w h ile th e Six Y oginls c o m p ris e a se t o f in fle c te d fo rm s o f th e vidyd.

A s th e n in e -sy lla b le w h o le , th e G re a t G o d d e ss A g h o re s v a rl o r B h airav l s u b s u m e s all

(t a ble 5.1).

Vidhana a n d its s y n o n y m
Ta ble 5.1: D e itie s o f th e Navaksara Vidya
vidhi c o n n o te in th is c o n te x t
F O U R D EV IS FO U R D U T IS
th e p ro c e ss e s o f ritu a l. P ro ce
R a k ta ( c a m ) K a ra la ( l i )
d u r e s fo r m a n tra -in c a n ta tio n KaralT ( d e ) D a n tu r a ( n i )
C a n d a k s I (k a ) B h lm a v a k tra ( s v a )
a n d c o n s e c ra tio n are, fo r in
M ah occh usm a (p a ) M a h a b a la ( h a )
sta n c e , c a lle d japavidhana a n d
s ix YO G INIS EIGHT M OTH ERS
abhisekavidhi, th e su b jects of
K ro stu k I (o m h u m c a n d e M a h e s v a ri ( a m )
c h a p te rs x v m a n d x x x m , re K A P A L IN I N A M A H ) B ra h m l ( e )
V ijaya ( o m . . . s v a h a ) V aisnavi ( a )
spectively. T h e vidhanas of
G a ja k a rn a ( o m . . . h u m ) K a u m a rl ( a )
th e BraYa a re p a tte r n e d b y M aham ukhI (o m . . . v a u s a t ) V aiv a sv atl (I)
C a k ra v e g a ( o m . . . v a s a t ) In d ra n I (1)
m a n tra -c o n fig u ra tio n s re p re M ahanasa (o m . . . p h a t ) C a n d ik a ( s v a )
A g h o rl ( h a )
s e n tin g so m a n y in flec tio n s

o f th e N in e , th e ir u n in fle c te d

c o n fig u ra tio n b e in g th e " b a s ic /r o o t p a n th e o n " o r m ulayaga, c o n sistin g o f B h airav a-

B h airav i, th e F o u r G o d d e ss e s {devi), a n d th e F o u r C o n s o rts {dutt). T h e se p a tte r n th e

e n tire g a m u t o f ritu a l, fro m fire sacrifice to vratas to y o g a. In nydsa, fo r in sta n c e ,

in s ta lla tio n o f th e m a n tra -d e itie s u p o n th e b o d y a n d o th e r s u b s tra te s p re lim in a ry to

a lm o s t all ritu a l, th e p ra c titio n e r o r ritu a l o bject e m b o d ie s th e m a n tra -d e itie s in v a r

io u s c o n fig u ra tio n s. A m o n g th e fu n d a m e n ta l ritu a ls o f th e sy s te m a re th e vidhanas

of th e navaydga, " n in e p a n th e o n s ," th e s e b e in g th e miilayaga a n d e ig h t o th e r c o n fig u

r a tio n s o f th e p a n th e o n .47 Vratas o r o b se rv a n c e s a re a lso n in e fo ld , o r fiv efo ld , c o rre

s p o n d in g to th e m a n tra -d e itie s o f all n in e sy lla b le s o r th e F o u r D e v is w ith B h airav a,

re sp ectiv ely .48 O th e r yagas a re b a s e d u p o n d iffe re n t a n d e x te n d e d c o n fig u ra tio n s o f

47 The N ine Yagas form the subject of chapter thirteen. The opening verses of chapter 3, the
mahayagapatala, provide moreover names for each of the Nine.
48 The nine and five vratas form the primary subject of chapter xxi. A m ong these, the fifth of the

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253

th e vidya's m a n tra -d e itie s .49 Cakras o r mandalas d r a w n u p o n a s u b s tra te , u s u a lly th e

g r o u n d , p ro v id e te m p la te s fo r th e se p a n th e o n c o n fig u ra tio n s a n d loci fo r m a n y of

th e vidhis c o n n e c te d w ith th em .

T h e navaksara vidya-m a n tra c o m p rise s th e su b je c t o f th e se c o n d c h a p te r o f th e

BraYa, w h ic h fo llo w s th e n a rra tiv e o f re v e la tio n (BraYa 1.1-119) a n d a s h o rt e x p o sitio n

o n th e s u p re m e S ak ti (1.120-33).50 T h e vidyas m a n tric fo r m a n d e m b e d d e d p a n th e o n

w e re first id e n tifie d b y S a n d e rso n :

. . . th e e s s e n tia l c o m p o n e n ts o f th e mantras o f th e n in e d e itie s w h o fo rm


th e co re o f th e g re a te r mandala a n d a re th e p a n th e o n o f d a ily w o rs h ip a re
th e sy lla b le s o f th e m antra o f C a n d a K ap alin i: ( o m ) h u m c a n d e k a p a l i n i
s v a h a ( ' . . . O C a n d a K a p a lin i . . . !') T h u s K a p a lls a b h a ira v a ( h u m ) , h is
fo u r g o d d e s s e s (R ak ta ( c a m ) , K a ra la ( d e ) , C a n d a k s! ( k a ) a n d M a h o c c h u sm a
( p a ) ) a n d th e ir fo u r a tte n d a n t p o w e rs o r D u tls (K a rall ( l i ) , D a n tu r a ( n i )
B h im a v a k tra ( s v a ) a n d M a h a b a la ( h a ) ) a re a s p e c ts o f a fe m in in e p o w e r
w h ic h tra n s c e n d s th e m a le -fe m a le d ic h o to m y w h ic h p a tte r n s th e low er
re v e la tio n s.51

T h is a c c o u n t o f th e vidyd re q u ire s c o rre c tio n in o n e d eta il: th e s e c o n d D e v i is K arall,

w h ile K a ra la is first o f th e D u tls.52 T h e c o n fu s io n is u n d e r s ta n d a b le , fo r th e se d e itie s

of s im ila r n o m e n c la tu re a re fre q u e n tly m ix e d u p in th e m a n u s c r ip t e v id e n c e .53 Be

s id e s th e co re p a n th e o n o f th e N in e , th e vidyd is s a id to c o n ta in w ith in itse lf a p a n

Five seem s m ost important: the "great Observance," called also the "Bhairava-observance" and "obser
vance of the vidya." This probably corresponds to the ekaviravidhana, "procedure of the solitary Hero
[Bhairava]," an important inflection of the mulayaga in which the focus is Bhairava alone and not the
coupled divinity (yamala).
49 BraYa xxv in particular, the yaganirnayapatala, teaches extended inflections of the basic pantheon.
50 N ote that BraYa 11 has been included in the critical edition forming the latter part of the present
dissertation.
51 "Saivism and the Tantric Traditions," 672. Sanderson also provides the vidya on the basis of a
passage from BraYa l x x x v (verses 42-43ab in his numbering), in "History through Textual Criticism,"
44-46.
52 A m ong the numerous lists, see for example a concise one in chapter 4, quoted in full in the
annotation ad BraYa i.8cd-q; and another passage from the same chapter (verse 262):
raktayas tu karala syat karalyayas tu dantura \
bhimavaktra tu candaksya ucchusmaya mahabala |
k a r a l a ] e m .; k a r a l a m B y c a n d a k s y a ] e m .; c a n d a k s i B y

"[The attendant] of Rakta is Karala, but of Karall, Dantura; of Candaksi, Bhimavaktra; of


Ucchusma, Mahabala."
N ote that the genitive karalyayah of karall occurs with great frequency in the Brahmayamala. This forma
tion is similar to the locative ujainyayam in 1.81a, discussed in the footnote thereon.
53 For instance, in the oldest m s , B y , chapter l x i (133-42) lists Karall as first of the Dutls, while for
the second Devi, it provides karaldya[h], the genitive of karala. There is no metrical reason w hy these

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254

th e o n a u g m e n te d b y a se x te t o f y o g in is a n d th e E ig h t M o th e r g o d d e s s e s (t a ble 5.1).

T h e Six Y oginis " e m e rg e fro m th e lim b s o f A g h o r e s v a r l/'54 a lth o u g h a s th e ahga-

m a n tra s o f th e vidya,55 th e se d e itie s a p p e a r d is tin c t fro m th e anga-m a n tra s o f th e

G o d d e s s .56 S o m e w h a t less n a tu ra l is th e d e riv a tio n o f th e M o th e r G o d d e ss e s (m dtr)

fro m th e vidyd: th e sy llab ic serie s a m - e -a -a - i -i -s v a -h a , w h ic h m a p s lo o sely to th e

v o w e ls o f th e vidyd.

E v id e n c e c o n firm in g S a n d e rs o n 's re c o n s tru c tio n o f th e vidyd-m a n tra is a m p le .

T h e p o in t o f le a s t c la rity c o n c e rn s its first sy llab le, h u m , th e s e e d -m a n tra (bija) of

K a p a llsa b h a ira v a . O n th e e v id e n c e o f c h a p te r tw o alo n e , it m ig h t a p p e a r th a t th e

vidyd b e g in s w ith o m , a n d th a t th is is th e s e e d -m a n tra o f B h airav a; 11.15a sta te s th a t

" th e G o d [B hairava] ex ists in th e pranava,"57 a n d th e c h a p te r g iv es n o in d ic a tio n of

pranava h a v in g a se n se d iffe re n t fro m its n o rm a l re fe re n t, o m . T h ere are, m o reo v er,

m a n tr a s in th e BraYa w h ic h b e g in , a s w o u ld th e vidyd, " o m c a n d e " 5% H ow ev er,

e ls e w h e re th e s ta te d fo rm o f th e vidyd c lea rly b e g in s w ith h u m . N o te fo r e x a m

p le l x x x v iii. 113-15, w h e re w e fin d a m a n tra -in s ta lla tio n (nydsa) w ith th e se q u e n c e

h u m -c a 59- d e -k a -p a -l i-n i-s v a -h a th e n in e -sy lla b le vidyd. It se e m s in fa c t lik ely th a t

pranava in BraYa 11.15 re fe rs to h u m . T h is p o s sib ility is illu s tra te d b y th e Svacchanda

tantra, w h ic h a p p e a rs a lso to a tte s t re fe re n c e to h u m , th e s e e d -m a n tra o f S v acc h an d -

could not be em ended to karala and karalyayalh], respectively, and the confusion is probably scribal. In
BraYa x, which concerns the mantroddhara of the goddesses, By is inconsistent: three of the occurrences
of the names in question im ply the order suggested by Sanderson (41b, 51a, and 86b), w hile two follow
the pattern I believe to be correct (4yd and 81b).
54 BraYa n.iqab.
55 On the concept of anga or "ancillary" mantras, see Tantrikabhidhanakosa, vol. I, 93-95.
56 Although in theory the vidya-memtra is Aghoresvarl, an important distinction appears between the
two as well. The supreme Goddess is both embodied by the vidyd and appears as a subset within itas
eighth of the Mother goddesses, the matrpurani ("she w ho makes the Mothers complete"; cf. BraYa
11.18b, etc.). The latter's root mantra, as given in BraYa x, is o m h a n a m a h , and her anga- and other
ancillary mantras are based upon this, rather than the full vidya (see BraYa x.2iocd-2i5ab). It hence
appears that two levels of being are posited for the Goddess, the higher of which comprises the vidya
of nine syllables.
57 pranave tu sthito devo.
58 Cf. s e v e n m a n t r a s p r o v i d e d i n t h e p r o s e f o l l o w i n g Lxxxrv.55, b e g i n n i n g w i t h o m c a n d e m o h a n e s -
VARI G H A T A N I H U M P H A T SVA H A.
59 N ote that cakara is provided instead of camkara, despite the latter occuring in the vidya. This might
not be a corruption; although cam is provided in the samkalanavidhi (quoted below), ca occurs as the bija
of Rakta used for nyasa in x.24a.

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a b h a ira v a , a s 'pranava'.60 In th e Brahmayamala, fu rth e rm o re , re fe re n c e is m a d e to th e

"Bhairava-pranava;"61 a n d th is su re ly re fe rs to h u m , fo r th e c o n te x t is in s ta lla tio n of

th e m a n d a la d e itie s o f th e vidya o n to th e b o d y , b e g in n in g w ith B h airav a. Yet w h ile

th e vidya p r o p e r h e n c e b e g in s w ith h u m , in m a n y o f its a p p lic a tio n s , o m is n o n e th e

le ss p re fix e d to th e n in e sy llab les. T h is reflects s ta n d a r d m a n tr a fo rm a tio n in th is

s y ste m ;62 a m a n tra n o t p re c e d e d b y o m is s a id to b e " h e a d le s s ." 63

A s th e s e e d -m a n tra o f K a p a llsa b h a ira v a a n d th e in itia l sy lla b le o f th e navaksara

vidyd, h u m p o s se s se s p a r tic u la r sig n ifican c e in th e Brahmayamala. It is g iv e n th e

sp e c ia l d e s ig n a tio n smarana, s a id to b e fo rm e d b y c o n jo in in g th e s ix th v o w el (u) a n d

th e candrabindu (m) to th e hamsa (h a ) . 64 O n e is to affix th e smarana to all m a n tra s ,

60 Commenting ad Svacchandatantra 4.203, Ksemaraja glosses pranava as niskalanatha, which as Isaac


son points out to m e refers to h u m , the niskala (undifferentiated, unmanifest) form of Bhairava in this
system (e-mail communication, January 29, 2006). That the term can have multiple applications is evi
dent also in the teaching of pahca pranavah or five pranavas in Svacchandatantra 6, discussed by Ksemaraja
ad Svacchandatantra 6.3. It seems that these involve permutations of the five constituents of o m , along
with the hamsa ( h a ).
61 BraYa xn.6ocd: sikhaydlm] pranavam nyasya bhairavdkhyam na samsayah.
62 Cf., e.g., BraYa l x x x v , which opens w ith the mantra o m h u m p h a t v a u s a t k a p a l a b h a i r a v a y a
NAM AH.
63 Brahmayamala xi.i6cd-i9ab:
kotayah sapta mantrandm omkdrasya na samsayah || 16 ||
kimkaratvam prakurvanti evam vai bhairavo 'bravit \
sarvesam mantrajdtmdm mastako pranavah smrtah || 27 ||
yatradau na bhavaty esa amundo mantra ucyate \
nanena tu vina mantrah sidhyateha kadacana || 18 |j
tenadau pranavah proktah sarvamantresu suvrate \
16c mantranam ] em.-, mantrana By11 18c nanena ] em.-, namena Byq i8d cana ] em.- canah By
"The seventy m illion mantras are undoubtedly subordinate to o m . Thus did speak Bhairava.
The pranava is called the 'head' of all classes of mantra. When it is not present at the be
ginning, the mantra is called 'headless.' A mantra never bears fruit in this world without
it; that is w hy the pranava is taught at the beginning of all mantras, O pious woman."
That the pranava is here o m is made explicit in the preceding verses.
64 Cf. xi.36cd-39ab:
hamsdkhyam satatam bljam niskalam tu samuccaret |j 36 [|
adyasvaram tatha caiva uccaren natra samsayah |
ekikrtam mahadevi hakarah pariklrtitah\\ 37 ||
sasthasvarena samyuktam kartavyam tu mahesvari |
ardhendubindukalaya samyuktam karayet tatah || 38 ||
smaranasamjnd samakhyata sarvamantresvaresvarah \
36c hamsakhyam ] em.-, hansakhya Bya 37a svaram ] con.) varam By 37d
hakarah ] em.) hakara Byq pariklrtitah ] em.) pariklrttitam By 38a svarena ] svarena Bycl 39a
smarana0 ] em.) smaranah By11 akhyata ] em.) akhyatah Byq
"One w ould pronounce [the mantra] called hamsa constantly, but [just] the seed-syllable
[h] without a vowel. One w ould likewise utter the first vowel la], no doubt. Made one, O

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256

p a rtic u la rly th o s e o f th e BraYa.65 K n o w in g th e sy llab ic c o n te n t o f th e smarana, th e

f o r m o f th e navaksara vidya c a n b e c o n firm e d fro m m u ltip le o th e r p a s sa g e s . In BraYa

lxxxv , fo r e x a m p le , w e fin d th e navaksara vidyd h e a d e d b y h u m a n d c a lle d th e " H e a r t

of A ll S aktis":

P o sse ssin g th e smarana, w ith th e w o rd (pada) c a n d e [a fte rw a rd s] in th e


b e g in n in g , e n d in g k a p a l i n i , a n d d e c o ra te d [at th e e n d ] b y th e w o rd
s v a h a th is is th e H e a rt o f A ll S aktis, b e s to w e r o f th e fru its o f s u p e r

n a tu ra l e x p e rie n c e a n d lib e ra tio n .66

BraYa xxx iv o ffers fu r th e r e v id e n c e c o n firm in g th e fo rm o f th e v id y a -m a n tr a 67

Mahadevi, this is known as the syllable ha. One should conjoin this w ith the sixth vowel
[u], O Mahesvari, and then make it joined w ith the crescent m oon and dot [i.e. candra-
bindu]. The term smarana has been taught, the lord of all Mantra-lords."

65 BraYa xi.75cd~76ab:
yavan mantro mahadevi asmi[ms] tantre visesatah ||
smaranasamputitam karyam khecaratvajigtsindm \
As many mantras as there are, particularly in this tantra, those aspiring to become sky-
travellers m ust frame w ith the smarana."
The masculine mantro appears to be a collective singular, in agreement w ith the neuter putitam karyam
and ydvat. Cf. yavan mantragano (em.; ganau By11), XXXVI11.44C.
66 BraYa i.xxxv.42cd-43:
smaranena samdyuktah candetyadipadanvitam || 4 2 ||
kapdlinyantasamyuktam svahapadavibhusitam \
hrdayam sarvasaktmdm bhuktimuktiphalapradam || 43 ||
s a m a y u k t a n ] em.; s a m a y u k t a Byq s a k t l n a m ] corr.; s a k t l n a m B ya

This passage is cited and discussed by Sanderson, in "History through Textual Criticism," 44-46.
67 This extensive chapter, entitled Mantrasamkalanavidhi, teaches the prelimary ritual for preparing
or empowering (samkalana) the basic mantras of the system, apparently necessary for entitlement to
dearyabhiseka, consecration as an officiant. Its instructions begin thus:
atah param pravaksydmi mantrasamkalanavidhim |
yena vijndtamdtrena diksam vai kartum arhati || 1 |j
pranavam coccaren mantn punah smaranam uccaret [
punah smaranam uccdrya punah pranavam uccaret || 2 ||
svahakdrdntasamyuktdm dhutyaikdm tato hunet \
punah smarana+m uccarya+ punah pranavam uccaret || 3 ||
punalh] smaranam uccdrya svahdkdrdntakam hunet |
l b s a m k a l a n a v i d h i m ] em.; s a m k a l a n a v i d h i h B y a

Next, I shall further teach the procedure of preparing the mantras, upon the mere learn
ing of which one is worthy to bestow initiation. A mantrin should first utter the pranava,
then utter the smarana; then after again uttering the smarana, then again utter the pranava.
[After uttering the vidyd] conjoined w ith svaha at its end, one should offer sacrifice of
one oblation. After again uttering the smarana, one should again utter the pranava. After
again uttering the smarana, one should sacrifice, [uttering the vidyd] ending with svaha ."
(It seem s that 3b w ould mean ekam dhutim tato juhuyat. N ote the optative verb hunet for juhuydt, a
formation, influenced by M iddle Indie verbal systems, based on the non-standard, non-reduplicated

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257

R efe ren c es to th e smarana, w h ic h a p p e a rs d istin c tiv e to a n d p ro b a b ly h a s o rig in s

in th e s y s te m o f th e BraYa, a lso o c c u r e lse w h e re in S aiva lite ra tu re . T h e Bhairavama

ngala re fe rs to th e " e ig h tfo ld smarana" as " o rig in a tin g fro m th e P icutantra."68 In th e

Tantraloka, A b h in a v a g u p ta to o m a k e s re fe re n c e to th e smarana, in a c ita tio n fro m

th e BraYa xi o n th e su b ject o f e x p ia tio n ritu a l (prayascitta).69 S a n d e rs o n , m o re

over, sh o w s th a t a re fe re n c e to th e smarana h a s f o u n d its w a y in to th e B u d d h is t

Laghusamvaratantra, in a p a s s a g e re d a c te d fro m BraYa lx x x v , fo r w h ic h th e te x t's

c o m m e n ta to rs v a in ly e n d e a v o re d to o ffer a p la u s ib le in te rp re ta tio n .70

D e sp ite th e c e n tra l im p o rta n c e o f th e navaksara vidya a n d its c o m p o n e n ts , a n u m

b e r o f a lte rn a te o r p a ra lle l c o n fig u ra tio n s o f m a n tra -d e itie s ex ist w ith in th e BraYa,

w h ic h w h ile c o rre la te d in v a rio u s m a n n e r s w ith th e vidya a n d its p a n th e o n c a n

n o t b e s a id to d e riv e fro m it. S u ch fo r e x a m p le a p p e a rs to b e tr u e c o n c e rn in g th e

kula- o r khecancakra, w h ic h is c o n n e c te d w ith th e kulavidya (" V id y a -m a n tra o f th e

G o d d e s s C la n s ") ra th e r th a n th e navaksara vidya.71 A n u m b e r o f th e d e itie s ta u g h t

in s e p a ra te c h a p te rs (o fte n ca lle d kalpas), fu rth e rm o re , h a v e o n ly lo o se c o n n e c tio n s

w ith th e navaksara vidya a n d its p a n th e o n ; th e s e in c lu d e M a h a k a la ,72 G a rta b h a ira v a ,73

present indicative hunate for juhoti. In the BraYa, I note one occurrence of hunate, in x1.1x.7a; none of
juhoti; nearly two-hundred instances of hunet; and eleven of juhuyat.) In this inimitably tedious style,
which continues for fifteen folios, the text then instructs the following sequence: smarana > c a m
> smarana > s v a h a oblation; smarana > c a m > smarana s v a h a oblation; smarana d e
> smarana > s v a h a oblation; smarana >d e > smarana > s v a h a oblation. This patterns continues
with the remaining syllables of the vidya, k a - p a - l i - n i - s v a - h a , and probably implies o m h u m c a n d e
k a p a l i n i s v a h a as the hill form of the mantra.

68 Bhairavamangala 2353b: smaranam astadha jhatva picutantrat samudbhavam ( tantrat samudb-


havam ] em.; tantra samudbhavam cod.). Cf. Bhairavamangala 242:
avadhuta tu sa saktir TSvarakhya mayodita \
niracarah sivo jneyah smaranatve vyavasthitah || 2 4 2 ||
S a k tir ] em.; s a k ti ms n ira c a ra h ] corr.; n i r a c a r a ms S iv o ] con.; s iv o ms
"The Avadhuta Sakti is the [same] one I said is called Tsvara'. Siva is known as niracara,
e x istin g a s th e sm arana."
f. 1 3 V ; electronic transcription courtesy of Somadeva Vasudeva. Regarding avadhuta and
n a k 5 -6 8 7 ,
niracara, see the annotation on BraYa 1 .3 6 - 3 9 and 11.2 in the critical edition.
69 Abhinavagupta's citations of the BraYa are discussed in appendix a .
70 "History through Textual Criticism," 44-46.
71 The kulacakra or khecancakra forms the subject of BraYa xiv. Its basic form comprises a configuration
of sixteen vowel-goddesses as nadts around Bhairava in the center, in which it resembles the bhautikacakra
of BraYa xix.
72 Mahakala and his mandala of the Eight Mother goddesses are the subject of BraYa l i v .
73 Chapter l x ix teaches this "Subterranean Bhairava" and his mandala of four goddesses.

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258

H a ira m b h a b h a ira v a (G a n esa o r G a n a p a ti a s B h airav a),74 a n d U tp h u lla k a b h a ira v a .75

5 .4 M ulatantra: the "R o o t S c r ip t u r e "

In th e re v e la tio n n a rra tiv e o f c h a p te r o n e a n d a t sev e ral o th e rs p o in ts in th e text, th e

BraYa re fe rs to itse lf a s th e m ulatantra, th e "R o o t T a n tra " o r "R o o t S c rip tu re ." 76 Yet

a lth o u g h c la im in g th e s ta tu s o f th e fo u n d a tio n a l, o rig in a ry s c rip tu re , it also d e sc rib e s

itse lf as o rig in a tin g fro m a te x t o f 125,000 v e rse s c a lle d th e Vimala o r " U n b le m is h e d ,"

th e p rim o rd ia l fo n t of 's c rip tu r a l w is d o m ' (jnana). T h ese c la im s a re e m b e d d e d w ith in

a th e o lo g y o f re v e la tio n th a t p o s its s c rip tu ra l w is d o m a s o rig in a tin g a t th e p in n a c le o f

th e h ie ra rc h y o f tattvas, re a lity levels o r co sm o lo g ical p rin c ip le s , its d e s c e n t (avatara)

in to th e b o u n d e d fo rm o f te x ts m a rk e d b y e v e r-in c re a sin g b re v ity a n d n u m e ric a l

p ro fu sio n .

P e rh a p s th e e a rlie s t s u rv iv in g a c c o u n t o f th e 'd e s c e n t' (avatara) of re v e la tio n in

S aiv a so u rc e s o c c u rs in th e U ttarasutra o f th e N isvasatantra. In its sim p le d e s c rip

tio n , s c rip tu re (th e sastra o r sivatantra) e m e rg e s fro m th e fo rm le ss, s u p re m e S iva as

s u b tle s o u n d (nada), w h ic h S a d a siv a se ts d o w n in to la n g u a g e . T h is h e tra n s m its to

th e g o d s , w h e n c e it re a c h e s in v a rio u s re d a c tio n s to th e sa g e s a n d m o rta ls (f ig u r e

5.1).77 A d e m o n s tra b ly la te r sc rip tu re , th e Svacchandatantra d e sc rib e s a m o re d e ta ile d

g e n e sis of sc rip tu re . In its c o n c e p tio n , fro m th e s u p re m e , fo rm le s s S iva e m e rg e s a

74 Taught in BraYa l x x v i , this skull-bearing, elephantine Bhairava has four heads and ten arms, and
stands upon a dead rat (mahamusakapreta). His is a ten-syllable vidya, and he possesses a mandala of
yoginis.
75 The subject of BraYa l x x x i i . While Utphullaka's pantheon mirrors the mulayaga in having a nine-
syllable mantra, embodying himself in a mandala of saktis, the mantra-deities are distinct.
76 Colophons to chapters n, xxx, and xxxiv. Text passages describing the BraYa as mulatantra are
discussed below.
77 Nisvasatantra, Uttarasutra i.2 2 c d -2 5 :
sivatantrasya cotpattim kirtyamanam nibodha me || 2 2 ||
adrstavigrahe sante sive paramakarane \
nddarupam viniskrantam sastram paramadurlabham || 23 ||
sadasivas tu vetta vai sa ca mam prati bodhakah \
nadarupasya astrasya aham granthanibandhakah || 24 ||
anustupchandabandhena devebhyah pratipaditam \
rsibhyaS ca punas cdham tebhyo martyesu santatih || 25 ||
Text as constituted in the working draft edition of Goodall, et al.

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259

so n ic re s o n a n c e (tad dhvanirupam ), w h ic h S a d a siv a tra n s m its to Isv a ra in th e fo rm

of c o u n tle ss s c rip tu re s su ita b le to th e v a rie ty o f b e in g s d e s e rv in g o f grace. Isv a ra

th e n te a c h e s th e tantras to th e M a n tra -lo rd s a n d rudras o f th e u p p e r re a c h e s o f th e

u n iv e rs e , a s w e ll a s to S rlk a n th a , v ia w h o m th e te a c h in g s d e s c e n d u n to th e v a rio u s

lo w e r rudras. B h airav a to o ta k e s in itia tio n fro m S rlk a n th a a n d le a rn s th e sc rip tu re ,

a n d te a c h e s th e G o d d e ss, w h o tra n s m its tantras to th e ganas, g o d s , M o th e rs, ndgas,

yaksas, etc., w h e n c e it fin a lly re a c h e s th e sa g e s a n d h u m a n k in d (figure 5.2).78 W h ile

b o th o f th e se so u rc e s a tte s t th e n o tio n o f a su b tle , so n ic o rig in a l w is d o m , n e ith e r

h o w e v e r a p p lie s to th is o r its first te x tu a l ev o lu te s th e te r m mulatantra.

The BraYa' s conception of the genesis of scripture is considerably more complex


(fig u re 5.3). It in fact posits a hierarchy of levels of the originary scriptural wis

dom: that of an undifferentiated totality, that of a scripture called the Vimala, and
that of a Root Tantra. In some accounts, these appear to be distinct levels or stages
of the primordial 'wisdom' in its descent into the texts of the canon, while other pas

sages appear to conflate one or more of them. Chapter one describes the supreme
78 Svacchandatantra8.28cd-j9 (k s t s e d i t i o n ) :

tad evdpararupena sivena paramatmana || 28 ||


mantrasimhasanasthena pancamantramahatmana \
purusartham vicdryasu sadhanani prthak prthak || 29 ||
laukikadisivantani pardparavibhutaye \
tadanugrahayogydnam sve sve visayagocare || 30 ||
anustupchandasa baddham kotyarbudasahasradha j
gurusisyapade sthitvd svayam devah sadasivah || 31 |j
purvottarapadair vakyais tantram adharabhedatah \
taj jnanam Tsvare 'dat tad Tsvarena sivecchaya || 32 ||
vidyayah kathitam purvam vidyesebhyas tathadarat \
mayaniyatiparyantais tasmad rudrair avapi tat || 33 ||
snkanthenesvarat praptam jnanam paramadurlabham \
tenapi tadadhah proktam rudranam Tsvarecchaya || 34 ||
pradhanac chatarudrantam dlksayitva vidhanatah |
mamapi ca pura dtksa tatha. caivabhisecanam || 35 ||
snkanthena pura dattam tantram sarvarthasadhakam |
maydpi tava devesi sadhikaram samarpitam jj 36 ||
tvam api skandarudrebhyo dadasva vidhipurvakam \
brahmavisvindradevdnam vasumatrdivdkrtam || 37 ||
loke samgrhya ndgdnam yaksdnam paramesvari \
kathayasva rsmam ca rsibhyo manujesv api || 38 ||
evam tantravaram divyam siddharatnakarandakam \
tvayd guptataram karyam na deyam yasya kasyacit || 39 ||
A Nepalese codex, n a k 1-224, i-n 37^ reads tvan cdpi ganarudranam dadasva siddhipiirvakam; and in 38ab,
lokapalagraham ndgdm yaksanam parameSvari.

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26 o

F ig u r e 5.1: The 'Origin of Scripture' (Sivatantrotpatti) according Nisvasatantra, Uttarasutra 1.23-25

Parasiva

Sadasiva nadarupatn sastram

. *
Isvara

y
The Gods

Y The Ten The Eighti


Rsis Sivatantras Rudratantras

Y
Mortals Tantras by the thousands

S akti, S iv a 's v o litio n , as a w a k e n in g bindu, th e p rim o rd ia l s u b s ta n c e o f co sm ic s o u n d ,

fro m w h ic h e m e rg e s th e u n d iffe re n tia te d to ta lity o r " flo o d " o f s c rip tu ra l w is d o m

(jnanaugham niskalam). T h is ta k e s th e fo rm o f a " b o d y o f m a n tr a " (mantravigraha)

s itu a te d a t th e level o f th e sadasivatattva in th e p u r e u n iv e rs e .79 A t th e tim e o f c re

a tio n , S a d a siv a c a u se s th e Vimala to e m e rg e fo r th fro m th is, th e re fo re re p re s e n tin g

th e first d e s c e n t o f th e p rim o rd ia l 'w is d o m ' to th e lev el o f la n g u a g e , ta k in g s h a p e

as a te x t o f 125,000 v e rse s in th e anusthubh o r sloka m e te r.80 T h is p rim o rd ia l tex t,

th e fo n t of all s c rip tu re e v e n of th e u n iv e rse , in so m e d e s c rip tio n s 81 a lso ex ists a t

th e lev el o f th e sadasivatattva. T h u s, ju s t a s d o e s th e s u p re m e deity , th e m a ss o r to

ta lity o f s c r ip tu ra l w is d o m (jnanaugha) p o ss e sse s a h ig h e r, u n d iffe re n tia te d (niskala)

a n d a d iffe re n tia te d (sakala), m a n ife st fo rm , th e la tte r b e in g th e Vimala. It is fro m

79 BraYa 1.35.
80 BraYa 1.37-38.
81 Cf. BraYa i-44ab and xxxu.329ab, quoted below.

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26l

F i g u r e 5 .2 : The 'Descent of Scripture' (sastravatara) according to Svacchandatantra 8

Parasiva

A parasiva/
dhvanirupam [sastram]
Sadasiva

_ v
Isvara

Laukikadi

vidyesvaras of
the vidyatattva v
Srikantha Sivalsasana]

V 4.
'
rudras of mayatattva
Bhairava
to niyatitattva y


rudras of prakrtitattva
V
d ow n to the Hundred Rudras The G oddess
(Bhairavl, Aghoresl)

& y
Skanda, rudras, the gods, Sa^es
nagas, and yaksas

y
H um ankind

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262

th e Vimala th a t th e R o o t T a n tra e m e rg e s. D e sc rip tio n o f th e R o o t T an tra a s a te x t of

tw e lv e -th o u sa n d v e rse s id e n tifie s th is as th e BraYa, o n e o f th e e p ith e ts o f w h ic h is

The [Tantra of] Twelve-Thousand [Verses] (dvadasasahasraka).

M irro rin g a n d in so m e a c c o u n ts in te rw o v e n w ith th e co sm o g e n e sis, s c rip tu re

h e n c e d e s c e n d s in to th e w o rld fro m th e a p e x of th e u n iv e rs e th ro u g h th e lev els o f

re a lity (tattva) in to th e m a te ria lity of la n g u a g e . In th is c o n c e p tio n , th e s c rip tu ra l w is

d o m firs t ta k e s o n fix ed , lin g u istic fo rm as th e Vimala o f o n e a n d a q u a r te r h u n d r e d -

th o u s a n d v erses, le a r n t b y S rlk a n th a , w h o tra n s m its it to h u m a n k in d in c o u n tle s s

a b b re v ia te d re d a c tio n s .82 T h is is n o t a sc h e m e w h ic h a u to m a tic a lly p riv ile g e s th e

BraYa, a p ro b le m a p p a re n tly a d d r e s s e d b y p ro v id in g it th e s ta tu s o f R o o t T antra.

C h a p te r th irty -tw o , te a c h in g in itia tio n (diksa), c o n ta in s a p a s s a g e c o n tra s tin g th e

jm n a u g h a , th e fo n t o f b o th s c rip tu re a n d th e u n iv e rs e , w ith th e F o u r-fo ld B h aira-

v a ta n tr a (catuspTtham bhairavam) w h ic h e m e rg e s fro m it. In c o n tra s t w ith th e a c c o u n t

o f c h a p te r o n e, th e jnanaugha itse lf is id e n tifie d as th e " p rim o r d ia l R o o t T an tra ,"

r a th e r th a n th e catuspTtham bhairavam. In th is a c c o u n t, n o m e n tio n is m a d e o f th e

Vimala, n o r is th e BraYa sp ecifically id e n tifie d w ith th e catuspTtham bhairavam:83

82 BraYa 1.34-42.
83 Several verses preceding those quoted below, though relevant to the subject at hand, present yet
unsolved textual problems and have unfortunately been omitted. BraYa xxxn.323cd-3i:
sadasivena devena ubhayamarganuvartina || 323 ||
tat sarvam nirgatam devi jnanaughasman na samsayah \
suddhamarge tathasuddhe suddhasuddhe tathaiva hi || 324 ]|
suddhany eva hi proktani asuddhany api kdni ca \
suddhasuddhau tu canyani ebhir bhedaih sthitani tu || 325 ||
prthakprthani mantrani ubhayamdrgopasevinam \
sadasivena proktani bahubhir va pravistaraih || 326 ||
ayam tu jhanasandoham svarupenaiva samsthitam \
na dvitlyam yatas casmat tenadvaitam param smrtam || 327 ||
suddhasuddhavimisram syat trividhasthapy asamsayah \
yathavasthitakam proktam jnanaugham paramam sthitam || 328 ||
asmaj jhanad yato mantras trailokyam sacaracaram \
asesani tu tantrani bhedayitva sthitani tu || 329 ||
tenadyam tu samakhyatam mulatantram na samsayah \
asmad vinirgatam devi catuspTtham tu bhairavam || 330 ||
tato 'smin dTksito yas tu sarvatantresu dTksitah \
suddhasuddhavimisresu natra karya vicaranat || 331 ||
323c devena ] c o n j devese By 324b jnanaughasman ] em.; jnanoghasma By11 327b
samsthitam ] em.; samsthitam BYa 327c yatas casmat ] em.; yato casma Bya 328a syat ] em.; sya
By11 328b py asamSayah ] conj.-, pi samsayah Bya 328c avasthitakam ] em.; 0vastnitakam
Bya 328d jnanaugham ] corn; jnanogham By 329a asmaj jnanad ] em.; asma jnana By 33od

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263

F ig u r e 5.3: The 'Descent of Scripture' (sastravatam) according to Brahmayamala 1 and xxxvm

Parasiva

S a k ti > bindu

1
Sadasiva ni$kalajnanaugha

l
The Vimalatantra o f 125,000 verses

Snkantha

The Right Stream

The M iddle
Bhairava The Root Tantra Stream

The Left
y
The G oddess

y
Humankind The Bhairavatantras Ten scriptures Eighteen The Vamatantras
o f Four PTfhas of the sivabheda scriptures of
the rudrabheda
Mudrapitha
MandalapTfha
Mantrapitha
Vidyapftha

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264

T h ro u g h th e L o rd S a d asiv a, w h o fo llo w s b o th p a th s [viz., th e p u r e a n d


im p u re ], all th is [sc rip tu re ] e m e rg e d fro m th is m a s s o f s c r ip tu ra l w is d o m ,
u n d o u b te d ly . [323cd-24ab] F o r th e p u r e w ay, th e im p u re , a n d lik e w ise th e
[m ixed] p u re -im p u r e , w e re ta u g h t p u r e [tantras], so m e th a t a re im p u re ,
a n d o th e rs th a t a re p u re -im p u re . H a v in g th e se d iv is io n s , S adaS iva ta u g h t
a v a rie ty o f s e p a ra te m a n tra s w ith n u m e ro u s e la b o ra tio n s fo r th e fo llo w
e rs o f b o th [th e p u r e a n d im p u re ] w ay s. [324cd-26] B u t th is [sc rip tu re ] is
th e m a s s o f s c rip tu ra l w is d o m , e x is tin g a s [its] v e ry tr u e n a tu re . S ince it is
se c o n d to n o n e , it is th e re fo re k n o w n as 's u p re m e ly n o n d u a l'.84 [326-27]
P u re , im p u re , a n d m ix e d c o m p ris e th e th re e fo ld sta te s , u n d o u b te d ly . T he
s u p re m e m a s s o f s c rip tu ra l w is d o m re m a in s ta u g h t in a c c o rd a n c e to th e
sta te .85 [328]
S ince th e m a n tra s [an d ] th e trip le u n iv e rse , w ith its a n im a te a n d in a n i
m a te [beings], c a m e fro m th is, [and] th e tantras, w ith o u t re m a in d e r, h av e
d iv id e d fro m th is, it is th e re fo re ca lle d th e P rim o rd ia l R o o t T a n tra (adyam
m ulatantram ), w ith o u t d o u b t. F ro m th is e m e rg e d , O g o d d e s s , th e B h airav a-
[tan tra ] w ith fo u r d iv isio n s {catuspltham bhairavam). [329-30] T h e re fo re
o n e in ita te d in to th is is in itia te d in to all th e tantras, p u re , im p u re , a n d
m ix e d . A b o u t th is, th e re is n o n e e d fo r d e lib e ra tio n . [331]

H e re to o th e b o u n d a r y b e tw e e n th e p rim o rd ia l s c r ip tu ra l w is d o m a n d th e tex t o n e

a c tu a lly re a d s is o b fu sc a te d : th e p ro x im a te p ro n o u n (ayam ) d e sc rib e s th e jnanaugha,

a s th o u g h it is th e p re s e n t tex t, w h ile th e catuspltham bhairavam i.e. th e BraYa

is re fe rr e d to a s a n o th e r s c rip tu re a lto g eth er. T h ro u g h s u c h rh e to ric a l claim s, th e

BraYa c o n tin u a lly in sc rib e s u p o n itse lf th e tra n s c e n d e n ta l id e n tity o f th e p rim o rd ia l

s c rip tu ra l w isd o m .

F u rth e r e v id e n c e o n th is q u e s tio n e m e rg e s in c h a p te r x x x v m , w h ic h , e n title d "A

D e fin itiv e J u d g m e n t o n th e S tre a m s o f R e v ela tio n " (srotanirnayapatala), is d e v o te d

to d e fin in g th e S aiva ca n o n . Its a c c o u n t a rtic u la te s m o re c lea rly th e n a tu r e o f th e

R o o t T a n tra in re la tio n to th e jnanaugha, th e tw o o f w h ic h a re n o t in th is case m u

tu a lly id e n tifie d . F ro m th e jnanaugha e m e rg e th e tantras in th re e stre a m s, w h ic h

catus0 ] corr.; catuh Byq


B y u in 324b transmits jhanoghdsmd, which I understand to mean asmaj jnanaughat; cf. 329a. The text
should probably be corrected to jnanaughasman, with metri causa contraction of jnanaughat. On elision
of the final -t of the ablative in the BraYa, see the annotation ad 1.5 in the critical edition.
84 There is here a play on the words dvaya ("two," and "dual") and dvitiya ("second").
85 The implication here is that scripture is redacted from its primordial source in accordance with
the differences in the speakers and audiencei.e. prcchakasrayabhedena, as stated in xxxvm. 14a (quoted
below). Cf. Svacchandatantra 8.32b, referring to adharabheda, "difference in the locus [of revelation]."

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265

S a d a siv a te a c h e s to S rik a n th a . T h ese c o rre s p o n d to th e p u re , im p u re , a n d m ix e d

w a y s, a n d to th e b h a ira v a ta n tra s of th e R ig h t s tre a m , s id d h a n ta ta n tr a s o f th e M id d le

s tre a m , a n d v a m a ta n tr a s o f th e L eft s tre a m , respectively. A t th e ro o t o f th e B hairav a

s tre a m lies th e m u la ta n tr a , th e B h a ira v a ta n tra o f F o u r D iv is io n s (c a tu s p lth a m . . . ta n tr a m

b h a ir a v a s a m jn ita m , i9 c d ):86

P ro c la m a tio n of th e ta n tr a s is d o n e a c c o rd in g to d iffe re n c e s in [their] in


te rlo c u to rs a n d re c ip ie n ts. T h ro u g h th re e stre a m s [of re v elatio n ] fo r th e
p u re , im p u re , a n d m ix e d , re sp ectiv ely , th e ta n tr a s e m e rg e d fro m th e m a ss
of s c rip tu ra l w is d o m , [an d ] w e re sp o k e n . [ i4 - i5 a b ] T h e w is d o m is n o t in
all re s p e c ts u n d iv id e d ; ra th e r th e ta n tr a s ex ist w ith d iffe re n c e s in ritu a l for
th e p u re , im p u re , a n d m ix e d , O fa ir w o m a n . [ i5 c d - i6 a b ] T h e s u p re m e
m a s s o f s c rip tu ra l w is d o m e m e rg e s fo rth in th re e s tre a m s , s itu a te d o n th e
left, rig h t, a n d m id d le w ith m a n ifo ld d iv isio n s. S e v e n ty -m illio n m a n tra s
e m e rg e fro m th e R ig h t s tre a m , w ith a p ro fu s io n o f m a n ifo ld ta n tr a s b a s e d
u p o n it, h a v in g d iffe ren c es in ritu a l. E v en w ith in th is [stream ], th e re
c ip ie n ts vary, b e in g p u re , im p u re , a n d m ix ed . [ i 6 c d - i8 ] V ia th e w a y of
th e R ig h t s tre a m a ro se th e ta n tr a ca lle d th e B h a ira v a , p o s s e s s in g th e fo u r

86 BraYa xxxvm i4-26ab:


prcchakasrayabhedena tantranam kvrtanam krtam \
suddhasuddhavimisrebhyas tribhih srotair yathakramam || 14 ||
vinirgatani tantrani jhanaughad bhasitani tu \
nabhinnam saroatha jm narn kriyabhedaih sthitani tu || 15 ||
suddhasuddhavimisresu tantrani varavarnini \
jnanaughah paramo yas tu tribhih srotair vinirgatah || 16 ||
vamadaksinamadhyastho nanabhedavyavasthitah \
sapta kotyas tu mantranam daksinaya vinirgatah j| 17 ||
tam asritya kriyabhedair nanatantrapravistaraih \
tatrapi asrayo bhinnah suddhasuddhavimisritah || 18 ||
daksinasrotamargena kriyabhedavyavasthitam \
catuspltham samutpannam tantram bhairavasamjnitam || 19 ||
daksinasrotasambhutam sarvam asmad vinirgatam |
14b tantranam ] em.; tantranam BYa 14c vimisrebhyas ] con.; vimisrebhyah By 14c!
tribhih ] con.; trbhih Byu srotair ] em.; srotrai Byq 15b jnanaughad ] corr.; jnanoghad Byq 15
sarvatha ] em.; sarvvartha By 13d bhedaih ] conj.; bhede By 16c jnanaughah ] corr.; jnanoghah
By i6 d tribhih ] corr.; trbhih By srotair ] em.; srotrair Bya 1 7 b vyavasthitah ] em.; vyavasthitah
Bya 17c kotyas ] em.; kotyas Bya 18a asritya ] con.; artya BYa bhedair ] conj.; bhede 19a
srota ] em.; srotra By 19b 0vyavasthitam ] em.; vyavasthitah By 19c catus ] corr.; catuh
B ya 20a sro ta ] em.; sro tra By11 20b sa rv a m ] con.; s a rv v a m m B y

In referring to the "right" stream of scriptural revelation, the BraYa alternates between the masculine
daksina and feminine daksina. In 13d, Byq transmits kriyabhede, which appears to require em endation to
the instrumental bhedaih. Cf. xxxvm.33ab, vinirgatani tantrani kriyabhedena caiva hi, where however the
instrumental is singular. Cf. also kriyabhedavibhagasah, BraYa 1.41b. In 15c, nabhinnam w ith its double
negative is som ewhat suspect; one might consider na bhinnam. It is possible that the line intended
som ething along the lines of "scriptural w isdom [or 'doctrine'] is singular, but the tantras are divided
according to differences in ritual."
In 18a, tam probably refers to the daksina-stream, but one might also consider tan [mantran].

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266

pithas [or Catusplthabhairavatantra], a n d a r ra n g e d a c c o rd in g to d iv isio n s


in ritu a l. E v e ry th in g a ris e n fro m th e R ig h t s tre a m e m e rg e d fro m this.
[i9 -2 o a b ]

T h e p a s s a g e im m e d ia te ly fo llo w in g n a r ra te s th e g e n e sis o f th e L eft a n d M id d le

stre a m s.

A lth o u g h n o t sp ecifically d e s ig n a te d a s th e m ulatantra, th e te x t BraYa x x x v m d e

sc rib e s as catuspltham bhairavam, id e n tifie d e ls e w h e re w ith th e BraYa itself, fu n c tio n s

as th e R o o t S c rip tu re , in s o fa r a s it is th e s o u rc e o f th e s c rip tu re s o f th e B h airav a

S tre a m in its fo u r d iv isio n s th e m antra-, mandala-, m udra-, a n d vidyaplthas w h ic h it

a lo n e c o n ta in s w ith in itself.87 A s s u c h , it o c c u p ie s a p o s itio n in th e c a n o n ab o v e all

b u t th e tra n s c e n d e n ta l jnanaugha o r Vimala. In th e c o n c e p tio n o f th is c h a p te r, a fte r

S a d a siv a tra n s m its th e th re e s c rip tu ra l s tre a m s to S rik a n th a , th e la tte r tra n s m its th e

c a n o n to th e w o rld in te n s tre a m s in th e te n d ire c tio n s, w ith tantras b y th e m illio n s

( t a b l e 5.2).88 In th is te n -s tre a m m o d e l, th e th re e p r im a r y s tre a m s re m a in la rg e ly th e

87 BraYa xxxvm 29cd-33ab:


daksinena tu vaktrena daksindsrotasambhavam |j 29 ||
catuspTthaprabhedena suddhasuddhavibheditam \
prcchakasrayabhedena bahudha samvyavasthitam || 3o ||
vidyasritani yani syur vidyapTtham varanane \
mantrasrtani yani syur mantrapltham tathaiva ca || 31 [|
mudrasrtani yani syur mudrapTtham tu suvrate \
mandalapithakani syur mandalam pTtham ucyate || 32 j|
vinirgatani tantrani kriyabhedena caiva hi \
29c! srotasambhavam ] em.', srotrasambhavah By 30a catus0 ] corr.) catu BYa 31a syur ] em .) syu
By 31c syur ] em.) syu By 3 id pltham ] em.) pltha By 32a syur ] em.) syu By11 32b
pltham ] em.) pltham B y a 32c syur ] em.) syu BYa 32d pltham ] em.) pltha By 33a tantra
ni ] corr.) tantrani B y a
"Through [Sadasiva's] right face arises the daksinasrotas [of the bhairavatantras], divided
into the pure and impure, w ith division of Four Pithas, existing m anifoldly because of
differences am ong the interlocutors and audiences. Those based upon vidya-mantras com
prise the Vidyapltha, O fair woman, and likewise, those based upon mantras comprise
the Mantrapltha. Those based upon mudras comprise the Mudrapltha, O pious woman.
The ones belonging to the Seat of Mandalas are called the Mandalapitha. And [thus] did
emerge the tantras, w ith differences in ritual (kriyabhedena)."
In 32c, mandalapithakani appears to exhibit metrical lengthening, thus avoiding the fault of short sylla
bles in both the second and third positions.
88 BraYa xxxvm.84-86:
adimo jnanasandohas tribhih srotair vinirgatah \
sadasivena devena srlkanthaya prabhasitah || 84 ||
sapadajnanasandohah srikanthena mahayase \
dasasrotavibhagena bhasitah sadhakecchaya || 85 ||

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267

sam e. H o w ev er, th e siddhantatantras b e c o m e d is trib u te d a m o n g five stre a m s, w ith

th e u p w a r d face o f S a d a siv a re v e a lin g s/ua-di v isio n tantras, a n d fo u r s tre a m s in th e

in te rm e d ia te d ire c tio n s re v e a lin g ru d ra -d iv isio n tantras. T h e e a s te rn face o f S a d a siv a

is s a id to te a c h th e V edic re v e la tio n , w h ile th e " d o w n w a r d " s tre a m is a lso o f c o n

s id e ra b le in te re st, fo r h e re th e BraYa p la c e s th e te x ts it c o n s id e rs le a s t w o rth y of

v e n e ra tio n : tre a tise s o n alchem y, m a g ic a l h e rb s , ex o rcism , a n d s n a k e b ite cu re; last,

a n d p e r h a p s le a st, a re th e tantras o f th e V aisnavas (see tables 4.2-4).

T a b l e 5.2: The Ten Streams of Revelation according to BraYa xxxvm

F A C E O F S A D A S IV A P R E S ID IN G S A K T I D IR E C T IO N S C R IP T U R A L C A T E G O R Y

S o u th e rn D a k sin a [S] bhairavatantras


N o r th e r n V arn a [N] vam atantras
U p w a rd M adhyam a [U p] sivabheda
W e ste rn V arn a a n d M a d h y a m a [W] [;rudrabheda?]
E a s te rn V arn a a n d M a d h y a m a [E] vedas, etc. (vedadm i)
E a ste rn E, SE rudrabheda
S o u th e rn s, sw rudrabheda
W e ste rn W, N W rudrabheda
N o r th e r n N , [NE?] rudrabheda
n / a ? D ow n rudrabheda

T h is th re e - a n d te n -s tre a m m o d e l is u n u s u a l, a n d p ro b a b ly arch aic; w h a t a c tu a lly

b e c o m e s n o rm a tiv e is a fiv e -stre a m m o d e l o f S aiva re v e la tio n , in w h ic h th e p rim a ry

th re e stre a m s a re a u g m e n te d b y th e lo w ly bhutatantras, in th e w e st, a n d garudatantras

koti koti pravistaraih kalpakalpasahasrakaih \


pracodito mahadevi tadvidair bahudha punah || 86 ||
84a sandohas ] em.; sandehas By 84b srotair ] em.; srotrair 84d prabhasitah ] em.; prabhasitam
By 85b m ahayase ] corr.; mahayase By 85a "sandohah ] em.; sandehah Bya 85c
srota ] em.; srotra Bya 83d bhasitah ] em.; bhasitam By11
"The primordial mass of Wisdom emerged forth in three streams. The Lord Sadasiva
taught it to Srikantha. Srikantha, O woman of great renown, taught the mass of scriptural
w isdom (1) having [one hundred] and a quarter [thousand verses] (?), through divisions
of ten streams, according w ith the w ishes of sadhakas. Those w ho learned these further
revealed [the w isdom ] manifoldy, w ith m illions and m illions of elaborations, (1) and kalpa-
texts by the thousands (?)."
The interpretation of sapadajnanasandohah (85a) is uncertain. I have taken this as an abbreviation of
sapadalaksajhanasandoha (jhanasandoha meaning jnanaugha), i.e. the "mass of scriptural w isdom measur
ing 125,000 verses;" however, it is conceivable that sapada here means "having verse-quarters," i.e. actual
text in verse. Of linguistic interest in this passage is the thematized fl-stem tatvida, for tadvid.

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268

in th e ea st; th e s e h av e a s th e ir re sp e c tiv e c o n c e rn s e x o rc ism a n d th e m a g ic a l c u re of

sn a k e b ite . A n d a lth o u g h th e R o o t S c rip tu re , th e Bhairava Tantra o f Four D ivisions, h a s

h e re a r tic u la te d fo r it a c o m p e llin g p o s itio n w ith in th e c a n o n , n e v e r in th is c h a p te r

is a re la tio n s h ip o f id e n tity w ith th e BraYa s ta te d directly. In fact, th e BraYa a p p e a rs

to h a v e a h u m b le p o s itio n in th is a c c o u n t o f th e c a n o n , b e in g m e n tio n e d o n ly as th e

th ir d o f e ig h t yam alatantras in th e V id y a p lth a -d iv is io n o f th e bhairavatantras.

T h e c lo sin g v e rse s o f th e BraYa p ro p o s e w h a t se e m s to b e a n o th e r v a ria tio n o n

th e c o n c e p tio n o f its 'd e s c e n t'. In a g re e m e n t w ith c h a p te r o n e , th e tw e lv e -th o u s a n d

v e rse BraYa e m e rg e s fro m th e Tantra o f O ne and a Q uarter H undred-Thousand. H o w

ever, th e BraYa is also s a id to b e th e u ltim a te e sse n c e o f a tantra o f o n e b illio n

v e rse s.89 T h is m ig h t im p ly th a t th e b illio n -v e rse te x t fo rm s th e so u rc e o f th e 125,000-

v e rse s c rip tu re , th is in t u r n b e in g th e s o u rc e o f th e BraYa; e lse w h e re , ho w ev er, th e

laksapadadhika tantra is s a id to e m e rg e fro m th e u n d iffe re n tia te d to ta lity o f s c rip tu ra l

w is d o m (niskalajhanaugha). B o th sc h e m e s o f c o u rse a g re e in p o s itin g th re e f u n d a

m e n ta l lev els o f o rig in a ry sc rip tu re : g a rg a n tu a n , 125,000 v e rse s, a n d 12,000 verses.

In v o k in g th e a u th o rity o f a n in ta n g ib le U r-w is d o m a n d c la im in g fo r itse lf th e

s ta tu s o f m ulatantra, th e BraYa p o s itio n s itse lf a t th e a p e x o f a c tu a l a n d p o ss ib le

te x ts w ith in th e p a r a m e te rs o f e x istin g m o d e ls o f th e c a n o n . 'S c rip tu ra l w is d o m '

(jhana) is a tra n s c e n d e n ta l esse n ce w h ic h d e s c e n d s in s tre a m s fro m a p rim o rd ia l

so u rc e , ta k in g o n c o n c re te fo rm a c c o rd in g to th e ca p a c itie s o f its v a rio u s re d a c to rs

a n d a u d ie n c e s. T h e se lin g u istic m a n ife s ta tio n s o f s c rip tu re a re p ro v isio n a l, a n d th e

c a n o n fu n d a m e n ta lly a n o p e n one. P o ssib ilitie s fo r n e w re v e a le d te x ts a re e n d le s s ,

e a c h c o n ta in in g w ith in itse lf th e e sse n c e o f w h a t p re c e d e s.

T his m o d el of revelation dictates that a n e w s c rip tu re claim for itse lf ci p riv ileg ed

p o s itio n o n a h ie ra rc h ic a l scale o f tex ts, a p ro c e ss w h ic h in v o lv es, if n ecessary , re

c o n fig u ra tio n a n d e x te n s io n o f m o d e ls o f th e c a n o n a n d th e ir im p lic it h ie ra rc h ie s.

A s th e R o o t T an tra, th e BraYa c la im s to b e u n iq u e ly reflectiv e o f th e p rim o rd ia l w is

89 See chapter 4, n. 27.

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269

d o m . B eing th e s o u rc e a n d e sse n ce o f th e V id y a p lth a , it p la c e s itse lf a t th e h e a d of

th e fo u r-fo ld (catuspltha) c a n o n of bhairavatantras, w h ic h in t u r n it p la c e s a s h ig h e s t

o f th e th re e s tre a m s o f S aiva re v elatio n . A n d in b r o a d e r s e c ta ria n te rm s , its a d d i

tio n a l ta x o n o m y o f te n s c rip tu ra l s tre a m s p o s itio n s th e BraYa a b o v e th e o rth o d o x

V eda, th e V aisnava P a n c a ra tra , a n d so fo rth . M o s t d is tin c tiv e a b o u t its a rtic u la tio n

of a p la c e in th e c a n o n , h o w ev er, is th e la y e rin g o f th e BraYa's id en tity . D ra w in g

u p o n th e n o tio n o f s c rip tu re a s a n e sse n ce e x istin g o n a sca le o f te x ts, th e BraYa

c o n tin u a lly b lu rs th e b o u n d a r ie s b e tw e e n itse lf a n d 'h i g h e r ' lev els o f th e s c rip tu ra l

w is d o m . T h is b e g in s w ith c h a p te r o n e 's re v e la tio n n a rra tiv e : th e te x t o p e n s w ith th e

G o d d e ss s ta tin g th a t, h a v in g le a r n t th e m ulatantra, sh e n o w d e s ire s to h e a r th e Vimala

fro m w h ic h it e m e rg e d . B h a ira v a 's n a r ra tio n m o re o v e r is c o n c e rn e d p rim a rily w ith

th e d e s c e n t o f th e Vimala, a n d th is n o t th e tw e lv e -th o u s a n d v erse BraYa is in fact

w h a t h e p ro m is e s to te a c h h er.90 T h ro u g h o u t th e text, re fe re n c e s to th e BraYa " a s "

th e R o o t T an tra, th e Tantra o f O ne and a Q uarter H undred-Thousand, a n d th e Vimala, th e

b o u n d a r ie s o f w h ic h a re n e v e r c o m p le te ly clear, se rv e to a rtic u la te m u ltip le levels of

id e n tity : it is b u t o n e o f sev e ral yam alatantras, b u t a lso th e R o o t S c rip tu re o f th e e n tire

B h airav a s tre a m , h a v in g m o re o v e r a s its h ig h e s t e x isten c e th e p rim o rd ia l s o u rc e of

s c r ip tu re itself.

BraYa is b y n o m e a n s u n iq u e in u tiliz in g th e c o n c e p t o f m ulatantra. T he id e a

o f a v a s t s c rip tu re as th e so u rc e o f te x ts o n a sm aller, m o re h u m a n scale is a tte s te d

in b o th S aiva a n d B u d d h is t ta n tric so u rc e s, a n d s im ila r c o n c e p tio n s a re fo u n d in

S a n sk rit te x ts o f a v a rie ty o f g en res. Id e a s o f a d iv in e -s c a le s o u rc e te x t a b o u n d in

th e purana c o rp u s , w h ile th e Mahabharata itse lf is s o m e tim e s s a id to ex ist a m o n g

th e g o d s in a v e rs io n o f m illio n s o f v e rse s.91 N o te also , fo r in sta n c e , in th e m e d

90 Cf. BraYa 1.42-44, especially.


91 On the notion of an Ur-purana, both in the puranas themselves and colonial-period Indology, see
Ludo Rocher, The Puranas, 41-47. It seems probable to me that the puranic notion of a mulasamhita has
influenced the notion mulatantras. As for the Mahabharata, note for example two verses found in som e
manuscripts of Svargarohariaparvan 5 (quoted on p. 29 in the apparatus of the critical edition), which
speak of the Mahabharata as having an Ur-text of six m illion verses, a three-million verse recension in
the world of gods (devaloka), versions of one and a half and 1.4 m illion verses am ong the Ancestors
(pitr) and the nagas and yaksas, respectively, as w ell as the 100,000-verse text known to men.

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270

ical lite ra tu re , th a t th e Susrutasam hita c la im s o rig in s fro m a te x t o f 100,000 v erses

c o m p o s e d b y B ra h m a h im self, w h ic h w a s d iv id e d a n d a b r id g e d fo r th e g o o d o f a

sh o rt-liv e d a n d d u ll-w itte d h u m a n ity .92 In th e B u d d h is t tra d itio n , th e e x e g etical tr a

d itio n o f th e C a k ra s a m v a ra cycle o f yoginTtantras co n c eiv es o f a R o o t S c rip tu re o f o n e-

h u n d r e d th o u s a n d v e rse s as th e s o u rc e o f th e Laghusam varatantra o r Herukabhidhana.93

C o m m e n ta to ria l lite ra tu re o f th e H e v a jra cycle a lso in v o k e s a fa b u lo u s ly la rg e R o o t

T a n tra ,94 w h ile th e K a la c a k ra tra d itio n p u r p o r ts to h av e th e lo s t Paramadibuddha as its

o rig in a l sc rip tu re ; th e e x ta n t Kalacakratantra is b u t a n " a b rid g e d tantra" (th e Laghu-

kdlacakratantra), m u c h as is th e Laghucakrasamvaratantra.95

A m o n g e a rly S aiva sc rip tu re s , th e Svacchandatantra p ro fe s s e s d e s c e n t fro m a v e r

s io n o f a b illio n v erses, w h ic h p o s e d u n d e r s ta n d a b le o b sta c le s fo r s h o rt-liv e d m o r

tals. L ike th e m ulatantra th e BraYa d e sc rib e s, th e o rig in a l Svacchandatantra c o n ta in e d

w ith in itse lf all fo u r d iv is io n s (pitha) o f th e B h airav a c a n o n .96 T h e c o n c e p tio n o f R o o t

92 Susrutasamhita 1.1.6. This case was brought to m y attention by Isaacson.


93 Cf. Bhavabhatta's remarks on Laghusamvaratantra 1.1, commenting on its opening phrase,
athato rahasyam vaksye: bhagavan sncakrasamvaradhimuktdnam arthaya laksaparimanan mulatantrat tad
[laghusamvaratantram] dkrsya desayate... mulatantradesanayd anantaram mulatantram evakarTkrtya rahasyam
va k sy e iti sambandhah. Sarnath edition, p. 3. Similarly, Vajrapani makes numerous references in
the LaghutantratTka to the Root Tantra as Laksabhidhana, the "One-Hundred Thousand Verse [Heruka]-
Abhidhana Tantra."
94 Although conceptions of the Hevajra vistaratantra or mulatantra are diverse, perhaps m ost com
mon is that of a Hevajratantra five-hundred thousand verses in extent, from w hich the received text
was drawn. Isaacson, lecture handout, "The Problem of the Lost 'Root-Tantra' of the Hevajratantra,"
University of Pennsylvania, February 2001.
93 On the subject of the Paramadibuddha, the Root Scripture of the Kalacakra cycle, see John Newm an,
"The Outer Wheel of Time: Vajrayana Buddhist Cosm ology in the Kalacakra Tantra," 118; and especially
Francesco Sferra, "Constructing the W heel of Time. Strategies for Constructing a Tradition," 255-273.
Sferra also mentions the case of the Yogimsahcaratantra and its references to a mulatantra; ibid., 268,
96 Svacchandatantra i-4cd-7 (ksts edition):
yat tvaya kathitam mahyam svacchandam paramesvara || 4 jj
satakotipravistTrnam bhedanantyavisarpitam j
catuspltham mahatantram catustayaphalodayam [j 5 ||
na saknuvanti manuja alpavTryaparakramah |
alpayuso 'IpavittaS ca alpasattvas ca samkara || 6 ||
tadartham samgraham tasya svalpasastrarthavistaram
bhuktimuktipradataram kathayasva prasadatah |j 7 ||
"O supreme lord, the great Svacchandatantra which you had taught me, possessing [all]
four divisions (catuspTtha) [of the bhairavatantras], bestowing the four fruits [of kama, artha,
dharma, and moksa], ten-million verses in extent, and spread forth w ith an infinitude of
divisions, humans are incapable [of comprehening], being of little wealth, little spiri t, little
vital energy and courage. For this reason, please teach an abridged version (samgraha) of
it w ith very little elaboration on the scripture's meaning, w hich bestows supernatural
experience and liberation."

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271

T a n tra s c o n tin u e d to h av e c u rre n c y in K a u la so u rc e s a s w ell; n o te fo r e x a m p le th a t th e

Urmikaularnava o r N iratantra re fe rs to itse lf as " e x tra c te d fro m th e Tantra o f a H undred-

Thousand (laksapadoddhrta)."97 B oth th e M anthdnabhairavatantra a n d Sarvaviratantra re

p o r te d ly a ttrib u te th e ir o rig in s to m a ss iv e m ulatantras,98 as a lso d o V aisriava tantras

s u c h as th e Jaydkhyasamhitd a n d Pddmasamhita 99

N o t all R o o t T a n tra s w e re p io u s fictio n s, m o reo v e r, fo r th e e p ith e t is a lso a p p lie d

to re a l te x ts d e e m e d f u n d a m e n ta l to p a r tic u la r tra d itio n s . A s is th e c a se w ith th e

BraYa itself, b e in g o r c la im in g to b e a n a u th o ra tiv e s o u rc e -te x t ju stifie s th e d e s ig n a

tio n mulatantra. T h e T rika Tantrasadbhava, fo r e x a m p le , re fe rs to th e Siddhayogesvan-

m ata a s m ulatantra, a lth o u g h in a v e rs io n o n e b illio n v e rse s in e x te n t.100 T his m ig h t

b e lin k e d to th e Siddhayogesvarim ata's o w n c la im o f b e in g th e s o u rc e o f th e s ix ty -fo u r

tantras, in c lu d in g th e BraYa.101 R e in fo rc in g th is s ta tu s , th e M alinw ijayottaratantra

c la im s o rig in fro m a v e rsio n o f th e Siddhayogesvarimata " n in e ty -m illio n [verses] in

e x te n t," v ia th e in te rm e d ia r y sta g e s o f a M alinw ijayottaratantra v e rs io n o f tw elv e-

A Nepalese codex, n g m p p reel B 2 8 -1 8 , offers as substantive variants ananta for anantya in 5b, al-
pacittas in 6c, and ato 'rthasamgraham samyak for 7a. However, in the latter case the Bodleian Library's
Nepalese codex of the Svacchandatantra agrees w ith the k s t s edition, according to Torzsok's transcrip
tion. Doctrine of Magic Female Spirits," 1 9 8 .
97 Thus the colophon to Urmikaularnava 1: iti mratantre snmadurmikaularnnave mahasastre laksapado-
ddhrte paramarahasye srisribhogahastakramaydte srikaulagiripithavinirgate mmlnapadavatdrite sadsatadhike
sate mamtroddhararahasyagurusisyapariksavicaro nama prathama patalah. n a k 5 - 5 2 0 7 ( n g m p p reel B 1 1 5 / 9 ) .
98 Dyczkowski, Canon of the Saivagama, 99,110-11.
99 Sferra, "Constructing the Wheel of Time," 268.
100 Tantrasadbhava i.i3 -i4 a b :
siddhayogesvantantre satakotipravistare \
mulatantre mahasiltre sutradvayavinirgatam || 13 ||
tantraikam tu maya jndtam yonydrnavasamudbhavam \
Text as constituted by Dyczkowski; read however yonyarnava.
101 Siddhayogesvarimata 29.19:
evamadyas tu ye tantras catuhsastivibheditah \
nirgata iha candaksi siddhayogesvanmate || 19 |j
N ote also that Siddhayogesvarimata 31.5 seems to refer to the bhairavasrotas as possessing one hundred-
thousand verses:
srnusvaikamana bhadre yad vaksyami samasatah j
yena puryanti kdrydni kalabhir bhairavasya tu \
srotasya tu samagrasya laksapadayutasya ca |j 5 ||
Torzsdk understands laksapadayutasya to refer to multiple lacs of verses, w hich is also possible. "Doc
trine of Magic Female Spirits," 182.

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272

th o u s a n d v e rse s, a n d th e th irty -m illio n v erse XJr-M alinwijayottaratantra.102 W h ile it

d o e s n o t a p p ly th e te rm m ulatantra, th e fu n c tio n is a n a lo g o u s .

A t le a s t tw o la te r so u rc e s s u p p o r t th e B raYa's c la im fo r th e s ta tu s o f R o o t T antra.

In th e Bhairavamangala, th e G o d d e ss sta te s, " y o u h a v e in d ic a te d th e e ig h tfo ld smarana-

m a n tr a [ta u g h t] in th e m ulatantra."103 C o n firm in g th a t m ulatantra re fe rs to th e BraYa,

se v e ra l v e rse s la te r th e te x t re fe rs to th e " e ig h t-fo ld smarana-m a n tr a o rig in a tin g in

th e P icutantra," i.e. BraYa.104 T h e Jayadrathayamala, w h ic h co n c eiv es o f m u ltip le R o o t

S c rip tu re s , lists five yam alatantras b e g in n in g w ith th e BraYa a m o n g th e m ulatantras

of th e V id y a p lth a . T h is a c c o u n t o f th e V id y a p lth a a n d yam alas g iv es p r id e o f p la c e

to th e BraYa, a n d in d e e d m a n y lists o f yam alatantras p la c e th e BraYa a t th e ir h e a d .

In s u p p o r t o f its c la im to b e a R o o t S c rip tu re , th e re a re m o re o v e r in d ic a tio n s th a t

th e BraYa s e rv e d a s th e p rim a ry a u th o riz in g s c rip tu re fo r a b o d y o f p ra c tic e a n d

exegesis. W h ile th e re c o rd is m o re fra g m e n ta ry th a n in th e c a se o f th e T rika, se v e ra l

s u rv iv in g so u rc e s, s u c h as th e Pihgalamata (a pratisthatantra, i.e. c o n c e rn e d w ith rite s

of e m p o w e rm e n t fo r im a g e s a n d so fo rth ) a n d th e M atasdra c la im to b e lo n g to th e

tr a d itio n o f th e BraYa.

102 Mdlimvijayottaratantra 1.8-12:


svasthanastham uma devT pranipatyedam abravlt \
siddhayogesvantantram navakotipravistaram || 8 j|
yat tvaya kathitam purvam bhedatrayavisarpitam \
malimvijaye tantre kotitritayalaksite || 9 ||
yogamargas tvaya proktah suvistlrno mahesvara \
bhuyas tasyopasamharah prokto dvadasabhis tatha \ 10
sahasraih so 'pi vistfrno grhyate nalpabuddhibhih \
atas tam upasamhrtya samasad alpadhlhitam || 11 ||
sarvasiddhikaram bruhi prasadat paramesvara \
"The goddess Uma prostrated to [Siva] in his ow n abode, and said this: 'the Siddhayo-
gesvanmata w hich you had previously taught m e extended ninety-million verses, spread
forth w ith the three divisions [of the sakti?]. [And] the path of yoga w hich you had taught
in the Malinwijayottaratantra possessing thirty-million verses w as extremely lengthy, O
Mahesvara. And furthermore, the abridgment of this you had taught w ith twelve-
thousand verses w as also lengthy, not understood by those o f little intellect. Hence, for
the good of those of little intelligence, please further abridge this and teach [a tantra]
which produces all the siddhis, O supreme lord'."

103 Bhairavamangala 23oab: astadha smaranam deva mulatantre tu sucitam.


104 Bhairavamangala 235ab: smaranam astadha jhatvd picutantrasamudbhavam.

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5 .5 D v a d a sa sa h a sr a k a : the "T a n t r a of T w e l v e -T h o u s a n d V e r s e s "

A n u m b e r o f In d ie te x ts a re k n o w n b y th e ir v erse co u n t. F a m o u s e x a m p le s in c lu d e

th e SattasaT c o m p ile d b y H a la , a n d th e DurgasaptasatT o r DevTmahatmya, b o th o s te n s i

b ly c o m p o sitio n s o f s e v e n -h u n d re d v erses. T h ere ex ists a ls o th e sataka o r " c e n tu ry "

g e n re , c o m p ris in g te x ts of a p p ro x im a te ly o n e - h u n d re d v e rse s s u c h a s th e A m aru -

sataka, a n d th e CandTsataka o f B ana. A n u m b e r o f S aiva s c r ip tu re s to o m a k e p ro m i

n e n t re fe re n c e to th e ir le n g th in c o lo p h o n s o r th e tex t, s o m e tim e s e v e n in th e ir ti

tles; n o te fo r e x a m p le th e Sardhatrisatikalottara ("T h e T h re e -h u n d r e d a n d Fifty-V erse

A d d e n d u m - ta n tr a o f th e K a la ta n tra " ). T h e BraYa fo r its p a r t calls itse lf Dvadasa

sahasraka, th e "[T a n tra of] T w elve T h o u s a n d [V erses]." T w e lv e -th o u sa n d is m o re o v e r

n o t a n e x a g g e ra tio n , a s th e te x t in fa ct c o n sists o f ro u g h ly 12,800 v e rse s.105

A c c o rd in g to th e re v e la tio n n a rra tiv e (sastravatarana) o f c h a p te r o n e , th e Tantra

o f Twelve Thousand is b u t o n e o f m a n y re d a c tio n s o f v a r io u s le n g th s fro m th e Vi

mala o r Tantra o f O ne and a Q uarter H undred-thousand. In th is n a rra tiv e , th e n u m e ro u s

tantras m e n tio n e d a re a lm o s t all re fe rre d to b y le n g th a lo n e. T h e Dvadasasahasraka d e

s c e n d s a t th e a d v e n t o f th e K a liy u g a , re v e a le d to th e re s id e n ts o f th e Isle o f M a id e n s.

T a u g h t th e Tantra o f O ne and a Q uarter H undred-thousand b y th e s u p re m e G o d d e s s h e r

self, a g u r u n a m e d S v a c c h a n d a b h a ira v a c o n tra c ts th is to th e siz e o f tw e lv e -th o u sa n d

v erses, a n d th e n te a c h e s th e s c rip tu re to V isn u b h a ira v a in th e v illa g e o f K alap a. Vis-

n u b h a ira v a th e n re v e a ls th e te x t to th e re s id e n ts o f th e Isle o f M a id e n s (kum aridvipa),

a m o n g w h o m th e s c r ip tu re a tta in s p a r a m o u n t p o p u la rity . In th e la s t p o rtio n o f th e

K a liy u g a , h o w e v er, th e s c rip tu re a n d lin e a g e d is a p p e a r a lto g e th e r, s n a tc h e d b y th e

y o g in is, n o t to r e a p p e a r u n til th e c o m m e n c e m e n t o f th e n e x t K a liy u g a .106

T h e e p ith e t Dvadasasahasraka h e n c e p la c e s th e BraYa w ith in a c a n o n o f m y ria d ac

tu a l, p o ssib le , a n d m y th ic a l tex ts, s tru c tu ra lly e m b e d d e d in th e c o sm o s a n d its cycles

105 Approximated on the basis of an average of eighteen verses on each of seven-hundred and thirteen
folio sides. There is a margin of error of perhaps three-hundred verses, for it is possible that I have
overlooked errors in the folio numbering. The typical range of verses per folio is 17.5-18.5.
106 BraYa i.io2cd -io5.

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of tim e . In th e c o u rs e o f co sm ic cycles, th e lin e a g e s of g u r u s a b b re v ia te th e s c rip tu ra l

w is d o m a n d re d a c t it in to c o u n tle s s s c rip tu re s o f v a rio u s le n g th s fo r th e g o o d o f a

v a rio u s ly -a b le d h u m a n k in d . Its u ltim a te c o n d e n s a tio n c o n sists o f th e vidya-m a n tra

a lo n e .107 A t th e o th e r e x tre m e lies th e Vimala o f 125,000 v e rse s, fro m w h ic h d ire c tly

e m e rg e s th e m ulatantra of tw e lv e -th o u sa n d v erses th e BraYa. In th e s e id e a liz e d

te rm s , th e BraYa is th u s a re d a c tio n o f m e re ly m e d iu m le n g th . Its size, how ev er,

m a k e s it a lm o s t u n iq u e ly v o lu m in o u s a m o n g s u rv iv in g tantras, s u rp a s s e d only, I b e

lieve, b y th e Jayadrathayamala.108 O th e r la rg e a n d e a rly s u rv iv in g s c rip tu re s in c lu d e

th e Tantrasadbhava, a n d th e re m a y h a v e e x iste d se v e ra l m o re e x tre m e ly v o lu m in o u s

tantras. B raYa's re v e la tio n n a rra tiv e s p e a k s o f a tantra in tw e n ty -fo u r th o u s a n d v erses,

a n d th e im p lic a tio n a p p e a rs to b e th a t a n y th in g la rg e r th a n th a t is b e y o n d th e c a p a c

ity o f m e re h u m a n s .109

W ith in th e w id e r S aiva tra d itio n , th e e p ith e t dvadasasahasra d o e s n o t a p p e a r to

h a v e b e e n a s so c ia te d ex c lu siv e ly w ith th e BraYa. I a m n o t in fa ct a w a re of e x te r

n a l re fe re n c e s to th e BraYa b y th is e p ith e t, a n d A b h in a v a g u p ta re fe rs in Tantraloka

15 to a n o th e r s c rip tu re , th e AnandeSvaratantra, w h ic h h is c o m m e n ta to r d esc rib e s

as dvadasasahasra.110 A s m e n tio n e d earlier, th e M alinw ijayottaratantra a s w e h av e it

c la im s to b e a n a b r id g e m e n t o f a v e rs io n o f tw e lv e -th o u sa n d v erses, a lth o u g h it

s e e m s d o u b tfu l th a t s u c h a te x t ex isted . T h e SnkanthTyasamhita a lso re fe rs to th e

Saukrasamhita, a lo s t vdm atantra, a s c o n ta in in g tw e lv e -th o u sa n d v e rs e s .111 A m o n g

T an tric B u d d h is t so u rc es, th e Vimalaprabha " c o m m e n ta ry " o n th e Kalacakratantra is

dvadasasahasra, a s is its p u r p o r te d R o o t T an tra, th e Paramadibuddha.112

107 BraYa 1.67.


108 Sanderson reports that the Jayadrathayamala consists of twenty-four thousand verses. "Saivism and
th e Tantric T raditions," 674. A c c o r d in g to D y c z k o w s k i, th e M anthanabhairavatantra ca lls itse lf a tantra o f
twenty-four thousand verses as well, its actual verse-count being closer to 17,000. Canon of the Saivagama,
97-
109 i .4 9 a b .
110 Jayaratha, commenting on Tantraloka 15.281. As mentioned previously (chapter 4, section 3, n. 89),
the Tantrasadbhava appears to m ention a dvadasasahasra scripture, although the groimds for linking this
to the BraYa appear weak.
111 The SnkanthTyasamhita describes the Saukrasamhita as dvadasasahasrT, "containing twelve-thousand."
Verse 258 in the transcription of Hanneder, Abhinavagupta's Philosophy o f Revelation.
112 The Laghutantrattka in fact quotes from the Paramadibuddha, referring to it as dvadasasahasrika (chap

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275

5 .6 V im a la a n d the U cch usm atantra

A lth o u g h th e re a re b u t a h a n d f u l o f re fe re n c e s to th e BraYa a s th e Vimalatantra a n d

th e Ucchusm atantra, th e s e m a y h av e d is p ro p o rtio n a te sig n ifican c e. W h a t sets a p a r t

th e s e p a r tic u la r e p ith e ts is th a t th e y m ig h t p o s sib ly re fe r to in d e p e n d e n t s c rip tu re s

u p o n w h o s e tra d itio n a n d a u th o rity th e BraYa d ra w s , a n d w ith w h ic h th e te x t a lso

o c c a sio n a lly id e n tifie s itself. T h ese te x t title s h e n c e h a v e a sp e c ia l s ta tu s in th e self

p re s e n ta tio n o f th e Brahmayamala. M o reo v er, th e BraYa in trin sic a lly c o n n e c ts th e

Vimalatantra w ith th e d e ity U c c h u sm a b h a ira v a , s u g g e s tin g a re la tio n s h ip b e tw e e n

th e Vimala a n d U cchusmatantra.

A s d is c u s s e d p re v io u sly , th e B raYa's re v e la tio n n a r ra tiv e p ro v id e s 'Vim ala' (" U n

b le m is h e d " ) a s th e n a m e fo r th e jnanaugha in its m a n ife st fo rm a s a te x t o f 125,000

v e rse s, th e s o u rc e o f all s c rip tu re . In se v e ra l in sta n c e s th e BraYa re fe rs to itse lf b y th e

title Vimala, th u s c la im in g a s its h ig h e s t id e n tity th e o rig in a ry s c rip tu ra l w is d o m .113

W h ile th e n o tio n o f 125,000 v e rse s is s u re ly m y th ic , a S aiv a s c rip tu re ca lle d th e Vimala

m ig h t n o n e th e le s s h av e ex isted . N o o ld tantra b y th is title a p p e a rs to s u rv iv e ;114 h o w

ever, th e Vimala h a s a p la c e in so m e a c c o u n ts o f th e fu n d a m e n ta l S aiva c a n o n , a n d

m a y h e n c e h a v e b e e n a n e a rly S id d h a n ta ta n tra . A m o n g th e e x ta n t e a rly S a id d h a n tik a

s o u rc e s a tte s tin g th e te n -p lu s -e ig h te e n m o d e l o f th e c a n o n th a t o f te n s c rip tu re s of

th e szba-division (sivabheda) a n d e ig h te e n o f th e rw dra-di v is io n (rudrabheda) sev eral,

a lth o u g h n o t p e r h a p s th e e a rlie st, in c lu d e th e Vimala a m o n g th e rudrabheda tantras.115

T h e c o lo p h o n to BraYa xxxv p ro v id e s Ucchusm atantra a s y e t a n o th e r title fo r th e

ter xiv, p. 124).


113 Viz., divyadivyams tathd hy ete tantre 'smim vimalahvaye (iv.8cd.); iaktayas tu tavakhyatals] tantre'smin
vimalahvaye (Lxxxvm.i49cd); and etas tu tithayah proktlah] tantre vimalasamjhake (xxiv.iogcd).
114 There does survive som e material attributed to a Vimalagama in composite South Indian
manuscripts, but these Saiddhantika ritual tracts give no suggestion of antiquity. Cf, e.g., Institut
Frangais de Pondichery manuscript T. 7 1 , which contains a tract on "temple mantras" (prasadamantra)
drawn from the Vimalagama. (This is a transcription of Government Oriental Manuscripts Library,
Madras, m s no. R 1 4 3 9 8 .) There also exists a Saiva paddhati (ritual manual) called the Vimalavatl, but this
is certainly unrelated. It is preserved in a Nepalese palm-leaf m s ( n a k 1 - 1 5 3 6 , n g m p p reel B 2 8 / 7 ) , and
apparently two paper manuscripts as well ( n a k 3 - 5 8 6 , n g m p p reel A 1 8 7 / 1 ; and n a k 1 - 1 3 1 , n g m p p reel
A 1 8 6 / 1 0 ).
115 See Goodall, Bhatta Ramakantha's Commentary, appendix in.

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276

t e x t / 16 w h ile x lv cites a te x t ca lle d th e U cchusmottarabhairavatantra a s th e so u rc e of

th e e x te n d e d v e rs io n o f a ritu a l it te a c h e s .117 W e d o h a v e so m e k n o w le d g e c o n

c e rn in g a te x t e n title d U cchusmatantra o r Ucchusmabhairavatantra, a lth o u g h n o th in g

b y th e n a m e a p p e a rs to h av e su rv iv e d . A b h in a v a g u p ta cites a s c rip tu re b e a rin g th is

title in th e Tantrasara a n d Paratrimsikavivarana, w h ile K se m a ra ja q u o te s fro m it in h is

c o m m e n ta rie s o n th e Sivasutra, N etratantra, a n d Svacchandatantra. O n e o f th e v e rse s

K sem a raja a d d u c e s fro m th e U cchusmatantra is a lso q u o te d b y J a y a d ra th a , w ith o u t

a ttrib u tio n , in th e Tantralokaviveka. F ro m m o s t o f th e s e s h o rt q u o te d p a s s a g e s it is d if

fic u lt to a sc e rta in th e c h a ra c te r o f th e text. K sem a raja, fo r e x a m p le , q u o te s a p a s s a g e

w h ic h d e sc rib e s th e d is tin c t m a n tra -fu n c tio n s of om , n a m a h , s v a h a , p h a t, v a u s a t,

and h u m . 118 M o re illu m in a tin g , in th e Tantrasara, A b h in a v a g u p ta a p p e a rs to re fe r

to th e Ucchusm atantra a s re p re s e n ta tiv e o f th e ra d ic a l " fa r le ft" o f S aiva s c rip tu re ,

p a ir e d o p p o s ite th e S a id d h a n tik a Paramesvara .119 T h is is c o rro b o ra te d to a n e x te n t b y

a p a s s a g e K sem a raja q u o te s se v e ra l tim e s in s u p p o r t fo r th e n o n d u a lis t p o s itio n of

th e re b e in g n o s u c h th in g a s 'im p u r ity '.120 O ffe rin g fu r th e r c o n firm a tio n o f th e te x t's

116 ity ucchusmatantre picumate nadTsancarapatalah sattrmsatimah.


117 BraYa xtv.124-25:
purvam eva mayakhyatam ucchusmottarabhairave \
mahamanthanavidhanam vistarena yasasvini || 124 ||
samksiptam tantrasadbhavam sarahasyasamuccayam \
dadhnad ghrtam ivodhrtya sarat sarataram subham || 125 ||
124c! yaSasvini ] corr.; yasasvini BYa 125c dadhnad ghrtam ] conj.; dadhnaghrtav By
"I had earlier taught the Great Rite of Churning at length in the Ucchusmottarabhairava
tantra, O w om an of renown. The essence of [that] tantra, along w ith its collection of secret
teachings, has been extracted like ghee from yoghurt and abbreviatedthe auspicious
essence of the essence."
Underlying what B y 11 transmits as dadhna I conjecture to be an ablative, dadhnad, formed from the
thematized stem dadhna, for dadhi ("yoghurt").
118 Commenting ad Netratantra 19.8. This passage is quoted by Peter Bisschop and Arlo Griffiths,
"The Practice Involving the Ucchusmas (Atharvavedaparisista 36)" (forthcoming), 3-4.
119 Tantrasara 4.45: tasm at vaidikat prabhrti param esvarasiddhantatantrakulocchusm adisastrokto 'pi yo niyam o
vidhih vd nisedho vd so tra yavad akimcitkara eva iti siddham | ("Therefore, starting w ith Vedic revelation,
any regulation, whether a rule or prohibition, stated even in the scripturesthe Paramesvara Siddhanta-
tantra, the Ucchusmatantra of the Kula, etc.is in this case inoperative. So it is established").
120 Quoted in the Svacchandoddyota ad Svacchandatantra 8.249 artci 11.927, and in the Sivasutravimarsim,
k s t s edition, p . 8:

yavan na vedaka ete tavad vedyah katham priye \


vedakam vedyam ekam tu tattvam nasty asucis tatah ||
"As long as they are not knowers, how can there be objects of knowledge, m y dear? But
the knower and object of knowledge are one; therefore 'impurity' is not something real

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2 77

o rie n ta tio n , th e B u d d h is t a u th o r A d v a y a v a jra q u o te s a v e rs e fro m th e Ucchusmatantra

w h ic h s p e a k s o f th e b liss o f th e u n io n o f Siva a n d S akti a s th e s u p re m e n o n d u a lity

(paramadvaya).121 It w o u ld h o w e v e r b e a m a tte r o f c o n s id e ra b le s u rp ris e if a bhaira-

vatantra a n te d a tin g th e BraYa e x h ib ite d d e v e lo p e d n o n d u a lis m o f th e g n o stic variety ,

to th e e x te n t o f b e in g s in g le d o u t fo r th is b y A b h in a v a g u p ta . T h is ra is e s th e p o s s i

b ility th a t th e Ucchusm atantra re fe rre d to in th e BraYa is d is tin c t fro m th e tex t o f th is

n a m e c ite d b y la te r a u th o rs.

A s fo r th e title, th e te rm ucchusma o c c u rs in th e Taittinyasam hitd,122 a n d is p r e

s u m a b ly re la te d to susm a o r susm an, w o rd s c o n n e c te d w ith h e a t a n d lig h t. O n e of

th e parisista te x ts o f th e Atharvaveda b e a rs th e n a m e Ucchusmakalpa, o n w h ic h P e te r

B issch o p a n d A rlo G riffith s h av e ju s t c o n trib u te d a s tu d y .123 T h is te x t o p e n s w ith

a n in v o c a tio n o f th e ucchusm as, h e re a p p a re n tly a class o f m in o r m a le s p irits .124 T h e

Tantrasadbhava, m o reo v e r, d e s c rib e s a class o f fe m a le s p irits c a lle d ucchusm ikas.125

B u d d h is t ta n tric so u rc e s a tte s t a d e ity c a lle d U c c h u sm a ja m b h a la , a fo r m o f th e yaksa-

(tattva)."
Cf. Bisschop and Griffiths, "Practice Involving the Ucchusmas," 4, to which m y interpretation is in
debted. See also the entry ucchusma in Tantrikabhidhanakosa, vol. I, 225-26.
121 Sekanirdeia, verse 10:
sivasaktisamayogat satsukham paramadvayam j
na sivo napi saktis ca ratmntargatasamsthitam ||
Advayavajrasamgraha, part iv, p. 50. Remarking upon the verse, the (anonymous) editors identify the
Ucchusmatantra w ith the BraYa, on the authority of Goudriaan and Gupta, "Hindu Tantric and Sakta
Literature," 42. I am grateful to Isaacson for providing this reference.
122 Taittiriyasamhita 1.6.2.2; see Bisschop and Griffiths, "Practice Involving the Ucchusmas," 2.
123 Bisschop and Griffiths, "The Practice Involving the Ucchusmas (Atharvavedaparisista 36)" (forth
coming).
124 om nama ucchusmebhyah, Parisista 36.
125 The Tantrasadbhava uses both the terms ucchusma and ucchusmika for this variety of female spirit.
In a passage Ksemaraja quotes in commenting on Netratantra 19.55, the ucchusmika is described thus:
ratrau bhutva vivastra ya mutrayitva pradaksinam \
krtva tu prasayed raktam muktakesl tu karsayet |j
ucchusmika tu sa jheya sadhakair vtranayika \
"A woman w ho at night becomes naked, urinates, then circumambulates, and would
consume bloodand then w ith hair unbound, w ould subdueshe sadhakas should know
to be an ucchusmika, a heroine."
This corresponds to i6.i87-88ab in Dyzckowski's collation/draft edition. Aside from several proba
ble corruptions, the N epalese m s s collated attest two substantive variants: prasayate for prasayed, and
vlravatsala for vtranayika. The syntax is ambiguous, for either prasayed or karsayet lacks an object. Cf. the
interpretation of Bisschop and Griffiths, "Practice Involving Ucchusmas," 5.

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278

lo rd J a m b h a la ,126 w h ile in S aiv ism , a rudra b y th e n a m e U c c h u s m a is k n o w n fro m

e a rly S a id d h a n tik a so u rc e s s u c h as th e Kiranatantra.127 U c c h u s m a th e rudra a p p e a rs

to h a v e d e v e lo p e d in to a bhairava a n d a c q u ire d h is o w n c u lt, fo r th e Ucchusmatantra

o r Ucchusmabhairavatantra m u s t h a v e e x p o u n d e d a p a n th e o n h e a d e d b y U c c h u sm a -

b h a ira v a . S im ilarly, th e B raYa's K a p a lisa a p p e a rs also to h a v e b e g u n h is c a re e r a s a

rudra, h e a d in g th e list o f o n e - h u n d re d rudras in th e N isvasaguhya b e fo re a c h ie v in g h is

p la c e a m o n g th e e ig h t bhairavas in th e m a n d a la o f S v acc h an d a.

T h e BraYa a sso c ia te s U c c h u s m a w ith th e g ro u p s o f g o d d e s s e s fo r m in g th e m a

n d a la o f K a p a llsa b h a ira v a , w h ic h s u g g e s ts th e p o s sib ility th a t th e BraYa's K a p alisa

h a s in h e rite d h is p a n th e o n .128 T h e a sso c ia tio n se e m s p a r tic u la rly s tro n g b e tw e e n

U c c h u s m a a n d th e M o th e rs, w h o a re re fe rre d to as " th e M o th e rs a ris in g fro m th e

U cchusm altantra/bhairava?]/' o r sim ply, " th e U c c h u sm a M o th e rs ." 129 A fe m a le c o u n

t e r p a r t to th is d eity, U c c h u s m a o r M a h o c c h u s m a , h a s a n im p o r ta n t p o s itio n w ith in

th e m a n d a la o f K a p a lisa a n d A g h o re s v a ri, as th e last b u t p e r h a p s h ig h e s t130 of

th e F o u r D u tls. U c c h u s m a b h a ira v a h im s e lf m a k e s a n a p p e a ra n c e o n ly in th e m a n -

126 Bisschop and Griffiths, "Practice Involving the Ucchusmas," 5-6.


127 In the cosm ology of the Matahgaparamesvara (i2.34d), Ucchusma is one of the rudras presiding over
kdlatattva, w hile in the Kiranatantra, Ucchusma is listed am ong the rudras at the tattvas kala and niyati
(8.129a).
128 N ote in particular the following passages from BraYa iv:
rakta kardlT candakhyam mahocchusma tathaiva ca || 252 |j
ucchusmatantre namani guhyakdndm na samsayah \
And,
raktayas tu karala syat karalyayas tu dantura |
bhimavaktra tu candaksya ucchusmaya mahdbald || 262 ||
guhyakanucard hy etah kihkaryocchusmasambhavah \
k a ra la ] em.; k a r a l a m B y c a n d a k s y a ] conj.; c a n d a k s l By e ta h ] corr.; e t a By k in k a ry o c c h u s m a -
sam bhava ] em.; k i n k a r y a c c h u s m a s a m b h a v a B y
See also the text and annotation to the translation of BraYa 1.8-9, and BraYa Lix.77:
ucchusmasambhavam tantram devyaS cocchusmasambhavah \
tvayoktam tu mahadeva sutradibhi mahesvara || 77 j|
d e v y a S ] em.; d e v y a B y q

"O Mahadeva, w ith sutras, you have taught the tantra arising from Ucchusma and the
goddesses arising from Ucchusma, O Mahesvara."

129 BraYa 1.133b and Lxxxvm.244d.


130 The high status of Mahoccusma is suggested by her position in cosmology: in descriptions of the
"pervasion" (vyapti) of the tattvas by the mantra-deities, Mahocchusma is placed at the level of SadaSiva,
above the other goddesses (t a b l e 4.70-0).

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279

d a la o f P ic u b h a ira v a , in a c o n fig u ra tio n o f m a le c o u n te r p a rts to th e e ig h t g o d d e s s e s

of th e m a n d a la o f K a p a lis a .131 O n se v e ra l o ccasio n s, ucchusm a is h o w e v e r u s e d as a

s y n o n y m o f th e s u p re m e B h a ira v a .132

T h e BraYa's a p p e a l to th e a u th o rity o f th e Vimala e s ta b lis h e s its lin k w ith th e

e a rlie st c a n o n ic a l s c rip tu re s o f th e M a n tra m a rg a . W h e th e r o r n o t its c o n te n ts b o re a

re la tio n s h ip is a n o th e r m atter. A d is tin c t p o ss ib ility ex ists th a t th e Vimala, a s s u m in g

th e te x t in fa ct e x is te d b e y o n d lists o f th e c a n o n / 33 h a d b e e n lo s t b y th e tim e o f th e

c o m p o s itio n o f th e BraYa, c o n tin u in g n o n e th e le s s to c o m m a n d c o n s id e ra b le p re stig e .

Its a c tu a l c o n te n ts la rg e ly fo rg o tte n , it re m a in e d n o n e th e le s s a n e m p ty sig n ifie r of

c a n o n ic a l a u th o rity o n w h ic h to in sc rib e th e p e d ig re e o f th e BraYa ,134 In c o n tra s t,

th e Ucchusmabhairavatantra is m o re lik ely to h av e b e e n a te x t c o n te m p o ra n e o u s to

th e BraYa, p e r h a p s ly in g in its im m e d ia te cu ltic b a c k g ro u n d . Its m a n d a la a p p e a rs

to h a v e c o n siste d o f p rim a rily fe m a le d e itie s, h e a d e d b y U c c h u s m a a n d p e r h a p s h is

c o n s o rt M a h o c c h u sm a . F u rth e rm o re , th e BraYa p o s its a clo se c o n n e c tio n b e tw e e n th e

Vimala a n d U c c h u s m a b h a ira v a , d e s c rib in g th e Vimala a s " th e tantra o rig in a tin g fro m

U c c h u s m a ." 135 T h e re c o u ld c o n c e iv a b ly b e su b s ta n c e to th is lin k , g iv e n U c c h u s m a 's

e a rly h is to ry as a rudra a n d th e Vim ala's p re s e n c e in s o m e lists o f th e n r/ra -d iv is io n

sc rip tu re s. A c c o rd in g to th e M rgendragam a, o n e o f th e so u rc e s lis tin g th e Vimala in its

a c c o u n t o f th e c a n o n / 36 S iva o n ly in d ire c tly te a c h e s th e rudrabheda-sc rip tu re s; th e s e

131 BraYa l x v i i i , e s p e c i a l l y v e r s e 2 1 .
132 BraYa Lxxxvn.96cd: niracara[h] sa evatra ucchusmam parikirtitam (That very [state of the supreme
Bhairava known as] 'beyond conduct' (niracara) is here called ucchusma").
533 It might also be possible that the notion of a mythic Vimala contributed to the inclusion of a text
by this name in lists of the canon.
134 This perhaps bears comparison with the phenom enon of "replacing" forgotten but authorative
scriptures, passing off the new as the ancient so as to authorize contemporary practice. Such is best
attested in the case of the South Indian Saivasiddhanta, in which case texts were duly provided to fill
in gaps between extant scripture and authorative accounts of the canon. See Goodall, Bhatta Ramakan-
tha's Commentary, xxxvi-xlvii. A s mentioned in the introduction, the BraYa itself appears to have been
"updated" in later times in both east India and Nepal, besides South India.
135 BraYa 1.4b. The opening of chapter xxvm , moreover, announces it w ill teach the "Vimala-division"
(vimalam vibhagam) "brought forth by the lotus [mouth?] of Ucchusma, revealed by Ucchusma:"
atah param pravaksyami vibhagam vimalam dhruvam |
ucchusmakamalodgTrnam ucchusmendvataritam |j 1 ||

136 Mrgendragama 1.46.

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28 o

are " b ro u g h t fo rth b y rudras w h o h a v e b e e n p o s s e s s e d /e n te r e d in to b y S iva n o t

[b ro u g h t fo rth ] fro m th e ir o w n in te lle c ts." 137 It m ig h t b e p o ss ib le th a t th e h is to ri

cal Vimala h a d a s its sp e a k e r th e rudra U c c h u sm a , in w h ic h case its lin k w ith th e

Ucchusm atantra w o u ld b e b a s e d u p o n th e s h a re d fig u re o f U c c h u sm a , a s a rudra a n d

bhairava, respectively. W h a t c a n b e a s s e rte d w ith m o re c o n fid e n c e is th a t th ro u g h

its a p p r o p r ia tio n o f th e fig u re o f U c c h u sm a , th e BraYa p ro je c ts a p e d ig re e ro o te d

in e a rlie r lay ers o f th e tra d itio n : b o th th e e a rly c a n o n o f S id d h a n ta ta n tra s , th ro u g h

a Vimalatantra p u r p o r te d ly s p o k e n b y th e rudra U c c h u sm a , a n d th e bhairavatantras,

th r o u g h th e c u lt a n d s c rip tu re o f U c c h u sm a b h a ira v a .

C o n s p ic u o u s b y th e ir a b se n c e a re th e Vimala a n d Ucchusm atantra in th e e x te n d e d

a c c o u n t of th e S aiva c a n o n in BraYa x x x v m , d e s p ite th e ir im p o rta n c e in th e re v e la tio n

n a r ra tiv e (sastravatarana). U n d e rs ta n d a b ly so g iv e n its s ta tu s a s th e " m a s s /to ta lity of

s c r ip tu ra l w is d o m " (jnanaugha), th e Vimala fin d s n o p la c e in th e list o f tw e n ty -e ig h t

S a id d h a n tik a s c rip tu re s ; b u t n e ith e r d o e s U c c h u s m a fig u re a m o n g th e e ig h t bhairava

tantras.138

T h e p o s sib ility se e m s s u b s ta n tia l th a t th e BraYa h a s in th e fo rm o f th e Vimala

tantra a n d / o r Ucchusm atantra w o v e n h isto ric a l te x ts in to its g e n e a lo g y a n d id e n tity ,

a lth o u g h o u r k n o w le d g e o f th e se so u rc e s re m a in s v a g u e . T h a t th is s c e n a rio is p la u

sib le fin d s s u p p o r t in th e a u th o riz in g stra te g ie s o f la te r s c rip tu re s , w h ic h o ffer in

s ig h t in to th e p ro c e s se s of le g itim iz a tio n th e BraYa itse lf m ig h t h av e e m p lo y e d in

re la tio n to o ld e r lite ra tu re . A d d in g n e w lay ers to th e p a lim p s e s t o f re v e la tio n , s u b s e

q u e n t lite ra tu re c la im in g to b e lo n g to th e tra d itio n o f th e BraYa c o n tin u e s th e p ra c

137 Mrgendragama 3.433b: raudrd rudraih sivavistair udgirna na svabuddhitah.


138 The eight Bhairavas, w ho correspond to the eight bhairavatantras of the Vidyapltha, are Svacchanda,
K rod ha, U n m a tta , U g ra , K ap ali, Jhahkara, Sekh ara, a n d Vijaya. B raYa x x x v m .3 3 c d -3 5 a b :
svacchandabhairavam devi krodhabhairavam eva ca || 33 ||
unmattabhairavam devi tatha caivograbhairavah \
kapalTbhairavam caiva tatha jhankarabhairavah || 34 j|
sekharah ca tatha caiva vijayabhairavam eva ca ||
Perhaps closest to this list of eight bhairavas is that of the SrTkanthtya, quoted by Jayaratha commenting
on Tantraloka 1.18: Svacchanda, Canda, Krodha, Unmatta, Asitanga, Mahocchusma, and Kapali. See
also Svacchandatantra 2 .iv jc d -ig . N ote in the passage quoted above free alternation of the nominative
and accusative cases, the sense being nominative.

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28l

tice o f self-id e n tific a tio n w ith a u th o riz in g so u rc es. T h u s th e fin a l c o lo p h o n o f th e

M atasara, "E sse n ce o f th e [P ic u ]m a ta :" 139 " T h u s e n d s th e th irty -th ir d c h a p te r w ith in

th e Matasara in th e Vidyapltha, in th e Tantra o f Twelve-Thousand, w ith in th e G re a t S crip

tu r e n u m b e rin g 125,000 v e rs e s ." 140 H e re th e a m b ig u ity o f th e lo c a tiv e s is m e a n in g fu l:

th e p a s s a g e m a y in p a r t b e re a d as a h ie ra rc h y o f tex ts w ith in tex ts, fro m th e o rig i-

n a r y w is d o m o f 125,000 v e rse s d o w n to th e Essence o f the [Picu]mata, o r it m a y b e r e a d

as a serie s o f id en tific a tio n s: th e M atasara w h ic h " is" th e BraYa w h ic h " is" th e Tantra

o f O ne and a Q uarter H undred-Thousand. A n d so c o n tin u e s th e p e r p e tu a l d e s c e n t of

th e s c r ip tu ra l w is d o m in to th e m u ltip lic ity o f texts.

139 While the text refers to itself sim ply as the Matasara, Sanderson suggests that this means
"Picumatasara." Personal communication, May, 2004. Given the text's close relationship w ith and appeal
to the authority of the BraYa, this seems quite plausible.
140 iti laksapadadhike mahasamhitayam dvadasasahasre vidyapTthe matasare trayovimatimah patalah. n a k
3-379, f. i6 iv . Transcription courtesy of Somadeva Vasudeva.

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C h apter 6

C o n c l u s io n

A s ig n ific a n t c o n c e rn o f th e p re s e n t th e s is h a s b e e n to p o s itio n th e BraYa re la tiv e to

firs t-m ille n n iu m te x tu a l a n d o th e r so u rc e s c o n c e rn e d w ith y o g in ls. W ith th is a im in

m in d , c h a p te rs tw o a n d th re e h a v e s u rv e y e d e a rly e v id e n c e fo r th e c u lt o f y o g in ls,

a tte m p tin g to e sta b lis h a c h ro n o lo g y o f so u rc e s a n d im p o r ta n t d e v e lo p m e n ts w ith in

w h ic h to s itu a te th e BraYa. It h a s b e e n s h o w n th a t, a lth o u g h a S aiva c u lt o f y o g in ls

m u s t h av e d e v e lo p e d p r io r to th e e ig h th ce n tu ry , it is in th is p e r io d th a t y o g in ls

b e g in to co m e in to p ro m in e n c e , a tr e n d w h ic h c o n tin u e s w ith th e e m e rg e n c e o f a

p u b lic te m p le c u lt in th e te n th ce n tu ry . I h av e a r g u e d th a t th e BraYa in all lik e lih o o d

b e lo n g s to a n e a rly s tr a tu m o f e v id en c e: b e in g m e n tio n e d in th e o ld Skandapurana,

p r e d a tin g th e B u d d h is t Laghusamvara a n d (m o st p ro b a b ly ) th e S aiva Tantrasadbhava,

m a k in g n o o b v io u s re fe re n c e to K a u la lite ra tu re , s h o w in g n o a w a re n e s s o f tra d itio n s

o f s ix ty -fo u r y o g in ls, h a v in g a n a rch aic m o d e l o f th e S aiv a c a n o n , a n d b e in g a w ell-

e s ta b lis h e d a u th o rity b y th e m id -te n th c e n tu ry a t th e v e ry la te s t th e BraYa sh o w s

n o ta b le sig n s o f a rc h a ism . It h a s n o t y et, ho w ev er, b e e n p o s s ib le to d a te th e te x t w ith

a n y p re c isio n .

L ik ely a s th e BraYa is to b e o n e of th e o ld e s t s u rv iv in g bhairavatantras a n d p e r

h a p s a m o n g th e o ld e r e x ta n t w o rk s o f ta n tric S aiva lite ra tu re th e te x t n o n e th e le s s

p r e s u p p o s e s a w id e v a rie ty o f S aiva c u lts a n d ta n tric sc rip tu re s . W ith ro o ts in th e

c u lts o f R u d ra /B h a ira v a , M o th e r g o d d e s s e s, th e S iste rs o f T u m b u ru , dakinTs, a n d

282

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283

bhutas, th e BraYa a n d o th e r V id y a p lth a so u rc e s s y n th e s iz e a ra n g e o f eso te ric tr a d i

tio n s a n d s a c re d fig u re s, o u r k n o w le d g e o f w h ic h h a s sig n ific a n t g a p s. F u rth e rm o re ,

w h ile th e BraYa re p re s e n ts , in ritu a l te rm s , a ra d ic a l a n d h ig h ly eso te ric tra d itio n ,

its ro o ts in a sp e c ts o f e a rlie r S aiv ism a re n o ta b le , a s s u g g e s te d b y c o m p a riso n w ith

th e N isvasatattvasam hita in p a r tic u la r a te x t th e BraYa a p p e a r s in o n e case to d ra w

fro m . In th e fig u re s o f S v a c c h a n d a b h a ira v a , K a p a lisa th e rudra, U c c h u sm a , a n d th e

S iste rs o f T u m b u ru , tra c e s in th e BraYa o f p a s t c u lts p o in t to w a rd it b e in g th e p r o d u c t

o f c o m p le x h isto ric a l lay erin g . T his p ic tu re b e c o m e s all th e m o re c o m p le x w h e n th e

B raY a's o w n te x tu a l d e v e lo p m e n t is q u e rie d ; it h a s b e e n s u g g e s te d th a t th e tex t a s w e

h a v e it p o s se s se s tw o o r m o re s tra ta , a n d c o n ta in s c h a p te rs p o te n tia lly d r a w n fro m

o r o th e rw is e c o n n e c te d w ith in d e p e n d e n t S aiva w o rk s. " L a y e rin g " is a th e m e in th e

B raY a's reflexive v is io n a s w ell, fo r in a rtic u la tin g a m o d e l o f s c rip tu ra l re v e la tio n , th e

te x t p o s itio n s itse lf a t m u ltip le levels: it is b u t o n e o f se v e ra l yam alatantras, y e t a lso

th e R o o t T a n tra of th e e n tire bhairava-s tre a m , itself a c o n tra c te d fo rm o f th e Tantra

o f O ne and a Q uarter H undred-thousand Verses s c rip tu re in its p rim o rd ia l lin g u istic

fo rm .

A k e y d e v e lo p m e n t in th e BraYa a n d V id y a p lth a so u rc e s lies in th e fig u re o f th e

y o g in i: a m a lle a b le g o d d e s s ty p o lo g y w h ic h c o m e s to e n c o m p a s s c u lt d e ities, e v

e ry m a n n e r o f fe m a le s p irit a n d d e m i-g o d d e s s , a n d e v e n fe m a le ta n tric a d e p ts , all

o f w h o m b e c o m e lin k e d in a h ie ra rc h ic a l m a trix o f c la n s (kula) e m a n a tin g fro m th e

S u p re m e S akti h e rse lf.1 W h ile it h a s b e e n s h o w n th a t S aiv a c o n c e p tio n s o f y o g in ls

h a v e ro o ts in M o th e r g o d d e s s e s a n d fig u re s s u c h a s th e vidyadhan, a s p e c ts o f th e fo r

m a tio n o f th is c a te g o ry o f s a c re d fig u re in S aiva ta n tric lite ra tu re re m a in m u rk y . T h is

u n d o u b te d ly h a s m u c h to d o w ith c h ro n ic lo sses in ta n tric S aiva lite ra tu re ; in d e e d ,

th e BraYa. m a k e s re fe re n c e to n u m e ro u s o th e r V id y a p lth a so u rc e s, fe w of w h ic h a re

e x ta n t. O n th e o th e r h a n d , it a p p e a rs p o ss ib le to m a p th e e m e rg e n c e o f th e yoginx

1 BraYa L V .3 -1 9 describes a hierarchy of nine principal goddess clans, correlated w ith nine tattvas:
mdtrs, yoginls, dutls, rudradakinls, damans, davls, sivds, bhaginls, devls, and their "genetrix" (prasiiti), the
supreme Sakti, w hich exists at the level of the sivatattva. Human practitioners enter into the hierarchy of
clans through 'initiatory kinship' w ith the Mothers, goddesses w ho exist at the level of the prakrtitattva.

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284

o r dakini in B u d d h is t ta n tric lite ra tu re , o n w h ic h su b ject c h a p te r th re e h a s a tte m p te d

to c o n trib u te . T h e re la tio n s h ip b e tw e e n th e s e tw o te x tu a l c o rp u s e s a n d m o re im

p o rta n tly , th e re lig io u s tra d itio n s w h ic h p ro d u c e d th e m re m a in s a sig n ific a n t a re a

fo r f u tu re re se a rc h . C o n c e rn in g th e case o f th e BraYa, e v id e n c e h a s b e e n a d d u c e d in

s u p p o r t o f A lex is S a n d e rs o n 's c o n te n tio n th a t it is a s o u rc e fo r m a te ria l re d a c te d in to

a B u d d h is t yoginltantra th e Laghucakrasamvaratantra.

D e sp ite th e e ffo rts d o c u m e n te d in th e p re s e n t th esis, s tu d y o f th e BraYa re m a in s

a t a n e a rly sta g e . T h e e n d e a v o r to critica lly e d it th e te x t a p re re q u is ite to d e e p

u n d e r s ta n d in g re m a in s a p ro je c t o f sig n ific a n t p ro p o rtio n s . It is e x p e c te d th a t d a ta

g le a n e d fro m th e close s tu d y e n ta ile d b y fu r th e r critical e d itin g w ill le a d to re v is io n

of s o m e claim s I h av e m a d e , w h ile o p e n in g u p n e w a v e n u e s o f in v e s tig a tio n a s w ell.

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Pa r t II

T h e B r a h m a y a m a l a : A C r it ic a l

Ed it io n and Tr a n s l a t i o n of

C h apters i, i i , lv, l x x iii , a n d xcix

285

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In t r o d u c t i o n

T h e la te T. G a n a p a ti S astrl, th e d is tin g u is h e d firs t e d ito r of, a m o n g a g re a t m a n y

S a n s k rit tex ts, th e M anjusnm ulakalpa, o ffe re d in h is p re fa c e th e fo llo w in g a p o lo g y fo r

re p ro d u c in g th e te x t p re c ise ly as f o u n d in th e o n ly m a n u s c r ip t a v a ila b le to him :

T h is is a h o ly w o rk o f th e B u d d h is ts a n d d e s e rv e s to b e p la c e d a lo n g w ith
th e V edas. A s th e n o n -o b s e rv a n c e o f th e ru le s o f V y a k ara[n ]a in re g a rd to
g e n d e r, n u m b e r a n d case, f o u n d th r o u g h o u t th is w o rk is b e c o m in g o f its
s a c re d c h a rac te r, a n d as n o se c o n d m a n u s c r ip t h a s b e e n o b ta in e d , th e tex t
in th is e d itio n is a d o p te d ex a ctly as it is f o u n d in th e o rig in a l m a n u s c r ip t.1

It is n o t clea r w h ic h o f th e tw o p o in ts w e ig h e d m o re h e a v ily in S a strl's d ecisio n : th e

te x t's h o lin e ss, o r th e p a u c ity of m a n u s c r ip t e v id en c e. In e ith e r ev e n t, th e ch o ice

s p a r e d h im c o n s id e ra b le tro u b le , fo r ca ses s u c h a s th e BraYa o r ManjusrTmulakalpa, in

w h ic h th e la n g u a g e is n o n -c la ssic a l a n d m a n u s c r ip t e v id e n c e v e ry lim ite d , p re s e n t

sp e c ia l p ro b le m s.

T h e a p p r o a c h o f th e p re s e n t e d itio n m ig h t b e fa u lte d a s re p re s e n tin g th e o p p o s ite

e x tre m e , fo r th e critica lly c o n s titu te d te x t o f th e BraYa in tro d u c e s n u m e ro u s e m e n

d a tio n s a n d c o n jec tu res. B u t to av o id th e " ris k " o f e m e n d a tio n w o u ld , in th is case,

b e to e m b ra c e u n in te llig ib ility , fo r th e re a d in g s o f th e o ld e s t co d e x fro m w h ic h , I

c o n te n d , th e o th e r e x ta n t m ss a re d e s c e n d e d a re w ith v e x in g fre q u e n c y in c o m p re

h e n sib le . F u rth e rm o re , in th e a b se n c e o f c o rro b o ra tin g e v id e n c e , I h a v e e rre d in fav o r

o f n o rm a liz in g p o te n tia l lin g u istic irre g u la ritie s . C o n s id e ra tio n s of se n se , c o h e ren c e,

a n d c o n te x t h av e s e rv e d as th e p rin c ip a l b a s e s fo r e m e n d a tio n , w ith a tte n tio n to th e

1 Ganapati Sastrl, preface to Aryamanjusnmulakalpa, vol. 1, 2.

286

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287

p a le o g ra p h ic p la u s ib ility o f sc rib a l e r ro r as w e ll as in tra - a n d in te rte x tu a l p a ra lle ls

(as a d d u c e d in th e a n n o ta tio n to th e tra n sla tio n ).

T h e p re s e n t e d itio n is a w o rk in p ro g re s s ; a lth o u g h it se e m s u n lik e ly th a t v a lu a b le

n e w m a n u s c r ip t e v id e n c e w ill su rfa c e , I p r e s u m e th a t f u r th e r re flectio n , th e id e n ti

fic a tio n o f a d d itio n a l p a ra lle ls, a n d th e in s ig h ts o f o th e r re a d e r s w ill m a k e p o s sib le

c o n s id e ra b le im p ro v e m e n t in th e c o n s titu tio n a n d in te rp re ta tio n o f th e tex t, p r io r to

its e v e n tu a l p u b lic a tio n .

THE M AN U SC R IPTS

n a k 3-370 (re p o rte d in th e critical e d itio n as "A ," a n d a s "B ya " in p a r t 1). ngm pp

m ic ro film re e l no . A 4 2 / 6. P alm -leaf, 358 folios. D a te d S u n d a y (adityadina), th e

8 th o f M a g h a (w a x in g fo rtn ig h t), N e p a l s a m v a t 172 i.e. S u n d ay , 12 Ja n u a ry ,

1052 c .e . C o p ie d b y Jay a k ara jlv a, a re s id e n t o f th e P a s u p a tin a th a te m p le a re a

of K a th m a n d u .2 T h is c o d e x w a s c a ta lo g e d m o re th a n a c e n tu r y a g o b y H a ra -

p r a s a d S astrl, w h o n o tes: " th e M S. is m a rk e d w ith le tte r n u m e ra ls o n th e left

a n d w ith N e w a ri fig u re s o n th e rig h t. T h ey a g re e u p to th e 129th leaf, a n d fro m

th e 130th th e N e w a ri fig u re m a k e a m is ta k e of 10, a n d th e m is ta k e s o n th e rig h t

sid e c o n tin u e d to b e a d d e d to a n d s u b tra c te d fro m till la s t leaf (358) b e c o m e s

364 in th e N e w a ri s id e ." 3 T h e tex t-fin a l a n d sc rib a l c o lo p h o n s a re as follow s:

iti bhairavasrotasi mahatantre vidyapTthe brahmayamale navaksaravidhane picum ate

dvadasasahasrake ekottarasatimah patalah samdptah || || sam vat a cii 2 maghasuklds-

tam yam adityadine rajadhirajaparamesvarasribaladevarajye | snpasupativastavya \ s n -

iayakarajivena brahmayamalam nama sastram likhitam.

n a k 5 -1 9 2 9 (re p o rte d as "B "). ngm pp m ic ro film re e l n o . A 1 6 5 /1 4 . P a p e r, N e p a le s e

2 Cf. Luciano Petech's discussion of this colophon in Mediaeval History o f Nepal (circa J50-1482), 2nd
ed., 44.
3 Sastrl, A Catalogue of Palm-leaf and Selected Paper Manuscripts Belonging to the Durbar Library Nepal,
vol. 11, reprinted in Reinhold Griinendahl, A Concordance of H. P. Sastri's Catalogue o f the Durbar Library
and the Microfilms of the Nepal-German Manuscript Preservation Project, 60-61.

Reproduced with perm ission of the copyright owner. Further reproduction prohibited without permission.
288

N a g a ri sc rip t; u n d a te d a n d u n s ig n e d . C o m p le te in 353 folios. T h e firs t p o rtio n

o f th is m s a p p e a rs to h a v e b e e n c o p ie d fro m th e s a m e h ig h ly c o r r u p t e x e m p la r

as C (see b elo w ). H o w ev er, th e la tte r se c tio n s o f th e te x t a p p e a r c o p ie d fro m a

d iffe re n t, s u p e r io r e x e m p la r, o n th e b a sis o f w h ic h c o rre c tio n s a re in tro d u c e d

in to th e e a rlie r p o rtio n o f th e te x t as w ell. T his s e c o n d e x e m p la r a p p e a rs to

b e A itself. H ow ev er, th e sc rib e fre q u e n tly e m e n d s th e tex t, " c o rre c tin g " so m e

o f its m o s t g la rin g lin g u is tic a b e rra tio n s. T h u s fa r n o e v id e n c e s u g g e s ts th a t

its d e p a r tu r e s fro m A re flect a n y th in g m o re th a n th e e d ito ria l ac tiv ity o f th e

scribe. A lth o u g h h e n c e o f little v a lu e in c o n s titu tin g th e te x t o f th e BraYa, th e

re a d in g s o f th is m s re flect th e in te rp re tiv e a c tiv ity o f a n e d u c a te d re a d e r, a n d

are r e p o rte d in all c h a p te rs o f th e critica l ed itio n .

n a k 1-143 (re p o rte d as "C "). ngm pp m ic ro film re e l n o . a i6 6 / 1. P a p e r, N e p a le s e

N a g a ri scrip t; u n d a te d a n d u n s ig n e d . C o m p le te in 4 4 0 folios. D e sc e n d e d fro m

A , b u t h o p e le s s ly c o rru p t, th is m s offers little to re w a rd th e la b o r o f its tr a n

sc rip tio n . Its re a d in g s n o n e th e le s s a re re c o rd e d in th e a p p a r a tu s o f c h a p te rs 1

and lv in th e critica l e d itio n .

n a k 1-286 (re p o rte d a s "D "). ngm pp m ic ro film re e l nos. A 1 6 5 /13 a n d A 1 1 7 8 /1 (film ed

tw ice). P a p e r, N e w a ri sc rip t; u n d a te d (th e w o rd " s a m v a t" a p p e a rs in th e

c o lo p h o n , b u t w ith n o n u m b e r) a n d u n s ig n e d . C o m p le te in 248 folios. Ff.

2 1 0 -2 3 3 a re w ritte n in N e p a le s e N a g a ri, p e r h a p s re p la c in g d a m a g e d o r m is s

in g leaves. T h is m s is clo sely re la te d to E, a n d it se e m s lik ely to d e s c e n d fro m

A, fo r in th e se c tio n s co lla te d , n o n e o f its v a ria n t re a d in g s a p p e a r to h a v e in d e

p e n d e n t v a lu e . Its re a d in g s a re re p o rte d in all c h a p te rs e x c e p t lv o f th e critical

ed itio n .

n a k 6-2 6 0 8 (re p o rte d a s "E "). ngm pp m ic ro film re e l no . A 1 3 1 9 /4 . P a p e r, N e p a le s e

N a g a ri sc rip t; u n d a te d a n d u n s ig n e d . In c o m p le te , w ith 136 folios. T h e re a d in g s

o f th is m s, w ritte n in a N e w a ri-in flu e n c e d N a g a ri, a re v e ry close to th o se o f D.

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289

T h e tw o m ig h t s h a re a (lost) e x a m p la r d e s c e n d e d fro m A. E 's re a d in g s a re

r e p o rte d fo r c h a p te r 1 alo n e.

A s a llu d e d to , it is th e w o rk in g h y p o th e s is o f th e p re s e n t e d ito r th a t co d ice s D a n d

E, a n d to a le s se r d e g re e B a n d C, a re clo sely re la te d , all fu r th e rm o re b e in g d e

s c e n d e d fro m A. W h ile fu r th e r c o lla tio n is n e c e s s a ry to r u le o u t o th e r p o ssib ilitie s, I

b e lie v e th a t th e m a n u s c r ip t e v id e n c e fo r BraYa 1, c o lla te d fu lly in th e critica l e d itio n ,

is su ffic ie n t to s u s ta in th e p re m is e th a t n e ith e r B, C, D , n o r E p ro v id e v a ria n ts n o t

a ttrib u ta b le to sc rib a l e rro r or, in th e case o f B, e d ito ria l activity. I w ill a rg u e th is in

g re a te r d e ta il w ith th e p u b lic a tio n o f th e critica l e d itio n .

A lth o u g h n o t u tiliz e d in th e p r e s e n t e d itio n , th e re ex ists a n o th e r co d e x of N e p a l

e se p ro v e n a n c e tra n s m ittin g BraYa iv - v ii, h o u s e d in th e S a n s k rit m a n u s c r ip t co l

le c tio n o f V isv a b h a ra tl U n iv ersity , W est B engal.4 B eing w r itte n o n p a p e r in N a g a rl

c h a ra c te rs , th is is o f n o p a r tic u la r a n tiq u ity . F u rth e r c o lla tio n o f th e m s is re q u ir e d

to d e te rm in e if it o ffers re a d in g s in d e p e n d e n t o f A; th e s a m p le s tu d ie d so fa r s u g

g e s ts o th e rw ise . In a d d itio n , S. N . G h o sh a l S a stri h a s p u b lis h e d c h a p te r x l ii o f th e

BraYa b a s e d u p o n a n u n tra c e d m s tra n s c rib e d b y th e la te H a ra d a s M itra .5 T h e te x t

tra n s m itte d is ta n ta liz in g , fo r it d e p a r ts fro m A m o re sig n ific a n tly th a n th e o th e r ex

ta n t m ss . H o w ev er, th e re is n o c o n c lu siv e e v id e n c e th a t i t re p re s e n ts a n in d e p e n d e n t

tra n s m is s io n .6 W h e th e r o r n o t G h o sh a l S a s tri's m s d e s c e n d s fro m A , it a p p e a rs to

4 Sanskrit Manuscript Section, Vidya-Bhavana, Visvabharatl University. "Old collection;" no acces


sion number.
5 See chapter 1, section 2.
6 Although containing almost identical material, the order of verses in Sastri's m s differs signifi
cantly from A. Its readings also vary frequently, containing a comparatively large number of obvious
corruptions. However, variants are also plentiful. Some of these are synonym s, giving no indication of
the relationship between the m s s . Many of its readings which differ from A's appear to be products
of secondary editing. N ote for example the crude attempt to correct A's kanisthanamikobhau tu angus-
thau parisamsthitau, which contains what appears to be a non-standard contraction of kanisthdndmikau
ubhau. Sastri's m s reads kanisthandmike dve tu angusthopari samsthitau, which provides the correct fem
inine dual in the first pada; but this still agrees w ith the masculine samsthitau. However, angusthopari
appears likely to be the original reading, in whatever manner it w as arrived at. N ote also the pada
transmitted by A as ubhayo hastayo [Jfigulya (31c in A, 37a in Sastri's m s ) . Here A's text arrives at the
correct meter by non-standard sandhi, viz. hastayoh + ang >yo hg (rather than > yor ahg). In the
m s used by Sastri, there appears the grammatical but hypermetrical hastayor angulyah, w ith "correct"

sandhi, as well as the correct plural angulyah. While the BraYa allows this sort of hypermetricism (cf.

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290

r e p re s e n t a c o m p le x tra n sm iss io n . T h e d e g re e o f c o r ru p tio n a n d a p p a r e n t re o rg a

n iz a tio n o f th e v e rse s s u g g e s t th e p o ss ib ility th a t th e te x t p e r h a p s c o n ta in e d in a n

a n th o lo g y p a s s e d th ro u g h n u m e ro u s copies.

In th e e d itio n p re s e n te d b elo w , th e critical a p p a r a tu s is p o sitiv e : th e re a d in g s of

all th e m ss u s e d a re re p o rte d , in c lu d in g th e ir la c u n a e . S ev eral n o rm a liz a tio n s a re

h o w e v e r silent: th o s e o f anusvara (sivan, fo r in sta n c e , w h e n it o c c u rs b e fo re a d e n ta l

c o n s o n a n t, is n o rm a liz e d to sivam ), a n d cases o f d e g e m in a tio n (e.g. tatva fo r tattva)

a n d g e m in a tio n (e.g. p u m v a fo r pum a). H ow ev er, w h e n th e m ss a re re p o rte d , th e ir

re a d in g s a re r e p ro d u c e d exactly. T h e m o s t d o u b tfu l re a d in g s a p p e a rin g in th e c rit

ically c o n s titu te d tex t, w h e th e r o r n o t e m e n d a tio n s , h a v e b e e n id e n tifie d th ro u g h

w a v y u n d e rlin in g . In th e a p p a ra tu s , p a r e n th e s e s en c lo se p o o rly leg ib le sy llab les,

w ith th o s e w h o lly ille g ib le re p re s e n te d b y h y p h e n s . S y lla b le s w h ic h h a v e b e e n co r

re c te d o r m a rk e d a s e r ro n e o u s b y th e sc rib e a p p e a r in p a re n th e s e s , fo llo w e d b y th e

s u p e r s c rip t " co n ." a n d " e rr." resp ectiv ely . S h o rt in te rlin e a r a n d m a rg in a l in se rtio n s

a re e n c lo s e d w ith in a p a ir o f p lu s sig n s. T h e upadhm aniya, w h ic h o c c u rs n u m e ro u s

tim e s in A , is r e n d e re d a s /. A ste ris k s m a r k folio c h a n g e s in A, th e n u m b e rs fo r w h ic h

a re re p o r te d in th e first lev el of th e critica l a p p a ra tu s , a lo n g w ith o c c a sio n a l n o te s o n

la c u n a e , m a rg in a l in s e rtio n s, a n d so fo rth . A m o n g th e m ss, o n ly A 's re a d in g s a re

r e p o rte d as u n m e tric a l, w h e n th is is th e case.

the annotation on BraYa 1.20), there are several other cases where Sastri's m s violates meter in favor of
grammarquite the reverse of the language of the BraYa, in which meter overrides grammar. N ote for
example the unmetrical "correction" of bandhayet to badhmyat (44d in Sastri, 47b in A). In some cases
Sastri's m s contains better readings which could but might not reflect later editorial activity. Note e.g.
kim cid unnamitau karau (19b) for A's 0 unnamatau 0 (i9d), and saramudra (37c) for A's suramudra (32a).
The two m s s do however share obvious corruptions, an indication of possible affinity: note in particular
tarjanlmkusarupinTm (38d in A) or tarjanlmkusarupinTm (Sastri 29d) for, presumably, tarjany ankusarupinl.

Reproduced with perm ission of the copyright owner. Further reproduction prohibited without permission.
I

br a h m a y Am ale
SAMBANDHAPATALAH PRATHAMAH

|| OM N A M A H SIVADIBHYO GURUBHYO YOGISVARINAM ||

y a t ta ttv a m m a n tra g a rb h a m sa k a la s iv a m a y a m h e tu n irv a n a b im b a m

d u tln a m p a d m a s a n d e 's a m a s u k h a v ila s a llin g a ru p a m b ib h a rti |

n a n a b h o g a d h iv a s a ir v iv id h a la y a p a d a ih f s a k tir a v a r d d h a k a n d e f

ta t ta ttv a m v is v a g a rb h a m b h a v a n a g a d a la n a m b h a ira v a m v a h p u n a t u || i

s ru tv a s a s tra m p u r a d e v l m u la ta n tr a m m a h o d a y a m |

m u d ra m a n d a la m a n tr a u g h a m v id y a p lth o p a la k s ita m || 2 ||

s a h a s ra n i d a s a d v e ca c a tu s p ith a m tu b h a ira v a m |

Codices : ABCDE A: f. lv
M a n g a la m : o m n a m a h siv a d ib h y o g u r u b h y o y o g e sv a r m a m ] em.; . . . sv a r (I/a )n (a ) A (aksara tops miss
ing; bottoms consistent with D and L from g u r u 0; final anusvara possibly lost); o m n a m a h siv a y a B; erasure
Cpc (before correction, perhaps o m sr lg a n e sa y a nam ah ); o m n a m a li s iv a d ib h y o g u r u b h y a y o g lsv a r ln a DE
1a ta ttv a m ] ABCE; tatva D ga rb h a m ] BC; g a r b h a ] ADE m a y a m ] BCDE; m a y a
A b im b a m ] C; v isv (a m ? ) A; b im b a d B; v isv a m DE l b d u tln a m ] ABDE; d u tin a (- ?) C
p a d m a sa n d e ] AB; p a d m a k h a n d e DE; (- ? )a d m a sa m d e Cac; + p a d m a s a n d e + Cpc su k h a ] ABC;
(srasva?) D; su k h a E r u p a m ] AD; r u p a E; k a y a m BC b ib h arti ] B; bib h arttih AC;
v ib h u r ttih DE i c b h o g a ] ABC,KDE a d h iv a sa ir ] BC,,CE; a d h iv a s(a ir? ) A; a d h iv a sa i
D v iv id h a 0 ] ABC; d v iv id h a 0 DE laya ] conj. (S an d erson ); n a y a ABCDE id
bh a ira v a m ] AC; b h airavo B; b h airavas DE 2a sr u tv a ] BDE; sr u tv a AC sa stra m p u ra ] B; sastra
p u ra AC (anusvara possibly lost in A); m an trap aro DE d e v ! ] BC; d e v ( i / a / o ) A; d e v o DE 2b
mulatantram mahodayam ] em.; (m /s)u -----------A; parvatim pratyuvaca ha B; parvvatim pratyu+vaca
ha+ C; mulatantramahodayah D; mfilatantramaha( - )yah E 2c mantraugham ] em..; mantr(- gh
-) A; mamtrani BC; mantroghe DE 2d plthopalaksitam ] ABC; plthe ya laksit;ih DE 3a
dasa ] ABCD; ddasa E 3b catus ] con.; catuh ABCDE bhairavam ] ABC; bhairavah DE

291

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292

v im a la n n irg a ta m y a t ta d a g h o r l b h lm a v ik ra m a |

p ra ty u v a c a m a h a d e v a m b h a ira v a m m a n tra v ig r a h a m || 3 ||

y a t p u r a s u c ita m d e v a ta n tra m u c c h u s m a s a m b h a v a m |

v im a la h v e ti y a t p r o k ta m jn a n a u g h a m s a k tip u rv a k a m || 4 ||

y a s m im s tu s a m s th ita m h y etac c a tu s p ith a m t u b h a ira v a m |

y a s m a h i n irg a ta m s a rv a m m a n tra p T th a m m a h o d a y a m || 5 ||

c a tu s p lth a s y a s a m b a n d h e y a t tv a y a c o d ita m m a m a |

ta n tra v a ta ra s a m y u k ta m a d y a m y a t s id d h ik a ra n a m || 6 ||

s a ra h a s y a m m a m a c a k s v a jn a n a u g h o c c a ra p u jita m |

s iv a s a k tiv ib h e d a n ca b in d u b h e d a m ta th a iv a ca || 7 ||

n a v a s a k tiv ib h e d a n ca s rs tib h e d a m s u v is ta ra m |

e k a k in i y a th a s a k tir n a v a b h e d a ir v y a v a s th ita || 8 ||

g u h y a k a k im k a rlb h is ca k im k a ry o c c h u s m a s a m b h a v a h |

y o g in y o la k in ln a m t u b a h u b h e d a ir v y a v a s th ita h || 9 ||

A: f. xv
3c v im a la n ] em.-, v im a la ABCDE n ir g a ta m ] ABCD; n ir g g a ta E y a t ] ACD; y e DE 3d
a g h o r l ] ADE; ar+ (- ?)+ B; a(- rgho?)ri Cac; a + g h a + r l Cpc je m a h a d e v a m ] ADE; m a h a d ev a
BC; m a h a d e v o Bpc 3 ! v ig r a h a m ] ABC,,C; 0v ig ra h a h m DE 4 b tantram u c c h u s m a 0 ] Bpc;
tan tram u c c h u s m a 0 A; tam tr(- n - ? )su sm a C; m cUxtr(om re?)cchusm a D; m a n tro (m -? )cch u sm a E
sa m b h a v a m ] ABC; sa m b h a v a h DE 4c v im a la h v e ti ] ABCE; v is(a ? )la h v e ti D p r o k ta m JADE;
p r o + k ta + m Bpc; p r o k sa (- ?)r B" C 4 d jn a n a u g h a m ] em.; jn a n o g h a m A; (- n a g h a m ? ) B; ste n a d y a m
D; ste n a (g h )a m E; jn(- n ath - m ?) C 5a y a sm im s ] A; y a s m in BCE; (y- sm - n?) D hy
etac ] ACD; h atac D; h e ta E 5b c a tu s ] corn; ca tu h ABCDE 5 c y a sm a h i n ir g a ta m ] D;
yasma( ) A; yasmat pltham tu tat B; yasmat pltham tu +tat+ C; yasm adi nirggatam E 5d pl-
tham ] ABDE; pitha C mahodayam ] ABDE; mahodayahm C 6a catus0 ] corn; catuh ABCDE
sambcmdhe ] ABC; samvatta D; Scimvartta E 6b tvaya ] ABC; tvayo DE coditam ] em.; codito
ABCDE mama ] Bac; mamah AB^CDE 6c tantravatara0 ] ADE; tamtravataram BCpc; tamtro-
vataram Cac samyuktam ] A; sampreks(- )m BC; samyuktam DE 6d adyam ] ABDE;
adya C 7a sa ] ABCE; sa(m?) D mamacaksva ] A; samacaksva B,KCED; samacaksve
B" 7b jnanaughoccara0 ] em.; jnanoghocara0 A; jnanadyacara0 BC; stenadyocara D; stenaghocara0
E 7c sakti ] BCDE; sakti A vibhedan ] ADE; 0vibhedas BC 7d bhedam ] A D pc;
bhedas BC; bhen 8a vibhedan ] ADE; vibhedas B,KC; vibhedadas Bac 8c
ekakini ] corn; ekakini ABCDE 8d bhedair ] ABC; bhedai DE vyavasthita ] Bpc; vyavasthitah
AB"CCDE 9a guhyaka0 ] ABC,K; (- - ?)ka Cac; suhyaka0 DE 9b kimkaryo0 BCDE; kim(-
yya?) A sambhavah ] em.; sambhavam ABCDE 9c lakinlnam ] ABCE; lakirumam D 9d
bhedair ] ABC; bhedai DE

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293

eka eva mahavlrya vyapini sakti cottama |

tasya yagam asesam tu kriyate surapujita |

yatha tatha mahadeva yoginlsiddhikanksinam || 10 ||

gurususrusanirate vamamarganuvartine |

advaitabhavanavasthe nirvikalpe mane sthite || 11 ||

siddhir yatha bhaved deva tadvidhanam vada prabho |

yoginyah svalpabuddhyas tu alpacittalpasattvikah || 12 ||

bhartuh susrusanapara gurubhaktisamanvitah |

tasam siddhir yatha deva bhavate ca samasatah || 13 ||

isvara uvaca ||

sadhu sadhu mahadevi yat tvayaham procoditam |

nikhilam tat pravaksyami sarvasamdohalaksanam || 14 ||

yatha ca tantrasadbhavam bahvartham gudhavikramam

sarahasyam mahabhage srnusvekagramanasa || 15 ||

pura -d- akasmad devesi krldamanasya svasthitau |

A: f. iv

10a eka ] ABCD; eko E vlrya ] ABD; viryyo CE 10b vyapini ] BC; vyapini ADE sakti
cottama ] ACDE; saktir uttama BfK; saktis cottama B"1' 10c tasya ] em.', tasya AD; tan me BC;
tamsya E yagam ] em.; yogam ABCDE lo d surapujita ] em.; surapujitah ABCDE lo f
kariksinam ] BCDE; kaksinam A 11a susrusa ] corn; susrusa A; susuna Bpc; susosa Bac;
susrosa C; sa(nto?)sa D; mantrosa E nirate ] ABpcE; nirato BCcorr" ; nirat(- ?) D 11b
0marganuvartine ] ABC; margan tu varttine DE 11c advaita0 ] AB; advaitad0 C; a(rdvai?)a D;
arddheta E bhavana ] ACDE; ( - )avana B n d nirvikalpe ] em.; nirvikalpair ABCDE
12a bhaved deva ] em.; bhaved eva ABCDE 12b vidhanam ] ADE; vidhanam BC 12c
yoginyah ] Bpc; yoginyo AB CDE svalpa0 ] ABC; alpa0 DE buddhyas ] em.; buddhas
AB; 0bud d ha ms C; buddhan DE X2d cittalpa ] ACDE; cinta+lpa+ B sattvikah ] ABCD;
sotvikah E 13a susrusanapara ] corr.; susrusanapara A; susrusanaparah BC; santosanaparo DpcE;
santroscinaparo D ac 13d samasatah ] A; namo namah BC; samanatah DE 14b yat tvaya0 ] B;
yatvaya0 ADE; yatvayo0 C pracoditam ] em.; pracoditah ABCDE 14c nikhilam ] ABC; nisilat
DE pravaksyami ] ABC; pravaksami DE 15a tantra ] ACD; tatra DE sadbhavam ] ABCD;
satbhavam E 15b bahvartham ] BC; bahvartham A; bahvartha0 DE vikramam ] B; vikramam
A; vikramah C; vikrama DE 15c bhage ] ABC; se(no?) D; se(ro?) E 13d ekagrama-
nasa ] corr.; ekagramanasah ACDE; aikagramanasa B 16a pura -d- akasmad ] conj.; ( - rodakas)ma
A; purodaka(- ?) B; pudodcikamnya C; purodakasma DE 16b krldamanasya ] ADE; kridamanasya
BerrC

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294

yadi yagavijnata syam iccha yavan mamotthita || 16 ||

icchaya preritenaiva srikantho bhaktavatsalah |

divyam varsasahasram tu ijyanjalipurahsaram |

aradhito maya devi bhaktyavistena cetasa || 17 ||

srikanthena tato mahyam parakarunaya mahat j

jnanaughas tu samakhyatah padabandhakramena tu || 18 |]

srlkanthasya prasadena* sarvo 'yam parinato mama |

matsamparkat tvaya caiva asesas cavadharitah || 19 ||

tatas tvaya hitarthaya adesena vina priye |

parijanasya samakhyatum prarabdham bhaktihrstaya || 20

viplapyamanam tarn drstva mahatantram maya punah |

krodhavistena saptasi jnanam te nasitam yaya || 21 ||

A: ff. iv-*2r
16c yagavijnata syam ] conj.; yagam vijanasya A; yogam vijana(nya) BC; yogam vijenanyo DE i6d
iccha yavan ] conj.; icchaya ca ABCDE mamotthita ] e m mamotthitah A; samasthita BC; sarna-
sthitah DE 17b srikantho ] ABC; sr!kanth(a/o?) DE bhakta0 ] em.; bhakti0 A D ,,CE; laksmiBC;
bhaktibha D" 17c divyam ] ABCD; divya E Vcirsa0 ] ABDE; varse C sahasram
tu ] ABCpcDE I7d ijya ] BC; ijya A; icchal DE purahsaram ] B; purassaram A;
purahsarahm Cpc; puramsara(h?) Q.ac; puratsarah DE 17c aradhito ] ACDE; aradhita B
maya ] ABC; naya DE Tyf bhaktyavistena ] ABC; bhaktavisnena DE cetasa ] ABCDE'";
cetasahC'" 18a srikanthena ] BCDE; srlka(n- n- ?) A tato ] ACpcDE; tamo B mah
yam ] ABCF ; seham DE 18b 0karunaya ] em.; karunaya AB; kar+u+naya C; karunayo DE
mahat ] ABC'"; sahat DE 18c jnanaughas ] A; jnanakhyam BC; steno(gha)n D; stena(ghe)n E
samakhyatah ] ABD; sama(khya)(rrr'tah E; mamakhyatah C i8 d padabemdha0 ] ACP<; padavedha0
B; padeva0 Cac; yadavatta0 DE 19a srlkanthasya ] ABCpcDE; srlkanthasye Cac prasadena ] ABE;
pramadena C; prasadana D 19b sarvo'yam ] ABCpcDE parinato ] ADE; parinato B(c'r underra)-
pari+na+to Cpc; pa(di?)to Cac 19c matsamparkat ] ABpc; matsampat Bac; (matsarppa)1"" +rkka+
C; satsamparkkat DE tvaya ] ABC; tvayo DE i9 d asesas ca ] ADE; asesatva B; asesa+n
ca+ Cpc; asesa(- a?) Cac 20a tatas tvaya ] A; tatas +tvaya+ B; tasta+s tva+ya Cpc; tata(s tam?)yo
A ac; tatas tvayo DE 20b priye ] ABCD; priya C 20c parijanasya ] BCDE; parijanasya A
samakhyatum ] em.; samakhyatam ABCE; samokhyatam D 21a viplapyamanam ] em.; viplapya-
mana ABCDE 21b mahatantram ] B; mahatantra ACDE 21c avistena ] ABC; "avisnena DE
saptasi ] corr.; saptasi ADE; sapta(ni)'Tr B; (mam?)trani C 2 id jnancun te nasitam ] corr.; jnanam te
nasitam A; jnanan tenanitam Bpc; jnanan tu nanitam B C; stenattenoditam DE yaya ] ABCDP E;
yatha D"c

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295

tatas tvaya mahabhage trastaya kampamanaya |

sasrulocanaya caiva bhumyam gatvatha dandavat || 22 ||

karanjaliputam krtva bhltaya jnanaviplave |

vijnapto 'ham mahadevi sokadhisthitaya punah || 23 ||

tatas tvam vihvalam drstva grhltah karunaya hy aham |

evam uktasi karunyan mahamanyubhrtena tu || 24 ||

bhurlokam gaccha devese avataram kurusva 'tha |

brahmanasya grhe deham aparam grhna suvrate || 25 ||

tatrasthayas tatas tubhyam bhaktyaham sampracoditah |

anugraham karisyami tavaham sakti-r-ajnaya |

maya sardham punas tv aikyam tat sarvam prapsyasi priye || 26 ||

tato 'vatlrna madvakyat prayagasya samipatah |

A: f. 2r
22a tatas ] ABDE; tata(- ?) C tvaya ] ABCD; tvayo E mahabhage ] AB; mahabhaga
C; mahabharo DE 22b trastaya ] A; trastayo+h+ B; trastayo CDE kampamanaya ] A;
kampamanayo(h?) B; kampamanayo CDE 22c sasru0 ] corn; sasru0 A; nasru B; nasru CD;
nakra E locanaya ] AB; locanayo CDE 22d gatvatha dandavat ] conj.; gatva (pa?)dam-
davat A; gatva pradamttavat B; gatva padam (bh/na?)vat C; padambhavat DE 23a karanjalipu
tam ] corn; karanjaliputam AD; karanjalipu(- )emsurcrn Bpc; karaksalip(ana?)m Bflc; karaksali(pana?)m C;
karanjaliput(- ?)m E 23b bhltaya ] ABpc; bhltayo BflcCDE jnanaviplave ] A; (- ?)naviplave B,,c;
ksanaviplave Bac; ks(a/u?)naviplava C; stenavisnave DE 23c vijnapto 'ham ] BC; vijnaptoham A;
vist(- ?)pto ha D; vi(- )s,"''pto E mahadevi ] ABC''CDE; mahodevi Cac 23d sokadhisthitaya
ptmah ] corn; sokadhisthitaya punah A; lokadhisthitapavanah B; (- jdhisthitapovanah Cac; +loka+dhis-
thitapovanah CJC; sokadhisthitayo ptmah DE 24a tatas ] ABDE; tata C tvam ] AB; tva C; tvom
DE vihvalam ] B; vihvalan A; vihvala CDE 24b grhltah ] em.; grhitam ABCDE karu
naya ] A; karu+na+ya B; karuyo C; karunayo DE hy aham ] AB; hrdam CDE 24c uktasi ] A;
u(kta)corrni B; a(- ?)ani C; rekani DE karunyan ] em.; karunya ACDE; karunya+( ?)+ B 25a
bhurlokam ] AB; bhurlloka C; bhurlloka DE 25b kurusvatha ] ABCE; kurusva(me)CITtha D 25c
grhe ] ABC,KDE; grha Cac 23d aparam ] ABDE; apcira C grhna ] AB,K; grhna BacDE; grh(n?)a C
suvrate ] ABC; te vrate DE 26a tatrasthayas ] em.; tatrasthaya AB;,CDE; tatracchaya B,c; tatrasthayo
C tatas ] F3'"1; tatos AB" C; taton DE tubhyam ] ABCD; h i tvam E 26b bhaktyaham ] ABC;
bhakta(d)am DE coditah ] B; coditam ACDE 26e maya sardham punas ] A; nayanorddhvam
pim as B; nayanorddham punas C; sayonorddhasyanam D E tv aikyam ] AB; tv aikyat C/,CD ; tv ekyat
E 26f prapsyasi ] A; prapsyati B; pra(psya)a" ti C; propsy(ani?) D; prapsane E priye ] ABDE;
priy(a?) C 27a madvakyat ] em.; madvakyo A; madvakya Bpc; madbahyo B'KC; sadvakso DE
27b prayagasya ] A; prayogasya BCDE samipatah ] A; namavatah B^'C; nenlvatah B,x; nemivatah
D; nemlvratah E

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296

k a n a v lre m a h a g r a m e m e g h a d a tta g rh e s u b h e || 2 7 ||

c h a n d o g a s y a m a h a d e v i u tp a n n a la k s a n a n v ita |

s a ttik a ta tra s a m ja ta tav a n a m a m n a s a m sa y a h || 2 8 ||

ta to m a h a tv a y a b h a k ty a b u d d h is a m p a n n a y a h y a h a m |

a r a d h ito m a h a d e v i s a ta ta m lin g a p u ja y a || 2 9 ||

ta tra tra y o d a se v a rse s id d h a tv a m s a k ty a n u g r a h a t |

k h e c a ra tv a m a v a p n o s i s a m p ra p ta ca m a m a n tik a m || 30 ||

sa s a k tis tv a m m a h a b h a g e y a s a p ta v ip la v e k rte |

p u r a m a y a s m a ra tm a n a m a g h o rl n a m a te 'd h u n a || 3 1 ||

m a d iy a tv a m m a h a s a k tih s a r v a n u g ra h a k a rik a |

t a t p ra v a k s y a m i te jn a n a m y a d b h ra s ta m v ip la v e k rte || 3 2 ||

s rik a n th e n a m a h a n p ro k ta m b h u tv a s a d a s iv a t p a d a t |

s a ra h a s y a m m a h a d e v i s rn u s v e k a g ra m a n a s a || 3 3 ||

a c in ty a sy a p a r a s a k tih siv a sy a p a r a m a tm a n a h |

A: f. 21
27c kanavTre ] ACD; karavira0 B,K; kanavlra0 BflcE 27c! meghadatta0 ] A; medhyadatta0 B;
madhyadatta0 C; me(gh?)e datta DE 28a chandogasya ] A; cchandogamye BDE; cchandogamya
C mahadevi ] Eac; mahadevi ABCDE,,r 28c sattika ] BDE; sa(n/t)tika A; sa(tvi)">n ka C
samjata ] ABC; samyata DE 28d namam ] AC; nama BDE 29a maha tvaya ] C; m aha(n/t)vaya
A; mahat tvaya B; mahanvayo DE bhaktya ] ABC; bhakta DE 29b hy aham ] AB,,CD; hrdah C;
hrtam E 29d pujaya ] ADE; pujay(- ?) B,K; pujay(et?) Bflc; cpujaye Cpc; pujay(an/et?) Cac 30a
tatra ] ABCD; tahtra E 30b siddha tvam ] Bpc; siddhas tvam ABCDE; siddhastra C saktyanu
grahat ] Bpc; saktinugraha ACDE 30c khe ] ABCDpcE; kheh D c avapnosi ] corr.; avapnosi AC;
a+va+pnosi B; avapnoti DE 3od samprapta ] B; samprapto ACD; sa prapto E mamantikam ] A;
mamantikahm B; mamantikah C; samottikah DE 31a sa ] ABC; so DE tvam ] ADE; ca BC
mahabhage ] ABDE; mahabhaga C 31b ya sapta ] corr.; ya sapta A; ya (sa)frrpta B; ya(m?) apta C;
yonepto DE viplave krte ] AB"rCD; vipnave krte B"f; viplavaksatam E 31c pura maya ] ABC;
puro mayo D; puro meyo E atmanam ] em.; atmanam A; atmanam B; atmana C; onmanam
DE 3 id aghorl ] ADE; akari BC nama ] ABDE; nanama C 32a m adiya ] ABC; sadlyo
DE 32b karika ] ADE; karik(oh?) B; karikah C 32c tat ] ADE; tarn BC te ] AD; t+e+
B; ta(n?) C; ta E jnanam ] AB; jnana C; stenam DE 32d viplave krte ] ABC; viplavaksate
D; viplavakrte E 33a mahan ] em.; maha ABCDE proktam ] BCDE; prokta( ?) A 33b
sadasivat ] conj.; sadasiva+h+ AB; sadasiva0 C; sadasivah DE 33d ekagramanasa ] corr.; ekagra-
manasah ACDE; aikagramanase B"; aikagramanasa B"c 34a acintyasya ] ABDE; acintanya C
para saktih ] ADE; para sakti+h+ B; para sakti(h?) C

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297

ic c h a n a m e n a s a m ja ta ta y a b i n d u h p r a b o d h ita h || 34 ||

p r a b u d d h a s y a ta to b in d o r jn a n a u g h a m n is k a la m ta ta h |

a b h iv y a k to m a h a d e v i a k a s m a n m a n tra v ig r a h a h |

jn a n a s a m p u rn a d e h a s tu s a d a s iv a p a d e s th ita h || 35 ||

ta s m a t s a d a s iv a n u jn a ta ta h s rs tir a b h u t p u n a h |

h u h u k a n ta v a d h u ta s th a ta ttv a m a la s v a b h a v a ta h || 36 ||

lo k a sy a h ita k a m y a y a -m - a m rta k h y e n a s u v ra te |

n ib a d d h a m tu sa m a s e n a jn a n a u g h a m v im a la tm a k a m || 37 ||

a n u s th u p c h a n d a b a n d h e n a s a p a d e n a m a h a tm a n e |

la k s a s a m k h y e n a s a m k s e p a n m a n tra jn a n a k riy a tm a k a m || 38 ||

n ira c a ra p a d e b h u tv a p u n a s c o b h a y a d a rs a n a t |

p a r a p a r e n a d e v e n a s rlk a n th a y a p ra b h a s ita m || 39 || *

A: ff. 2r-*2v
34c namena ] ABCD; nama na E samjata ] em.; samjatah A; samjata+s+ B; samjata CDE 34c!
binduh ] corr.; bindu ABCDE taya ] A; tayor B; tayo CDE 35a prabuddhasya ] ABE; pratattasya
C; pra(bu - ?)sya D bindor ] em.; bindo ACDE; bindau B 35b jnanaugham ] A D pc; jnananya
C; (sta)w """*?naugham D; stanaugham E 35c abhivyakto ] ABC; abhivyakta DE 33d
mantra0 ] ABDE; yantra0 C 35c jnanasampurnadehas ] A; jnanena purnadehas BC,K; jnanene pur-
nadehas C; stenasampurnnadehan DE 36a tasmat ] A; tasya BC; tasman DE sadasivanujna ] A;
sadasiva(d ra)OTrrks+a+ B; mahasiva raksa C; sadasivatrasta DE 36b tatah ] ABDE; tata C srs
tir ] A; srstir BCDE 36c huhuka0 ] A; huhuka BC; hrhuka D; hrhraka E ntavadhiita-
stha ] em .;0ntavadhutastham ACDE; ntam vadhutastham B 36d mala ] em.; malam A; salam
BC; solam DE 37a kamyaya -m ] A; kamyaya B,,c; kamyayo B^DE; kasyayo C 37b
amrtakhyena ] A; na mrtakhya na BC; na mrta(sye)OTna D; na mrtakhyena E suvrate ] A; ced
vrate B; ced vrata C; ce vrate D; suvrate E 37c nibaddham ] conj.; nibandhas A; nibandha+s+ B;
niba(ntam)"r C; nivattan DE 37d jnanaugham vimalatmakam ] corn; jnanogham vimalatmakah A;
jnanaugham visalatmakam Bf"; jnanaugham vimalatmakam B ; jnanamjanasalatmakah C; stenoghyem
vimalatmakah D; stonoghyem vimalatmakamh E 38a anusthupchanda0 ] em.; anasthucchanda0
AD; anusthuccha+nda+ B; anustucchanda DE; anasthaccha C bandhena ] A; vamcena B;
vacana C; vatvena D 38b mahatmane ] em.; mahatmana ABDE; maha(tmana) " C 38c
samkhyena ] ABC; samkhya na DE samksepan ] A; samkhyaya BC; samkseyo DE 38d
mantra ] ADE; netra""'' B; (nn/tr?)etra C jnana ] ABC; stena DE kriyatmakam ] kri-
yatmakah ABDE; kri+ya+nmakah C 39a pade ] ACDE; +pade+B bhutva ] ABCE; (kr)"' tva
D 39b punas cobhaya ] A; puna(s cabhaya)'" B; prma+h+ sadbhiya C; punars ca bhaya D;
punars cabhaya E 39c devena ] ABC; devena DE

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298

asm aj jn a n a n m a h a d e v i s rik a n th e n a h ita y a v a i |

k o tik o tip ra v is ta ra ir lo k a n a m h ita k a m y a y a || 40 ||

p rc c h a k a s ra y a b h e d e n a k riy a b h e d a v ib h a g a s a h |

s u d d h a s u d d h e n a m a rg e n a a s a ttv e n a ca s u v ra te |

v is ta rita n i ta n tr a n i jn a tv a s a d a s iv a t p a d a t || 4 1 ||

a y a m tu jn a n a s a n d o h a m s v a r u p a v a s th ita m p riy e |

s a p a d a la k s a s a m k h y a ta m m a y a jn a ta m y a th a r th a ta h || 42

ta v a p i jn a n a b h r a s ta y a h s a m p ra v a k s y a m i s a m p ra ta m |

s a p a d a la k s a b h e d e n a s lo k a n a m s a m s th ita m tu y a t || 43 ||

a s m a d v in irg a ta m s a r v a m tra ilo k y a m s a c a ra c a ra m |

tv a y a p i k a th a n iy a m h i lo k a n a m h ita k a m y a y a || 44 ||

d iv y a d iv y a s v a b h a v e n a s th ita y a s a k ty a n u jn a y a |

k ro d h a b h a ira v a d e v a s y a s id d h a s y a iv a siv ecch ay a |

s a p a d a la k s a s a m k h y a ta m e v a m v a i b h a ira v o 'b r a v it j| 45 |

s a p a d a n ca iv a la k s a n ca k ro d h a b h a ira v a s a m jn a k a t |

A: f. 2v
40a asmaj jnanan mahadevi ] e m ( - ma?) jnan(a) mahadev(i) A; +tasma jnani mahadevi+ B''1; srlka-
nthena samatmanam BaC; asma steno mahadevi DE 40b snkcinthena ] ABC; srikanth+e+na
D; srlkanthasa0 E vai ] ABpcDE; ca B^'C 40c kotikoti0 ] BCDE; kothikothi0 A prav-
istarair ] corn; pravistar(e?)r A; pravistaram B; pravistara C; pravistarai DE 41b kriya ] ABC;
kriyo0 DE vibhagasah ] ABC; vibhaga( )h D; 0vibhagatah E 41c asuddhena ] ABDE;
asuddha na C margena ] BC; margena A; morrona DE 4 id suvrate ] ABC; sevrate D;
s(- ?)vrate E 41c tantrani ] ABC; tantrani DE 4 if jnatva ] ABC; statva DE sadasivat
padat ] conj.; sadasivah padat ABCDE 42a jnana ] ABC; stena DE sandoham ] ABDE;
"mando ham C 42b svarupa0 ] AB,,L; svakayo0 B"'C; svakaya0 DE priye ] ABDE; priya C
42d maya ] ABC; sa yo DE jnatam ] A; jna+tam+ BC; stenam DE arthatah ] ABDE; athata
C 43a tavapi jnana0 ] em.; tayapi jnana0 A; taya vijnana0 BC; tayapi stena0 DE bhras-
tayah ] BC; bhrastayas A; bhrastayam DE 43d slokanam ] BCDE; slokanam A 44a
asmad ] ADE; asma+d+ B; asmar C 44b trailokyam ] ABDE; trailokam C sacaracaram ] ABDE;
me caracaram C 44c tvayapi ] AB; tvayopi CDE 45a svabhavena ] ABC; tvabhavena
DE 45b sthitaya saktyanujnaya ] AD; sthitaya saktyamnujnaya B; sthitaya saktanujhaya0 C; sthi-
tapasaksyanujnaya E 43d siddhasyaiva ] ABDE; siddhasyeva C 45e sapada0 ] ABDE; mayada0
C samkhyatam ] ADE; 0samkhyata(m)'r B; samkhyata( - ?) C 45f evam ] ABC; sevam DE
46a sapadan ] A; sapadas BCDE laksan ] AB; laksas CDE

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299

k a p a la b h a ira v a s y a iv a k a th a y isy a si s u v ra te || 46 ||

b ra h m a n a s y a k u ru k s e tr e u tp a n n a s y a m a h a m a te |

s rld h a re ty a b h id h a n a s y a a d h ik a ra s th ita s y a v a i || 47 ||

s a k ty a d h is th ita c itta s y a a s id d h a s y a n a s a m s a y a h |

k a p a la b h a ira v o d e v i la k s a n caiv a s a p a d a k a m || 48 ||

c a tu rv im s a tib h is ca iv a s a h a s ra ih s a m g h a ris y a ti |

m u la ta n tra v id h a n a m tu s v a r u p e n a v y a v a s th ita m || 49 ||

lo k a n a m a lp a c itta n a m c a tu s p lth a d iv a rjita m |

a s m in n eva h y a s a u ta n tre s id d h im p ra p s y a ti n a n y a th a || 50 ||

k a p a la b h a ira v a t s id d h a d a s id d h a s y a iv a v a k sy a si |

p a d m a b h a ira v a sa m jn a s y a e v a m v a i b h a ira v o 'b r a v lt || 51 ||

o d ra d e s e tu ja ta sy a d e v a d a tta s y a sa m jn a y a |

c a ra n a b a h v rc a s y a th a a d e s e n a n a s a m s a y a h || 52 ||

a s id d h a s tv eva d e v e si p a d m a b h a ira v a s a m jn a k a h |

A: f. 2v
466 kathayisyasi ] A; kathayisyami BC; kathayisyeni DE suvrate ] ABC; sevrate D; s(e/u)vrate E
47a ksetre ] ABD; ksatre CE 47b utpannasya ] ABC; utpannasye DE 47c srldharety ] AB;
sndharaty CD; sridharabhy E abhidhanasya ] ABC; abhidhanasye DE 47d adhikarasthi
tasya ] ACDE; adhikara(dhi)err+sthi+tasya B 48a saktya0 ] AD; sa(jya)err+(- y?)a+ B; sajya C;
saksya0 E 48b samsayah ] ABCD; (sa)m msayah E 48d laksan ] A; laksas BCDE sapada
kam ] A; sapadakah BDE; na padakah C 49a "vimsatibhis ] BE; 0virisatibhis A; 0visatibhis D;
vidrabhis C 49b sahasraih ] corr.; sahasrais A; sahasrai+h+ B; sahasrai C; sahasrain D; sahasain E
samgharisyati ] A; sam(- ?)(ri)<?rr'+ghi+syati B; ma(thya?)risyati C; sasyarisyati DE 49d svcirupe-
na ] AE; (svarupe)""na B; sva(- ?)pena D; cakrayana0 C vyavasthitam ] em.; vyavasthitah ABCDE
50a lokanam ] BE; lokanamm ACD 50b catus ] corr.; catuh ABCDE pithadi ] ABCE;
pIth(o)OTdi D varjitam ] ABpc; vartitah B; va(t?)ita( -?) C; varjjitah DE 50c asminn ] B;
asmimn ACDE eva ] conj.; eka ABCDE hy asau ] A; (kra)'r' +hy a+sau B; krcunau C; hy
amau DE tantre ] AB; tatra C; tantra DE 5od siddhim ] em.; siddha ACDE; siddh+(i?)+m
B prapsyati ] conj.; prapsyasi ABDE; prapsyasi C 51a bhairavat ] A; bhairava BC; bhairavot
D; bhairavon E siddhad ] conj.; siddho ] ADE; siddha BC 51b asiddhasyaiva ] ADE; asi(-
ai)'",i:"re+ddha+Syaiva B; atisaumyaiva C 52a odra ] A; udra B; uddra C; utra DE tu
jatasya ] ADE; tu j+a+tasya B; bhuje tasya C 52b dattasya ] ADE; dantasya BC 52c
bahvrca ] em.; (v)ahvajasyatha A; va( - ?)manyatha B; vahvajany(o) tha DE; vakramanyatha C 52d
adesena na ] ABC; adese na DE 53a asiddhas tv eva ] ADE; asiddhas (tv)" eva B; aniddhastha
ca C 53b samjnakah ] ADE; samjnaya B; samjnayah C

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300

c a tu r v im s a tis a h a s ra m g ra n th a m d v a d a s a b h ih p u n a h || 53 ||

s a m g h a r a m tu sa h a s ra is tu k a ris y a ti siv ecc h ay a |

a n e n a iv a tu ta n tre n a ta ta h s id d h im p ra y a s y a s i || 54 ||

e ta t ta n tra m a s id d h a s y a s a k a s a t ta v a ev a h i |

s ru n v is y a n ti m a h a b h a g e sisy a s ca iv a c a tu r d a s a h || 55 ||

ra k ta b h a ira v a k o n a m n a jv a la b h a ira v a k o 'p a r a h |

h e la b h a ira v a k a s ca iv a tra y o 'p y e te m a h a y a s e |

m a d h y a d e s a s a m u tp a n n a s c a ra n a th a rv a n a m ta th a || 56 ||

v a m a b h a ira v a k o d e v i v ija y a b h a ira v a k o 'p a r a h |

s a u r a s tra y a m s a m u tp a n n a u s u d r a u ja ty a p ra k lr tita u j| 57 ||

b h lb h a ts a b h a ira v o d e v i g a ja k a rn a s tu b h a ira v a h |

c a n d a b h a ira v a k a s ca iv a s in d h u v is a y a s a m b h a v a h || 58 ||

A: f. 2v 1
53c vimsati ] BDE; vinsati A; vi(m?)sati C sahasram ] ACDE; s+a+hasram B 53d
grantham ] ACDE; (guccham)'"+grantham+ B 54a samgharam tu ] A; samkhya catu+h+ B;
samkhya catu0 C; sampyarin hi DE sahasrais ] ABC; sahasran DE 54b sive ] ABC; sive
DE 54c anenaiva h i ] ABDE; anena vartta C tantrena ] conj.; mantrena ABCDE 54d
siddhim ] B; siddhih ACDE prayasyasi ] ADE; praya(ccha)err+sya+si B; prayasyati C 55a
etat ] ABC; etan DE tantram ] B; tatram AC; tatra DE asiddhasya ] ABC; sasiddhasya DE
55b sakasat tava ] corr.; sakasat tava A; nekanante ca BC; nekanottava DE 55c srunvisyanti ] ADE;
(sruci)err +sro+syanti +ca+ B; srucisyanti C mahabhage ] AB; sadabhoga C; mahabharo DE 53d
sisyas ] corr.; sisyas A; sikhyas BC; sisyos D; sisyon E 56a rakta0 ] A; ra(kta?) Bpc; r( - - ?) Bac;
ruksa0 C; raksa DE bhairavako ACDE; bhaira+va+ko B namna ] ABC; namno DE 56c
bhairavakas ] Bpc; bhairavak(os?) Bc; 0bhairavakos C; bhairavakas ADE 56d trayo 'py ete ] A;
trayo (py? c)con te B; traya preta C; trayo py eta DE mahayase ] corr.; mahayase A; mahopame
Bpc; mahopam(- h?) B"c; mahoyamah C; mahayame DE 56c m adhyadesa0 ] A; madhyadese BD;
madhyadese C; madhy(e?) dese E samutpannas ] corr.; samu(tp)anna A; (samupte?)c<rnna B;
mahaneha C; sam(res ca)nna DE 56f caranatharvanam ] conj.; caranam parvanam A; caranam
va(rddhan?)c<,rram B; caranam varddhanam C; caranam sarvvanam DE 57a bhairavako ] ABDE;
bhairavaka C 57b vijayabhairavako ] ADE; vijayabhairavo B; vijayam bhairava C 57c sauras
trayam ] ADE; sauras(tr - - B; saurastraya C samutpannau ] em.; samutpanna ABCDE
57d sudrau ] em.; sudro ADE; sudra BC jatya ] A; (ja?)corr'tya B; ( - tpa?)ct"r C; jatyo DE
praklrtitau ] em.; prakirtht(ai?)h A; praklrttitah BCDE 58a bhlbhasta0 ] ADE; bibhatsa0 Bp<; (
?) Bac; srlpadma0 C bhairavo ] ABDE; bhairava C 58b karnas ] AB,K; karnam BflcCDE
bhairavah AB,KDE; bhairavam B"c; bhairava(mh?) C 58c bhairavakas ] B,K; bhairavakas AB"CCDE
58d sindhu ] A; si(ndu)ITr+ndhu+ B; mindu C; siksya DE sambhavah ] em.; sambhavah
ABCDE

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30i

k s a triy a u r a ja p u tr a u tu c a n d a b h a ira v a k a h p u n a h |

b ra h m a n o 'th a r v a n o d e v i c a ra n e n a n a s a m sa y a h || 59 ||

y a jn a s o m a su to b h a v y o b rh o d a riv is a b d ite |

g ra m e ja to m a h a d e * v i n a tr a k a ry a v ic a ra n a t || 60 ||

g ra m a b a h y e tu d e v e si ta tra d e v i b r h o d a r l |

ta s y a n a m e n a sa g ra m o b r h o d a r l p ra k lr tita || 61 jj

a r a d h a y itv a s a u v ip ra s ta to d e v lm b rh o d a r lm |

v id y a m a tra m t u s a m p ra p y a ja p a m ta tra iv a s u v ra te || 62 |

k a ris y a ti m a h a s a ttv a s ta ta s ta sy a b h a v is y a ti |

a d e s a s ea sy a sa stra sy a s ra v a n a y a n a s a m s a y a h || 63 ||

s ru n v is y a ti m a h a d e v i p a d m a b h a ira v a p a rs v a ta h |

ta tra s id d h a s tv a s a u v ip ra s ta n tra k a rta b h a v is y a ti || 64 ||

g a la y itv a im a m c a rth a m s a ta ir a s ta d a s a ir m ita ih |

A: ff. 2v-*3r
59a ksatriyau ] em.; ks(e)triyo A; ksatriya BC; ksatriyo DE putrau ] ABD; putrau(+h+?) C;
putr(o) E 59b canda0 ] ACDE; vanda0 B bhairavakah ] em.; bhairavaka ABCDE 59c
brahmano 'tharvano ] ABDE; brahmanatharvvana0 C 59d caranena ] AB,KDE; caranana B C
60a yajnasomasuto bhavyo ] A; ya(ksa)'>"'+jha+(so)"rr' (maha)" +( - - ?)+bhavyo B; yaksa nama maha-
bhavya C; yajnasasa(s/m)rato bhavya D; yajnasascimrato bhavya E 60b brhodarl0 ] AB,KD;
vrkodari0 B0CC; brhodar(i)r' l G E visabdite ] corr.; visabdite ABDE; visabdita C 60c
grame jato ] AE; gram(e) rr(ksa)err+ja+t(o)C0rr? B; gramaksatam C; gramajato D 6od karya vicara
nat ] AB0CCDE; karyya vicarana B,K 61a bahye tu ] ABpcDE; ( - - ?) Bac; va hrta C de
vesi ] CDE; devesi A; deve(si)''"' B 6xb brhodarl ] ADE; vrkodari BC 61c tasya ] em.; tasya
ABCDE namena sa gramo ] Bpc; namena so gramo A; nam(a?)na( - ) gram(o) Bac; namanama grama
C; namanamogra( - ?) D; namanamograpi E 6 id brhodarl ] AB,KDE; vr( - jodarl B"; vrkodari C
praklrtita ] Bpc; praklrttitah AB"' CDE 62a aradhayitva ] ACDE; a r a d h a y i( t y a ? B vipras ] A;
viprah BC; vipran DE 62b devlm brhodarlm ] em.; devi brhodarl ABF DE; devi vr( - jodarl B'ic;
devi vrkodari C 62d japam ] A; japet BCDE suvrate ] AB; suvrata C; ca vrate DE 63a
karisyati ] em.; karisyami ABCDE mahasattvas ] ABpcDE; mahasatv( - ) Bc; mahasatvah C 63b
tasya ] ABCD; tasyai E 63c adesas ] em.; adeso ABCDE sastrasya ] AD; (namta?)say B; gatrasya
C; sastre sya E 64a srunvisyati ] em.; srunvisyanti ADE; (bhavi)'"syanti +( - ?)+ B; bhavisyanti
C 64b parsvatah ] Bpc; parsvatah A; ( - - )tah B"; pujitah C; 0yottatah DE 64c tatra ] B;
tatrah ACD; tatah E tv asau ] ABDE; n(v)asau C 64d tantra0 ] A; +ta+(tu?) B; rtu C;
tatra DE 65a imam ] AB"CCDE; imam B'" cartham ] conj.; cartha(n/t) A; vartha B; carthl C;
carth(a/I?)t D; carthlt E 65b satair ] B; satair ADE; matair C astadasair ] corn; astadasair AD;
asta(m)da(sai)|,'Tr B; astodanai C; astadasai E mitaih ] A; mmitai BC; smitaih DE

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302

sa m h a ris y a ti ta ttv a jn a s ta th a ca iv a tra y o d a s a ih || 65 ||

s a p ta b h is ca ta th a ca iv a s a m g h a ris y a ti s u v ra te |

lo k a n a n ca h ita rth a y a n a tr a k a ry a v ic a ra n a t || 66 ||

n a d h ik a r a d y a ta h k rtv a jn a n a p r a p tir n a ja y a te |

v id y a m a tra v id h a n a m t u s a m k s e p e n a h ita y a v a i |

sra v a y isy a ti lo k a n a m ta tra trita y a k e n a tu || 67 ||

k u m a ra b h a ira v o d e v i a s ta d a s a s a ta m ta th a |

c a n d a b h a ira v a k a s y a th a s ru tv a v is ta ra y isy a ti || 68 ||

k ro d h a b h a ira v a k o d e v i tra y o d a s a s a ta m ta th a |

c a n d a b h a ira v a k a c ca iv a jn a tv a v is ta ra y isy a ti || 69 ||

te ja b h a ira v a n a m a n a s ta th a s a p ta s a ta m p u n a h |

c a n d a b h a ira v a k a c ca iv a s r u tv a s a u v is ta ris y a ti |

av a ta re tu s a m p ro k ta m s is y a n a m trita y a m ta th a || 70

b h a v is y a k irtita h y a tra y e c a tu r d a s a m a d h y a ta h |

A: f. 3r

65c samharisyati ] A; samharisyanti BC; samdarisyati DE tattvajnas ] corn; tatvajn(a?)s A; tatvajna


Bpc; tadvajna B' C; tatvajnan DE 63d tatha ] B; tathas ACDE trayodasaih ] Bpc; trayodasaih
ADE; trayoda( - - ) B"; trayodanah C 66a saptabhis ] Bpc; saptabhis AB^CDE ca tatha ] Bpc; cas
tathaA; cat tatha BacC; can tatha DE 66b samgharisyati ] A; samcarisyati BC; sampyarisyati DE
suvrate ] ABCE; s(re)vrate D 66c lokanam ] BCE; lokanan AD 66d vicaranat ] BflcCDE;
vicarana(t?) A; vicarana Bpc 67a nadhikarad ] conj.; (na?)dhikara A; adhikara BC; nadhikara DE
67b jnana ] ABC; stena DE praptir na jayate ] Bpc; praptin na jayate ADE; prapti(nn arja?)yate
Bac; praptinn arjayate C 6yd samksepena ] ADE; samksepana BC vai ] ADE; ca BC 6ye
lokanam ] ABpi:DE; lokanamn B"C 67f tritayakena ] corn; trtayakena ABpcCDE; tatayakena Bac
68a bhairavo devi ] em.; bhairavam devi ABCD; bhairavavande E 68b satam ] corn; satan
A; matan BCDE 68c bhairavakasyatha ] A; bhairavakanyatha BC; bhairavakas(y?)atha D;
bhairavakasyartha E 68d srutva ] BCDE; srutva A 69a bhairavako ] ABF DE; bhairavaka
B0CC 69c bhairavakac ] em.; bhairavakas A; bhairaveikas B,KDE; bhairamvakas B^C 6gd
jnatva ] ABC; statva DE 70a namanas ] em.; namanam ABDE; namana C 70c can
da0 ] ACDE; cam( - ?) B bhairavakac ] em.; bhairavakas ACDE; bhairava+ka+s B 7od
srutva ] BCDE; srutva A vistarisyati ] ABCE; vistari(sya?)ti D 7oe avatare ] A; avataram
BCDE samproktam ] Bpc; s(a)proktam B"c; samproktam AD; sa proktam C; samprokta E 7of
tritaycim ] corn; trtayan ABpcCDE; t(- ?)tayan Bac 71a bhavisya0 ] ACDE; bhavisya+(t?)+ B
klrtita hy atra ] ABpcDE; kirttitad yatra B^C 71b ye ] AB; ya CDE catur ] ABDE; catu(
?) C

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303

karalabhairavo nama tatha ucchusmabhairavah |

matangajatisambhutau padmabhairavasisyakau || 71 ||

yamabhairavakas canyah kasmlre sambhavisyati |

chandogo brahmano devi tatha anyo bhavisyati || 72 ||

visnubhairavanamano lampayam visaye tatha |

vajimadhyamdino vipro bhavisyati tathaparah || 73 ||

daksinabhairavah kasyam utpanno brahmanas tatha |

bahvrcas caparah sisyo bhavisyati na samsayah || 74 ||

oddiyane mahadevi tatha sekharabhairavah |

brahmanas taittirikas ca apastambho bhavisyati || 75 ||

caturdasa samakhyatah padmabhairavasisyakah |

jnatva dvadasasahasram siddhim prapsyanti suvrate || 76 ||

vyakhyam caiva karisyanti sisyanam siddhikanksinam |

saktyadhisthitacittanam caturdasa tu samjnakah || 77 ||

A: f. 3r
7id ucchusma0 ] AB'*D E; ucch(va?)sma Bflc; ucchvasma0 C 7 ie sambhutau ] em.; sambhuto
ABCDE 7 if sisyakau ] em.; sisyagau AB'"; sisya( - )au Bfl(; sisyasau CDE 72a bhaira-
vakas ] em.; bhairavakas ABDE; bhairavakam C canyah ] em.; canyah ABCDE 72b kasmlre ] B;
kasmlre AD; kasmira C; kasmire E sambhavisyati ] ADE; (te bhav?)n"' isyamti B; nan( - ?)risyati C
72c chandogo ] ABD; chamdoga C; cchandaso E brahmano ] AB',CE; brahman( - ) Bc; brahmana
CD 73a namano ] ADE; naman(a?)"rr B,,L; namana B""C 73b lampayam ] AD; lasyayam
Bpc; vasyayam B"rC'":; vasyayom Cac; lamyayam E 73c 0madhyamdino ] em.; "madhj/amdine ABC;
m adhyadine DE vipro ] ABDE; vipra C 74a 0bhairavah ] BC; bhairavaih AD; bhairavih
E kasyam ] corr.; kasyam ABpcCF ; kasyom B'"C'K; katyam DE 74b utpanno ] B'"; utpannau
ADE; (u?)tpinnau Bc; anyatrau C brahmanas ] Bpc; brahmanan ACDE; brahmana( -?) BK 74c
bahvrcas ] em.; bahvayo ADE; bahavas Bpc; ba( - - ?) Bac; bahvaya C caparah ] em.; caparas A;
capara BC; caparan DE sisyo ] AE; sisya BC; si(syo?) D 74d bhavisyati ] AC; bhavisyanti BE;
bhavi( - ?)ti D 75a oddiyane ] A; uddiyane Bpc; uddiyana BflcCDE 75b Sekharabhairavah ] A;
(se)mrrkharabhairava B; satvabhairavamh C; mekharabhairavah DE 75c brahmanas ] Bpc; brahma
no ADE; brahman( -?) B"; brahmana C taittirikas ] B; tettirlkas A; tattirikas C; tentirlkas DE
75d apastambho ] A; (apast)'rambo B; (sru?)pantasta C; ayastambho DE 76a samakhyatah ] B,,c;
samakhyata AB"l C; samo khyato D; samakhyato E 76d siddhim ] AB'KDE; siddhi B C su
vrate ] ABCE; nuvrate D 77a vyakhyam ] BE; vyakhya ACD karisyanti ] ABCE; kari(sya?)nti D
77b sisyanam ] corn; sisyanam ACE; (si)OTsyanam B; (si - anam?) D 77c saktya0 ] AB'*; sa( - ?)
Bac; sajya C; saksya0 DE 77d caturdasa ] B; caturddasam (unmetrical) ACDE samjnakah ] A pc;
samjnaka A cBCDE

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304

padmabhairavakam caiva sastham vai sthanam asritah |

svacchandabhairavah srutva sakasat krodhabhairavah || 78

atha dvadasasahasram sahasrair dasabhih punah |

samharisyati devese saktyadhisthitacetasa || 79 ||

tantravataravicchinnam yogininam prabhavatah |

kathayisyati lokanam dasasahasrakam* priye || 80 ||

ujjainyayam tu samjato viprajo fukaputrakahf |

deika tasya vai mata bahugarbhaprasarita || 81 ||

snatacamati matrnam puratah putrakanksinl |

japtavidyo mahavlryah samayalanghaprabhavatah || 82 ||

ksipisyanti hy asiddhatvan matarah sakticoditah |

tasya garbhe mahabhage amantrlnamakas tatha || 83 ||

tatas tasya mahadevi tasam caiva prabhavatah |

A: ff. 3r-*3v
78a bhairavakam caiva ] conj.) bhairavakas caiva ABCDE 78b vai sthanam ] ABCD; vai(s-
tha)errvam E asritah ] W c; asrtah ACDE; as( - ?)tah B"c 78c bhairavah ] Bpc; bhairava BKC;
bhairavo ADE srutva ] corr.) srutva ACDE; (sru)OTtva B 78c! sakaSat krodha0 ] A; sakopat
krodha0 B; sakopa(kr?)odha C; sakasa(ttro?)dha D; sakasa krodha E 79b sahasrair ] ABC; sahas-
rai DE dasabhih ] B"C/; ddasabhi (unmetrical) ABafC" E; dasabhi D 79c devese ] ADE; devesi
BC 79d saktya ] AE; sa{)\&)err'+ktya+ B; sajja0 C; sa( - ) D dhisthita ] conj.) bhutas tu AE;
bhutantuBC D 80b yogininam ] ABDE; yoginanam C 80c kathayisyati ] ABC; kathayisyanti
DE 8od priye ] ABDE; priya C 81a ujjainyayam ] A; ujja(ylnya?)'n n B; ujjanyayan CDE
samjato ] ADE; samjata BC 81b viprajo ] ABpcD; viprajn(a/o) B^; viprajna C; piprajo E 81c
deika ] A; da'ika BCD; dai'kam E vai ] ABCD; cai E mata ] Apc; matra ACBDE; matro C 8 id
prasarita ] era.; prasaritah ADE; prasaditah B; pramaditah C 82a snata0 ] ABCE; s(na?)ta D
camati ] em.) camanti AB; vasanti C; camantri DE matrnam ] AD; mat(r) rrnam B; sotrnam C;
mattrnam E 82c vidyo AB,, ] ; vidya DE; vidy(a/o?) B C viryah ] corr.) vlrya ADE;
vldya+h+ B; vidya C 82d samaya ] A; s(ai?)ma+ya+ B; masalam C; samaye DE la-
ngha ] DE; lamghe A; lam( - ?) B; sam C 83a ksipisyanti ] corr.) ksipisyanti AD; (- ?)idhinyatti
Bpc) ksidhinartti B"c; ksimdhinartti C; ksipasyanti E hy asiddhatvan ] D; hy asiddhatva(t/n) A;
ha siddhatvan BC; hy a+si+ddhatvan E 83b matarah ] corr.) matara AD; matarah B; mataro CE
83c tasya ] era.; tasya ABCDE garbhe ] AB; garbha CDE mahabhage ] AB; mahabhara C;
mahabharo DE 83d namakas ] ABpc; namakan B'RCDE 84a tasya ] A(ta+sya+); tatra BC;
te sa DE 84b tasam ] A; (ta?)sam B; bhasam C; tasa DE prabhavatah ] ABDE; prabhavata C

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305

vidyam prapya japam krtva tatah sastram sa vetsyati || 84

tato nibaddhagranthas ca divyasanganubhavatah |

dasasahasrakenartham asesam kathayisyati || 85 ||

tatas tenaiva jnanena pascat siddhim sa lapsyati |

candabhairavanamanah sahasraih saptabhih punah || 86 ||

tad eva dasasahasram karisyati mahadhipe |

dvadasaiva sahasrani kartuvancha bhavisyati || 87 ||

na cartham divyasisyanam samhartum sah karisyati |

saptabhis ca sahasrais tu vighnam tasya bhavisyati || 88 ||

anaya vanchaya devi bindubhairavasamjnakah |

saptabhis ca sahasrais tu tasya vighnam bhavisyati || 89 ||

anayaiva mahadevi vanchaya dasasamjnake |

mayabhairavanamano na ca siddhim prayasyati || 90 |j

saptabhis ca sahasrais tu vighnam tasya bhavisyati |

anantabhairavas caiva vistaram kartuvanchaya || 91 ||

A: f. 3V 903-916 omitted in E

84c vidyam ] B; vidya ACDE japam ] ADE; jayam B; (ja)'"yam C 84d sa vetsyati ] conj.
(Isaacson); bhavetsyati A; bhavisyati BC; bhavatsyati DE 85a granthas ca ] conj.; granthasya
ABCDE 85b sanganubhavatah ] ADE; 0sagatrabhavatah P/c; 0sadbhavabhavatah BacC 85c
sahasrakenartham ] corr.; sahasrakenartham ] AB; sahasrakenatham DE; sahasrakam nathamm
C 86b lapsyati ] BC; lapsati ADE 86c namancih ] corr.; namana ADE; namanam BC
86d sahasraih ] ABC; sahasrai DE saptabhih ] ABC; saptabhi DE punah ] ABCD; pu(-
na)errh E 87a eva ] ADE; (evam?) Bpc; arddham BCC 87b karisyati ] ABCD; karisyamti E
mahadhipe ] ABDE; mahadhipa C 87c dvadasaiva ] DE; dvada(sai?)va A; dvada(sai)trr'(va)"' B;
dvadasam ca C 87d kartu0 ] B1"; kartta0 ADE; kanta0 B"CC 88a na cartham ] em.; na cartha
ADE; na carthe B; tatrartha C sisyanam ] BC; sisyanam ADE 88b samhartum ] conj.; sa
marttum AB,,C; na narttum BacC; mamantram DE sah karisyati ] em.; so karisyati A; nakarisyati
BacDE; no karisyati B; nakatisyati C 88d vighnam ] A D ,KDE; vi( - ?) Bac; visya C 89b
bindu0 ] ABCD; bindra0 E 89d tasya vighnam ] A; (bhavisyati)'" +tasya vighnam+ B; bhavisyatih
C; tasya vighna DE 90a anayaiva ] ABD; anenaiva C 90b vanchaya ] BC; vacchaya AD
samjnake ] conj.; samjnakah ABCD 90c namano ] AD; namanam BC 9od na ca ] BC;
nava AD siddhim ] C; siddhi AD; siddhi+h+ B prayasyati ] ABC; prayamyati D 91a
sahasrais ] ABC; sahasr( - ? ) s D 91b vighnam ] AD; ( - na?)n Bpc; vipran B C

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306

s a h a s ra ih s a p ta b h is ca iv a v ig h n a m ta s y a p i s u v ra te |

b h a v is y a ti n a s a n d e h o e v a m v a i b h a ira v o 'b ra v lt || 92 ||

s a d a s iv e n a d e v e n a d v a p a re b h a s ita m m a h a n |

ta to d iv y e n a m a n e n a ta s m a t s a p ta tim e y u g e |

ta v a d e v i m a y a k h y a ta m ta n tr a m b h a ira v a p u jita m || 93 ||

k a la u y u g e n a s a n d e h a h s rlk a n th a s y a jn a y a ta th a |

a s m a d v a i s a p ta m e ca iv a k a p a lis a sy a s u v ra te || 94 ||

tv a m v a k sy a si m a h a d e v i tre ta y a m b h a ira v o 'b r a v lt |

d v a p a r e k a lis a n d h a u tu p a d m a b h a ira v a s a m jn a k a h || 95

s a p a d a la k s a s a m k h y a ta m s a m g h a ris y a ti n a n y a th a |

k a la u c a tu r th a p a d e t u ta th a s v a c c h a n d a b h a ira v a h || 96 |

sa m g h a ris y a ti d e v e si e v a m v ai b h a ira v o 'b r a v lt |

c a n d a b h a ira v a k a s ca iv a ta th a ca v ib h u b h a ira v a h || 97 ||

m a y a b h a ira v a k a s ca iv a v is ta ra m k a r tu v a n c h a y a |

k a la u c a tu r th a p a d a n te b h a v is y a n ti v a ra n a n e || 98 ||

A: f. 3V

92a sahasraih ] Bpc; (sahasrais?)lof!o"Kcl"l"ag''i A; sahasrai B"CCDE 92b vighnam ] ABpcDE; vi( -
?)n Bc; vi(ppra?)n C tasyapi ] ABC; tasyo pi DE suvrate ] AB; suvrata C; nuvrate DE
92c sandeho ] ADE; sandeha BC 92d evam vai ] A; evais vai Bpc; evais ca B"CC; eva(s cai?)
DE 93b bhasitam ] ACD; bhasito Bpc; bhasit( - ?) BK; bhasitamn E mahan ] AB,,CDE; mahat
BacC 93c divyena manena ] AB; divyanamanena C; divyanamonena DE 93d tasmat ] ADE;
tasman BC saptatime yuge ] A; (me bruhi?) sat pura B; me (bru?)hi sat pura C; saptatima
pura DE 93c tava ] ADE; tadva BC akhyatam ] ABC; 0a(gya?)c"+khya+tat D; akhyata
E 93f tantram ] ABC; tatra D; tat tatra E pujitam ] AB'"; pujita( - ?) Bac; pujitah
CDE 94a yuge ] A B pc; pura BacCDE sandehah ] DE; sandeheh A; samdeha BC 94c
saptame ] AB; saptama C; saptase DE 94c suvrate ] ABCE; nuvrate D 95a tv a m ]A D ;tv a d
BC; tv(am?) E vaksyasi ] em.; vaksyami ABCDE 95b tretayam ] ABCD; tre(tta?)yam E 95c
0sandhau ] corr.; samdhaus ADE; samkhaus B; sakhyaus C 95d padmabhairava0 ] ABCD; yada
bhairava0 E samjnakah ] em.; sanijnakau ABCDE 96b samgharisyati ] A; sam(ka?)""T?risyati
B; samparisyati C; sampycirisyati D; sapyarisyati E 96c pade ] ABDE; padan C 96d
bhairavah ] BC; bhairava ADE 97a samgharisyati ] AB,,C; sampyarisyati B^CDE de
vesi ] CDE; devesi A; deve(si)'r' B 97b evam vai ] ABC; evams cai DE bhairavo ] ABDE;
bhairava C 97c bhairavakas ] ADE; bhairavaka+s+ B; bhairavakam C 97d vibhu ] ABDE;
bindu C 98b vistaram ] ABDE; vistara0 C vanchaya ] ABDE; vachaya C

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307

a n a n ta b h a ira v a s ca iv a k a lp a n te v is ta ra m s a d a |

n a s a k n o s y a ti v a i k a r tu m b h a k ty a d h is th ita c e ta s a h || 99 ||

c a tu r v im s a tis a h a s ra m m a n a y is y a ti s u v ra te |

c a n d a b h a ira v a k o d e v i v ib h u b h a ira v a m ev a ca || 100 ||

m a y a b h a ira v a k a s ca iv a ta th a c a n a n ta m ev a ca |

e ta d a p a sc im a v lra s ta n tra m jn a tv a n a s a m sa y a h || 101 ||

s id d h im p ra p s y a n ti d e v e si k a lp a n te b h a ira v o 'b ra v lt |

e ta c c h a s tr a m k a la u c a n te y o * g in y ah s a k tic o d ita h || 102 ||

a p a h rty a p ra y a s y a n ti s a m p ra d a y a n ca s u v ra te |

s a k ty a n ta m n a tr a s a n d e h a e v a m v a i b h a ira v o 'b ra v lt || 103

k rte y u g e m a h a d e v i tre ta y a m d v a p a re ta th a |

n a v a ta ro 's y a sa s tra s y a su c ito b h a ira v e n a tu || 104 ||

k a la u y u g e p u n a s ca iv a e v a m ev a m a h a d h ip e |

a v a ta ro 's y a s a s tra sy a k a ris y a s i n a s a m s a y a h || 105 ||

d v a d a s a iv a s a h a s ra n i n a d h ik a n i m a n a g a p i |

A: ff. 3v-*4r

99b kalpante ] ABDE; kalpanta0 C 99c saknosyati ] conj.; sakyosyati A; saktyasyati Bpc; saktya-
syabhih B'"C; sa(sko?)syati DE 99c! bhaktya0 ] ABC; bhaksya0 DE cetasah ] ADE; cetanah
BC 100a vimsati ] BC; vihsati A; vinsati DE xoob suvrate ] ABE; suvrata C; nuvrate D
lood vibhu ] ADE; bindu BC 101a bhairavakas ] ABC; bhairavakan D; bhaira+va+kas E
101b canantam ] ABC; cantam DE 101c etad ] ADE; eta( - ?)a]n B; etat C apascima ] A; (-
?)pascima B; tapaScima C; apasci E vlras ] AB;"DE; vlra BiKC lo id tantrcim ] ABCD; tantra E
samsayah ] AB''DE; samsayan B C 102a devesi ] BCDE; devesi A 102b kalpante ] ABDE;
kalpanta0 C 102c chastram ] BC; chastra ADE cante ] ADE; ca(nte)or' B; nantu C i02d
yoginyah ] ADE; (v?)yoginyah B"'; ( ----- ?) Bc; vyasenah C 103a apahrtya ] ABCD; apahrta
E 103b sampradaycin ] em.; sampradayas ADE; samprada+ya+s B; sampradas C 103c
saktya0 ] em.; saktya0 ABpc; sa(- ?)a B!; sa(r - ?)a C; saksya0 DE sandeha ] em.; sandeho A;
sandeho BCDE 104a krte ] Bpc; krtau ADE; krtva BkC yuge ] ABpc; pura B CDE 104c
navataro 'sya ] ABpcD; navataranya BacC; navatarasya E sastrasya ] BC; sastrasya ADE I04d
sucito ] ABCD; sucito E bhairavena ] ABCD; bhairavena E 105a yuge punas ] ABpc; pura
(nata?)s Bac; pura +(na?)+tas C; pura punas DE 105b adhipe ] ABpcDE; adhipa B'KC 105c
avataro 'sya ] AB,K; avataranya0 B1CC; avatarasya DE 103d karisyasi ] A^ria"ed); karisyati BCD;
karisyamti E 106b nadhikani ] ADE; nadhika(n?)i Bpc; nadhikari BCC manag api ] ABC;
manasapi DE

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308

k a th a y isy a si d ev e si lo k a n a m h ita k a m y a y a || 106 ||

k u m a rld v lp a v a s ta v y a ye lo k a h s a m s th ita h p riy e |

te s a m sa s tra s y a n a n y a s y a p r a p tis ca iv a b h a v is y a ti || 107 ||

k a la p a g ra m a k e d e v i ta ta h s a h sa m g h a ris y a ti |

k a liy u g a s y a a d a u t u a v a ta ra m k a ris y a ti |

d v a d a s a iv a s a h a s ra n i n a tr a k a ry a v ic a ra n a t || 108 ||

s a p a d a la k s a m d ev e si k a th a y isy a si s u v ra te |

sv a c c h a n d a b h a ira v a s y a iv a e v a m v a i b h a ira v o 'b r a v lt || 109 ||

d v a d a s a iv a s a h a s ra n i s a m h rta n i m a h a d h ip e |

y e n a ta sy a m a h a b h a g e n a tr a k a ry a v ic a ra n a t || 110 ||

d a s a b h is tu s a h a s ra is t u -m - u k tv a v ira c a tu s ta y a m |

ta to 's a u c o d ito d e v i tv ay aiv a v a ra v a rn in i || 111 ||

k a la p a g ra m a k e s th itv a v is n u b h a ira v a k a s y a tu |

a s id d h a s ca iv a d e v e si s a s tra m d v a d a s a s a m m ita m || 112 ||

s a h a s ra ir n a tr a s a n d e h a h k a th a y isy a ti s u v ra te |

A: f. 4r
106c kathayisyasi ] ADE; kathayisya+ti+B; kathayirsya+mi+C devesi ] BCDE; devesi A 107a
dvlpavastavya ] ADE; (- Ipavasta) rrvya B; ddhi vaco mrsya C 107b ye ] ABC; ya DE
lokah ] corr.; l(o?)ka A; loka BC; lauka DE samsthitah ] corr.; samsthita ABCDE 107c
sastrasya ] A; sastra+sya+ B; sastra C; sastranya DE 108a kalapa0 ] A; kala(pa)ocorr B; kalava0
C; kalape DE 108b tatah sah ] A; ta(ta sah)"T B; tat tasyah C; tatasmah DE samgharisyati ] A;
sam(ha)"" risyati B; sambharisyati C; sampyarisyati DE 108c kali ] ABDE; (ka)COTTli0 C io8f
karya ] AB,<;DE; karyya Bpc; kayya C vicaranat ] ACDE; vicarana(t)'Tr B 109a sapada0 ] ACDE;
sa(pa?)da B 109b kathayisyasi ] AB,,i:; kathayisyami BC; kathayisyesi DE 109c bhairavas-
yaiva ] ADEB,K; bhairavas caiva BCC logd evam vai ] AD; evam ca BC; evas cai E bhai
ravo ] AB,,CDE; bhairava BC n o b samhrtani ] ABCD; samhrtani E mahadhipe ] ADE;
mahadhip(e) rr7 B; mahadhipa C 110c yena ] ADE; ye+na+ B; pura C tasya ] em.; tasya AC;
tasma+t+ B; tasyo DE mahabhage ] AB; mahabhaga C; mahabharo DE n o d karya ] AB CDE;
karyya B',i: vicarcinat ] ACDE; vicarana(t)*'" B m b muktva ] AB,,C; (vakta?) B!CC; nukta D;
nuktva E cahistayam ] A; catustaya( - ?) B; catustayah CDE 111c codito ] ABDE; codita C
m d varnini ] ADE; vam ini BC 112a kalapa0 ] ABC; kalaya0 DE 112b visnu ] ABDE; vis-
na C bhairavakasya tu ] A BD,;cE; ( )corr hi Dc; bhairavakampahi C 112c devesi ] BCDE;
devesi A 112d sastram ] B; sastra ACDE sammitam ] A; sammita(m)<OTT B; sammitah DE;
samsmitah C 113a sahasrair ] ABDE; sahasrai C sandehah ] ADE; sandeha+h+ B; samdeha
C 113b suvrate ] ABCE; nuvrate D

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309

v is n u b h a ira v a k o d e v i k u m a rld v ip a v a s in a m || 113 ||

k a th a y is y a ti lo k a n a m s a k ty a d h is th ita c e ta s a m |

s a h a s ra n i d a s a d v e ca e v a m v a i b h a ira v o 'b ra v lt [| 114

g rh e g rh e m a h a d e v i y a th a s a p ta s a ta n i ca |

ta th a d v a d a s a s a h a s r o b h a v isy a ti n a s a m s a y a h || 115 ||

s a k ty a d h is th ita c itta n a m n a tr a k a ry a v ic a ra n a t |

g rh e g rh e m a h a d e v i ye p u m s a h s id d h ib h a ja n a h || 1x6

striy o v a s id d h ib h a g in y a s te s a m a p i g rh e s v a th a |

p ra c a ris y a ti deveSi e v a m v ai b h a ira v o 'b ra v lt || 117 ||

a s id d h ib h a ja n a ye t u p u r u s o 'th a striy o 'th a v a |

v id y a m a tra m a p i caiv a n a p ra p s y a n ti m a h a d h ip e |

s a ra h a s y a m m a h a d e v i jn a s y a n te s id d h ib h a ja n a h || 118

e ta t ta n tra v a ta ra m t u s rik a n th e n a y a th a s th ita m |

k a th ita m m a m a d e v e si ta th a p i k a th ita m m a y a || 119 ||

s a m p ra ta m s a ra h a s y a m t u s a r v a s a n d o h a la k s a n a m |

m a h a b h a ira v a n a m a n a m s rn u s v e k a g ra m a n a s a || 120 ||

A: f. 4r
113c bhairavako ] ABpDE; bhairavaka B,C 113d dvipavasinam ] ABpc; ( - ?)Ipava( - ?)nam
Bflc; ddhlya yoginam C; dvlpavasinah DE 114b saktya0 ] AE; sa( - ya?)ocon' B; sajya0 C; saksya0
D n 4d vai ] ADE; ca BC 115b sapta ] ABDE; masta C 115c sahasro ] AB; sahasra
CDE ii5 d bhavisyati ] ABCD; bhavisyamti E samsayah ] BCDE; samsaya(h?) A 116a
saktya0 ] ADE; sa(ktya?) Bpc; sarpya0 B"fC 116b karya ] ABilCDE; karyya Bpt vicara
nat ] ACDE; vicarana(t)'rl B n 6 d ye pum sah ] corn; ye punsa A; ( m a f ye pum sah Bpc; ma
yat prajna BKC; ya punsa D; * E 117a bhaginyas ] AB,KD; bhaginy(a - ?) Bac; bhaminyamn
C 117b tesam ] C; tesamm AD; tesa(m?) B api grhesu ] em. (Isaacson); adhigrhesv A;
adhi(grhesv) " B; adhimrdusv C; adhigrhesv D 117c pracarisyati ] ABpcD; pracarisyamti BacC
118a asiddhi0 ] em.; asiddha0 ABCD bhajana ] ABpcD; bhavana B C ye tu ] AD; +ye+ tu
B; tu C 118b puruso 'tha striyo ] AD; purusarth(e?) striya B; purusarthaistriyoh C 118c
api ] ABD; ayi C n 8 d mahadhipe ] ABD; mahadhipa C n 8 f jnasyante ] A; jnanante BD;
jnanan hi C 1x9a tantra0 ] BC; tatra0 A D 119b sthitam ] A; osthita(m?):0'T B; sthitah
CD 119c kathitam mama ] ABC; kathitasmesa D ii9 d kathitam maya ] ABC; kathitaya D
120a sampratam ] ABC; sanpratam D sa ] ABpcD; (me?) B"; m e C 120b sandoha ] AD;
samdeha BC i2od sm usvekagra ] AD; srnusvaikagra Bpc; smusvakagra B"CC

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3 10

y a sa s a k tih p u ra k h y a ta n a n ta d y a n a n ta s a m b h a v a |

ta s y a b h e d a m m a h a b h a g e k a th a y a m i y a th a k r a m a m || 121

y o 's a u a c in ty a m ity a h u h si*vah p a r a m a k a r a n a h |

n ih sa m jn o n irv ik a ra s ca v y a p i s a n ta s ta th a iv a ca || 122 ||

n ih s v a b h a v o m a h a d e v i k riy a k a ra n a v a rjita h |

n isk a lo n irv ik a lp a s t u a r u p o g u n a v a rjita h || 123 ||

n irm a m o n ira h a m k a ra a d v a ita p a d a s a m s th ita h |

y o g in a m d h y a n a g a m y o 's a u jn a n a r u p o m a h a y a s e || 124 ||

n ir a c a ra p a d a v a s th a h s a m jn a m a tra h p r a b h u h p a r a h |

ta s y a p a ra jy o tiru p a m s a r v a n u g ra h a k a ra k a h || 125 ||

v y a p i h y a v y a k ta ru p l ca a m a n a s k o m a h a tm a n a h |

ta s y a s a k tir m a h a d e v i s v a b h a v o tth a a k rtrim a || 126 ||

jy o ts n a ru p a s v a ru p e n a s p h a tik a sy e v a ra s m a y a h |

A: ff. 4r-*4v
121a Saktih ] corr.; Sakti AD; (sa)'"kti+h+ B; sakti C 121b anantadyananta0 ] AD; anantas
cananta0 BC 121c mahabhage ] AB,,C; mahabhaga BKC; mahabharo D I2 id kramam ] AD;
krama( - ?) B; kramah C 122a acintyam ] ABD; acityamm C ahuh ] AB,,CD; ahu B C
122b karanah ] ABpcD; ka( - nah) B"; ka( - ?)nah C 122c nihsamjno ] AB,,fD; nihsamska
Bac; nihsamska C i22d vyapi santas ] ABpc; vya(ya - ?)s Bac; vyaya santus C; vyapau santan D
123a nihsvabhavo ] Bpc; nisvabhavo A; nisvabhava BicC; nimbabhavo D 123b kriya ] ABC; kriyo
D 123c niskalo ] Bpc; niskalo AD; niskala B C vikalpas ] ABC; 0vikalpan D 123d
arupo guna0 ] ABpc; amka(n - aste?)na B"c; amkan(y/p)astrena C; a(nka?)po guna D 124b
advaitapada0 ] ABf"D; advaita( - ?)da Bac; advaitadbheda0 C 124c yoginam ] em.; yoginyam AD;
yoginy+am+ B; yogina C gamyo 'sau ] ABpc; (manya - ?) Bac; manya(sau?) C; gamyasau D
i24d jnanarupo ] AB''7; jnanakaya0 B"C; jnana(n ka)<rr+ru+po D mahayase ] corr.; mahayase A;
maha(ya[se]"' )rr B; mahamaya C; mahayame D 125a 0avasthah ] AB,K; ava( - ?) B"c; avastha C;
avastheh D 125c jyotirupam ] em.; jvotirupa AB'"; (jo?)tibha(p/y)a Bac; jotibhaya C; skotirupa
D i25d sarvanugraha0 ] AB" D; saccintagraha0 BCC 126a hy avakta ] AB,K; hrvakta0 B^C;
h(y a?)vyakta D rupi ] AB,XD; ka( - ?) B' ; kasl C 126b amanasko ] A; anavastho B;
ananastha C; anenasko D mahatmanah ] A; maha( - - h) Bpc; maha(srayah?) Bac; maha(a/sra?)yah
C; mahanscmah D 126c saktir ] AD; sakti+r+ B; sakti(h?) C i26d svabhavottha ] ABpcD;
svabhavastha B C akrtrima ] Bpc; akrttima AB D; akrrttima C 127a jyotsnarupa ] AB''1;
santakayo Bc; ksantakayo C; (sko?)nsnarupo D svarupena ] ABpcD; svakosena B"CC 127b
sphatikasyeva ] em.; sphatikasyaiva ] ABpcD; sphajikasyava B" C rasmayah ] Bpc; rasmayah AD; ra(
- ?)mayah Bac; rammaycih C

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311

ta sy ec ch a n irg a ta sa k tir jn a n a r u p a m a n o n m a n l || 127 ||

p ra v a rta te n ira b h a s a a v a d h u te ti sa s m rta |

p ra b o d h a y a ti s a n a n ta b in d u n a d a u k s a n e n a t u || 128 ||

k u n d a la k r tis a m s th a n a s v a r a d a u s a m v y a v a sth ita |

c a tu rb h a g a v ib h a k ta sa c a tu rb h a g a v ib h a jita || 129 ||

e v a m k u n d a lin i s a k tih s v a ra ih s o d a s a b h ih s th ita |

c a tu s k a p a th a k o p e ta p a n c a v y o m a -a la m k rta || 130 ||

e v a m p a n c a v id h a sa tu s a k tir a d y a m a n o n m a n l |

n a v a k s a ra v id h a n e n a p u n a s ca iv a p ra ja y a te || 131 ||

s v a ra v y a n ja n a s a m y u k ta p a n c a s a k s a ra s a m y u ta |

a v a d h u ta m a h a d e v i n a v a b h e d a ir v y a v a sth ita || 132 ||

a tra d e v y o 't h a d u ty a s ca y o g in y o c c h u s m a m a ta ra h |

s a m a s ta n srja te d e v i siv e c c h a m a n u v a rttin l || 133 ||

iti m ahabhairave tantre

dvadasasah asrak e p icu m ate navaksaravid h ane

sam b andhapatalah pratham ah || 1 ||


A: f. 4V
127c tasyeccha nirgata ] AB,,f; tasya dvara maha0 BCC; tasyaccha nirgata D saktir ] B; sakti ACD
i27d rupa ] BF ; rupo AD; (kaya?) Bac; kaya C 128a pravartate ] AB'^D; prava(n/t - a?)
B"; pravattana C 128b avadhuteti sa ] AB,KD; avadhut(a - ma?) Bac; avadhutabhima C 128c
sananta ] ABpcD; saran (tu?) Bac; saran tu C i28d ksanena ] ABpcD; ksa( - )na Bac; ksarena
C 129a samsthana ] AB,!D; samtthana B ; mam(ttha?)na C 129c 0vibhakta sa ] AD;
vibha( - a sa?) Bac; vibhajyana C I29d vibhajita ] AD; vibh+a+jita B; 0vibhamjita C 130a
0saktih ] ACD; sakti+h+ B 130b sthita ] em.; sthitah ABCD 130c catuskapathakopeta ] AB'";
catu( - - ?)thako( - )ta Bc; catusthayathakosata C; catuskapathiko( - - )erasure D 131a paiica0 ] ABF D;
(enpa?) B'K; pa(nya?) C vidha sa ] AB; vidhanan C; vidha m a D 131b adya ] ABC; adyo
D 13rd punas caiva ] A B pcD; puna( - va?) B"; pranayaiva C prajayate ] AB,,,:D; praja(
- )ya( - ) B ; prajaptayat C 132a samyukta ] AD; sam (pu/pra - a?) Bpc; sampreksya BCC
132b pancasa0 ] corr.; pancasa0 AD; pasca (sa)''1 B; pasca sa C samyuta ] conj.; sampratam
ABCD i32d bhedair ] AB; bhedai C; bhe(dy)air D 133a devyo 'tha ] AB''1; devyatha B"LCD
dutyas ] AB; dutyas C; d( - ty)as D 133b yoginyocchusma0 ] AB,,C; yoginyacchusma0 BCC; yo(
- i - ?)cchusma D matarah ] A'"; matarah A'"D; matara Bpc; matar(ah?) B""; (sobhara?)
C 133c samastan ] AD; samasta+n+ B; samasta C 133d siveccham anuvartini ] A; sive( - ama
-?)vartini B,K; sivakamena varttinx B"C; siveccha sa( - ?)varttiru D

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312

C o lo p h o n : b h a ira v e ta n tre ]A; b h a i r a v a t a m tre BCD p ic u m a te ] ABpcD; p i( - ? )m a te B!C; b i ( n d u ) -


m a ta C AD; v i d h a n a BC
v id h a n e ] sam bandha 0 ] A; s a m baddhah BC; s a v a tta 0D p a-
ta la h p ra th a m a h ] ACD; p a t a l a h || 1 || B

Reproduced with perm ission of the copyright owner. Further reproduction prohibited without permission.
II

br a h m a y Amale
m a n t r o d d h Ar a p a t a l a h DVITlYAH

a th a ta h s a m p ra v a k s y a m i a g h o ry a rc a n a m u tta m a m |

n ira c a ro y a d a m a n tr l a v a d h u ta ta n u h s th ita h || 1 ||

ta d a tu k u r u te p u ja m y o g e s in a m siv a sy a ca |

a v a d h u ta tu sa s a k tir n ira c a ra p a d a h s iv a h || 2 ||

e te s a m tu v id h im jn a tv a ta to m a n tr l p ra s id h y a ti |

a ta s te s a m p ra v a k s y a m i m a n tr o d d h a r a m a n u k r a m a t || 3 ||

s u k la m b a ra d h a ro m a n tr l s u k la g a n d h a n u le p a n a h |

b h u p r a d e s e su c a u d iv y e d iv y a p u s p a ir a la m k rte || 4 ||

ta tra d e v y a s ca d u ty a s ca y o g in y o m a ta ra s ta th a |

u d d h a r e ta s a d a p ra jn a h k a p a lls a p u ra h s a r a h || 5 ||

a d im a m tu d v itly a sy a p r a th a m a m t u v y a v a s th ita m |

e sa d e v i s m rta ra k ta b in d u m a s ta k a y o jita || 6 ||

C o d ic e s : ABD A: f. 4V

lb aghoryarcanam ] corn; aghoryarcanam AD; agh( - ?)rccanam B,K; a(ghosyamcca?)na B ut


tamam ] ABpcD; suttamah B"': id tanuh ] Bpc; tanu ] ABCD 2a tu ] AD; tn corr?
B 2c avadhuta ] AB,KD; avadhuta B"' sa ] AD; +sa+ B saktir ] B; sakti AD 2d
padah ] conj.; parah ABD 3c tesam ] AD; tayoh B 3d anukramat ] AB,,i:D; a( - ?)kramat B"'
4a dharo ] AD; dha(ro)rr? B 4b nulepanah ] ABpcD; nulepanam Bac 4c bhu ] AB',CD; (
- ?) Bac 4c divye ] conj.; divyair ABD 5a devyas ] Bpc; devyas ABID dutyas ca ] AT)pc;
(tusram ca)'T' +dtityas ca+ B; sudra( - ?) DK 5c sada prajnah ] A; mahaprajna+h+ B; sada prajna
D 5d kapalisa0 ] AB; kapalimsa0 D purahsarah ] Bpc; 0purahsaram A; (parapanam?) B"c;
purahsarah D 6a adimam tu ] AB"C; adisam tu B"; adimantr(a?) D 6b vyavasthitam ] A B pc;
vyavasthitah B^D^; vyavasthita D ac 6c esa ] AD; (e) rrsa B rcLkta ] AD; ra(ksa)lT' +kta+ B
6d mastaka ] AD; 0ma(sta)i:'>r' ka0 B

313

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314

trtly a s y a trtly a m t u s v a ra ik a d a s a b h u s ita m |

e sa d e v l s m rta g h o ra k a ra llti ca v is ru ta || 7 ||

a d im a m t u d v itly e n a u rd h v a n a d e n a y o jita m |

e k a v im s a t p a r a y o n ir d v itiy a sv a ra y o jita || 8 ||

a s ta v im s a tr*tTyena v im s a m a m t u ta th a p u n a h |

d v a trim s a ik u n a trim s e n a u rd h v a n a d e n a y o jita m || 9 ||

h a m s a e sa d v itly e n a p r a n a v a d is a m a n v ita m |

e ta d g u h y a m m a y a p ro k ta m m a n tra b h e d a v y a v a s th ita m || 10 ||

a th a ta h s a m p ra v a k s y a m i y o g e sln a m tu la k s a n a m |

p ra n a v a d in a m a s k a ra m v id y a m sam y o jy a y a tn a ta h || 11 ||

esa te pratham a prokta k rostu k l ca m ah od aya |

svahakarantasam yuk tam d vitlya y o g in l sm rta || 12 ||

h um karena trtlya tu vausatkare caturthika |

p a n c a m l v a s a tk a re n a p h a tk a r e s a s th ik a b h a v e t || 13 ||

A: ff. 4v-*5r

7b bhusitam ] ABpc; bhusitah BCD 7c esa ] AB,,CD; eso B ghora ] AD; (gho?)ra B 7d
kcirallti ] AB; kariti D 8a adimam tu ] ABf"D; adimamtra B,c 8b nadena ] AB; nade(na?)
D yojitam ] A B pc; yojita(h?) B"; yojita D 8c vimsat para ] c o r r vinsat (p)ara A; vim(sasva)ra
B; vim sat pana D yonir ] corr.; yoni AB; yo(ni?) D 8d dvitlya0 ] A; dvitlyam B; dvitlye
D svara ] AD; (pu)m +sva+ra B 9a astavimsa ] B,xastavinsa A; astavim( -?) Boc; as-
tavinsa D 9b vimsamam tu ] corn; vimsaman tu A; v im ( ?) B; vimsamantra D 9c
dvatrimsaikunatrimsena ] conj.; dvatrimsakonatrmsena AD; dvatrimsakonatrimsena B 9d yo
jitam ] A B pc; yojitah B^'D 10a hamsa ] AB,,CD; hamse B,K 10b pranavadi0 ] AD; pra-
na(vadi)0 rr B samanvitam ] AB,,C; samanvitah B D 10c etad guhyam ] AD; etan hi hrn B
proktam ] em.; proktam AD; prokta B lo d mantra0 ] AB; se( ?)tu D vyavasthitam ] AB,K;
vyavasthitah BICD n a athatah ] ABF ; athatam Bac; athata D sampravciksyami ] AB;
samprava(ksy - - ?) D xxb laksanam ] AB'; laksanah Bac; laksana(m?) D xxc namaskaram ] AB;
na samskaram D xxd vidyam ] B; vidya AD samyojya yatnatah ] A; samyojay+e+t tatah B;
samyoksayen natah D 12a esa ] em.; esa ABD 12b krostukl ] A; kro(stu)al'Tki I!; krostrekl D
12c karanta ] AB''1; karatra B"' ; kara tu D samyuktam ] D; sa(m)3mkta(m?) A; sam yu - -
?) B'*; (yampraksa?) B 13a hum ] A; hu(m?) B; hum D trtlya ] A B ac; trhyam Bac; trtiyo
D 13b vausatkare ] ABF ; vausatkarah B"c; vau(sa - ?)kare D cathurthika ] B,,c; cathurthaka
AD; catu(rthaka?) Bflc X3C vasat0 ] AB',CD; vasat0 B',c X3d phatkare0 ] AB'*1'; humkara0 Bflc;
hatkare D

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315

s a d y o g in y a h s a m a k h y a ta a g h o r y a n g a v in ih s rta h |

a th a to m a ta r a h v a k sy e ta n tre u c c h u s m a s a m b h a v e || 14 ||

p ra n a v e t u s th ito d ev o b in d u k e tu m a h e s v a ri |

e k a re t u s th ita b ra h m l a k a re ca iv a v a isn a v l || 15 ||

a k a re ca iv a k a u m a ri ik a re ca v iv a sv a ti |

ik a re v a s a v l d e v i s v a k a re caiv a c a n d ik a || 16 ||

h a k a re n a p a r a s a k tir e ta y a s y a v in irg a ta h |

m a ta r a s te m a y a p r o k ta y a g e u c c h u s m a p u jite || 17 ||

y a sa ev a m a y a p ro k ta m a tr n a n ca iv a p u r a n l |

ta s y e d a m k a th ita m s a rv a m y a m jn a tv a n a v a s id a ti || 1 8 ||

iti m a h a b h a ira v e m u la ta n tre d v a d a s a s a h a s r a k e p ic u m a te

n a v a k s a ra v id h a n e m a n tr o d d h a r a p a ta la h d v itly a h || 2 ||

A: f. 5r
14a sad yoginyah ] AD; sa( - ?)oginyah Bpc; sa( - - ?)sinya Bc 14b aghoryanga0 ] corn; aghorya-
nga A; aghorya( - ?) Bpc; agha( - ?)rddha Bac; aghorya(t ca?) D vinihsrtah ] corn; vinisrtah AB ;
vinihsrtah B^; vinisrta D 14c athato ] AD; atha(ta?) 'T Bpc; atha(tta?) Bc matarah ] em.; mata-
ram AD; mataram Bpc; so(tta?)ram B": i4 d tantre ] AD; tantra B ucchusma0 ] A; ucch(usma)OLW
B; ucchumma0 D 15a sthito ] em.; sthita ABD devo ] em.; deva ABD 15b binduke ] AB,KD;
bindukan Bc 15c ekare ] AB,,CD; ekar(an?) B" brahml ] AD; brahml B 13d akare ] AD;
onkare Bpc; (ankara?) Bac 16a akare ] AB; aka( - ?)re D 16b Ikare ] A; ikar+e+ B; ikare D
16c ikare ] AD; Ikare B i6 d svakare ] AB; svokare D 17a Saktir ] em.; sakti ABD 17b
eta yasya ] conj.; etayasya AD; (e?) r,'te yasya B 17c mataras te ] AD; mata(ras te)'"" B i7 d
yage ] A; yoga B; yoge D pujite ] AB'"D; ptijita B'K 18a ya sa ] AB; yo na D maya ] AB;
ma(yo)'rr D prokta ] AB'" D; pre Bac 18b matrnan ] AB'"'; ma(t - - ?)s B"; ( - ?)trnam D 18c
sarvam ] BD; sarvvam A i8d yam ] A; (ma+j+?) B; ya D navasidati ] B,,c; navasidati A; nava( -
?)dati Bac; nava(m?)sldati D C o l o p h o n : mahabhairave ] AD; mahabhairava0 B vidhane ] AD;
vidhanam B

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LV
br a h m a y Am ale
c h o m m a d h ik Ar a s p a n c a p a n c As a t im a h p a t a l a h
(verses 99-156)

d e v y u v a c a ||

c c h o m m a k a h k id rs a d e v a k u la n a m s a d h a k a s y a ca |

p ra jn a y a te y a th a b h ra ta b h a g in i v a v is e s a ta h || 99 ||

c a ry a y u k ta s y a d e v e sa y a th a jn a s y a n ti y o g in lh |

p a r a s p a r a n ca v lra n a m e k a ta n tra s a rn a s ra y a m |

a la p a rth e m a h a d e v a k a th a y a s v a p r a b h a s a ta h || 100 ||

b h a ira v a u v a c a ||

s r n u d e v i p ra v a k s y a m i c c h o m a k a n a m tu la k s a n a m |

y e n a v ijn a y a te b h r a ta b h a g in i v a m a h e s v a ri || 101 ||

jn a tv a ca y o g in lm m a n tr l siv e c c h a c o d ita tm a v a n |

s a d h a k a s tu ta to d a d y a d v a c ik a m m u d ra la k s a n a m || 102 |

p o ta n g e ty a b h iv a d a n a m p ra tip o ta n g e p r a ty a b h iv a d a n a m

y o g in in a m t u v lra n a m n a r ls e ty a b h iv a d a n a m |

C o d ic e s : ABC A: f. 2341
99a c c h o m m a k a h ] em.-, cch o m m a k a ABC k id rsa ] em.-, k ld rso ABC 100a d e v e sa ] B; d e
v e sa AC 100b y o g in lh ] em.-, y o g in l AB; y o g in i C 100c v lr a n a m ] corr.) v lra n a m AC; vlra-
nam m B lo o d sa m a sra y a m ] conj.; sa m a sra y a m ABC lo o e alap arth e ] AB,,CC lo o t
k a th a y a sv a ] corr.) k a th a y a sv a ABC p ra b h a sa ta h ] AB; p ra b h a sa ta C l o i d m a h e sv a r i ] cm.) m a
h e sv a r i ABC 102a y o g in lm ] em.; y o g in l ABC m a n trl ] AB; m a n tri C 102b c o d ita tm a -
v a n ] B; c o d ita tm a v a m AC 102c d a d y a d ] B; d a d y a AC 103a p o ta n g e ty ] AC; p o ta n g e(tt? )y
B 103b p r a tip o ta n g e ] AB; p r a tip o ta h g a 0 C p r a ty a b h iv a d a n a m ] B; p r a ty a b h iv a d a n a m ABC
103d n a r lse ty ] AB; n a r ise b h y C

316

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31 7

p ra tin a rls a s a b d e n a p ro c y a te p r a tiv a d a n a m || 103 ||

e k a n g u lid a rs a n a t s v a g a ta m d v a b h y a m s u s v a g a ta m |

k o s th a p ra v is te n a n g u s th e n a k s e m a m u d ra v id h ly a te || 1 0 4 ||

s ira m d a rs a y a te y a tu v a r ta m sa tu sa m lh a te |

ta m d is a m v ik sy a d a ta v y a m u d r a d e s a g a m a t u y a |

a n g u ly a s a m s p rs e t p a d a m k a th ita tu n a s a m sa y a h || 1 0 5 ||

la la ta m d a rs a y e d y a tu k u tr a y a sy a si -m - a d is e t |

v ik sy a s u ry a m s p rs e d v a k tra m y a th e s ta m k lrtita m b h a v e t || 1 0 6

s ik h a m d a rs a y a te y a tu k u tr a s u to 's i s u v ra te |

a n u s m rty a b h a v a m lin g a m y o n im s p rs tv a s iv a tm a k a m || 1 0 7 ||

v a k tra m d a rs a y a te y a tu g o tra m te k ld rs a m g iri |

s m rtv a d e v lm s p rs e d b a h u m v a m a m v a m e n a p a n in a |

v a m a c a ra s tu m e g o tra m sa k ta y o v a rd h a m a n a ja h || 1 0 8 ||

d a s a n a m d a rs a y e d y a tu k im p u r v a m te n ik e ta n a m |

a n u s m rty a s iv a m so h i s p rs a te -m - u d a r a m p riy e |

m a y o d a r a d id a m p r a p ta m d v itly a m tu s iv a sra y a m || 1 0 9 ||

k a r n a m d a rs a y a te y a tu k im s r u ta m t u s a m a d is e t |

n a b h a m sa rrd v lk sy a h a s ta n ca p a n c a s ro ta s a m a g a m a m |

A: f. 2342--*234V B: i04ab missing; 104CCI in lower margin, possibly by original scribe. C: skips
from 103c (pratina(sa?)...) to 105c (... smrse padam) C: skips I07b-i09a. At 112b, it skips back to
107b and resumes, copying I0 9 b -ii2 a a second time (Ci = 1st reading, Cz = 2nd reading).

104c kostha ] B; kosta A 105b vartam sa tu samlhate ] conj.; vartta sa tu mahiyate AB 103d
desagama tu ya ] B; desagamanuya A 105c samsprset ] B; sa sprset A; smrse C I05f
kathita ] em.; kathitas ABC 106b yasyasi ] AB; yasyasi C adiSet ] corr.; adiset ABC 106c
suryam ] em.; sflrya ABC sprsed ] B; sprsed AC 106c vaktram ] AB; vaktum C io6d
yathestam ] AC; yathestham B 107a Sikham ] em.; sikha ABC 107b suto 'si ] conj. (Isaac
son); sutro 'si ABC i07d yonim ] AB; yani C 108b giri ] C; giri+h+ A; girih B 108c
devlm ] em.; devi ABC sprsed ] corr.; sprsed ABC io8d vam am vamena ] AB; vasam vasena C
io8e me ] AB; sa C 109a darsayed ] B; darsaye A; darsa C i09d sprsate ] B; sprsate AC 1C2
-m- udaram ] conj.; sodaram AB; sodanam C i; saudaram Cz loge mayodarad ] em.; mayadarad
ABC idam ] AB; ida C i; itam C2 110a karnam ] B; karna AC 110b samadiset ] corr.; sam
adiset ABC

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3i8

v is rta n g u lik a m k rtv a d a rsa y e c f c h a ta tp a n in a || n o ||

jih v a m d a rs a y a te y a tu r a s itu m sa sa m lh a te |

m rtu n ja y a m s m a ritv a tu d a rs a y lta k a m a n d a lu m || i l l ||

g rlv a m d a rs a y a te y a tu s u p riy o 'si m a h a tm a n a |

a tm a n e tu p a r a m m u r tim s m rtv a tv a ty a n ta m e p r iy a || 112 ||

s k a n d h a m d a rs a y a te y a tu s v a s th a n a m k u tr a c a d is e t |

sv a g o tra s y a s ra y a m jn a tv a sa d is a m a v a lo k a y et || 113 ||

b a h u m s a m s p rs a te y a t u b h ra ta s i m a m a s u v ra te |

v a m a h a s ta s y a s a m s p a r s a d b h a g in lti s a m a d is e t || 114 ||

v a m a n g u lim y a d a v a k tre p ra k s ip y a n t u p ra d a rs a y e t |

ta d a sa b h o ja n a m sv e s ta m p ra rth a y e d v lra p u h g a v a m || 1x5 ||

te n a p i p a n c a b h u ta tm a m y u k ta m s a r v a rth a s a m y u ta m |

n a n a v id h a m ra s a m v a k tre s m a rta v y a rn tu n a v a tm a k a m |

b h u k tv a tr p ta tu sa b h u tv a v a m e n a p a r iv a rta te || 116 ||

h rd a y a m s p rs a te y a tu f h a n n a m e ta f m a h a v r a ta m |

try o d a s a n g a s iv a m s m rtv a a tm a lin g a m a n u s p r s e t [| 1x7 ||

s ta n a m n irlk s a te v a m a m s p rs a te v a y a d a p riy e |

A: f. 23 4 V

n o e visrtangulikam ] corr.; visrtamgulikam ABC2; visrtamgulike Ci 111b samlhate ] ABC2,,L;


samihato Ci x n c smaritva ] ABC2; smatitva Ci i n d kamandalum ] AB; khamandalu
Ci; khamandalum C2 112a grlvam ] AB; griva C1C2 112b supriyo 'si ] AB; kim sruta
kutra sutro si Ci; supriyasi C2 mcihatmana ] em.; mahatmanah ABC2; suvrate Ci 112c
murtim ] AB; murtti C ii2 d tv atyanta m e ] conj.; tudyanta m e ABC priya ] C; priyo AB
1x3a skandham ] em.; skandha AB; skadha C 1x3b sthanam ] em .; sthana (u n m etrica l ) ABC
kutra ] AB; ku(ru?) C adiset ] corn; adiset ABC XX3C gotrasyasrayam ] corr.; gotrasyasrayam
AB; 0gatrasyasrayam C 113d sa ] conj.; sa ABC disam ] corr.; disam AB; disa C 1x3d
avalokayet ] AB; savaloktayet C 114a samsprsate ] B; samsprsate A; sam(smr)sate C 114c sam
sparsad ] B; samsparsad AC ix4d samadiset ] corn; samadiset ABC 115a vamangulim ] em.; va-
mariguli ABC xxjc bhojanam ] em.; bhojana0 AB; (hl?)jana C 1x3d prarthayed ] AB; pras-
thamyed C xx6c vidham rasam ] AB; vidharasam C 117a hrdayam ] AB; hrdamya C
117b hannameta ] AB; ha(tt/rm)amete C xi7d lihgam ] AB; liriga C anusprset ] corn; anu
sprset AB; tu sprset C 118a nirlksate ] B; niriksyate A; nirojyate C 118b sprsate | corn; sprsate
AB; sprte C va ] AB; vl C

Reproduced with perm ission of the copyright owner. Further reproduction prohibited without permission.
319

p ra s a ry a s a d h a k o v a k tra m p u tr o 'h a m te p ra b h a s ita m || 118

ja th a r a m s p rs a te y a tu ra k sita v y o 's i s u v ra te |

s a ra s e n a p r a n a m a m tu k a rta v y a m tv a tm a r a k s a n a m || 119 ||

n a b h im s a m s p rs a te y a t u m a h a m e la p a m a d is e t |

m a d h y a d e s e m a h a v lra k u la s a p ta d a s a s y a p i || 120 ||

k a tim s a m s p rs a m a n a t u y a m d is a m ca v alo k ay et |

ta tk u la s y a s a m a k h y a ti m e la k a m t u n a s a m s a y a h || 121 ||

g u h y a m s a m s p rs a te y a tu sa tu p u t r a k rta tm a v a n |

m a n a s a cin ty a sv a m y a g a m tv a tp ra s a d a t k rta m b h a v e t || 122

u r u m s a m s p rs a te y a tu k s in a h a m sa s a m a d is e t |

a n u s m rty a t u m a n th a n a m ta s y a d e h e n iy o jay et |

ta n n iy o g a t s u v is ra n ta m a n th a n ls a v im a rd a n a t || 123 ||

ja n u s a m s p rs a te y a t u k riy a k s u n a tu sa b h a v e t |

k ro n c a b ija m ta to c c a ry a a k s a s u tr a m tu s a m s p rs e t |

la k s a ja p a d v im u c y e ta k riy a k s u n a m tu yojayet || 124 ||

ja n g h a m ca s p rs a te y a t u sa p r iy a n t u n iy a c c h a ti |

v im o c a y e t ta to m u s tim v a m a h a s ta s y a m o c a n e || 125 ||

A: f. 234V

n 8 d putro ] AB; putrom C prabhasitam ] AB; prabhasite C 119a jatharam ] AB; jathara
C 119b raksitavyo ] AB; raksitapo C 119c! raksanam ] conj.; 0laksanam AB; ctaksayam C
120a nabhim ] em.; nambhim B; nabhi AC 120b mahamelapam ] BCA,K; mahamelapakam A ac
adiset ] BC; adiset A 120c dese ] AB; desa C 121a samsprsamana ] em.; samsprsamanas
ABC 121b yam disam cavalokayet ] conj.; yan d isis(v/c) avalokayet A; yan disas cavalokayet B;
yan disisv avalokayat C 122a guhyam ] AB; guhya C samsprsate ] corr.; samsprsate ABC
122b krtatmavan ] B; krtatmavam AC 123a urum ] em.; uru AC; (u)rum B samsprsate ] B;
samsprsate AC 123b samadiset ] B; samadiset AC 123d tasya ] em.; tasya ABC dehe
niyojayet ] AB; dehaniyojayat C 123c suvisranta ] B; suvisranta A; suvibhranta C 123!
manthanlsavimardanat ] AB; manthanisamardanat C 124a janu ] AC; janum B sjimsprsate ] B;
samsprsate A; samprte C 124b kriyaksuna ] conj.; kriyaksunan ] AB; kriya(ks - ?)rian C sa
bhavet ] A; so bhavet B; sobhayet C 124c kroncabijam ] AB; krancavi(ryya) C i24d samsprset ] B;
samsprset AC 124c laksajapad ] AB; laksan ta(py/pp)ad C 124! kriyaksunam ] conj.; kriyaksu
na AB; kriyaksunan C 125a jangham ] corr.; jamgha AC; jaiigha B ca sprsate ] em.; tu sprsate
B; ca sprsated AC

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3 20

p a d a m s a m s p rs a te y a tu p a d a b h r a m s a m tu s a d is e t |

n a s th a ta v y a m ta d a te n a ta s m in s th a n e v ip a s c ita |

p ra n a v a m t u sa m u c c a ry a g a n ta v y a m n a n y a m e g a tih || 126 ||

n a k h a m p a d a s y a y a d e v i s p rs tv a y a ti p a r a n m u k h i |

k h e c a ra tv a c ire n a iv a * k a th a te s a d h a k a s y a tu |

ta ta h p r a b h r ti so 'p y e v a m n ity a m v a i s a m y a to b h a v e t || 127 ||

a tm a p a d a ta la m y a tu s a m u tk s ip y a p ra d a rs a y e t |

p a ta la s id d h ir v ira s y a k a th a te s a c ire n a tu || 128 ||

a k a s e m o c a y e n m u s tim d h u n a te ca sv a k a m ta n u m |

ta d a tu s v a rg a v a s in a m fm e la k a m y a s tu s a m y u ta m f || 129 ||

u r d h v a m sa m v ik s y a y a p a s c a d d is a lo k a n a m a c a re t |

c a tu r n a m m e la k a m sa t u k a th a y e c c a rd h a r a tra ta h || 130 ||

n ita m b a s th a u tu y a h a s ta u k rtv a p ra h a s a te m u h u h |

m e la k a m s a tk a s a m g h a s y a d v y a rd h a y a m e 'ti sa k a th e t || 131 ||

n a s a g re tu y a d a h a s ta u k r tv a cala y ate s ira m |

n a v a k a sy a ta th a k h y a ti m e la k a m tu m a h a v a n e || 132 ||

a d h o m u k h l tu y a b h u tv a b h u m ile k h a n a m a ra b h e t |

p a ta la c a r in ln a m t u m e la k a m m a trm a n d ire || 133 ||

A: ff. 234v-*235r
126a scimsprsate ] corr.} scimsprsate AB; samsprsave C 126b bhramsam ] B; bhramsan A;
bhramsam C tu sadiset ] em.; tum adiset AC; samadiset B 126c tada] conj.; yada ABC i26d
tasmin ] corr.; tasmim ABC vipascita ] cm.; vipascitah B; vipascitah AC i26e samuccarya ] AB;
samucarya C i26f gantavyam ] AB; samntavyam C m e]AB;seC i26f gatih ] em.; gati
ABC 127b paranmukhi ] corr.; paranmukhi AB; paranmukhi C 128a talam ya tu ] AB; ta(
-) C 128b samutksipya ] B; samuksipya A; samuksi C pradarsayet ] AB; pradarsaya(mt) C
128c siddhir ] em.; siddhi ABC 129a akase ] corr.; akase AB; akasa C mocayen ] A; mocayet
BC 129c svargavasinam ] con;.; sarvavasmam ABC I29d melakamyas ] AC; m elakas(y/p)an B
130a urdhvam ] B; urddham A; urddha C samviksya ] AB; samvijya C 130b pascad ] B; pasca
A; ( - )sca C 130c caturnam ] B; caturna AC i3od kathayec ] corr.; kathaye ABC 131a
nitambasthau ] AB; nitambe sthau C 131b muhuh ] AB; m uhu C i3 id dvyardhayame 'ti sa
kathet ] conj.; dya(dva/ddha)yam edim ekathe A; dyadvayam edi(m /s)ekathe B; yaddhayasedimekathe
C i32d melakam tu mahavane ] AB; malakam tu mahabale C 133a ya ] AC; yo B 133b
bhum i0 ] em.; bhuti 0ABC

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321

s v a jih v a lo k a n a m y a tu k rtv a p a s c a t p ra k a m p a te |

ja la n ta rv a s im n a m tu m e la k a m k a th a te tu sa || 134 ||

a p a d a n m u r d h a p a r y a n ta m k rtv a h a s ta p r a k a m p a n a m |

y a sa s iv a d ita ttv a s th a ta ts th a m m e la k a m a d is e t || 135 ||

so 'p i m u d r a p a tih p u jy a ta th a m a n th a n a b h a ira v a m |

b h a k ty a p a r y a ta n a m k u r y a d y a th a ta n tr a p ra b h a s ita m || 136

n a m o 's tu d ig b h y o d e v e b h y a h p u rv a s id d h a v in a y a k a n |

d a ttv a r g h a m p a ra y a b h a k ty a ta to m e la p a k a m bhavet[

ta ts a m a n y a m m a h a d e v i s a r v a k a ly a n a s a m p a d a m || 137 ||

s a d h a k a s y a p ra v a k s y a m i m a u n a s th a s y a y a d a b h a v e t |

a k s u n a m tu m a h a b h a g e s rn u s v e k a g ra m a n a s a || 138 ||

ta rja n y a n g u s th a k a g r e t u p u s p a m u d r a p ra k lr tita |

m u la p a r v a b h ra m a n g u s th e p r a r th ita m tu v ile p a n a m || 139 ||

u tta n a h a s te so llo le d h u p a m u d r a s u s o b h a n e |

a d h o m u k h a p r a c a le n a a n g u lln a r g h a m a d is e t || 140 ||

k u m b h a m u s tir ja la m v in d y a d d h u p a n g a ro rd h v a g a n g u lih |

d r g b h r a m a n m a rja n a m v id d h i jih v a lo lo p a le p a n a m || 141 ||

A: f. 235r

134b prakampate ] AB; prakalpayet C 134c jalantar0 ] corr.; jalanta0 ABC 135a a padan ] em.; a
pada AB; a pada C 135b 0prakampanam ] em.; prakampane AB; prakalpate C 135c
ya ] AB; ca C 133d adiset ] B; adiset AC tatstham ] em.; tastham AB; tarn C 136a
patih pujya ] em.; patipujyam (unmetrical) AC; patih pujyam B 136c bhaktya ] AB; bhaksya C
137a namo 'stu ] AB; namastu C digbhyo ] AB; digbha C 137a devebhyah ] B,,c; deveb-
hya B"CAC 137b siddha ] AC; siddhi B vinayakan ] con.; vinayakam ABC 137c
argham ] AB; arghas C *37d tato ] AB; teto C 137c samanyam ] em.; samanyo AB;
samanya C i37f kalyana0 ] B; kalyana AC sampadam ] AB; sampadah C 138b
yada bhavet ] AB; pada (- -)vet C 138c aksunam ] AB; aksanan C 139a ahgusthaka ] B;
angustaka AC 140a haste ] conj.; hasta ABC sollole ] conj.; sollola ABC 140b susob
hane ] corr.; susobhane A; susobhabe B; susobhana C 140c pracalena ] AB; pracarena C i4od
angulm argham ] em.; angulmargham ABC adiset ] B; adiset AC 141a mustir ] em.; musti
ABC vindyad ] B; vim dya A; vidya C 141b ordhvagaiigulih ] em.; orddhagamgull AB;
ardhagoguli C 141c bhraman ] A; bhramat B; bhrama C marjanam ] AB; marjjana C
i4 id jihva lolopalepanam ] conj.; jihvallolopalepane ABC

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322

h a s ta m a tr e n d h a n a n a m tu ja n u k u rp a ra s a m g a m a t |

n a iv e d y a n ca v ija ru y a d u tta n a d h o m u k h a m k a r a m || 142 ||

k a n y a s a p ra s r ta m u s tir a d h o v a k tra t u s a strik a |

m u s tim b a d h v a k h a g a lo k a t k h a d g a p r a r th a n a m a d is e t || 143

tiry a k p ra s a d a d e s in y a d a r b h a m u d r a p ra k ir tita |

m rg l tila m y a v a n a n tu s u k a r i p r a s r tih p u n a h || 144 ||

d h a n y a n a m b ilv a p a d m a n a m s a r v a n g u lip r a s a r a n a t |

b ilv a m a d h y a s rta n g u ly a d v itly e p r a s r ta m ta la m || 145 ||

p a n c a n g u la * s a m a g ra s t u u rd h v a v a k tra p h a la tm a k a m |

f m u s ty a r d h a tm a s a f m u d r a t u rju s tiry a k p ra h a ra n e || 146 ||

s a m h a ta n g u s th a y o g e n a m a ts y a k a n tu v in ird is e t |

p r o k ta m lo k a v is a rg a m tu s v a n a s a g ra n irlk s a n a t || 147 ||

n a s a g h ra y a n a ru p e n a k rs n a d y a m a d ira s a v a h |

v a m a k a rn a m s p rs a n d e v i g u d a jy a m a d h u k lrtita m || 148 ||

s ira s a m s p a rs a n a t p ro k ta m p h a la ja m tu m a h a s a v a m |

g h r ta d im a d h u d u g d h a n a m sru v a y o g o y a th a v r a ta m || 149 ||

m u s tim m u r d h n i v in ik s e p a d b h a s m a m u d r a v a r a n a n e |

A: ff. 2 3 5 r-*2 3 5 v

142a 0matrendhananam ] B; matre(ndh?)anan A; matrandhananan C 142c vijaniyad ] B; vijaniya


AC 143a kanyasaprasrta ] conj.; anyasaprakrta ABC mustir ] em.; musti ABC 143b sas
trika ] B; sastrika A; mamtrika C 143c alokat ] em.; aloka ABC 143d khadga0 ] AB; kha C
adiset ] corr.; adiset ABC 144a desinya ] B; desinya AC 144b prakirtita ] em.; prakirtitam
AC; prakirttitah B 144c mrgl tilam ] AB; mrgilam C i44d prasrtih ] conj.; prasati ABC
punah ] AB; puna B 145b anguli0 ] AB; angali C 145c srta ] corr.; srta ABC
I45d dvitiye ] AB; dvitiya C prasrtam ] B; prasrtam AC 146a ahgulasamagras ] em.; a-
ngulam sam agra(n/t) A; ahgulam samagran BC 146b vaktrah ] corr.; vaktra ABC i46d
pus ] conj.; rju B; riju AC praharane ] em.; praharanet A; prciharanat B; prahareriet C 147a
samhatahgustha0 ] B; samghatahgusta0 AC 147b vinirdiset ] C; vinirddiset AB 14yd niriksa-
nat ] AB; (ni?)riksanat C 148b madira ] AB; sadira0 C asavah ] em.; asavat ABC 148c
karnam sprsan ] em.; karnasprsamn B; karnasprsam AC 149a sira ] AC; sirah B 149b
phalajam ] AB; phalan hi C asavam ] AB; asavam C i49d sruvayogo ] AB; bhruvayaga C
150a mustim ] AB; musti C murdhni ] AB; mu( - - )ni C 150a viniksepad ] AB; viniksepa C

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323

p r s th a s a m s p a r s a n a t p ro k ta m y o g a p a tta k a m a d is e t || 150 ||

s p h ic a s a m s p a rs a n a d d e v i a s a n a n ca v in ird is e t |

a n a m a m a d h y a m a n g u s th a c a la n a c c a k s a s u tra k a m |

k a k s a s a m s p a rs a n e n a iv a s m rto fb o k a n a k o f 'n a g h e || 151 ||

m u r d h n a d ik a tip a r y a n te h a s te m u d r a s u p a n c a k a m |

b h r ta m k a m a n d a lu m d e v i d a m a r u m ro c a n a p i ca || 152 ||

a d h o m u k h a p r a k a m p e n a v a m e n a tu k a re n a tu |

g h a n ta m u d r a v in ird is ta v ln a v ln a k rtim k a r a m || 153 ||

e ta n y a m a p i v lra n a m s a n k e ta m s a s tra c o d ita m |

sv ecch ay a v a p r a b o d h y a d a u p a s c a n m a u n a m s a m a c a re t || 154 ||

lo k a s a n g a v ira k ta tm a m a u n i d h y a n a p a ra y a n a h |

ekan taratasT las tu s id h y a te v ig a ta m a y a h || 155 ||

a n y o n y a s a m m a ta m jn a tv a v a k y a la p a m ta th a iv a ca |

c c h o m m a k a n b h a s a m u d r a b h ir y o jay lta v ic a k s a n a h || 156 ||

iti cchommadhikaras pancapancasatimah patalah || 5 5 ||

A: f. 235V

150c prstha0 ] C; prsta AB 150c! adiset ] corr.; adiset ABC 151a samsparsanad ] B;
samsparsana AC 151b vinirdiset ] corr.; vinirddiset ABC 151c ngustha | B; ngusta
AC i5 id calanat ] em.; calana AB; balana C caksa ] AB; vaksa C i 5 i f bokanako
'naghe ] AB; vakamakoraye C 152a murdhnadi ] corr.; m udhnadi0 ABC 152c bhrtam kama
ndalum ] conj.; bhrtakamandale ABC i52d damarum ] AB; (daman)um C 153b vamena ] AB;
vamena C 153c vinirdista ] em.; vinirdisto ABC 153d vlnakrtim karam ] C; vmakrtikaram
(unmetrical) A; vlnakrtih karam B 154a etanyam ] AB; etan(me)m C 154c svecchaya ] AB;
svecchayo C i54d pascan maunam ] AB; pacat mauna C 155a lokasanga ] AB; lokam aiiga
C 155b mauni ] AB; mauli C parayanah ] AB; parayanaih C 153d vigatamayah ] AB;
vigatamaya C 156a sammatam AB; sam (p/y)atam C 156c cchommakan ] corr.; cchom-
makam AB; cchosmakam C 156c mudrabhir ] B; mudrabhi AC i56d vicaksanah ] AB;
vicaksana C 157a iti ] C; absent in AB C o l o p h o n : cchommadhikaras ] AB; chosmadhikas C
pancapancasatimah ] em.; trpancasatimah ABC

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LXXIII

b r a h m a y Am ale
c h o m m a k a d h ik Ar o n Am a t r isa p t a t im a h p a t a l a h

bhairava uvaca ||

a th a ta h s a m p ra v a k s y a m i c h o m a k a n a m y a th a v id h ih |

ru p a la k s a n a k a rm a n ca k u la c a ra v ic e s tita m || 1 ||

y a th a v ijn a y a te v iro y o g in l v a k u lo d b h a v a |

s id d h a s id d h a v ib h a g a tu s a m a n c o tta ra s a d h a k a ih |

y a g a c a ry a v is e s a s th a is ta n m e n ig a d a ta h s rn u || 2 ||

n a p u m a n s trl n ik a re n a b h u s m a s a n a m k r d a k in l |

b h r u la m a ra u d r ik a g h r u ca k h ih s y a n m a trk u lo d b h a v a || 3

a k a ra trita y e n a iv a s iv a n a m k u la ja s m rta |

d e ti d a m a rik a p ro k ta h is ca d a v y a v a ra n a n e || 4 ||

s a m rta m b r u s ca v a m a k h y a m h e ti m a m s a m v a ra n a n e |

y o b h a r y a b h a g in i y e n a m a k a r o tp a ttir u c y a te || 5 ||

lik a re n a s m rta m b h a k s a m v a k a ra t p a n a k a m p riy e |

h im a p p a b h a ja n a m k e n a g e n a v a c y a m tu b h o ja n a m || 6 ||

C o d ic e s : ABD A: f. 2?8r

lb chomakanam ] AB; cchomenam D yatha vidhih ] AD; yathavidhi ] B 2a viro ] AB;


(de)'" vI(r?)o D 2c vibhaga ] conj.; vibhagas ABD 2e visesasthais ] B; 0visesasthai AD
2f tan me ] AB; tan ma D 3a na puman ] AB; na ( - ?)umam D 3b smasanam ] B; Smasanam
AD 3b k r ] A D ; ( h r ? ) B 3c bhru ] AB; (gr?)u D 3c raudrika ghru ] em.; raudrika ghrun
AB; raudrik(askra?)n D 3d khih syan ] corr.; khi+h+ syan AB; khih syat D 4a tritayenaiva ] B;
trtayenaiva AD 4b kulaja smrta ] em.; kulajah smrtam A; kulaja smrtam B; kulajah nmrtam D
4c deti ] conj.; devi ABD 4d ca davya ] em.; candavya ABD 6c him appa ] conj.; hisappa
ABD

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325

p h a k a re n a v ija n ly a t s u ra ta rth e p ra b h a s a n a m |

ra k ta m v a s a ta th a s u k ra m se s a v a rn a ih k ra m e n a t u || 7 ||

k s a k a re n a tita m p ro k ta m ja k a re n a v iv a rjita m |

p a k a r a d d h rd a y a m p ro k ta m v a s a n a m s a k h is a m g a m e || 8 ||

n a k a re n a t u n a iv e d y a m p u s p a d a n a m ta sa m jn a y a |

y a c a n a m t u d a k a re n a th a k a r e n a p r a tis th a n a m || 9 ||

k a p a la m tu ta rn ity u k ta m th a h s p h a r o v ai v a ra n a n e |

sa s trik o d a k s a re n a iv a p h e ti p a ta d iv a n d a n a m || 10 ||

m u d r a la n k a r a n a m n e n a c e n a p r o k ta m tu c u m b a n a m |

v ir u d d h a k a r a n a m se n a jh a k a re n a t u k a r s a n a m || 11 ||

f p a n c a n a n f tu d a k a re n a g h e ti g h a ta n a m a d is e t |

v y o m a v ira sis a m jn a n a m y a th a k a la m k s a k a ra k a m || 12 ||

k u la s o d a s a k a s y o k ta h s v a r a d y a h k r a m a k a lp ita h |

v lre s a b h a ira v m a m tu a m s a m jn a s v a s a p u rv a k a m || 13 ||

e v a n c a ik a * k sa ra h sa m jn a h p ro k ta y a h sa m k h y a y a y u ta h |

s v a m s a d e v fa k s a tv a rn a d iv ib h a g e n a s u v is ta ra h || 14 ||

d e v y u v a c a 11

jnata varnatmikah samjnah tathanya yah subha vibho |

A: ff. 278r-*278v 15 jnata... uvaca ] inserted in lower margin in B

7a phakarena ] AD; hakarena B vijanlyat ] corr.; vijanlya AD; vijartlyarn B 7b suratarthe ] AB;
surata(r - ?) D 7d 0varnaih ] AB; 0varnnah D 8a ksakarenatitam ] em.; ksakarenaditam ABD
8c dhrdayam ] AB; drdayam D 8d sakhi0 ] con/.; sukhi0 ABD 9b tasamjnaya ] conj.; tu
samjnaya ABD 10b thah spharo ] em.; tham pharo ABD 10c sastriko ] corr.; sastriko ABD
xod pheti ] AB; phati D 12b adiset ] B; adiset AD i2d ksakarakam ] BD; ksakaraka(m?) A
13a 0sodasakasyoktah ] B; sodasakasyokta A; sodasakanyakta D 13b svaradyah ] B; svaradya
A; svaradyo D kalpitah ] B; kalpita AD 13c vlresa0 ] B; viresa0 AD bhairavl-
nam ] corr.; bhairavlnam A; bhairavanan BD 13d amsamjna0 ] conj. (Isaacson); hamsamjna0
A; hamsajnah B; ham( - ?)jna D svasa ] B; svasa AD 14a samjnah ] corr.; samjnah
ABD 14b yah ] corr.; ya ABD samkhyaya ] AD; samkhyaya B yutah ] em.; yuta
ABD 14c svam sa0 ] corr.; svam sa0 ABD i4 d suvistarah ] corr.; suvistara ABD 15a
varnatmikah ] corr.; varnatmika ABD samjnah ] em.; samjna ABD 15b nya yah ] corr.; nya
ya AD; jnaya B subha ] corn; subha ABD

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326

v a d a ta ttv e n a d e v e sa s a rlra v a y a v a tm ik a h || 15 ||

b h a ira v a u v a c a ||

srn u d ev i m ah ab h age sam jna ya d eh asam b havah |

vlrayoglk ulan am tu Ihitarthapradayikah || 16 ||

sirasam sp arsan en oktam van d an am p rativandanam |

sikh asam sp arsan en aiva lalatena tu svagatam || 17 ||

su sv a g a ta m ap angasya sparsanat sam pratlyate |

k asm ad d esa d ihayatah prcchito h i b h ru vah sp rsan || 18 ||

d aksottarasabahyam tu sparsad d esa m tadatm akam |

nasagram p ragbhavam d esa m p a sca d d esa m krkatika || 19 ||

sp rsan sam d arsayen m u d rah p rativarttavidh ayin ah |

gan tavyam svosth asam sp arsat krte tad d isi vlksan at || 20 ||

krtam bhavati su sron i p ratim u d ravidh an akam |

k sina svabhujasam sparsad u rvoh sparsat tu visram et || 21 ||

u p avisya janusam sparsat sp h icen aiva k arom y aham |

na karom i tada yaya sprsta jaiigha tu b hasitam || 2 2 ||

A: f. 27 8 V

tmika AB; ( - ?)ika D 16b sambhavah ] em.; sambhava ABD i6 d pradayikah ] em.; pra-
dayika ABD 17a sira ] AD; sirah B ktam ] em.; kta ABD 17b vandanam ] AB;
candanam D 17b prativandanam ] AB; prati(c?)andanam D 17c sikha ] B; sikha AD
18a susvagatam apangasya ] B; susvagatam rapangasya AD 18b sparsanat ] AB; sparsanan D
18c kasmad ] conj.; tasma A D ; tasmad B ihayatah ] corr.; ihayata ABD i8 d bhruvah ] em.; bruva
ABD sprsan ] em.; sprsam ABD 19a ttara ] AD; ttarah B sabahyam ] B; sabahyan
AD 19b desam ] em.; vesam ABD 19c nasagram ] em.; nasagra A; nasagrat B; nasa( - ?)ra
D pragbhavam ] BpcD; progbhavam A; progbhavam B desam ] corr.; desam AB; de(- -
?) D i9 d pascaddesam ] em.; pascad vesam ABD 20a sprsan ] em.; sprsam AD; sprsam B
samdarsayen ] AB; sandarsayet D mudrah ] corr.; mudra ABD 20c gantavyam ] AB; garttavyam
D svostha0 ] B; svosta0 AD samsparsat ] B; samsparsa AD 2od taddisi ] corr.; tadvisi AD;
taddisi B 21a susroni ] B; susroni A; susrani D 21c ksma ] em.; kslno ABD 0sparsad ] B;
sparsa AD 2 id sparsat ] corr.; urvvo sparsa A; urvo sparsa B; urvvamparso D visramet ] B;
visramet A; vi( - r - ?)met D 22a upavisya ] B; upavisya AD samsparsat ] B; samsparsa AD
22c karomi ] conj.; karoti ABD 22d sprsta ] AB; sprsto D jangha tu ] conj.; jahghanu0 AB;
jahghonu0 D

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3 27

karnasaskulikarigulya srutam te m atrm an dalam |

tatparsvasparsanat sid d h a m sphutam elapak asrayah || 23 ||

na caivam ocayen m u stim g a g a n a fstv a h y a sa m g a m ef |

h rdayam tu sp rsed y a tu vam ah asten a b havita || 2 4 ||

b h agin i sa vinirdista sad hak an am p halaprada |

vam ah astagrasam sparsan m atrm ad hye tu nayik a || 2 5 ||

garu d asya tu sam sp arsat dakiniti vin ird iset |

tiryakcaksusvadrstya tu rudradakinilaksanam || 2 6 ||

svam sad esak aren aiva dam aritvam tu sad iset |

krkatikakarenaiva d aksin en a varanane || 2 7 ||

k u lam tu sadhakacaryan d avyatm an am tu sa kathet |

n asagradrstirodhena u rd h vasvasena sa siva || 2 8 ||

sam astad eh ab han gen a svahastabhram anena ca |

m isran am laksan am d e v i svarupakathane sm rtam || 29 ||

m am sam k apolah asten a jih vadrstya tu m atsyak am |

d a san an gu liyogen a b h ak syam bhojyam tu cehitam || 3 0 ||

nasasparsan ayogen a gan d h a prokta tu m u draya |

A: f. 2 7 8 V 3od-3ia: AD repeat 308 and 31a, reading bhaksam fo r bhaksyam the second time. After
3od, B inserts nasasparsanayogena bhaksyam bhojyan tu cehitam in the upper margin, resuming with 31a

23a saskulika ] corr.; saskulika AB; sa( - )erasreskulika D 23b srutam ] B; srutan AD 23c
sparsanat ] B; sparsana AD 23d sphutamelapakasrayah ] conj.; sphuta melapakamsrayam ABD
24a caivamocayen ] em.; cevamaicayen A; cevamocayen B; cevamacaye D mustim ] AB; astim
D 24b gaganas ] BD; gaga+na+s A 24c sprsed ] B; sprsed AD ya ] AB; yan D 25a
vinirddista ] AB; vinirddisto D 25c hastagra ] B; hasta(ra)errgra A; haste gra D 26b
dakiniti ] em.; kakinlti ABD 26c tiryakcaksu0 ] B; tiryakcaksu0 A; tirya(- cuksu?) D 27a
svam sa0 ] AB; svasa D 27b tu sadiset ] em.; tu m adiset AD; tu adiset B 27c krkatika0 ] AB;
krkotika D 28a caryan ] em.; carya ABD 28b davyatmanam ] em.; dapyatmanan ABD
hi sa kathet ] AB; h i -m- akathet D 28c drsti ] AB; ( - sh?) D 28d svasena sa ] B;
svasena sa A; svasana so D 29a samasta0 ] AD; samastam B bhahgena ] AB; bha( - - ) D
29d svarupa0 ] AD; svarupam0 B 30a mamsam ] B; mansam AD kapola ] AB; kap(a?)la D
30b jihva0 ] AD; jihvam0 B drstya ] AB; dr( - )m,5"rtstya D 30b mastyakam ] em.; matsyakam
ABD 31b gandha ] con.; ga(ndh/tv)a A; gatva BD

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328

vam asrkvin ik a jihva b haved vam am rtam tu tam |

M ak sin asrk vin lyogad vijn eyam d aksin am rtam || 31 ||

vasa hastatalasparsan majja kurparadarsanat |

jathare tu krte h aste d ak se p utratvam ad iset || 32 ||

va m e tu d uh ita prokta p ita m u rd h n i nirlksayet |

m ata tu kathita sa tu vam akuksipradarsanat || 33 ||

sam grhltam sm rtam nabh au p rsth e k sip tam tu laksayet |

bharya n itam bahastena vam en a pati d ak sin e || 34 ||

d u tah p ad asp rsat sid d h o m itro vam abhujam sp rset |

prakuncakagrahenaiva k ulatabhavam ad iset || 35 ||

gu p ta m kaksakarenoktam na gu p ta m d igalok an at |

sid d h a m vam ak sisam k ocal luptacaram tu d aksinat || 36

sadhikarapade v a m e p u rvo k sip tam tathottaram |

d ak sin e tu vijanlyan m elak am vam ak e kare || 37 ||

evam yogesivlran am sam m atottarasadhakam |

m u d ralap am sam ak h yatam yadanantaravistarat || 38 ||

an yon yasam m atam krtva vak yalap ath a va p riye |

svam u d ralap ayogad va g o p ayed vam asasan am || 39 ||

d e v y u vaca 11

A: ff. 2y8v-*2ygr
31c srkvinika ] Asrkkinika B; srnkinika D 3 ie srkvinl ] corr.; srkviru A; srkkinl B;
srnkim D 32a tala ] em.; tala ABD 32b majja ] A; majjam BD 32c jathare tu ] AB;
ja(th - - ?) D 32d dakse ] AB; daksa0 D adiset ] B; adiset AD 33b murdhni ] AB; mudhni D
34b prsthe ] B; prste A; prsteste D 34d daksine ] AB; daksin(a?) D 35a dutah ] corr.; duto
ABD sprsat siddho ] conj.; sprsam siddham B; sprsam siddhah AD 35b vama ] AB;
vam(e) D sprset ] B; sprset AD 35c grahenaiva ] B; ' grahenaiva AD 33d kulatabhavam
adiset ] conj. (Isaacson); kulatabhavinadiset AD; kulathabhavanadiset B 36a 0ok tarn ] em.; oktam
ABD 36c samkocal ] em.; samkocca ABD 36d luptacaram ] AB; luptocaran D 37b
purvo ] AD; purvva D 37c vijanlyan ] B; vijaruya AD 37d vamake ] AD; +vamake+ B
38a yogesi0 ] corr.; yogesi0 AB; yogrami0 D 39a sammatam ] Asamnmatam B; setmatam D
39b vakya ] em.; bahya ABD lapatha ] AB; lapo tha D 39d sasanam ] B; sasanam AD

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3 29

c a ry a y o g a k riy a y o g a c ch iv ecch a s a d h a k a s y a t u |

y a d a d rs tiv a s a m y a ta y o g in y o m a rty a s a m g a ta h |

k a th a m jn e y a h s v a r u p e n a r u p a m ta s a m ta th a v a d a || 40

b h a ira v a u v a c a ||

atah param p ravaksyam i y o g in in a m tu laksan am |

yena vijnatam atrena trailokyam vasagam bhavet || 4 1 ||

vijnayate su d u re 'pi ksetram arge visesatah |

b h u tale caiva vartante sivecchasvad h ik arik ah || 4 2 ||

caryayuktasya d ev esi drster ayanti gocaram |

tasmaj jn eyam tu vlrena y o g esm a m tu laksan am || 4 3 ||

tisro rekha lalate tu u rd hvaslm an tam asritah |

gaurf cam pak agan dh l ca brahm acaryarata sad a || 4 4 ||

ved agh osap riya n ityam ak sobh ya satyavad in l |

d an d am k am an d alu n caiva ajinam yogap attak am || 4 5 ||

sru cidarbhopavltam tu p ad m an ca likh itam grhe |

laksitavya prayatnena brahm anyam sa varanane || 4 6 ||

tadarcanam tu virena khecaratvajigisaya |

brahm anlkulaja d ev i svam sasid d h ip rad ayik a || 4 7 ||

gan d ayoh k up ak e yasy a h k un d alagragrak esim |

A: f. 279r
40a kriya ] B; krya AD 40c vasam ] corn; vasam ABD 40c! samgatah ] em.', sam-
gata ] ABD 4oe jneyah ] cm.; jneya ABD 4of rupam ] AB; rupet D vada ] B; vadah AD
4 id vasagam ] B; vasagam AD 42b ksetra0 ] AB; ksatra0 D 42d dhikarikah ] em.; dhikarika
ABD 43b drster ] em. (Isaacson); drstir ABD ayanti ] AB; ayatti D 43c tasmaj ] B;
tasma AD jneyam tu ] AB; ( ------- ?) D 44a tisro ] AB; tisra D 44b slmantam
asritah ] em.; slmantagasrta A; sxmantagasrta B; slmattagasrta D 44c gandhT ] AB; gatvi
D 45a ghosapriya ] AB; ghasapriyo D 45c kamandalun ] AB; kamandalus D 46c
laksitavya ] AB; laksitavyo D 46d brahmanyamsa ] corn; brahmanyansa AD; brahmanyamsa B
47a tadarcanam ] conj. (Isaacson); tadarsanan AD; taddarsanan B 47c devi ] em.; devi ABD
47d svam sa0 ] corn; svamsa ABD 48a gandayoh ] B; gandayo A D kupake ] AB; (- ?)pake D
yasyah ] B; yasya AD 48b gragrakesinl ] em.; grasrakesinl ABD

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330

p rottun gan asik a sa tu p a*nd u gauri su locana || 4 8 [|

trisu lam ysu lalatesu f lalatad isu b h u sin i |

trikalajnanasam panna su la n ca likh ate grhe || 4 9 ||

vrsam k apalam atha va an yam v a yad varayu d h am |

d asanais catijyotsnabhair brahm acaryaparayana || 50 ||

sivarad han asam yu k ta sivalin gin i vatsala |

astam yam sa caturdasyam upavasarata bhavet || 51 ||

Idrslm p ram ad am drstva sad hak o vlrasad h an l |

laksayet sv am sasam yu k to m ah esvaryah k ulod bh ava |

san m asarad hyam ana tu yogam ok sap halap rad a || 52 ||

k rsan gl raktagaura ca haripingalalocana |

suvarca d lrghasam griva rom asa barbaroruha || 53 ||

balakridarata n ityam hasate gayate m u h u h |

d havate valgate caiva akasm ac ca prakupyate || 54 ||

d and ah asta b haven n ityam saktin ca likhate grhe |

kaum arlkulasam bhuta laksayet sad hak ottam ah || 55 ||

aradhayed vid h a n en a b hu tale sidd h ikan k saya |

yat k in cit prarthitam b h o g a m sad hak asya d ad ati sa || 56

A: ff. 279r-*279v
48c prottuiiga0 ] B; protunga0 A; pratunga0 D 48d pandu0 ] ABF D; pa( - ?) Bac 49b lala
tadisu ] AB; lalatadi( - ?) D 49c trikala0 ] B; trkala0 AD 0samp anna ] AB; saspanna D
49d sulan ] B; sulan AD likhate ] em.; likhite ABD 50a atha ] AB; artha D 50b yad
varayudham ] BD; yad (v/dh)arayudham A 50c catijyotsnabhair ] B; catijotsnabhai AD 51a
sivaradhana0 ] em.; sivaravana0 ABD 51c s a ] e m . ; s a A B D caturdasyam ] B; caturddasyamm
AB 5 id upavasa0 ] AB; ( - jpavase D rata ] em.; rato ABD 52c laksayet ] B; laksaye A;
laksaya D svam sa0 ] con.; svansa0 A; svam sa0 B; svansa0 D sam yukto ] em.; samyukta ABD
52d mahesvaryah ] corr.; mahesvarya AB; mahesvaryya D 52c radhyamana ] em.; radhyamana-
(n/t) A; radhyamanan B; radhyamonan D 53b hari0 ] AD; harit B 53d romasa ] corr.; ro
masa ABD 54b hasate ] AB; hansate D 54d akasmac ] AB; aka(r)smac D 55a hasta ] A;
hasto BD 55b likhate ] em.; likhite ABD 56b bhutale ] AB; bhutala0 D

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331

c h a ttr a k a ra m siro y a s y a d rs y a te la k s a n a n v ita |

k rs n e n d lv a ra v a rn a b h a s u la s y a d a s a n a t u y a || 57 ||

v a m e n a c a ra c e s ta ca c a ry a ta s y a h s v a r u p a k a m |

c a k ra m u d ra lik h e t sa t u d rs tis c a iv a rth a v a rtin l|| 58 ||

sa x n k h a m u d ra g a d a ca iv a sv a g rh e lik h a te s a d a [

sa te n a la k sa y e d v id v a m s c a ry a slle n a c e ta sa || 59 ||

m a y a r u p a d h a r a k a n y a v a is n a v l c a ry a sllin i |

s e v a n a t s v a k u la n a m tu s id d h id a s a d h a k e s v a ra m || 60 ||

la m b o s th i ca v isa la k si p ih g a la g ra g ra k e s in l [

c itra k a rm a p riy a n ity a m n rty a g a n d h a rv a p e s a la || 61 ||

m a m s a s a v a p riy a n ity a m lo lu p a fs a rv a fs a ttv ik a |

sv a g rh e d a m s tr a m u d r a tu d a n d a s r h k h a la m e v a v a || 62 ||

lik h a te ca ta th a g h o n a m k o n a m v a th a s m a s a n a k a m |

p a d m a m v a k a r p a r a n ca iv a u b h e p a k s e tu p a r v a n i || 63 ||

d v a d a s l t u v ija n ly a t ta s y a h sa v a ra v a rn in i |

v a r a h l v a isn a v l ca iv a e k a p a rv a ra ta s a d a || 64 ||

jn a ta v y a s a d h a k e n d re n a m a n tra v is te n a c e ta sa |

id r s a m la k s a n a m d r s tv a p r a tim u d r a n u s a r in a |

m a s a ik a t s id d h id a d e v i c a ry a y u k ta s y a m a n tr in a h || 65 ||

A: f. 279V

57a chattrakaram ] B; cha(tra?)karam A; cchatrakaram D yasya ] AD; yasyah B 57b nvita]B;


nvitah AD 57c krsnendlvara0 ] AB; krsnandlvara0 D 57cd 0varnabha sulasya0 ] B; varn-
nabhac chulasya AD 58a vamenacara0 ] D; vamanacara AB 58b tasyah svarupakam ] AB;
tasya( - a)rupakam D 58d drstis ] B; drsti AD 59a samkha0 ] B; samkha0 AD 59c
vidvam s ] B; vidvam AD 59d sllena ] AB; silana D 6od siddhida ] AD; siddhidam B
61a lambosthi ] B; lambosti A; lambasti D 6 id pesala ] corr.; pesalam ABD 62a priya ] B;
prya AD 62b lolupa ] B; laulupa A; laulapa D 62c damstra0 ] B; dramstra0 A; dramsta0
D 63a likhate ] A; likhyate BD 63a ghonam ] A; ghanam BD 63b Smasanakam ] B;
smasanakam AD 63c padm am va ] AB; padmemva D 63d ubhe pakse ] AB; ubhe paksan D
parvani ] A; parvani B; parvvasl D 64a vijanlyat ] B; vijanlya AD 64b tasyah. ] corn; tasya
ABD 64d rata ] AD; ratah B 65c masaikat ] em.; masaika A !'cBD; mas( - ?)ka A ac 6${
carya0 ] AB; (ca)ct,r'''?ryya D

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332

s y a m a v a ig a n d h in l ca iv a d irg h a g rlv a n g u li* ta th a |

d a s a n a s c a tik a n ta b h a n a y a n e c a tiv a rtu le || 66 ||

ra k ta v a s tra p r iy a n ity a m s k a n d h a v a s tra v a la m b in i |

g a n d h a p u s p a p r iy a n ity a m d h a n a d h y a ca p ra ja y a te || 67 ||

h a s a te ra m a te ca iv a y o g a y o g a n u s a ra ta h |

v a jra m u d ra lik h e t sa t u g rh e tu sv a y a m ev a h i || 68 ||

s u rp a p in c c h a p a ta n ca iv a lik h a te 'n y a m m a h a y u d h a m |

in d ra n lk u la ja ta n a m e ta d b h a v a ti la k s a n a m || 69 ||

s a n m a s a ra d h a n e n a iv a s id d h a d a s y a n ti m e la k a m |

v ic a ra ty a k h ila m lo k a n s a rv a s c a ry a p ra v a rta k a h || 70 ||

s u s k a n g i b h a g n a n a s a ca k o ta ra k s l ca d a m s trin l |

p in g a la g ra g ra k e s i ca u rd h v a d rs tis ca b h ls a n a || 71 ||

m rte ra n e k a th a n ity a m b ra h m a c a r y a ra ta s a d a |

s m a s a n a ik a k a th a n ity a m s a d h a k a n a m k a th a r a ta || 72 ||

s v a g rh e lik h a te d e v i k a p a la m p a ttis a m ta th a |

m a d y a m a m s a p riy a n ity a m sa jn e y a m a trn a y ik a || 73 ||

p ra tim u d ra v id h a n a jn e s a d h a k e d h y a n a ta tp a r e |

m e la k a m s a m p ra d a y a n ca v a ra n ca d a d a te s a d a || 74 ||

s a p ta ita m a ta r a h k h y a ta y a m a le s id d h id a y ik a h |

A: ff. 279v-l'28or

66a syama ] em.; syama AD; syama B 66c dasanas ] em.; dasana ABD 67b skandha ] AB;
skamva0 D valambinl ] AD; valambini B 67c gandhapuspa0 ] AB; gan( - - ?)spa D 68a
hasate ] AB; hansate D 68b yogayoganusaratah ] conj.; yogayoganusaratah AB; yogayogan tu
saratahD 68c likhet ] AB; likhen D 69a surpa0 ] corr.; surppa0 ABD 69b likhate ] em.; li-
khete AB; likhyate D 69c jatanam ] conj.; jayata ABD 70a san ] B; sat AD 70c
vicaraty ] AD; vica(red)n"' B akhilam lokan ] corr.; akhilam lokam AD; akhilaml lokan B 7od
sarvascarya0 ] AB; sarvvan caryya0 D 71b damstrinl ] B; dramstinl (unmetrical) AD 71c
kesl ] B; kesl AD 7 id drstis ] AB; drstin D 72b rata ] AD; ratah B 72d
sadhakanam ] AB; sodhakanam D 73a devi ] B; devi AD 73b pattisam ] B; pattisam AD
73c mamsa ] AB; manse D 74c melakam ] AB; malakam D 75a matarah ] BD; matara+h+
A 75b dayikah ] corr.; dayika ABD

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333

v im is ra la k s a n a h d e v i e ta d r u p a v im is r ita h || 75 ||

s id d h a s id d h a v ib h a g a s tu ta d ic c h a y a tu s a d h a k a h |

v e tti la k s a n a to d e v i b o d h a l lin g a v iv e c a n a t || 76 ||

ta n tra s y a s a r a b h u ta m t u s id d h id v a r a m v a ra n a n e |

k a th ita m s a d h a k e n d r a n a m p ra ty a k s a k a r a n a m s a d a || 77 ||

iti p ic u m a te c h o m m a d h ik a ro n a m a

tris a p ta tim a h p a ta la h || 73 ||

A: f. 28or
75c laksana ] em.', laksanam ABD 75d vimisritah ] c o r n ; vimisrita ABD 76a vibhagas ] AB;
vibhagos D 76b sadhakah ] AB; sodhakah D 76d bodhal lihgavivecanat ] conj.-, bodhali-
ngavivecana ABD 77d pratyaksa0 ] AB; pra( - ?)ksa D C o l o p h o n : chomma0 ] c o r n ; cchoma0
ABD nama tri ] em.; nama eka AD; namaika0 B

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XCIX
b r a h m a y Am ale
NAVANAVATIMAH PATALAH

b h a ira v a u v a c a ||

m e la p a k a m m a h e s a n i y a th a v r tta m k u la tm a k a m |

ta th a te -m - a b h id h a s y a m i s rn u s v a y a ta lo c a n e || 1 ||

c a ry a y a n iy a m a s th a s y a ja p a to h o m a ta tp a r a h |

d h y a n a s th a s y a v a ra ro h e k u la m e la p a k a m b h a v e t || 2 |

k a d a c ic c a ru m a rg e n a jn a n a s a m b o d h a n e n a v a |

m a n tra v lr y a p ra d h a n e n a d e h a s u d d h ib h a v e n a v a || 3 j

k u la c a ra p r a d a n e n a s v a s a m s k a re n a v a k v a c it |

a n u g r a h a m p r a k u r v a n ti k rtv a m e la p a k a m p riy e || 4 |

y a d a tu k u la s id d h ln a m b h a ja n a s tu m a h a u ja s a h |

ta d a v a lo k a n a m k rtv a h a r a te p r a k r ta m b h a y a m || 5 ||

v lra s a ttv a k rta s y a s y a d rs te r a y a n ti g o c a ra m |

n a n y a th a tu m a h a d e v i k lis ta s y a p i k a d a c a n a || 6 ||

sa m a y o h y e sa y o g in a m m a n d a s a ttv e n a d a r s a n a m |

n a v a d a m s n e h a ta d e v i n a ca b a h y e p ra k a s a n a m || 7

C o d ic e s : ABD A: f. 3 5 3 V

icabhidhasyami ] em.; avidhasyami AD; sa vidhasyam i B 2a caryaya ] AD; caryayo B 3d


suddhi ] D; suddhi A; m uddhi B 5b mahaujasah ] B; mahojasah AD 5d bhayam ] AB;
bhayah D 6b drster ayanti ] em.; drstenayanti ABD 6d cana ] B; canah AD 7a
samayo ] AB; samay(a?) D 7b sattve na ] AB; satv( - )na D

334

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335

ja n m a h in a p a s u ty a g a s tira s k a re n a m a n ita |

n a b h im a n a m sv a v ijn a n e n a siv e c c h a tv a n u g r a h a m || 8 ||

sa m a y a ir n a v a b h ir y u k ta h k rld a n te sv ecch ay a p riy e |

d a d a n ti s a d h a k e n d ra n a m k a m a n s iv a p a d a n tik a n || 9 ||

m e la p a k a s ta th a n y e ye h a th a f p ro k ta v a ra n a n e | *

te tu d a k in iv rn d a n a m n a s u d d h a n a rn n iy o jay et || 10 ||

e v a m m e la p a k a m p r a p ta h s a d h a k e n d ra v a ra n a n e |

p r a p n u v a n tlp s ita n k a m a n v ilo m a t tu v ip a ry a y a m || 11 ||

y a th a d e v ip a d a m p r a p ta v ilo m a d d a k in l b h a v e t |

s a d h a k o 'p i ta th a d e v i ta n m a d h y e p a s u ta m v ra je t || 12 ||

k im t u te n a iv a m a rg e n a s a k tiv ijn a n a g h a ta n a t |

p ra b h a v e n a k u la n a m tu so 'p i s a m a n y a ta m p u n a h |

m u k tv a d e h a m a v a p n o ti jatijn a s ca p ra ja y a te || 13 ||

y a th a m e la p a k e s id d h a h p ra b h u tv a m v ra ja te p riy e |

n a ta th a p a s u m a r g e n a k ru r a s a ttv a s tu s u v ra te || 14 ||

p u s p a d h u p a s u g a n d h a d y a ih p u ja y a n v a s iv a d h v a re |

n ity o d a y a d a v a p n o ti s a k tim e la p a k a m p a r a m || 15 ||

e v a m tu v y a k ta s a k tln a m s p h u ta m e la p a k a m v in a |

k u la s a p ta d a s a m c a k ra m s a m a b h y a s y a n g u h a m p riy e || 16

A: ff. 353v-*354r
8a hmapasutyagas ] conj.; hinapasutyaga AD; hmapasutyagat B 8b tiraskare na ] em.; tiraskare-
naABD 9a yuktah ] corr.; yukta ABD 9b krldante ] em.; kridate ABD 9b svecchaya ] AB;
sv(a?)cchaya D 9<i kaman ] corr.; kamam ABD 9d padantikan ] corr.; 0padantikam ABD
10a tathanye ye ] AB; tathanye (sye)err ye D 10b hathaf ] A (f = upadhmamya); hathat B; ha(n?)at
D n a melapakam ] em.; melapakah ABD 11b sadhakendra ] BD; sadhakendrah A 11c
ipsitan ] corr.; fpsitam ABD 11c kaman] B; kamam AD rid vilomat ] A; vilomein BD 12b
vilom ad dakinl ] A; vilom an tagini BD 12c sadhako 'pi ] em.; sadhake pi ABD i2 d tan ] AB;
tat D 13b vijnanaghatanat ] ABD1"'; * D1'1' 13d so ] AB; ( - ) o D i3 f jatijnas ] B; jatijnas
A; jotijnas D 14a siddhah ] em. (Isaacson); siddhih ABD i4 d krurasattvas ] corr.; krurasatvas
AB; kruram satva(s/m ?) D 15a puspadhupa0 ] AD; puspam dhupa B 15a adyaih ] B;
adyai AD 15b pujayan ] corr.; pujayam ABD 16a vyakta0 ] em.; vyakti0 ABD i6 d
samabhyasan ] corr.; samabhyasan AD; samabhyasya B

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y a h k a sc it s id d h a y o d e v i a d h a m a m a d h y a m o tta m a h |

m e la p a k e t u ta h s a rv a la b h a te s a d h a k o tta m a h j| 17 ||

b h u ta m b h a v y a m b h a v is y a m ca a tm a n o 'th a p a ra s y a v a |

s a rv a m ja n a ti d e v e se k u la c a k ra m a n u s m a r a n || 18 ||

iti b h a ira v a s ro ta s i b ra h m a y a m a le d v a d a s a s a h a s r a k e

n a v a n a v a tim a h p a ta la h || 99 ||

A: f. 354r
17a yah kascit ] em.; ya kascit ABD 17c tah sarva ] B; ta+h+ sarvvah A; ta sarvvah D

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Th e C h a p t e r o f t h e C o n n e c t io n s

OM

H o m a g e to th e G u ru s , w h o b e g in w ith Siva;

to th e Y oginls.7

i T h a t re a lity p rin c ip le (tattva) w h ic h , c o n sis tin g of S iv a -w ith -d iffe re n tia tio n (sakala-

Siva), is th e so u rc e o f m a n tra s , (<-) th e [su p re m e ] c a u se , th e e m b o d im e n t o f lib

e ra tio n (?), a n d b e a rs th e fo rm o f th e linga s p o rtin g w ith u n e q u a lle d p le a s u re

in th e m a n y lo tu s e s o f th e D u tis; Q ) w ith v a rio u s p o in ts o f y o g ic a b s o r p

tio n (layapada), in w h ic h re s id e m a n ifo ld s u p e r n a tu r a l e x p e rie n c e s (?); m a y th a t

B hairava-hzffya, w h ic h re n d e rs a s u n d e r th e m o u n ta in o f samsara, sa n c tify y o u .8

7 A is damaged beyond reconstruction until sv, although the aksara bottoms visible agree w ith the
readings of D and E from guru or perhaps bhyo in sivadibhyo. A final anusvdra may have been lost.
A's poor state of preservation here probably accounts for the fact that B has the generic o m n a m a h
s i v a y a as its opening benediction. C has had its benediction blotched over in black; but the space
allotted, and the vowel ligature visible around the position of the fourth aksara, suggest that it read
o m sr Ig a n e sa y a n a m a h . These two late, closely related devanagarl m s s appear to be copies of an
exemplar descended from A. As the present and other lacunae suggest, this lost exemplar reflects A
in a condition not unsimilar to its present state of preservationhence the improvised benedictions in
som e of its descendants. A's vowel ligature to the right of sv, the top of which is broken off, could be
either a or f; the latter appears more likely, as there is no indication of the leftward curvature which
appears at the top in other examples of rd. It seems highly likely that D and E preserve something
close to A's original reading, given the appropriate number of m issing aksaras in A, and their shared
endings. On the language, note use of the genitive yogTsvannam for the dative yogfsvartbhyah. Cf., e.g.,
i.6b and 7a.
8 This verse presents several difficulties of text and interpretation. Its meter is sragdhara, and A
writes dandas after each pada. Particularly obstruse are what A transmits as hetunirvamvisv(am?)
(in pada a) and saktiravarddhakande (in pada c). This verse is repeated as the mangalasloka of another
Brahmayamala," an abridged redaction which also appears to draw material from the Tantrasadbhava.
This survives in a single and incomplete N epali manuscript, n a k 1 - 1 5 5 7 ( n g m p p Reel A 1 6 5 / 1 6 ) . The
present benediction also serves as the m odel for the mangala verse of one of the two texts entitled
337

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338

YoginTvijayastava, both of which ascribe themselves to the BraYa. One of these survives in a great
number of Nepalese manuscripts, e.g. n g m p p Reel E 7 4 8 / xo (private collection). Its opening sragdhara
benediction ends, sakalasivamayam bhairavesah pundtu. The other YoginTvijayastava opens with a long
series of sragdhara verses beginning w ith the present one. This unfortunately seems to survive complete
in only a single late and corrupt manuscript, n g m p p Reel E 2 1 2 / 7 (private collection). The short BraYa
m entioned above preserves two significant variants for the present verse: kandam where A reads kande,
and haranam (=haranam?) for dalanam. The latter is clearly secondary, reflecting confusion between h
and d in later Newarl; note also the dental n rather than n.
Regarding A's hetunirvanavisvalm /, the final lexical element could as readily be bimba as visva, given
the fluidity of s and s in A, and the similarity of s and m in old N ew ari manuscripts. B's hesitation
over the ending m ight derive from the fact that A is no longer securely legible here; an anusvara might
just faintly be visible. D and E, which appear also to be descendants of A, support this in reading
visvam. For this half-pada, one som ewhat plausible text, here adopted, m ight be sakalasivamayam hetu
nirvanabimbam. N ote that BraYa L xxxm .3 appears to describe Sakalasiva (kalatmakam sivam), "Siva in the
state of differentation," as both karanam (cf. hetu) and sunirvanam. As for nirvanabimbam, i.e. moksarupam,
this is certainly an uncommon expression, and no clear parallel is evident. Another possibility might
be to take hetunirvanavisvam as a dvandva-. "[that tattva which is] the [supreme] cause, liberation, and
the universe." We do once find Siva described in the BraYa as visva and kdrana (sivam sdntam ajatn
visvam karanam vibhur avyayam, Lxxi.58ab); this might also be corrupt for visvakaranam. One could also
consider the possibility, perhaps remote, of hetu nirvanavisve: "the cause of both liberation and the
universe [perhaps =siddhi?]." Cf. the com pound bhoganirvdnahetum in the Saiva paddhati VimalavatT, in
6 .id (f. 103V , n a k 1 - 1 5 3 6 , n g m p p Reel B28/7); this, incidentally, is also a sragdhara verse.
In pada b, as the subject is neuter, one need not read vilasal in com pound with lihgarupam, al
though it seems preferable to do so. The m s s ' sama could be interpreted in three manners: sama, sama,
or 'sama (i.e. asama0). In the first case, this com poimd could mean "sporting w ith the pleasure of tran
quility" (sama). Cf. the description of Vajravarahl as prasamasukhasamrddha in the so-called Sadhanamala
(vol. II, p. 4 2 6 ) . It m ight be possible to interpret sama similarly, in the sense of "equanimity." But if the
latter reading is correct, the more natural interpretation w ould be "[sporting] sim ultaneously/equally
[in the many lotuses of the consorts]." The third possibility, 'sama0, suggested to me by Sanderson (per
sonal communcation, January 2 0 0 6 ) , is probably to be preferred: "[sporting] w ith unequalled pleasure."
Cf. pada four of the benediction to chapter 16 in Ksemaraja's commentary on the Netratantra\ stumah
sarvam netram tadasamasukhollasasarasam.
N ote that in the same pada, w e find the variant lihgakayam for rupam in B and C. This seems
to be mere paleographic confusion, for w e find the same variation in 41b, w ith B and C reading
svakdydvasthitam where A reads svarupdvasthitam.
The interpretation of what A transmits as saktiravarddhakande remains an intractable problem. If the
text is correct, then the com poimd might m odify padmasande, if kdnda is here a plural-marker. But it
appears unlikely that pada c construes closely with pada b, for after a verb and caesura, one w ould
more readily expect a new clause. One should keep in mind the possibilities of reading kdndam or
kandaih as well as kande (and kande, etc., too). Following the short N epalese BraYa in reading kandam,
the following interpretation might be possible: "[the Bhairava-tattva?] in which is present (or "which
has") a flourishing (rddha) multitude {kdnda) of sounds (rava) of the sakti. This set of lexical possibilities
is less than convincing, however, especially rddha and kdnda. There is a significant possibility that this
problematic passage pertains to the subtle sounds (rava) associated w ith the yogic ascent of the sakti,
a subject treated in BraYa xcvi and c. Further study of this material is required. This possibility
is reinforced by the potential mention of "resting points" (layapada) in the sakti's yogic ascent in the
com poim d which precedes this. Alternatively, saktir could be nominative, perhaps construing w ith a
locative avardhakandeor avardhaka ancle1.suggesting that this verse praises the bhairavatattva as the
union {ydmala) of Sakalasiva and the Sakti. A satisfactory interpretation is not presently apparent,
however. The possibility that rddha reflects normal consonantal gemination after r should be kept in
mind, which could suggest words such as vardha, etc., instead of rddha. It m ight also be borne in mind
that the language of the BraYa allows for vowel hiatus-breaking r in compounds; see the annotation

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339

2-3 O f o ld , th e G o d d e s s lis te n e d to th e s c rip tu re , th e g lo rio u s R o o t T an tra ,9 c o n

ta in in g a g re a t m u ltitu d e o f m udras, mandalas, a n d m antras,10 c h a ra c te riz e d a s a

se a t (pitha) o f vidyas,11 h a v in g tw e lv e -th o u sa n d [verses], a Bhairava[tantra] c o n

ta in in g [all] fo u r d iv is io n s ,12 w h ic h h a d co m e fo rth fr o m th e Vimala[tantra]. A f

te rw a rd s , th e fiercely b ra v e A g h o rl re p lie d to th e M a h a d e v a , B h airav a, w h o s e

b o d y is m a n tra s:

4 O g o d , o f o ld [you] h a d re v e a le d th e tantra a ris in g fro m U cch u sm .a[b h airav a],

ca lle d b y th e n a m e th e Vimala, a g re a t m a s s o f s c r ip tu ra l w is d o m , p re c e d e d b y

th e sakti;13

below on 1.26. This could allow for possibilities such as sakti-r-avardha.


The interpretation of nandbhogadhivdsair vividhanaypadaih is also uncertain, depending as it seem s to
upon the uncertain compound which it precedes. Potentially, pada could refer to the word-elements of
mantras, viz. "mantra words, w ith various applications (vividhanaya)." ndnabhogadhivdsaih could be an
instrumental bahuvrihi: "[padas] through which take place the adhivasa-ntes for manifold supernatural
experiences (bhoga)." It could possibly be taken as a genitive bahuvrihi as well, viz. "[padas] associated
w ith manifold supernatural experiences and preliminary rituals." It might also be possible to under
stand adhivasa in a non-technical sense, construing the compound as a locative bahuvrihi, viz. "[padas]
in w hich reside (adhivasa) manifold supernatural experiences." However, the em endation layapada
proposed by Sanderson (personal communication, January 2006) seem s more satisfactory; adopted in
the text and translation, this suggests another line of interpretation, especially in conjunction w ith the
possible reference to subtle sound (rava) in the sakti's yogic ascent m entioned above.
9 2ab is largely illegible in A. This surely accoimts for the spurious readings of B and C, as well as
the lacuna in E, illustrating the dependence of the extant Nepalese m s s on A. Given that mu or su is
clearly visible as the first aksara of 2b in A, it seem s reasonable to follow D and E, but reading instead
the accusative mulatantram mahodayam.
10 In 2c, it is quite possible that A's spelling mantrogham w as original; but as A also preserves more
correct spellings, e.g. jhanaughas in 18a, this has been corrected. It should nonetheless be borne in mind
that, if A is a reliable indicator, the original text is likely to have been inconsistent in such matters.
However, distinguishing spelling irregularities from common scribal corruptions seem s impossible,
given that A is the primary witness in a closed recension. It hence seem s preferable to error on the side
of a degree of regularizing. Cf. Torzsok, "Doctrine of Magic Female Spirits," xxvii.
11 Consistent w ith other passages, incudling 3b, 2cd implies that the Root Tantra belongs to the
Vidyapltha in particular, but contains within itself the other three divisions or "mounds" (plthas) of
the bhairavatantras as wellviz., those of mudrd, mandala, and mantras. See the discussion in chapter 5,
section 4.
12 Cf. x x x v iii . i9cd, catu[s]pttham samutpannam tantram bhairavasamjhitam. In the latter passage,
"Bhairava" refers to the Ur-scripture containing the totality of the bhairavatantrasthe daksinasrotas (cf.
x x x v iii 2oab, daksinasro[t]asambhutam [em. (Isaacson); sambhrtam cod.] sarvam asmad [em.; sasmad cod.]
vinirgatam).
13 saktipurvakam in 4d perhaps conveys the idea that the "flood" or m ass of scripture (jhanaugha), in
its prelinguistic form, emerges from the saktifor the sakti "awakens" bindu, from which emerges scrip
tural wisdom . See 33-34 below, and the discussion in chapter 5, section 4, in part 1 of the present thesis.
On the Vimalatantra, Ucchusmatantra, and Ucchusmabhairava, which the BraYa connects intrinsically,
see chapter 5, section 6.

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340

5 in w h ic h w a s p re s e n t th is Bhairava[tantra] w ith fo u r d iv is io n s , a n d fro m w h ic h all

o f th e g lo rio u s M a n tra -d iv isio n e m e rg e d ;14

6 w h ic h y o u h a d re v e a le d to m e c o n c e rn in g th e fo u r d iv is io n s [of s c rip tu re ], to

g e th e r w ith th e n a rra tiv e o f its re v e la tio n ;15 [an d ] w h ic h is th e p rim o rd ia l c a u se

fo r siddhi,l6

7-8ab T o g eth e r w ith its sec rets, te a c h m e th a t w h ic h is re v e re d (y) as th e u tte ra n c e o f

th e g re a t m a s s o f s c rip tu re (?);17 a n d [teach] th e d iv is io n s o f siva a n d sakti, a n d

lik e w ise th e d iv is io n s o f bindu, th e d iv is io n o f th e n in e saktis, a n d th e d iv is io n o f

c re a tio n , in d e ta il;18

14 5b in A is partly illegible, reading yasma (rvvam?). The text of B and C, yasmat pTtham tu
tat sarvam, reads as an awkward attempt to remedy a lacunose exemplar. D's reading appears more
probable: yasma hi nirggatam sarvvam; E differs only in reading yasmadi, a case of confusion between
the writing of h and d in later Newarl. Assum ing that A read as does D, the question remains as
to whether yasma hi is a corruption for either yasmad dhi nirgatam or yasmad vinirgatam. The former
appears paleographically unlikely, and indeed, elision of the final -tnot only in the ablative of the
masculine a-stem declension, but also in the optative and other com m on formsis frequent in the
BraYa. Although many apparent instances could arise from scribal negligence, a great many m ust
certainly be original. Expressions such as kuryatha (=kuryad atha) in xxi.33b and x1.1v.303c confirm this.
Most probably, the final consonant was seen as desirable, yet optional, perhaps considered a feature of
spelling, but not necessarily pronunciation.
15 N ote in 6b the use of the genitive in the sense of the dative, w hich is more normal than exceptional
in the language of the BraYa.
16 Here the syntax is som ewhat uncertain: one could interpret 6c, tantravatarasamyuktam, as a separate
description of the mulatantra, or else construe it in close connection w ith either 6d or 6ab. The latter
seem s slightly preferable, for the narrative of the pedigree of the tantraits sastravatdramight w ell set
out to establish its relation to the four divisions of scripture.
17 A s transmitted, 7b seems unintelligible. It is likely to be a corruption for jhanaughoccarapujitam,
a com pound which occurs in the closing verses of BraYa xxx. The interpretation of this is however
uncertain; in the latter verse, the compound seem s to express praise of what has just been taught as the
highest of scriptural teachings. BraYa xxx.63-64:
etaj jnanam mahadevi jmnaughoccarapujitam \
asuddhasrayabhedena munibhir jndnabhavitaih || 63 ||
vistaritani sastrani sivarudradibhedatah \
nanatantrapravistaraih sivajhanam mahodayam || 64 ||
63a etaj ] em.; e ta A 63b jn a n a u 0 ] con.; jn a n o A 6 3d m u n ib h ir ] em.; m u n ib h i A 64a sa stra
n i ] co n .; sa s tra n i A 64c! .sivajnanam ] em.; siv a jn a n a 0 A
"This w isdom , O Great Goddess, is honoured as the utterance (uccara) of the great mass of
scripture. Because of the varieties (bheda) of impure recipients, sages cultivated in w isdom
have m ade manifold the scriptures, w ith the divisions of Siva, Rudra, and so forththe
glorious Saiva w isdom , w ith its m ultitudes of tantras."

,8 It is possible that bheda, "division," here rather refers to sections of the text. But as this is certainly
not the case in 8d and 9d, bheda here too has been interpreted in the sense of "division."

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34 i

8cd~9 [teach] h o w th e so le sakti ex ists w ith n in e d iv isio n s: th e a tte n d a n ts a ris in g fro m

U cch u sm aflb h airav a], w ith th e a tte n d a n ts o f th e guhyakas} [a n d h o w ] th e y o g in is

fo r th e ir p a r t ex ist w ith m a n y d iv is io n s o f lakim s.19

10 O y o u h o n o re d b y th e g o d s ,20 [teach] h o w th e c o m p le te rite (yaga)21 o f th e o n e ,22

19 The syntax of 9abcd leaves room for doubt. Were it a single unit, it seem s the subject should be
yoginyah; but saktih could also carry over from 8cd as the subject. This w ould require em ending to
vyavasthita, as seem s required in 8d. It seems preferable, however, to construe 9ab w ith 8cd, and 9cd
separately, for 9ab seems to elaborate upon the nine divisions of the sakti mentioned in 8d. The case
endings in 9b remain unclear; sambhavam seem s implausible, and should presumably be emended to
the feminine nominative plural, sambhavah. A s this verse intimates, the principle saktis are divided into
two groups of four: the four devTs or guhyakas (Rakta, Karall, Candaksi, and Mahocchusma) and the
four dutls or kimkarls (Karala, Dantura, Bhlmavaktra, and Mahabala), w ith the addition of the supreme
Goddess, Aghoresvan, to make nine. This is clarified in iv.252cd-254ab:
rakta karall candaksya mahocchusma tathaiva ca || 2 5 2 ||
ucchusmatantre namani guhyakanam na samsayah \
karala dantura caiva bhlmavaktra mahabala || 2 5 3 ||
guhyakanucara hy etah kihkaryo 'nukramena tu |
252c candaksya ] em.; candakhyam A 254b 'nukramena ] corr.; nukramena A
"Rakta, Karall, Candaksi, and likewise Mahocchusma: these are undoubtedly the names
of the guhyakas in the Ucchusmatantra. Karala, Dantura, Bhlmavaktra, and Mahabala: these
are the kimkarls, the servants (anucara) of the guhyakas, in sequence."
9ab has another close parallel in iv.263ab, following a list of the four dutls: guhyakanucara hy eta ki-
hkaryacchusmasambhava, presumably to be corrected to guhyakanucara hy etah kihkaryocchusmasambhavah
("These kimkarls arising from Ucchusma are the servants of the guhyakas). (Most probably, this contains
an example of double sandhi, viz. kimkaryah ucchusma0 >kimkarya ucchusma0 >kimkaryocchusma0).
It is som ewhat suprising that lakints should be listed w ith such prominence in 9d, given their other
w ise near absence in the BraYa. Chapter in mentions a set of six lakints, but does not list the individual
goddesses. N ote that while here yoginl has a broad sense, the term is also used in reference to a spe
cific set of six goddesses. Cf. BraYa Lxxxvm.43cd: guhyakats] caiva yoginyah kihkaryo mataras tatha ("the
guhyakas, and yoginis, kimkarls, and Mothers"). This particular list refers to the four guhyakas, four
dutls, Seven or Eight Mothers, and six yoginis: Krostuki, Vijaya, Gajakarna, Mahamukhi, Cakravega,
and Mahanasa (all members of these groups being listed together in iv.252-57, quoted above, in part).
20 Here the implausible nominative is em ended to the vocative surapujita. This also occurs as a
vocative for Bhairava in xxv.3d, where A transmits surapujitam. The feminine vocative appears multiple
times.
21 In 10b, the masculine tasya is surely a corruption of the feminine tasyd[h]. Moreover, the m s s ' yogam
seem s likely to be a corruption for yagam, an emendation trivial enough on paleographic grounds. Here,
the neuter yagam or yogam appears to occur for the masculine, for avoiding vowel sandhi w ith asesam.
Although yoga constitutes a topic of considerable importance in this text, it is certainly less prominent
than yaga, for which the description asesa seem s especially appropriate. Moreover, asesaydga appears to
be the name of a specific yaga taught in BraYa xxxiv, the asesayagasrmkhalanapatalah. This is probably
alluded to here. Incidentally, the expression yago kryate (=ydgah kriyate) also occurs in xv; cf., e.g.,
Netratantra 16.88c.
22 The non-application of external vowel sandhi in 10a, viz. eka eva, appears to be metri causa. In 10b,
the reading sakti cottamd for saktis cottama is not implausible, reflecting metri causa ellision of the visarga.
Cf. xxvm .i7d, where A reads madhyama sakti cottama. However, it is also possible that underlying this
is saktir uttama, to w hich the scribe of B appears to correct his text in 10b. Cf. Lxxxvn.83b, jvdlinX dutir
uttama (with metri causa shortening of dutt). It is worth bearing in m ind that in writing similar to that
of A, c and r might easily be confused.

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342

h ig h ly p o w e rfu l, p e rv a s iv e , a n d s u p re m e S ak ti is p e r fo rm e d , O g re a t g o d , fo r

th o s e a s p irin g to siddhi c o n n e c te d w ith th e y o g in is.23

n -i2 a b W h e n o n e is d e v o te d to s e rv in g th e g u r u ,24 fo llo w in g th e L eft W ay,25 in a

s ta te o f n o n -d u a l m e d ita tio n , th e m in d re m a in in g w ith o u t d u a lis t th o u g h t,26 tell

m e , O lo rd , h o w th e re w o u ld b e siddhi fo r s u c h p e o p le , O g o d . 27

12 C C I-1 3 A n d y o g in is w h o h av e v e ry little in telle ct, sm a ll m in d s , a n d little sattva g u m ,

[b u t are] in te n t o n s e rv in g th e ir h u s b a n d s , p o s s e s s in g d e v o tio n to th e g u ru s ;28 O

g o d , [teach] in b rie f h o w th e y a tta in siddhi.29

T h e L o rd sp o k e:

14 E xcellent, O M a h a d e v I, excellent! I s h a ll e x p o u n d th e e n tire ty o f w h a t y o u h a v e

re q u e s te d m e ,30 w ith a ll its m u ltitu d e o f c h a ra c te ristic s;

23 N ote the possibility of reading the instrumental singular kahksina rather than the genitive plural.
24 In 11a, 0susrusanirate is plausible, w ith susrusa for the feminine susrusa. One might also keep in
mind the possibility of em ending to susrusanarate; cf. susrusanaparah in 12c.
25 Although it could be corrupt, anuvartine in 11b appears to be locative (for classical Sanskrit avuvar-
tini), a case of optional thematization of -in stems to -ina. Cf. tat[a] ekamano bhutva laksamarganuvartinah
(xvm.2ab); here note the thematization of manas as well, with manah as nominative (for manah). Cf.
mane in l i d .
26 Apparently, mane should be considered locative, for manasi, formed on the basis of a thematized
stem man a for classical manas. Cf. anuvartine above. It seems preferable to emend the m s s ' nirvikalpair
to nirvikalpe, although it might be possible to interpret the former in a similar sense.
27 Although yatha bhaved eva is plausible, as read the m s s in l i e , it seem s more likely that the original
reading was yatha bhaved deva. At the end of padas, bhavet plus the vocative devi is extremely common
in the BraYa. Moreover, before a like consonant, A frequently drops a final t, d, etc., w hen this does not
affect the meter. Cf. bhave devi, as reads A in X .177C . The presence of a second vocative prabho in n f does
not speak against this emendation. In the same pada, one might also consider em ending tadvidhanam
to tad vidhanam, as reads B.
28 It might be possible that here guru refers to parents or elders, given the reference to husbands
(bhartr).
29 This verse appears to refer to female practitionersin fact householders, according to 13a. Cf. the
opening verses of BraYa xiv; the present question probably intimates the contents of the latter chapter.
i2abcd occurs as BraYa xiv.i, as w ell as 1.7 in the short "Brahmayamala" preserved in a single Nepalese
m s , n a k 1-1557; both contain the variant svalpa.budd.hyas where here the m s s read buddhas. What is

intended is presumably an irregular plural of buddhi (for buddhayah). While buddhyas is a possible
reading, buddhyas seems marginally preferable, by analogy of the feminine i-stem declension. N ote
the non-application of external vowel-sandhi across the pada boundary of i2ab, and that 13a possesses
a correct metrical variant (vipuld). The non-classical bhavate, in 13d, occurs w ith great frequency in the
BraYa, an irregular atmanepada indicative alternating w ith bhavati. In 13d, the latter w ould be unmetrical;
yet use of bhavate is not confined to cases of metrical exigency. The plural bhavante occurs in XLV.i23d
(and, by emendation, Lxxxvn.203b).
30 In 14b, A transmits the apparently masculine ya [tvayaham] pracodito. However, pracodito is likely
to have been influenced by the corruption of yat tvaya to ya tvaya-, note the poor sandhi, were the latter

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343

15 a n d [also] w h a t th e tru e e sse n ce o f th e tantra, w h ic h h a s m a n y m e a n in g s a n d

c o n c e a le d p o w e r, is like, to g e th e r w ith its secrets; L isten , O fo r tu n a te o n e, w ith

s in g le -m in d e d a tte n tio n !31

16 O q u e e n o f th e g o d s, o n c e in th e p a s t, w h ile I w a s s p o rtin g in m y o w n a b o d e ,32

s u d d e n ly 33 (/) th e re a ro se in m e [th e th o u g h t], " if o n ly I c o u ld k n o w w o rs h ip

(yaga)" (? ).34

17 P ro p e lle d b y th is w is h ,35 a n d p re c e d e d b y o ffe rin g s a n d lib a tio n s, I w o rs h ip p e d

S rlk a n th a , w h o is affe c tio n a te to h is d e v o te e s,36 fo r a th o u s a n d d iv in e y ea rs, O

masculine. This reflects the tendency in A to omit som e final consonants before clusters, w hen this does
not affect the meter. See the notes on 1.11. In 6a above, A also transmits the masculine codito, but the
correct yat tvaya. Cf. also A's transmission of Lxxxiv.nab: kathaydmi mahadevi yat tvaya coditam balam.
31 The w eight of evidence from A suggests that the spelling srnusvekagra is original, w ith simplifi
cation of the diphthong ai to eclearly a Middle-Indicism. This stock phrase occurs at least 29 times in
the BraYa, with, in this respect, no orthographic variation in A.
32 svasthiti in 16b might have more metaphysical connotations: "my [true] state/condition"?
3316a is not fully legible in A, but the latter might have read as do D and E (purodakasma). The text
conjectured involves the minor emendations of puro to pur a, and akasmd to akasmad. Between these,
the -d- appears to be a hiatus-breaker, w hich is extremely common in the language of the BraYa. Cf.
nai[rr]te -d- acyutesvaram in xxx.^b , and krtva -d- etat, in Lxx-44b. Note, in contrast, that Torzsok finds
no conclusive evidence for -d- as a hiatus-breaker in the Siddhayogesvanmata. "Doctrine of Magic Female
Spirits," xxxiv.
34 i5cd presents several difficulties. Although there is considerable uncertainty concerning the text,
the approximate sense, at least, seems to be that the desire to learn yaga arose in Bhairava. A s trans
mitted, no subject is present for the likely predicate utthitd or utthitah in 13d. One possibility is that a
nominative iccha underlies icchaya. This might have become corrupt under influence of icchayd in 16a.
The basic construction would then be, "as I was sporting, desire . .. arose for me." However, ca in 13d is
problematic, for this suggests that i5ab and i3cd should contain separate clauses. If the correct reading
is indeed iccha, one might conjecture ydvat for w hat A reads as yd ca, viz. iccha yavan mamotthitd. Such
has been tentatively adopted. N ote also that although A clearly reads mamotthitdh, samu.tthitd[h] could
also be considered.
It is difficult to interpret what A reads as yagam vijandsyd. One possible em endation is the common
optative vijdmyad, or perhaps even a first person vijdniydm. Precisely how this w ould construe with yadi
is unclear. Perhaps a more paleographically plausible conjecture is ydgavijhdtd sydm, which creates a
correct metrical variant (vipula); and padas containing metrical variants seem unusually susceptible to
corruption. This em endation would account for the cluster asya preserved in A, w hile being predicated
on confusion between t and na (common enough), and jhd and jd (less common). This conjecture has
been tentatively adopted. One might also conjecture ydgavijnanam syad.
35 icchaya m ight have theological connotations, indicating that the desire to seek initiation has its
source in Siva's iccha sakti.
36 A's bhaktivatsala in 13d seems surprising; one w ould rather expect bhaktavatsala, as has been
adopted. However, the former does seem to occur in several Tantric sources e.g. Kubjikdmata 22.67
and Samvarodayatantra 18.31and might hence be plausible. A transmits the same reading elsewhere:
in x1.rv.629b, describing consorts, and in xxi.5ib, describing the sadhaka's assistants. However, in these
cases the implication is that the parties concerned possess devotion, whereas here the sense should
rather be that Srlkantha is kind to supplicants. The Matsyapurdna does however apparently support the
latter possibility (183.30b; reference courtesy of Isaacson).

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344

g o d d e s s , m y m in d filled w ith d e v o tio n .37

18 T h e n , b e c a u s e o f h is s u p re m e c o m p a ssio n , S rlk a n th a ta u g h t m e (1) th e g re a t (?)

m a s s o f s c rip tu ra l w is d o m ,38 in th e s e q u e n c e o f its v e rb a l c o m p o sitio n .39

19 A ll th is w a s (1) w a s a b s o rb e d b y m e (?) b y th e g ra ce o f S rlk a n th a .40 A n d y o u to o ,

th ro u g h c o n ta c t w ith m e , le a r n e d it in its en tire ty .41

20 T h e n , m y d e a r, w ith o u t a u th o riz a tio n , y o u h a d c o m m e n c e d to te a c h it to y o u r

a tte n d a n ts , d e s irin g th e ir g o o d a n d b e in g e x h ila ra te d w ith d e v o tio n .42

37 Note the non-application of sandhi across the pada boundary of i6cd.


38 mahat is difficult to construe. If correct, it could be adverbial, "greatly, a lot," but what it modifies
remains unclear. Perhaps one should rather construe it in agreement w ith jhanaughah in 17a, despite the
gender disagreement, or even em end to the masculine. It seems that the m s s ' karunaya is a corruption.
If it is instead original, this w ould suggest confusion between the abstract norm karunya and karuna. But
note the correct instrumented karunaya in 24b. Emended thus, the com pound parakarunaya still seems
poor, as though paraya karunaya. Perhaps para should be considered nominative, in the sense of the
instrumented; cf. anujna below in 36a.
39 The sense of i8d is perhaps that the scripture was taught entirely, exactly as it was composed.
40 In 19b, parinata is not entirely convincing. That it makes the pada hypermetrical poses little concern
(see the annotation ad 2ocd); but the sense of the word, "transformed, digested, etc.," seem s awkward.
Nonetheless, it might yield a plausible sense, and no emendation seem s obvious.
41 One should consider emendation to the adverb asesam, "entirely," probably the more natural usage.
N ote the non-application of vowel sandhi across the pada boundary of I9cd.
42 20c's parijanasya, for w hich A has the unlikely parijanasya, seem s best construed as a collective
singular. It is of course possible to take it as a true masculine singular. The m s s ' s two past passive
participles samakhyatam and prarabdham, in 20cd, seem impossible to interpret, as the syntax other
w ise suggests a single sentence. However, the infinitive samakhyatum w ould construe sm oothly w ith
prarabdham, constituting also small enough a corruption.
20c is hypermetrical by one syllable. Such hypermetricism occurs frequently in the BraYa. Gener
ally, 9-syllable padas m eet the following two criteria: the "cadence" pattern of the final four syllables
should not be compromised; and there should be m ultiple short syllables preceding the cadence. Cf.,
e.g., grhayagapurvakam nyasant (xxxix.gc), w ith three of the first five syllables laghu. Very commonly,
hypermetricism occurs in padas with strings of three short syllables, as w hen are present such com
m on words as damaru, smarana, and pranava. Cf., e.g., damarukam pujayen mantrl (1V.796C). Such is the
case in both 19b and 20c. One could think of this phenom enon as a principle by w hich three laghu
syllables are metrically equivalent to two guru, or to one laghu and one guru syllable. A s in 20c, this
overrules the requirement that syllables two and three not both be laghu. Hypermetricism may also be
found in metrically variant (vipula) padas; cf., e.g., caturaksaran tu hrdayam (xiv.iqia). Although these
observations are based on the language of the BraYa, they seem relevant to similar Saiva texts. N ote for
example the following verse, Kaulajnananirnaya 6.5, w ith hypermetrical odd-padas: paramanum ucyate
natho sa sivo vyapakah parah \ sa jivah parataro yas tu sa hamsah sakti pudgalah (n g m p p A 4 8 /1 3 ). Here, the
visarga is omitted from saktih, metri causa. Cf. the remarks of Dominic Goodall on the constitution of
Parakhyatantra 1.14 (karanany etani tatkartur): "note that this pada has too m any syllables; but this partic
ular type of hypermetry, in which the first two short syllables are probably intended to be read rapidly
together and must count for one, appears to be not uncomm on in this sort of writing" (p. 143, n. 1 8 , ).
N ote also the possibility that underlying the hypermetrical parijanasya samakhyatum could be pari
janasya m akhyatum, w ith hiatus-breaking ma frequent source of corruption. We w ould then have the
metrical fault of laghu syllables in the second and third positions, however, which in the language of

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345

21 B u t o n se e in g th a t g re a t tantra b e in g v io la te d ,43 I w a s fille d w ith a n g e r a n d c u rs e d

y o u , b y w h ic h y o u r s c rip tu ra l k n o w le d g e w a s d e s tro y e d .44

22 T h e n , O f o r tu n a te w o m a n , te rrifie d a n d tre m b lin g , a n d w ith te a rs in y o u r eyes,

y o u p r o s tra te d o n th e g ro u n d ;45

23 fo ld in g y o u r h a n d s , te rrifie d a b o u t y o u r v io la tio n o f th e s c rip tu ra l w is d o m , y o u

e n tre a te d m e ,46 O M a h a d e v I, o v e rc o m e w ith sorrow .

24 A fte r th is, se e in g y o u a g ita te d , I w a s o v erco m e b y c o m p a s s io n .47 I sp o k e to y o u

th u s o u t o f c o m p a s sio n , b u t filled w ith g re a t a n g e r:48

25 "G o to th e m u n d a n e w o rld (bhurloka), O q u e e n o f th e g o d s; in c a rn a te y o u rse lf.49

Take o n a n o th e r b o d y in th e h o u s e o f a b ra h m in , O p io u s lady.

the BraYa seems to be a serious fault, in the absence of hypermetricism.


In som e cases of hypermetricism, one might wonder whether the phenom enon in question is rather
ellision of post-consonantal a, as is common in modern Indo-Aryan. Take for example the following
odd-pada: balavikarant daksakuksau (X11.46C). Although this appears to be a 10-syllable metrical oddity,
w hen pronounced as it might be in modern Hindi, balvikarm, w e find not only eight syllables, but a
correct metrical variant (vipula). Of course, this pada might be allowed for on the basis of it possessing
an unusual five laghu syllables. Some cases of hypermetricism m ight suggest pronunciations such as
damru for damaru, and pranva for pranava. The evidence, however, is inconclusive.
43 In 21a, the original text probably read viplapyamanam (or the more correct viplavyamanam), which
results in a variant metrical pattern (vipula). "Correction" of this vipula to the standard (pathya) pattern
accounts for the ungrammatical viplapyamana transmitted in the m s s .
44 The feminine instrumental pronoun yaya in 2id , apparently in the sense of "such that, by which,"
is irregular; this usage is generally reserved for the masculine yena, which w ould here be unmetrical.
One might consider em ending to yatha.
45 Although here broken up for purposes of translation, the string of intrumentals in 22-23ab con
strue as a unit with vijhaptah in 23c. The sense of 22d seems more or less clear, but the same cannot be
said for the text of its fifth syllable. A appears to read bhumyam gatva padandavat, and concerning its fifth
syllable, only B varies in reading pra (a diagnostic conjecture?). It m ight be conceivable that pradandavat
is used in the sense of dandavat ("like a stick," i.e. prostrate in obeisance), though this is unattested. The
conjecture here preferred is however gatvatha. In A, the syllable in question is damaged, and could in
fact possibly read tha.
46 A's vijhapto m ight well be original, in the sense of vijhaptah, influenced by a in the formation of the
indicative (cf., e.g., vijhapayati).
47 Emendation of grhttam to the masculine appears necessary, although given the fluidity of masculine
and neuter in this material, one can never be certain.
48 In 24b the adjective bhrtena agrees w ith an unstated may a. N ote that this pada is hypermetrical,
possessing nine syllables, including the string of three light/short ones in karunaya. Cf. the annotation
ad 1.20.
49 It seems kurusvatha, if correct, w ould have to be metri causa for kurusvatha, the imperative plus
atha. A parallel for this is present in the YoginTsahcdraprakarana of the Jayadrathayamala: bhedanam tac
chrnusva 'tha (6.6d; text courtesy of Alexis Sanderson). N ote the absence of vowel sandhi across the
pada boundary of 25ab.

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346

26 " T h e n , im p e lle d b y y o u r d e v o tio n w h ile y o u d w e ll th e re , I s h a ll b e s to w m y g ra c e

u p o n y o u ,50 b y c o m m a n d o f th e sakti.51 O n e n e s s w ith m e a g a in y o u w ill o b ta in

all th is, m y d e a r."

27 T h e n , b y m y o rd e r,52 y o u to o k in c a rn a tio n n e a r P ra y a g a in th e la rg e v illa g e K a-

n a v ira ,53 in th e g o o d h o m e o f M e g h a d a tta .

28 O g re a t g o d d e s s , y o u w e re b e g e t o f chandogya [b ra h m in s] a n d p o s s e s s e d th e

m a rk s o f a u s p ic io u s n e s s 54 B o rn th e re , u n d o u b te d ly , y o u r n a m e w a s S attik a .55

29 T h e n , e n d o w e d w ith in te llig e n c e , y o u p a id re v e re n c e to m e th r o u g h c o n s ta n t

linga w o rs h ip , w ith (g) g re a t (?) d e v o tio n .56

50 I.e. bestow initiation.


31 One might question the syntax of 26abcd. The grammatically preferable interpretation seems to
be thus: tava tatrasthaya bhaktyd sampracoditah, aham tubhyam [=te] anugraham karisydmiassuming that
tatrasthaya, as reads A, should be the genitive tatrasthdyds. It is possible, though, that tatrasthaya is
corrupt for the feminine dative tatrasthayai, or the masculine dative tatrasthaya, in the sense of the
feminine. This interpretation requires som e leniency w ith the word order. What w e could possibly
have is instead agreement between the genitive or dative tatrasthdy[ai/a/a] and dative tubhyam, both in
the sense of the genitive and construing w ith bhaktyd; the genitive tava w ould then express the recipient
of anugraha. Such casual treatment of the oblique cases is not improbable in the BraYa.
N ote that sakti-r-djhayd in 26d should be considered a com pound, i.e. saktyajnaya. In the BraYa, w e
not infrequently encounter r inserted between component words in com pounds to prevent internal
vowel sandhi, especially after an i or u. Cf., e.g., gati-r-dgatiyogena for gatydgatiyogena (LX IX .71C ), and
prabhu-r-icchaya for prabhvicchaya (Lxxvm.iood). Cf. also dvi-r-astavarsdkrtir in Kaulajnananirnaya 10.21.
Metrical concerns seem to influence this type of formation.
52 What A reads as madvdkyo, em ended in B to agree w ith avatirnd, surely is a corruption from
madvakyat, an ablative of cause. This presumably arises from om ission of the final consonant of the
ablative, followed by corruption of a to 0.
53 It has not been possible to identify this village, assuming the name has been transmitted correctly.
54 A's chandogya could be original, in the sense of chandogya; I have tentatively retained this orthog
raphy. N ote the non-application of vowel sandhi across the pada boundary of 28ab.
55 There is som e doubt concerning the name A transmits as Sattika or Santika, for tt and nt are
frequently indistinguishable in this m s . This might be Prakrta for saktikd, or even santika. Santika also
seem s to occur as a name in Divyavadana 13 (108.1). It could also, theoretically, be a Prakrtization
of sattvikd, w ith simplication of the consonant cluster to tt, and shortening of the preceding vowel to
prevent a double-gwrw syllable. The latter rule would also apply if sattika is formed from santika.
It is difficult to decide whether A's naman (=ndmam) is original, or whether to follow B, D, and E in
em ending to nama. Both possibilities are plausible, considering the frequency w ith which masculine
-an stems such as karman are thematized.
56 Interpretation is difficult for w hat A seems to read as maha tvaya, or perhaps mahdnvayaalthough
the instrumental pronoun seems necessary. If an adjective, maha (=mahdn?) lacks a modificand. Cf. the
problem in 18b, pardkdrunaya mahat, where mahat occurs w ith no noun in clear agreement. Here maha
in fact appears to construe w ith the proximate bhaktyd, in relation w ith which it could be explained as
split compotmd.

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347

30 T h ere, in [your] th irte e n th year,57 y o u a tta in e d siddhi b y th e g ra c e of th e sakti. Y ou

a tta in e d th e s ta te o f a S k y -trav eller,5 a n d re a c h e d m y p ro x im ity .

31 Y ou a re th a t sakti, O h ig h ly fo r tu n a te o n e, w h o m o f o ld I h a d c u rs e d w h e n a

tra n s g re s s io n w a s m a d e . R e m e m b e r y o u rse lf!59 Y our n a m e is n o w A g h o rl.

32-33 You a re m y G re a t S akti, th e a g e n t o f g ra c e fo r all. I s h a ll te a c h y o u th a t k n o w l

e d g e w h ic h w a s lo s t w h e n y o u m a d e a tra n s g re s sio n , (y) th e g re a t [tantra] s p o k e n

b y S rlk a n th a , a fte r it c a m e in to b e in g fro m th e sadasiva tattva (?),6 to g e th e r w ith

its secrets, O M ah a d ev I; lis te n w ith s in g le -m in d e d a tte n tio n .61

34 F ro m th e in co n c e iv a b le Siva, th e S u p re m e Self, a ro s e th e S u p re m e S akti, ca lle d

57 It is not entirely clear whether trayodase varse expresses the duration of worship, w hich w e w ould
expect in the accusative, or rather the age of the goddess w hen she attained siddhi. The latter seems
probable; note a similar expression in xiv.267: parijndnavatT mdtd nadhikan pita smrtah \ sa bhave[t] tu
kulotpanna mdtd tasyds tu kdrayet \ karnajdpan tu jatdydlm] sadmasam kulavidyaya \ caturvilmstatime varse
jhanam tasyah prajayate ("[If] the mother fully possesses the scriptural w isdom , [while] the father is
considered unentitled, she [their daughter] w ould become a Clan-born [yogiru]. When she is born, her
mother should perform japa in her ear using the clan-vidya for six months. In [her] twenty-fourth year,
the Wisdom arises [in her].").
58 Note the use of the present indicative avapnosi in the sense of past tense, perhaps best considered
a sort of narrative present.
59 A's atmdndm in 31c has been emended to the normal accusative reflexive pronoun, atmanam.
Nonetheless, atmanam is conceivably original, perhaps influenced by the gender of its referent.
60 Several aspects of 33ab are unclear. In 33a, A's maha presents the same difficulty as in 29a: it seems
to be a form of mahat, but has no obvious referent. On might conjecture the masculine nominative
mahan, given the tendency of A to drop final consonants; however, this w ould have to agree w ith the
neuter jildnam. This might well be acceptable, for later in the chapter w e seem to have, in a similar
context, mahan in grammatical agreement w ith the predicate bhasitam (cf. proktam, 33b), m odifying an
unstated jhdnam or tantram: saddsivena devena dvdpare bhasitam mahan (i.93ab). In i8bc, w e seem also to
have mahat jhdnaughas, unless the gender of one word has been garbled in transmission. Note also e.g.
xxxix. lb, alsjidhdravratam mahan, and xix.59d, sadasivapadam mahan.
The text and interpretation of 33b, bhutvd sadasivah padat in most of the m s s , are uncertain. It could
sim ply mean that Srlkantha redacted and taught the Tantra, after learning it from Sadasiva. Such indeed
appears to be the implication of 4 id , transmitted as jnatva sadasivah padat; but, as w ith 33b, this too
requires em endation for grammatical sense to emerge. Perhaps the m ost probable text is sadasivat padat,
in both cases; cf. the compound sadaswapada in 33d. It is difficult to explain w hy both verses w ould
transmit the nominative sadasivah, however. Another possibility, although paleographically unlikely,
could be bhutvd saddsive pade. This w ould fit the pattern of 39a, niracarapade bhutvd, w hich has a similar
context. A final possibility is to understand sadasivahpadat as a compound; the visarga could represent
a sort of metrical lengthening, necessitated because sadasivapadat w ould be unmetrical. In any case, the
m eaning seems to be, "coming into being from the level of the sadasiva tattva." See below from 35. The
undifferentiated mass of scriptural w isdom (niskalam jndnaugham, 35b), emerging from bindu, manifests
(cf. bhutvd in 33b) at the level of Sadasiva (saddsivapade sthitah, 36b), from whence Srlkantha redacts and
reveals the scriptures. It incidentally seems equally correct to say that Sadasiva teaches the scripture to
Snkantha, and that the scripture emerges from the sadasiva tattva or pada.
61 On srnusvekdgra, see the annotation ad 1.15.

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348

iccha.62 By h er, bindu w a s a w a k e n e d .

35 T h e n , fro m th e a w a k e n e d bindu63 (1) [e m e rg ed ] th e u n d iffe re n tia te d m a s s o f s c rip

tu ra l w is d o m . F ro m th is, (?) O M a h a d e v i, s u d d e n ly b e c a m e m a n ife s t a b o d y o f

m a n tra s a t th e lev el o f th e sadasiva [tattva], its b o d y c o m p le te ly fille d w ith th e

s c rip tu ra l w is d o m .64

36 (,;) F ro m th is, w ith th e a u th o riz a tio n o f S a d a siv a (?),65 th e c re a tio n th e n to o k p la c e

a g a in ,66 a c c o rd in g to its n a tu re , a s th e se rie s o f tattvas s itu a te d a t th e [s u p re m e

sakti] avadhuta d o w n to [th e rudra] H u h u k a .67

62 Understanding the genitive sivasya in the sense of the ablative, sivdt, as below with bindoh in 35a.
Otherwise, the sense w ould be, "Siva's sakti arose." N ote the non-classical instrumental ndmena, formed
from the thematized stem narna for naman.
63 The genitive [prabuddhasya] bindoh clearly has the sense of the ablative in 35a.
64 tatah occurs in both 35a and 35b. In 35a, this surely has the sense of "next, then," but its meaning
is less clear in 35b. It could be redundant, or corrupt for tathd or yatah, or perhaps ablative (= tasmat)
referring to jhanaughat. The latter text could mean, "from the awakened bindu [emerged] the undif
ferentiated jhanaugha; from that (tatah) became manifest a body of mantras." The translation reflects
this interpretation. However, reading yatah seem s grammatically superior, as one can construe 35 as
a single sentence. In either case, the interpretation requires one to supply the predicate nirgatam, and
implies that scripture first emerges in an undifferentiated, niskala form, afterwards taking on a man
ifest, i.e. sakala form at the level of Sadasiva, a body consisting of mantras. Cf. Bhairava described
as mantravigraha in e.g. 1.3d. This generates the sequence parama siva > iccha sakti > bindu niskala
jhanaugha sakala jhanaugha. A clear parallel for the jhanaugha having a niskala and sakala form is not
presently evident. In the Uttamsutra of the Nisvasatantra, for example, the primordial sdstra emerges
from parama siva in the form of nada; Sadasiva then teaches this to Isvara, w ho creates from it individu
ated tantras (1.22-25).
Should jhanaugham instead constitute the subject of a single sentence, w ith the second tatah redun
dant, the doctrinal problems are fewer; but w e would have a neuter nominative agreeing w ith a series
of m asculine adjectives, beginning w ith abhivyaktah in 35c. This m ight not be impossible, however. In
this case, one could translate, "Then, from the awakened bindu, the undifferentiated mass of scriptural
w isdom suddenly then became manifest, O Mahadevi, as [or "having"] a body of mantras at the level
of the sadasiva [tattva], its body completely filled w ith the scriptural wisdom."
65 As transmitted, it w ould seem that anujhd (36a) agrees with srstir. One could interpret this as a
hetugarbhavisesana, an adjective of cause: "[the creation took place] insofar as it had authorization from
Sadasiva." This seem s unlikely, however. More probable is that anujha is nominative for instrumental,
metri causa. Indeed, elsewhere w e find similar feminine nominatives having an instrumental sense. Cf.
sivecchd in Lxxm qib, and several occurrences of the same in lv .
66 tasmat in 36a w ould refer to the jhanasampurnadeha, the embodiment of scripture and mantra. With
Sadasiva as instrumental cause, this embodied, sonic manifestation of the awakened bindu appears to
function as the immediate material cause for the creation, the central constituents of which are the
tattvas and mantra, and by extension of the latter, scripture.
67 It seem s impossible to construe the m s s ' s feminine accusative tattvamalam and its adjective
huhukdntavadhutastham. Most probably, the nominative underlies these, agreeing w ith and describ
ing srstih in 36d. It seems that huhukdntavadhutastha tattvamala refers to the series of tattvas beginning
from saktii.e., the entire creation below paramasiva. In the system of the BraYa, avadhuta is a com
mon epithet of the supreme sakti; see 1.128 below. By extention, this is also a term for her mantra;
cf. xxvm.47ab (avadhut[a]m nyaset purvam sivddyavanivydpakam). As for Huhuka, Kubjikdmata 22.8a lists

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37 F o r th e g o o d o f p e o p le ,68 O p io u s lady, th e g re a t m a s s o f s c rip tu ra l w is d o m , c o n

s is tin g o f th e Vimala, w a s se t d o w n in a b b re v ia te d fo r m w ith th e n a m e A m rta .69

38-39 A n d th e parapara g o d [S a d a s iv a ]/0 m o reo v e r, e x p o u n d e d to S rlk a n th a [th e

sc rip tu re ] c o n s istin g o f m a n tra , d o c trin e , a n d ritu a l, a fte r e m e rg in g fro m th e s ta te

b e y o n d o b s e r v a n c e s /1 b e c a u s e o f v ie w in g b o th [th e p u r e a n d im p u re ] p a th s .72

him in a series of bhairavas. In BraYa xxxi, this deity receives little elaboration, but is described as
existing below the hell worlds (narakas), which are themselves below the netherworlds (patalas), above
which lies the bhurloka, the world of humans. Svacchandatantra 11 describes Huhuka as the lord (prabhu)
w ho supports the entire world (tasydsritam jagat sarvam, 11.23c), and as saktyadhara, the locus of the
(root) sakti (11.24b). In the series of deities governing the hierarchical strata of the cosmos, his position
appears to be below even that of Kalagnirudra, i.e. at the very bottom of the universe. Note that in
referring to the creation as consisting of the tattvas and extending from Huhuka to the avadhuta sakti,
the BraYa mixes the terminology of parallel cosmological systems: tattvamdla should refer to the system
of thirty-six tattvas (cf. BraYa xi.i6iab: sivadyavaniparyanta tattvamdl[a] udahrta), w hile the rudras such as
Huhuka belong to the system of bhuvanas or lokas.
68 Evidently, what A transmits as kdmyaydm m ust be imderstood in the sense of kdmyaya, the instru
mental. The expression lokdndm hitakdmyaya, an even-pada, is extremely common; cf., e.g., Svacchan
datantra 10.483d, Tantrasadbhava 24.236b, and thrice below (i.4od, 44d, and io6d). Although one could
interpret kamyaydm as locative in the sense of the instrumental, perhaps it is better to consider it as
an instrumental singular w ith metrical lengthening, followed by hiatus-breaking -m-. Cf. xxxi.i, yayd
vijnatamdtrayd ds[u] karma pravartate; here we have an instrumental w ith metrical lengthening, but no
hiatus-breaking m. See also, e.g., icchaya in LV.33C and Lxxiii-76b, and hitakamdyd-m- in 1. This variety of
feminine instrumental occurs in the SiddhayogesvarTmata so frequently that Torszok remarks, "Stems on
-a usually have ayd instead of aya in the singular instrumental." "Doctrine of Magic Female Spirits,"
II.2.b (p. xxxvii). The same cannot be said of the language of the BraYa, however, in which these are
exceptions.
69 In the text as transmitted, there is a syntactical problem insofar as no predicate is explicit until
prabhasitam in 39d. The m ost probable solution seems to be em ending nibandhas to nibaddham, agreeing
w ith jnanaugham in 37d. Cf. the expression nibaddhagranthasya below in 1.85a. The question arises
whether to take 37 and 38 together, or rather 38 and 39, as has been preferred here. In favor of the
latter, samdsena (37c) and samksepdt (38b) w ould be tautologous; but otherwise, it might seem preferable
that the instrumentals in 38 construe w ith nibaddham in 37c. In any case, the three verses seem to form
a unit.
70 paraparena devena, 39c, refers to Sadasiva, w ho is intermediate w ith respect to para siva and Tsvara.
Cf. xxxvm.84, which specifies Sadasiva as the teacher of the primordial scripture to Srlkantha: adimo
jnanasand[o]has tribhih srotrair vinirgatah | sadasivena devena srikanthaya prabhasita[h],
71 In the BraYa, niracarapada ("the state beyond conduct") signifies the condition of the supreme
Siva, w ith avadhuta as the corresponding term for the supreme Sakti. These terms are discussed in the
annotation on BraYa ii.icd -2 . Normally, these terms find application less in cosm ology than in ritual:
e.g. the sadhaka is to perform nyasa of the avadhuta, that is, create for him self a sakti-body (avadhutatanu),
and remain in the meditative condition beyond ritual activity (nirdcdrapaddvastha). The implication here
seem s to be that Sadasiva emerges from the state of non-dual yogic absorption.
72 In 39b, the elliptical ubhaya appears to mean ubhayamdrga; Sadasiva is described as ub-
hayamargdnuvartin in xxxn-323d. The two "paths" are the "pure" and "impure" (suddha and asuddha),
and by extension the suddhasuddha or mixed (misra). These are categories relevant to the classification
of scriptures and their corresponding practitioners; it is unclear whether they also pertain to the cos
m ological division between the pure and impure 'courses' (adhvan). Much relevant material from the
BraYa is quoted and discussed in chapter 5, section 4.

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350

H e d id so b y c o m p o sin g in th e anusthubh m e te r,73 a b b re v ia te d , w ith [verses] n u m

b e r in g o n e a n d a q u a r te r - h u n d r e d th o u s a n d , O g re a t w o m a n .74

40-41 F ro m th is s c rip tu re ,75 O M a h a d e v i, se e k in g th e g o o d , S rlk a n th a m a d e m a n ifo ld

th e tantras, le a r n t fro m th e s ta te o f S a d a s iv a /5 w ith m illio n s a n d m illio n s o f

e la b o ra tio n s fo r th e g o o d o f all, b e c a u s e o f d iffe re n c e s in th e in te rlo c u te rs a n d

re c ip ie n ts ,77 o n a c c o u n t o f th e d iv is io n s o f ty p e s o f ritu a l, b e c a u s e o f th e p u r e

a n d im p u re p a t h s / 8 a n d b e c a u s e o f lack o f sattva,79 O p io u s la d y

42 B u t th is m a s s o f s c rip tu ra l w is d o m ,80 e x istin g in its tr u e fo rm , m y d ea r, n u m

b e r in g o n e a n d a q u a r te r h u n d r e d - th o u s a n d v erses, w a s le a r n t b y m e a s it re a lly

is.

43 I s h a ll n o w a lso te a c h y o u , w h o s e k n o w le d g e o f s c r ip tu re w a s lo st, th a t w h ic h w a s

a r ra n g e d b y d iv is io n in to o n e a n d a q u a r te r h u n d r e d - th o u s a n d sloka-verses.81

44-45 F ro m th is e m e rg e d th e e n tire u n iv e rse , a n im a te a n d in a n im a te . O u t of d e s ire

73 Compare 38a w ith i.24ab of the Uttarasutra in the Nisvasatantra: anustupchandabandhena devebhyah
pratipaditam. N ote in both instances thematization of chandas as an a-stem; chando0 w ould be unmetrical.
74 If correct, mahatmana in 38b would have to m odify devena, despite its syntactical distance. However,
it seem s more likely to be a corruption of the vocative mahatmane, for classical mahatman, based on a
thematized feminine stem atmana; mahatmane occurs at the end of even padas no fewer them thirty-seven
times in the BraYa.
75 40a in A is damaged. From what can be discerned, and from the readings of D and E, it seem s
A w ould have read asma jhana mahadevi, presumably meaning (and perhaps originally reading) asmdj
jhanan mahadevi. Even if A elided the ablative endings, it seem s im possible to know whether this is
original.
76 4 id , jhatva sadasivah padat in the m s s , presents the same problem as 33b, for which see the annota
tion thereon. The m ost probable text seems to be sadasivat padat.
77 prcchakasraya seems to mean interlocuters and recipients"; it might otherwise be a kar-
madharaya compound meaning, the interlocuters w ho are recipients [of the tantras]." The phrase
prcchakasrayabhedena occurs as xxxvm .i4a and 30c as well. N ote also that 40c occurs again as X X X I.29C
and xxxvm.96a.
78 On the division suddha and asuddha, see the annotation ad 39.
79 In the BraYa, sattva ("spirit" or "heroic spirit") is a quality of vital importance for carrying out
extreme rituals. Cf. especially BraYa xiv.2i2ab-2i9ab, quoted in chapter 1, part x (n. 44). What appears
relevant here is that not all tantras teach such rituals, since m any practitioners lack sattva.
80 Evidently the masculine ayam m ust be understood as neuter, in agreement w ith sandoham, al
though the latter should in classical Sanskrit be masculine. It seem s evident that jhdnasandoha=jna-
naugha.
81 The feminine instrumental taya transmitted by the m s s in 43a seem s implausible. What xxnderlies
this is likely to be tava, i.e. tavapi. This w ould agree with bhrastayah (bhrastayds in A) and express the
indirect object of sampravaksyami in 43b.

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35 i

fo r th e g o o d o f p e o p le a n d w ith a u th o riz a tio n fro m th e S ak ti, (<-) a b id in g w ith a

n a tu r e s e m i-d iv in e (?),82 y o u to o s h o u ld te a c h th e [tantra] n u m b e rin g o n e a n d a

q u a r te r h u n d r e d - th o u s a n d [verses] to th e v e n e ra b le K ro d h a b h a ira v a , w h o a tta in s

p e rfe c tio n b y th e w ill o f S iva.83 Thus did speak Bhairava.84

46 (1) A fte r th e o n e n a m e d K ro d h a b h a ira v a (?), y o u s h a ll s p e a k th e [Tantra of] O ne

and a Q uarter H undred-thousand to K a p a la b h a ira v a , O p io u s lad y .85

47-48ab H e is a b ra h m in n a m e d S rid h a ra b o rn in K u ru k s e tra , O in te llig e n t w o m a n ,86

w h o p o s se ss e s e n title m e n t to th e te a c h in g s a n d w h o s e m in d is e m p o w e re d b y

th e sakti, a n d w h o h a s n o t re a c h e d p e rfe c tio n , u n d o u b te d ly .

48cd-5oab K a p a la b h a ira v a , O g o d d e s s , w ill c o n tra c t th e [Tantra of] O ne and a Q uarter

H undred-thousand u s in g tw e n ty -fo u r th o u s a n d [verses],87 fo r [th e g o o d ] o f p e o p le

82 Here, sthitaya has been construed w ith tvaya, with kamyaya and anujhaya taken separately as
instrumentals of cause. The expression divyadivyasvabhavena elsewhere finds application in classifying
deities. BraYa iv categorizes divine beings and their ritual icons into the categories of divyadhika, divya,
divyadivya, and adivya. In the divya category fall the Yoginis, guhyakas, Mothers, and kimkarls, along with
their consorts (patayah), the sixty-eight rudras, yoginis of sacred fields (ksetrasamsthitah, and lokapalas. In
the divyadivya category come the hundred rudras, the lamas, and raksasas. Perhaps in the present case,
the implication is that the D evi should remain among mortals in a m erely semi-divine state, teaching
the tantra for the good of humankind.
83 Although he is referred to as deva, this is an honorific, for Krodhabhairava" is likely to be the
initiatory name of an individual and not a deity; and likewise w ith Kapalabhairava, Padmabhairava,
and so forth. BraYa xxxm (on abhiseka) describes a system of naming based upon clan or gotra affiliation
as determined by where lands a flower cast into the mandala. Male initiands receive names in the
pattern of mandala deity + bhairava, e.g. Raktabhairava, should the flower land upon the goddess
Rakta. A total of 23 (male) names in this pattern occur in the present chapter. Many, but not all of
these, are based upon the mandala of the BraYa, as presented in xxxm in the context of abhiseka. Female
initiands, it seem s, append the designation sakti rather than bhairava: narlnan tu yada patah sthanesv etesu
jayate || tena gotrena tan namam saktisamjham tada bhavet (BraYa xxxm .i99cd-2ooab).
84 45d, evam vai bhairavo bravlt, is a rhetorical phrase that appears always to be an aside, rather than
part of what Bhairava speaks to the goddess. It occurs about forty times in the BraYa, and nowhere else
that I am aware of presently.
85 It is difficult to interpret the ablative krodhabhairavasamjhakat, 46b. The context suggestions a tem po
ral sense, perhaps, "after [teaching] the one called Krodhabhairava, [you shall teach Kapalabhairava]."
However, it is possible that this is short for krodhabhairavasamjnakat jnatva; but this w ould have the god
dess learning the same 125,000 verse scripture she had herself taught. N ote the parallel construction in
51, w ith the syntax being kapalabhairavat padmabhairavasamjhasya vaksyasi.
86 It seem s almost equally likely that mahamate in 47b is a vocative addressing the goddess, as has
been adopted, or a corruption from the genitive mahamateh, m odifying kapalabhairavasya. As a vocative,
mahamate seem s to occur only once elsewhere in the BraYa, in xcvu.iqb.
87 A has extensive and unsystematic alternation between mh and hgh or mgh, reading in 49b
samgharisyati. This alternation primarily pertains to samhara / samghara and the verbal forms of sam
A/h r, but also e.g. simha and simgha (the latter preferred; e.g. simghananl, xxix.i37a and 111.59c). N ote in

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352

of little in te llig e n c e , b u t w ith th e ritu a l p ro c e d u re o f th e R o o t T a n tra re m a in in g

in its e s se n tia l fo rm , w ith o u t th e fo u r d iv isio n s [of m udra, mandala, m antra, a n d

vidyas], etc.

50CCI-51 (1) H e w ill o b ta in siddhi in th is v e ry [tantra], n o t o th e rw ise . A fte r K a p a la

b h a ira v a re a c h e s p e rfe c tio n (?), y o u w ill te a c h [this] to th e o n e n a m e d P a d m a -

b h a ira v a , w h o h a s n o t a tta in e d p e rfe c tio n .88 Thus did speak Bhairava.

52 H e is b o r n in th e la n d o f O d ra w ith th e n a m e D e v a d a tta , (1) w ith a u th o riz a tio n

[to h e a r th e s c rip tu re ] (?); h is V edic b ra n c h is bahvrca.89

particular samharisyati and samgharisyati both occurring within the space of four padas, 650-66!) below.
This probably reflects the linguistic state of the original text to som e degree, and might suggest that,
regardless of the orthography, mgh was pronounced. Insufficient manuscript evidence makes it difficult
to distinguish particular inconsistencies from errors in scribal transmission.
88 50cd-5iab are problematic. It is likely that siddho, as reads A in 5od, is corrupt for siddhim, and
is the object of the verb in 5od. But this still leaves problems, for w e have two second-person singular
verbs, prapsyasi and vaksyasi, and the demonstrative pronoun asau rather than the second-person tvam.
Perhaps the best solution is to emend prapsyasi in 50b to prapsyati, w ith asau [Kapalabhairava] as its sub
ject. One reservation is that Kapalabhairava w ould be obtaining siddhi in the tantra of his ow n redaction,
whereas in 54, if the text is correct, it is the goddess w ho achieves siddhi in the abbreviated redaction
of Padmabhairava. Hence, if w e accept the em endation prapsyati here, it might also be desirable to
em end praydsyasi in 54d to prayasyati. This might make narrative sense, for w e then have accounts of
how Kapalabhairava and Padmabhairava, both described as asiddha, attain siddhi. But in the case of 54,
there are factors speaking against this; see the annotation thereon.
In 50c, it is possible or even likely that eka is corrupt for eva, or else the adverbial ekam, both of which
could accoimt for A reading eka instead of e/co. In terms of sense, eva seem s the m ost natural reading,
and has been adopted; eko w ould im ply that no one other than Kapalabhairava obtains siddhi in his
redaction of the Tantra, w hile an adverbial ekam does not elsewhere occur in the BraYa.
In 51a, siddho, as reads A, is difficult to construe. If one retains prapsyasi in 5od, then it seems
preferable to read siddha in agreement with an unstated tvam. This m ight mean, "you shall attain siddhi
in this very Tantra [and] having reached perfection, after Kapalabhairava, you w ill teach Padma
bhairava." It is also possible to follow A in reading siddho, provided one em ends vaksyasi to vaksyati.
Otherwise, it seem s best to emend to the ablative siddhad, in agreement w ith kapalabhairavat. With the
pattern ablative + genitive + second person future verb, there is a construction parallel to that of 46bcd,
which has the syntax krodhabhairavasamjnakat kapalabhairavasyaiva kathayisyasi. See the annotation ad 1.46.
Here also, the context suggests a temporal sense for the ablative, viz. "after [teaching] Kapalabhairava,
w ho has [thus] attained perfection, you will teach Padmabhairava." If one reads siddho . .. vaksyasi, the
ablative construes more easily, viz. "perfected due to Kapalabhairava, he w ill sp e a k "
89 The term carana, "Vedic school," seem s otherwise unattested in the feminine. Here it has perhaps
taken on the gender of its predicatebahvaja, as reads A, a term that doesn't match any of the major
Vedic schools. This is almost certain to be corrupt for the name of a school of Rgvedins, bahvrca, the
vulgate Rgveda being bahvrc. In 74de, we probably have reference to another brahmin w ho is bahvrcah;
in this case too, A is corrupt, reading bahvayah.
The string atha adesena na samsayah in 52cd is syntactically ambiguous. Although its pada-final
position does not suggest such, one might expect atha in 52c to point forward, as sentence-initial. But
despite the difficulty of construing it w ith the sentence beginning in 51a, coming as it would near its
end, it appears preferable to take it this way. This provides better distribution of sense units w ith pada
boundaries, and also avoids the problem of an otherwise unusual initial position for expression na

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353

53-54 T h en , n o d o u b t, th is v e ry P a d m a b h a ira v a , th o u g h h e h a s n o t re a c h e d p e r

fectio n , w ill o n ce a g a in re d u c e th e Tantra o f Tw enty-four Thousand u s in g tw elv e

th o u s a n d [verses], b y th e w ill o f S iva.90 Y ou w ill th e n re a c h siddhi w ith th is v e ry

tantra.91

55 In th e p re s e n c e o f th e u n p e r fe c te d o n e [and] y o u y o u rse lf, fo u rte e n d is c ip le s w ill

liste n to th is tantra, O w o m a n o f g re a t fo rtu n e .92

56 O n e b y th e n a m e R a k ta b h a ira v a , a n o th e r o n e, J v a la b h a ira v a , a n d a lso H e la -

b h a ira v a : O w o m a n o f g re a t fa m e , all th re e of th e s e a re b o r n in M a d h y a d e s a ,

a n d [their] V edic b ra n c h is atharvana,93

57 V a m a b h a ira v a , O g o d d e s s , a n d a n o th e r, V ijay ab h a irav a ,94 a re s a id to b e sudras b y

ca ste, b o r n in S a u ra stra .

samsayah. Moreover, if adesena construes w ith 53-54ab, it w ould have to be an instrumental of cause,
and hence redundant given sivecchaya (54b). Also, the m ost probable sense for adesa in this context
is adeso 'sya sastrasya sravandya; cf. 63cd, which states this meaning explicitly. It hence seems best to
construe this as an associative instrumental w ith 52abc, meaning, [he is a brahmin born in the land of
Odra], w ith authorization [to learn the scripture]." It is also possible that adesena means saktyadesena;
cf. xxxm .i92d. N ote incidentally the absence of vowel sandhi across the pada boundary of 52cd.
90 It seem s that w ith Padmabhairava, w e finally obtain the Dvadasasahasraka, i.e. the BraYa.
91 It seems probable that in 54c, mantrena is corrupt for tantrena; referring to a textual redaction as
mantra seems unusual. In 54d, A's praydsyasi arouses the same suspicion as prapsyasi in 5od, as reads
A: it might be corrupt for the third person. Here however there is no grammatical compulsion to read
thus. In fact, there is also som e reason to retain the second person, for 55a still refers to Padmabhairava
as asiddha. We w ould not expect this had he attained siddhi according to 54d, unless the point is that he
w as asiddha w hen the text w as redacted.
92 The syntax of 55 leaves room for doubt, w ith sakasdt construing w ith either or both of the genitives
(asiddhasya and tava). It is hence unclear whether the fourteen disciples f e d ) learn the tantra from
Padmabhairava or the Goddess or perhaps both, as I have tentatively conjectured. Whichever be
the case, the fourteen are later described as disciples of Padmabhairava, from whom , in 64b, Canda-
bhairava is specifically said to learn the tantra. The form srunvisyanti in 55c is unusual, apparently the
third person plural future of 1Jsru, in the active voice (equivalent to classical srosyanti). In 55b, note the
(metri causa) absence of sandhi between tava and eva.
93 63d, w hich A transmits as caranam parvanam tatha, should provide the Vedic sdkha of these three
disciples. But there seems to be no Vedic school referred to as parvana. Most probably, this is a
corruption from atharvana; cf. 59cd, referring to Candabhairava as an atharvana brahmin. Confusion
between tha and pa is unsurprising in old N ewarl writing. An em ended text for 56d might be carano
'tharvanas tathd, or else caranatharvanam tatha. In the second case, which has been adopted, we w ould
have metri causa elision of the case ending, or else the feminine carand, as in 52c.
94 N ote that 57b is hypermetrical, and has three initial short syllables. See the annotation ad 1.20. In
both names provided in 57ab, as w ith others below, the final ka has no m eaning and m erely accomodates
the name to the meter.

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58 B h ib h a tsa b h a ira v a ,95 O g o d d e s s , G a ja k a rn a b h a ira v a , a n d C a n d a b h a ira v a , o rig i

n a te in th e te rrito ry o f S in d h u .96

59 T h e [first] tw o a re R a jp u t ksatriyas, w h ile C a n d a b h a ira v a is, n o d o u b t, a b ra h m in ,

a n atharvana b y w a y of V edic sch o o l, O g o d d e s s.

60 H e , th e e x c e lle n t so n o f Y ajnasom a, is b o r n in th e v illa g e n a m e d B rh o d a rl,97 O

M a h a d e v i; in th is m a tte r, th e re is n o n e e d fo r d e lib e ra tio n .98

61 O q u e e n o f th e g o d s, th e re o u ts id e th e v illa g e is [a te m p le of] th e g o d d e s s

B rh o d arl. B ecau se o f h e r n a m e ,99 th a t v illa g e is k n o w n as B rh o d a rl.100

62-63 T h a t b r a h m in o f g re a t s p irit, a fte r w o rs h ip p in g th e g o d d e s s B rh o d a rl a n d th e n

95 The orthography bhlbhatsa occurs consistently for bibhatsa in A, w ith one exception ( l x i . 2 1 0 c ).
96 It seems that sindhuvisayasambhavah must be em ended to the plural, for following the pattern of
this section, 58d should convey the origins of all three individuals m entioned in 1.58. N ote that this
pada has the metrical fault of short syllables in the second and third positions, and is likely to be
original.
97 brhodari is probably Middle Indie for brhadudart, "She of the Massive Belly," formed w ith a thema-
tized fl-stem brha for brhat.
98 6od, ndtra kdrya vicarandt, is one of the stock phrases m ost prevelant in the BraYa. It stands for
w hat w ould in standard Sanskrit be ndtra kdrya vicdranda phrase com m on in the epic literature and
purdnas. In its w ell over one-hundred occurrences, the "correct" form does not appear a single time
in A; ndtra kdrya vicdrand does occur twice, however (iv.i79b and xxiv-44b). The phrase appears in the
same "incorrect" form several times in the Tantrasadbhdva and a few other Saiva sources. Although the
reason for kdrya dropping its case ending is unclear, in vicarandt, w e see at work the dual linguistic
tendencies of dropping som e final consonants, influenced by Middle-Indic, and the addition of un
grammatical final consonants in a sort of Sanskritic hyper-correction. Loss of a final consonant occurs
m ost frequently w ith the -at of the optative third person singular and masucline ablative singular. Cor
respondingly, the addition of a spurious -t seem s comparatively com m on after -a. Cf. yadrcchaydt for
yadrcchaya in xxii.3d. At som e point, the feminine vicdrand m ust have been suspected of being ablative,
and its spelling 'corrected'. This situation seems best explained by final t being w idely omitted in pro
nunciation, but nonetheless considered a defining feature of Sanskrit spelling, to such an extent that -t,
and likewise anusvdra, was added as a sort of Sanskritic hyper-correction. On the influence of pronunci
ation in this matter, Edgerton's observations concerning Buddhist Hybrid Sanskrit seem quite relevant:
"Word-final consonants which w ould be dropped in all Middle-Indic are often written. But a careful
study of the metrical structure of the verses has revealed the fact that in som e respects, at least, this
Sanskritized spelling is a mere window-dressing, and misrepresents the actual pronunciation, which
was Middle-Indic." Buddhist Hybrid Sanskrit, vol. 1, p. 5. What distinguishes the language of the BraYa
is misapplication of this orthographic "window-dressing" to the point of grammatical absurdity. Of
course, only one layer of this is likely to be authorial, w hile much is surely scribal.
99 It seems evident that the masculine tasya would be corrupt for tasyd, referring to Brhodarl. It is
conceivable that A's so grdmo is original, although here the correct sa gramo in B has been followed.
100 It has not yet been possible to identify this village of Sindh, or other references to it. N ote that
w hile no corruption is evident, 61b has the metrical fault of "syncopation:" the pattern in the
final six syllables.

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o b ta in in g th e vidya-m a n tra a lo n e ,101 O p io u s lady, w ill p e r f o r m japa in th a t v e ry

p la c e .102 A n d th e n , h e w ill receiv e a u th o riz a tio n to le a r n th is s c rip tu re , n o d o u b t.

64 H e s h a ll le a r n fro m P a d m a b h a ira v a .103 H a v in g re a c h e d p e rfe c tio n th e re , th a t

b r a h m in s h a ll b e c o m e (,;) a n a u th o r o f tantras (?).104

65-66 A n d (1) m e ltin g d o w n th is su b ject m a tte r (?),105 th is k n o w e r o f th e tattvas w ill

c o n tra c t [th e tantra] u s in g [verses] m e a s u r in g e ig h te e n -h u n d re d , a n d lik e w ise h e

w ill c o n tra c t u s in g th irte e n a n d se v e n [h u n d r e d v e rse s],106 O p io u s lady, fo r th e

g o o d o f p e o p le .107 O n th is m a tte r, o n e n e e d n o t d e lib e ra te .108

67 (1) S ince a c tin g w ith o u t a u th o riz a tio n (?),109 a tta in m e n t o f s c rip tu ra l w is d o m d o e s

n o t co m e a b o u t,110 h e w ill te a c h p e o p le th e ritu a l p ro c e d u re o f th e vidya-m a n tra

alo n e , in a b rie f fo rm , fo r th e g o o d [of p e o p le ] th r o u g h a g ro u p o f th re e a m o n g

101 The m s s ' s nominative, devi brhodarl in A, m ust surely stand for the accusative, and is m ost probably
to be emended. Although there exists considerable fluidity between the nominative and accusative in
the BraYa, this is m uch more so w ith the masculine than feminine. N ote that aradhayitva in 62a is a
non-standard gerund, having the -tvd suffix despite the presence of a prefix (upasarga).
102 It seems impossible to interpret the first person karisyami the m s s transmit. The subject of japam
\Jkr should certainly be asau vipras, hence requiring the em endation karisyati.
103 The (irregular) future plural srunvisyanti m ust surely be em ended to the singular, as the subject
asau vipras continues from 1.62 and does not change.
104 In 64c, tatra ("there") perhaps has the sense of padmabhairavasya sakasdt. However, it is possible
that it refers instead to the tantra (as though atra). The expression tantrakartr in 64d is unusual, and its
interpretation som ewhat uncertain.
105 A's galayitva imam cartha(n/t), 65a, presents difficulty. The adverb arthat seems inappropriate here,
and the most likely text is imam cartham. Here artha seems to have the sense of "[scriptural] subject
matter, material." N ote that w e seem to again have artha (by emendation) in this sense of "scripture" in
1.79a, and perhaps in 1.88a. Also plausible text w ould be imam catha; but emendation appears unneces
sary since artha seem s to occur elsewhere in the required sense. With galayitva imam, note incidentally
the non-application of vowel sandhi, metri causa.
106 N ote samharisyati and sahgharisyati occurring alongside each other in A, in 1.65c and 66b. See the
annotation ad 1.49. A's odd saptabhis in 66a has been corrected to saptabhis.
107 In 66c, ca seem s to be a mere filler, unusually, in which role tu generally has pride of place.
108 On 66d, cf. the annotation ad 60.
109 A's first syllable is not fully legible in 67a. Based upon what is visible, the na present in D and E
seem s probable. But this is unintelligible. The m ost minimal and contextually appropriate emendation
is perhaps na, i.e. nadhikarad, "not out of entitlement." Even so, it is difficult to understand this
pada, partly because the object and agent of krtva are uncertain. The m ost plausible sense might
be, "performing ritual without entitlement," i.e. without having initiation. This m ust in some manner
make reference to Candabhairava's ow n background, outlined just above; although he obtains the vidya-
mantra through his diligent worship of Brhodarl, he attains siddhi only after obtaining authorization to
learn the scripture.
110 In 67b, A's praptin na jdyate strongly suggests the emendation prdptir na jayate, the doubled nn
reflecting normal consonantal gemination after an (absent) repha.

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t h e m . 111

68 A n d K u m a ra b h a ira v a , O g o d d e s s , a fte r lis te n in g to th e [re c e n sio n of] e ig h te e n -

h u n d r e d [verses] fro m C a n d a b h a ira v a ,112 w ill th e n c a u s e it to s p r e a d .113

69 L ik ew ise, O g o d d e s s , K ro d h a b h a ira v a w ill le a rn th e [re c e n sio n of] th irte e n - h u n d

re d [verses] fro m C a n d a b h a ira v a , a n d c a u se it to s p r e a d .114

70 A n d T ejab h airav a, m o reo v e r, w ill lis te n to th e [re c e n sio n of] s e v e n -h u n d re d [v ers

es] fro m C a n d a b h a ira v a ,115 a n d h e w ill s p re a d it.116 In [th is n a rra tiv e of] s c rip

tu r a l re v e la tio n , th e G ro u p o f T h re e d isc ip le s h a s b e e n ta u g h t th u s .117

7i~72ab N o w ,118 a m o n g th o se fo u rte e n [d iscip les] w h o w ill b e fa m o u s in th e fu

111 In 6j d , it seem s one should understand tatra as tesam lokanam madhye. If this is correct, then
Kumarabhairava, Krodhabhairava, and Tejabhairava, mentioned in the next verses, comprise the tri-
tayaka mentioned in 67d. It might otherwise be possible that tritayaka refers to the three scriptures
Candabhairava prepares; but this is unlikely, since 70c specifically refers to sisyanam tritayam, "a three
som e of disciples." N ote that w ith trtayakena, as reads A, w e have evidence that r w as considered
equivalent to ri; these alternate with great frequently in A. It seem s im possible to reconstruct the
degree to which this was original to the text.
112 In 68c, the genitive candabhairavakasya has been understood in the sense of the ablative; note the
ablatives (by emendation) in the parallel positions in 69c and 70c.
113 The three verses 68-70 appear to have parallel structures, although the case endings transmitted
in the m s s are inconsistent. It seem s m ost probable that the first pada of each verse should contain a
nominative, although the m s s appear to transmit accusatives in 68a and 70a. If w e were to understand
these as accusatives, they w ould have to be indirect objects of sravayisyati, continuing from 67c, w ith
the second padas' astadasasatam, etc., as additional direct objects. But this is extremely awkward, for
then Kumarabhairava, etc., m ust be understood as unstated subjects o f the verbs in the fourth padas of
68-70.
The interpretation of vistarayisyati (68d, 6qd) and (the apparently equivalent) vistarisyati (7od) is
uncertain. This appears to mean "will cause to spread," i.e. disseminate. However, it could instead
have the sense of "will expand/elaborate upon," or even "make larger," i.e. expand the size of the
recension.
114 Here A's krodhabhairavako is emended to the accusative, following the pattern of 68a and 70a. A's
candabhairavakas caiva in 69c appears to be a corruption of bhairavakac caiva, w ith the ablative. Neither
the singular nor plural nominative seems plausible contextually, and sc is a relatively minor corruption
from cc. Precisely the same emendation m ust be m ade in 70c.
115 Here, tejas is thematized as teja. N ote also the occurrence of namanah (by emendation) in the sense
of the singular, though this would be plural in classical Sanskrit. Cf. 73a, 86c, etc., below.
116 In 7od, vistarisyati appears to be identical in sense to the causative vistarayisyati in i.68d and 6gd. Cf.
vistaram kartuvaiichaya, g id , which appears in sense identical to 98b, vistaram kartuvahchaya, assuming
the text is correct.
117 Here, it seem s avatare might have the sense of asrnin sastravatare. Only A reads thus; the other m s s
trasmit avataram, w hich seems implausible, unless one understands this to mean avataram samproktam,
sisyanam trtayam proktah ca.
118 hy atra in 71a brings us back to the enumeration of fourteen disciples of Padmabhairava, among
w hom Candabhairava was eighth.

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tu r e a re tw o d isc ip le s o f P a d m a b h a ira v a , n a m e d K a ra la b h a ira v a a n d U c c h u sm a -

b h a ira v a , b o r n in th e mdtahga caste.

72 A n d a n o th e r o n e, Y am a b h airav a , w ill ta k e b irth in K a sm lra ; a n d [this] o th e r o n e

w ill b e a chandoga b ra h m in , O g o d d e s s .119

73 A n d lik ew ise, th e re w ill b e a n o th e r n a m e d V isn u b h a ira v a in th e te rrito ry o f

L a m p a , a vajimadhyam dina b ra h m in .

74 A n d th e b r a h m in D a k sin a b h a ira v a ,120 b o r n in KasT, s h a ll b e a n o th e r d iscip le, a

bahvrca [b ra h m in ], n o d o u b t.121

75 A n d in O d d iy a n a , O M a h a d e v i, th e re s h a ll b e a ta ittin ya - a n d apastam b/*M-brahmin,

S e k h a ra b h a ira v a .122

76-77 T h e fo u rte e n d isc ip le s o f P a d m a b h a ira v a h av e b e e n s ta te d . A fte r le a rn in g th e

Tantra o f Twelve-thousand, th e y s h a ll a tta in siddhi, O p io u s la d y ; a n d th e o n e s d e s

ig n a te d " th e g ro u p o f fo u rte e n " s h a ll w rite c o m m e n ta rie s fo r d is c ip le s d e s iro u s

o f siddhi,123 w h o s e m in d s a re e m p o w e re d b y th e sakti.124

78 A n d , re s o rtin g to th e S ix th P la c e ,125 (f) S v a c c h a n d a b h a ira v a , le a r n in g [the tantra]

119 A syntactical problem begins in 72: four disciples of Padmabhairava are listed in 72-75, one per
verse, but there are present five future forms of bhil announcing them, one of which m ust be redundant,
it seems. 72d, tatha anyo bhavisyati (note the om ission of vowel sandhi), would be redundant in light
of canyah ... sambhavisyati in 72ab, and should hence begin a new sentence. But this would make
73d likewise redundant, which in turn w ould make likewise 74d, leaving us w ith a redundant 73d.
Instead, the pattern of 73-75 seems to be that of having sentence-final verbs (bhavisyati:) in the fourth
padas, which suggests that the problem lies in a clumsy redundancy in 72 itself. Accepting this as the
solution, there is still present, however, the comparatively minor redundancy of tatha twice in 73b and
73d.
120 A's daksinabhairava is unmetrical, and one might em end to daksinabhairava; cf. daksinamurti, the
form of Siva. However, som e metrical flexibility is to be expected in the case of proper names, and,
furthermore, A is elsewhere inconsistent in the spelling of daksin[a/a],
121 In 74c, A's bahvayo is likely to be corrupt for bahvrcas; on this em endation, see the annotation ad
52 above. B instead em ends to the implausible but at least intelligible bahavas.
122 N ote the absence of vowel sandhi across the pada boundary of 75cd.
123 Here, vyakhyam karisyanti could also mean, "they w ill explain [the tantra]," rather them "they will
com pose commentaries."
124 78b, caturdasa tu samjhakah, appears to be poor Sanskrit for caturdaiasamjnakah, which w ould be
hypometrical. One could account for this as a split com pound, perhaps. But grammatically preferable,
one could consider em ending to samjhitah.
125 It seems that sastham sthanam refers to the brahmadvara, brahmabila, or brahmarandhra, the pinnacle
of the subtle body and portcil through which ascends the soul of the departing yogi. Cf. Kubjikamata

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35

o f P a d m a b h a ira v a in th e p re s e n c e o f K ro d h a b h a ira v a (?),126

79 sh a ll n e x t o n ce m o re c o n tra c t th e Tantra o f Tw elve-thousand,127 u s in g te n th o u s a n d

[verses], O q u e e n o f th e g o d s, Q) w ith h is m in d e m p o w e re d b y th e sakti (?).128

80 H e s h a ll te a c h p e o p le th e Tantra o f Twelve-thousand b y th e p o w e r o f th e y o g in is,

w ith its n a rra tiv e o f re v e la tio n c u t o u t, m y dear.

13.24ab: sastham urdhvaparam sthanam brahmadvareti kfrtitam ("The sixth, upward facing place is known
as brahmadvara"). This name m ight derive from the brahmadvara being considered the highest plexus
in a system of six plexii (cakra or padma). The phrase sastham sthanam asritah presumably indicates the
highest state of yogic absorption.
126 The syntactical problems are considerable in 78abcd, which m ight construe together, continuing
into 79 w ith samharisyati as the primary verb. Here, A transmits no fewer than three apparent nom
inatives: padmabhairavakas (78a), svacchandabhairavo (78c), and krodhabhairavah (78d). That 78ab does
not construe w ith 77 is suggested by an apparently sentence-connective ca in 78a; otherwise, padmab
hairavakas could describe caturdasa, perhaps in the sense of "disciples of Padmabhairava." One should
then also emend asritah to the plural. In that case, the phrase sastham vai sthanam asritah might describe
the m ode by which they create commentaries for disciples.
Otherwise, taking 78-79 together, a plausible solution m ight be as follows: svacchandabhairavah,
a correction from bhairavo, should be taken as the subject, in agreement w ith asritah; and sakasat
krodhabhairavah should be understood as sakasat krodhabhairavasya, w ith nominative for genitive, metri
causa. Construing krodhabhairavah w ith sakasat is suggested by their proximity, just as on the same basis
srutvd seems more likely to construe with svacchandabhairaviah]. That Svacchandabhairava is the subject
of samharisyati, i.e. that he abbreviates the Dvadasasahasraka, also appears confirmed by 1.110. As for
padmabhairavakas, this could potentially be em ended to padmabhairavakah, meaning, "the text redacted
by Padmabhairava." This term could be quite appropriate, for the scriptural redaction in question is
the Dvddasasahasra (see 79a), which Padmabhairava is responsible for redacting from twenty-four thou
sand verses (1.53-54). This reading has been tentatively adopted. But a more paleographically likely
emendation is the ablative padmabhairavakac; cf. 69c and 70c, where identical emendations have been
made. In this case, dvadasasahasram in 79a should be the object of srutvd. One final solution, requiring
more emendation and liberty w ith the word order, involves em ending padmabhairavakas caiva to padmab-
hairavakasyaiva. This genitive could construe w ith dvadasasahasram, meaning, "Padmabhairava's Tantra
of Twelve-thousand Verses," w ith dvadasasahasram the object of srutvd. This m ight work better if one reads
atha instead of artham in 79a (see below).
The question arises as to w hich Krodhabhairava is referred to here: a Krodhabhairava was the first
pupil of the goddess, w hile another one, apparently, was one of Candabhairava's three pupils. Neither
appears to have learned the Dvadasasahasraka, and here w e could well have a third Krodhabhairava.
127 A might in 79a read artha dvadasa; but the possible repha is unclear. In any case, this should
probably be corrected to atha dvadasa0, as read the other m s s . However, note also the construction
arthlalm galayitva in 65a, where artha apparently refers to the sastra or its content. This lends some
plausibility to the emendation artham dvadasasahasram, perhaps in the sense of "the subject matter which
is the Tantra of Twelve-thousand."
128 What A transmits as saktyd bhutas tu cetasd appears corrupt. Whatever the correct reading, its sense,
and perhaps text, is probably similar to that of saktyavistena cetasd, which occurs as Lxxx.:t55b. Cf. also
saktyddhisthitacetasam, 1.114b, and bhaktydvistena cetasd, 1.1yd. I have tentatively adopted the conjecture
saktyadhisthitacetasa.

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359

8i-82ab B o rn in U jjaini to b r a h m in s ,129 ( < / ........... (?).13 D e ik a is in d e e d h is m o t h e r / 31

w h o , a s sh e h a s h a d m a n y m is c a rria g e s, b a th e s a n d ritu a lly sip s w a te r, [th e n

a p p e a rs ] b e fo re th e M o th e r g o d d e s s e s , d e s irin g a s o n .132

82cd-83 T h e M o t h e r s / 33 im p e lle d b y th e sakti, c a st in to h e r w o m b (i) o n e w h o h a d

c h a n te d th e vidya-m a n tra a n d w a s fu ll o f p o w e r, n a m e d A m a n trl (" n o t p o s s e s s in g

a m a n tr a " ) 134 b e c a u s e o f n o t h a v in g re a c h e d p e rfe c tio n o n a c c o u n t o f v io la tin g

th e P le d g e s (?).133

129 This passage appears to provide further pedigree for Svacchandabhairava, rather than introduce
som eone new; cf. the description of Candabhairava, i-59b-67. See also the annotation ad 83 below.
In 81a, A's ujjainyaydm is likely to be original, Middle Indie for ujjayinyam (cf. modern ujjain). UjjainT
occurs also as the name for one of the eight smasanas of the mandala in m .97d. Locatives on -I ending
-yaydm occur frequently in the BraYa; cf., e.g., vfthyaydm (111.17a), saptamyaydm and astamyayam (in.18c
and i8d , respectively), tarjanyayam (xxv.i03b, iv.77c, and iv.838a), and nadyayam (xiv.54a, etc.), to name
a few. One might accovmt for these as first involving formation of bases on -yd, e.g. v'ithyd for vlthi;
feminines on -yd for -I indeed occur frequently in the Siddhayogesvarlmata (see Torzok, "Doctrine of
Magic Female Spirits," xxxviii).
130 There is considerable uncertainly concerning what A reads as ukaputraka in 81b. If correct, this
should mean "the son of Uka;" but the name seem s both unusual and improbable. Parsing differently,
one could perhaps read vipro joukaputrakah: "a brahmin, the son of Jouka;" but this w ould be an unusual
Middle-Indic name. Moreover, there is a strong possibility that this com pound should communicate
the individual's Vedic sakhd or carana, for such information is present in the case of almost every other
brahmin mentioned as such in this chapter. N o known sdkhd or carana is readily discernable in ukapu
traka. Underlying putraka could conceivably be pautraka or potraka; pautra and potra can apparently refer
to the office of the potr, one of sixteen officiants of the Vedic sacrifice. The expression ukthapattra, "hav
ing verses as wings," occurs apparently in the Vajasaneya Samhitd (Monier-Williams, Sanskrit-English
Dictionary, 172), and Apte claims this can m ean both "sacrifice" and "sacrificer" (yajamdna). Practical
Sanskrit-English Dictionary, 395. Rather improbably, ukthapattraka could denote a Vedic branch of those
specializing in ukthas ("praise hymns"), counterparts of the udgatr or chandoga brahmin (cf. 1.72c). Note
that if viprajo is correct, and the next compound begins u-, this would reflect non-standard sandhi.
131 The name Deika is Middle Indie for Devika. As w ith Sattika (28c) and the goddess Brhodarl
(60-62), Middle-Indicisms, incidentally, seem especially frequent with female names.
132 The plural dcamanti trasmitted in 82a seem s improbable, and has been em ended to the singular.
Presumably, the idea is that Deika performs acamana prior to appearing before the Mothers, rather than
"in front of the Mothers," as the text suggests.
133 mdtardh in 83b is probably original, formed from a thematized stem matara for mdtr. The possibility
is of course present that mdtardh is corrupt for the "correct" mdtarah, w hich occurs frequently enough;
yet sufficient evidence exists for considering A's reading plausible. N ote for example the plural genitive
mataranam (iv.56d, LXXXV111.191C, xLii.2od and 26b) and accusative mataratn] (11.14c), as well as numer
ous other occurrences of the plural mdtardh. We even find an instrumental plural mataraih (Lxvu.53b)
formed from a stem matara.
134 ksipisyanti in 83a (corrected from ksipisyanti) seem s to be an irregular third person future of / ksip,
for classical ksepsyanti. This reflects influence from simplified Middle Indie verbal system s based on the
present indicative, w ith ksipati / ksipisyati formed here on analogy of the type bhavati / bhavisyati.
135 In 82a, it is difficult to decide whether to retain the masculine japtavidyo mahdvfrya which A trans
mits, referring to amantrmdmakas (83d); this might also be corrupt for the feminine, referring to Deika.
Gender confusion is not improbable here; note the m s s ' s tasya for tasyd in 83c below. If the masculine
is correct, then ndmakas is probably original, a nominative which is accusative in sense as the object of
ksipisyanti. From the standpoint of grammar, the m ost satisfactory text w ould involve em ending to the

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360

84 A fte rw a rd s , O M a h a d e v i, b y th e ir p o w e r h e sh a ll a tta in th e vid ya -m a n tra a n d

p e r fo rm its japa, a n d w ill th e n le a r n th e s c rip tu re .136

85 A n d th e n , h a v in g s e t d o w n th e te x t th ro u g h th e p o w e r o f d iv in e c o n ta c t,137 h e

s h a ll s p e a k th e s c rip tu ra l m a tte r en tire ly , u s in g te n th o u s a n d [v erses].138 A fte r

w a rd s , h e s h a ll s u b s e q u e n tly ac h ie v e siddhi th ro u g h th is v e ry s c rip tu ra l w isd o m .

86cd-87 O q u e e n o f th e g o d s, th e o n e n a m e d C a n d a b h a ira v a s h a ll a g a in [re-]fash io n

th is v e ry Tantra o f Ten Thousand u s in g sev e n th o u s a n d [verses]. [In h im ] sh a ll a rise

th e a s p ira tio n to fa s h io n [a tantra of] tw elv e th o u s a n d .139

accusative, amantnnamakam, and em ending 82c to the feminine japtavidya mahavTrya. 82c w ould then
construe w ith 8 ic d -, w ith a new sentence beginning in 82d or 83a. But syntactically, it seems slightly
smoother to take 82cd w ith 83, suggesting the masculine reading in 82c. And w hile it is plausible that
Deika performs japa of the vidya before the Mother goddesses, she m ay w ell have engaged in ordinary
non-tantric worship of the goddesses, just as Candabhairava worshiped (aradhayitva) Brhodarl before
attaining the vidya (cf. 1.60-62). At issue also is the interpretation of the two ablatives of cause, samayala-
nghaprabhavatah (82d) and asiddhatvat (in 83a). It seems best to understand these together, viz. "because
of trangression of the Pledges, not being siddha, because of which . . . " The question is then whether
Deika or her unborn son is the guilty individual. If the adjectives in 82c are masculine, it should be
Amantrin w ho broke the Pledges, because of w hich he did not attain siddhi and receives an ignominious
name. If 82c reads the feminine, then it w ould be Deika's trangression which prevents her siddhi and
rewards her w ith a less-than-perfected son. Although uncertainty remains, it seems som ewhat more
likely that Amantrin is the one described in 82cd-83; it is after all his gain and dissemination of the
scripture w ith which the narrative is finally concerned. Amantrin appears to be the pre-initiatory name
for Svacchandabhairava; note how 8iab does not explicitly introduce a new individual, its nominative
appearing to describe Svacchandabhairava in 78c. Moreover, the narrative from 79~86ab does not m en
tion from w hom Amantrin learns the scripture, which is probably because this information was already
provided w ith reference to Svacchandabhairava in 78.
N ote incidentally that 82d is hypermetrical, and has short syllables in the initial three positions
(samaya). See the annotation ad 1.20. N ote also the absence of sandhi across the pada boundary of
83cd.
136 A's bhavetsyati in 8qd is rather bizarre; w hile this could potentially be a corruption of bhavisyati,
it seem s preferable to adopt the conjecture sa vetsyati (or perhaps ca vetsyati) proposed by Isaacson
(personal communication, November 2005).
137 divyasanga m ust refer to the yogic m ode by which Svacchandabhairava learns the scripture, referred
to in 78. This is by no means a well-attested expression. One might wonder whether anubhava is used
here in the sense of anubhava, meaning "perception;" but cf. prabhavatah in 84b, w ith which it might
rather be synonymous.
138 A syntactical problem is present in 85, insofar as the referent of the genitive transmitted in 85a, and
subject of the verb in 83d, are unclear. The former, nibaddhagranthasya, could be the object of kathayisyati;
but this could also be corrupt for nibaddhagranthas ca, and hence contain the subject. Only the latter
offers a clear interpretation: "[Amantri], by w hom the scripture had been assem bled/com posed (nibad-
dha) due to the power (anubhava) of divine contact (divyasanga), will speak the scriptural material (artha)
entirely, using ten thousand [verses]." This interpretation has been adopted.
139 In 8yd, A's unintelligible kartta is probably corrupt for kart 11: (as em ends B); cf. kartuvanchaya in
9 id and 98b. These are unusual formations, for in classical Sanskrit, the com pounding of infinitives
(here kartum) is, I believe, restricted to the cases of -kama and -manas.

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361

87cd-88 A n d h e s h a ll n o t Q) allo w h is d iv in e d isc ip le s to c o n tra c t th e s c rip tu ra l m a

te ria l ( ? ) / 4 O g re a t q u e e n . A n d h e s h a ll h av e o b sta c le s w ith th e [tex t of] se v e n

th o u s a n d [v erses].141

89 W ith th is a s p ira tio n , th e re is o n e w ith th e d e s ig n a tio n B in d u b h a ira v a , O g o d d e s s ,

a n d h e sh a ll h a v e a n o b sta c le w ith th e [tantra of] se v e n th o u s a n d .

9o-9iab O M a h a d e v i, a n d o n e n a m e d M a y a b h a ira v a w ith th is v e ry a s p ira tio n w ill

n o t re a c h siddhi (1) u s in g th e [text] n u m b e rin g Ten [Thousand Verses] (?).142 H e

sh a ll h av e a n o b s tru c tio n w ith th e se v e n th o u s a n d [verses].

9icd~92 A n d [th e re s h a ll b e] A n a n ta b h a ira v a , w ith th e a s p ira tio n to s p re a d [the tan-

fra];143 a n d h e to o , O p io u s w o m a n , s h a ll h av e a n o b s tru c tio n w ith th e sev e n

th o u s a n d [verses], n o d o u b t. Thus did speak Bhairava.

93~94a In th e D v a p a ra y u g a , th e g re a t [tantra] is s p o k e n b y L o rd S a d a s iv a .144 N e x t,

in th e s e v e n tie th a g e a fte r th is ,145 b y w a y o f d iv in e re c k o n in g , in th e K a liy u g a , O

140 samarttum in 88b is surely corrupt; so karisyati is also suspicious w ith its poor sandhi. One possible
text might be samhartum sa karisyati, perhaps meaning, "and he shall not make [allow?] his disciples
to contract the scriptural material." Of course, the causative kdrayisyati w ould in this case be expected.
Cf. constructions w ith V da + infinitive V x>meaning "to not allow to X." It is not impossible that so
is original. Although in classical Sanskrit, the visarga in sah is expected to drop before any consonant,
this is not always the case in the BraYa, wherein sah frequently takes ordinary sandhi. Note e.g. the
metrically required so in the odd padas ambaram bhavate so hi (xxn.gqa) and vtro bhavati so devi (x1.1v.691a).
The meaning of divyasisyanam in 88a is uncertain, but in light of the meaning of divya0 in 85b, the
point might be that Candabhairava had disciples to w hom he transmitted the teachings yogically.
141 It is not entirely clear what the vighna, "obstructing force," is an obstruction to: both the redaction
of scripture and the quest for siddhi seem possible. It might be equivalent to saying na siddhim prayasyati
(cf. 9od).
142 It is difficult to interpret the m s s ' s dasasamjhakah in 90b, which appears to agree with
mayabhairavanamano in 90. 9od does not specify in respect to what or through w hat Mayabhairava fails
to attain siddhi. Such information elsewhere finds expression with an instrumental; cf. 86ab, ... tenaiva
jhdnena ... siddhim sa lapsyati. It is just conceivable that an instrumental dasasamkhyaya ("through a text
of ten-thousand?") underlies dasasamjhakah, possibly corrupted under the influence of samjhakah in 89b.
Another possibility is the locative dasasamjhake: "with respect to the tantra called 'Ten-[thousand]'?"
The latter has been tentatively adopted, although neither possibility seem s compelling.
143 On the interpretation of 9 id , see the annotation ad 68d, 70, and 87.
144 It w ould seem that mahan, masculine, m ust be a substantive agreeing w ith the neuter prabhasitam.
See the annotation ad 1.32-33. The masculine prabhasito w ould here also be metrically acceptable; but
the fluidity of the masculine and neuter suggest caution in emending.
145 The number saptatima is non-standard Sanskrit for saptatitama, "seventieth." On the formation of
ordinals, see the annotation on the colophon of BraYa lv (n. 89).

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362

g o d d e s s , fro m h im 146 I s p e a k to y o u th e tantra th a t is h o n o re d b y B hairava.

94b~95ab A n d lik e w ise , in th e se v e n th [age] a fte r th is, n o d o u b t, y o u s h a ll b y th e

c o m m a n d o f S rlk a n th a s p e a k [the tantra] to K a p a lls a /47 O p io u s w o m a n , in th e

T re ta y u g a.

95cd-96ab In th e D v a p a ra ag e, o n th e c u s p o f th e K a liy u g a , th e o n e d e s ig n a te d

P a d m a b h a ira v a s h a ll c o n tra c t th e Tantra o f O ne and a Q uarter H undred-thousand,148

n o t o th e rw is e .

96cd-97ab In th e f o u r th q u a r te r in th e K a liy u g a , S v a c c h a n d a b h a ira v a s h a ll lik e w ise

c o n tra c t [it]. T hus did speak Bhairava.

98 B oth C a n d a b h a ira v a , a n d lik e w ise V ib h u b h a ira v a a n d M a y a b h a ira v a , sh a ll a p

p e a r a t th e e n d o f th e f o u r th q u a r te r in th e K a liy u g a w ith th e a s p ira tio n to s p re a d

[th e s c rip tu re ], O fa ir lady.

99-iooab A n d A n a n ta b h a ira v a , a t th e e n d o f th e kalpa, s h a ll n e v e r tru ly b e a b le to

s p r e a d [the s c r ip tu r e ] /49 h is m in d b e in g o v erco m e w ith d e v o tio n .150 H e sh all

c a u s e it to m e a s u re tw e n ty -fo u r th o u s a n d [verses], O p io u s w o m a n .

ioocd-io2ab C a n d a b h a ira v a , O g o d d e s s , V ib h u b h a ira v a , M a y a b h a ira v a , a n d lik e w ise

146 tasmat in 93b appears to refer to Sadasiva. This som ewhat problematic construction with the
ablative is similar to those of 46, 51, and 94-9538.
147 In 95a, A's tvam vaksyami m ust surely be corrupt for either tvam vaksyami or tvam vaksyasi. Although
the former w ould be a more trivial correction, the latter is probable; confusion of m and s is in any case
easy enough to account for. The Goddess had already learned the tantra in 93, and should hence be its
next teacher.
148 In 95d, padmabhairavasamjnakau m ust stand for the singularan unusual corruption. Were it a
dual, one w ould of course expect a dual verb. (Note, incidentally, xciv.yab: lepalepau na yasyasti sa tu
viro niranjanah; here the third person singular verb asti appears to agree w ith a dual noun, lepalepau.)
149 Underlying w hat A reads as sakyosyati in 99c is probably a verb form from /sa/c, "to be able."
One possibility is that this w as originally saknosyati, future singular for classical saksyati. This seems in
principle similar to other future verbs formed from a stem based on the present indicative; cf. ksipisyanti
from 1/ksip-ksipati in 83a. The difference lies in hesitation over treatment of 0 in saknoti, which here has
been retained as part of the future stem.
150 cetasah in 99d appears to be a nominative singular, formed from a thematized stem cetasa (from
cetas). Although syntactically difficult, it m ight also be possible that cetasah is plural and refers to all
the four beginning w ith Candabhairava in 97c. In this case, one could also emend the verb in 99c to the
plural.

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363

A n a n ta :151 h a v in g le a r n e d th is tantra, n o d o u b t, (1) [these] fin a l h e ro e s sh all a tta in

siddhi a t th e e n d o f th e kalpa ( ? ) / 52 O q u e e n o f th e g o d s. Bhairava has spoken.

io2cd-ic>3 A n d a t th e e n d o f th e K a liy u g a , th e y o g in is, im p e lle d b y th e sakti, sh a ll

sn a tc h th is s c rip tu re a n d its tra d itio n o f tra n s m is s io n a n d d e p a r t to th e lim it o f

th e sakti [tattva],153 O p io u s w o m a n , n o d o u b t.154 T hus did speak Bhairava.

104 In th e K rta y u g a , O M a h a d e v i, a n d in th e T reta- a n d D v a p a ra y u g a s , B h airav a h a s

n o t s p o k e n th e re v e la tio n o f th is s c rip tu re .155

105 B u t in th e [next] K a liy u g a , O g re a t q u e e n , in th is v e ry m a n n e r y o u s h a ll e n g a g e

in th e re v e la tio n of th is s c r i p t u r e / 56 n o d o u b t.

106 You sh a ll te a c h tw elv e th o u s a n d [verses], n o t e v e n a little m o r e / 57 O q u e e n of

th e g o d s, o u t o f d e s ire fo r th e g o o d o f p e o p le .

107-108 T h o se p e o p le w h o re s id e o n th e Is la n d o f M a i d e n s / 58 m y d ea r, s h a ll a tta in

151 In lood and io ib , respectively, vibhubhaimvam and anantam are masculine nominatives in sense,
but have the -m ending of the neuter, thus avoiding sandhi w ith the subsequent vowel.
152101c is problematic. A s transmitted, etad apascima vtras in A, this pada has the metrical fault of
short syllables in the second and third positions. Moreover, the m eaning that seem s m ost appropriate
w ould be paScimah, "final [heroes]," rather than apascimah, considering that they come at the end of the
kalpa. However, perhaps this could be interpreted as a bahuvrihi m eaning "they from w hom no one is
afterwards," i.e. "final." This interpretation has been tentatively adopted. One might also consider the
possibility of em ending to etad vipascita vims.
153 ca in 103b seems to suggest that sampradayas is a second object of pmydsyanti, and hence should
be em ended to the accusative. In 103c, A's saktyantam appears to m ean (and should presumably be
em ended to) saktyantam. The sense of this passage appears to be that the yoginis withdraw the scripture
back into its unmanifest state in the sakti tattva.
154 There is som e uncertaintly concerning manayisyati; if this is correct and means "he w ill cause [it]
to measure," this w ould seem to be the only clear case of a mortal expanding the tantradepending
upon the interpretation of vistarayisyati in 68d, etc.
155 Though the construction is not entirely clear, the point appears to be that there is no revelation
(avatara) of this scripture in the next three Yugas; 105 below appears to confirm this. It is conceivable
that loqd, sucito bhairavena tu, is an aside, much like evam vai bhairavo 'bravtt; but the phrase does not
seem to occur elsewhere.
156 It seems that in 105c avataro is treated as accusative, the direct object of karisyasi in 103d. This
might be metri causa.
157 This is a som ewhat ironic prediction given that the BraYa as w e have it contains more than 12,500
verses; but perhaps the present statement could not anticipate the Uttara- and Uttarottaratantras, the
final fourteen chapters.
158 kumartdvTpa, "Island of Maidens," is mentioned as a land having seven kula-mountains in the
cosm ology of the Nisvasaguhya (6.19-20), whence Svacchandatantra 10.254 (dvTpam kumarikakhyam); it
also appears in lists of sacred places in Tantrdloka (kanyadvlpa, in 8.85, 8.91) and Kubjikamata (21.8, 21.57).
Cf. chapter 4, n. 105, in part 1.

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[this] s c r ip tu re a n d n o t a n o th e r, in th e little v illa g e K a la p a ;159 h e s h a ll th e n c o n

tra c t [it], O g o d d e ss . H e s h a ll re v e a l th e Tantra o f Twelve-thousand in th e b e g in n in g

o f th e K a liy u g a .l6

1 0 9 -1 1 0 O q u e e n of th e g o d s, y o u s h a ll sp e a k th e Tantra o f O ne and Q uarter H u n

dred Thousand to S v a c c h a n d a b h a ira v a h im self, O p io u s w o m a n 161 thus did speak

Bhairava h e b y w h o m , O g re a t q u e e n , th e Tantra o f Twelve-thousand w a s c o n

t r a c t e d / 62 O w o m a n of g re a t fo rtu n e . In th is m a tte r, o n e n e e d n o t d e lib e ra te .

m -ii3 a b (1) A fte r s p e a k in g [th e tantra] to th e g ro u p o f fo u r h e ro e s u s in g te n th o u

s a n d [verses] ( ? ) / 63 th e n , O g o d d e s s , h a v in g b e e n ta u g h t b y y o u , fa ir lady, a n d

b e in g lo c a te d in th e little v illa g e K a la p a, h e, n o t y e t fu lly p e r f e c te d / 64 sh all

te a c h V isn u b h a ira v a th e s c rip tu re m e a s u r in g tw elv e th o u s a n d [verses], O p io u s

159 kaldpagramake in 108a could as easily construe with 107 or 108b. Looking ahead to 111-14, it
seem s som ewhat more correct to call Kalapa the site of the scripture's dissemination, rather than its
abbreviation; the site of the latter is not specified in 110-11, which mention its abbreviation. Reference to
kalapagramaka as the site of revelation in the beginning of the Kaliyuga occurs in Jayaratha's commentary
ad Tantrdloka 1.8, quoting Sivadrsti 7.108 (the k s t s edition prints kalapigrama). It is also mentioned, for
instance, in the opening of the Vimalaprabhd commentary on the Kalacakratantra. Cf. chapter 4, n. 104, in
part 1.
16 jh g referent of sah ("he") in 108b, which is also the subject of karisyati in io8d, is not evident.
This might refer to Svacchandabhairava, w ho teaches Visnubhairava the scripture in Kalapa (111-12).
There is a syntactical problem as well: it w ould appear that avatdram karisyati m ust be understood as
a com pound verb, w ith dvddasaiva sahasrdni (io8e) as its object. Normally, one w ould expect avatara to
construe w ith a genitive, e.g. sdstrasya; cf. i05cd. Note also the non-application of vowel seindhi in 108a,
viz. yugasya adau, and its unmetrical opening, kaliyugasya, w ith laghu syllables in positions two and
three; cf. 1.101c.
161 N ote that 109a possesses a variant metrical pattern (vipula).
162 The feminine tasya in transmitted in 110c must surely be corrupt for the masculine, referring to
Svacchandabhairava.
163 The reference to a group of four heroes in m b is not entirely clear, nor is the syntax of m a b . A
vlracatustaya is not elsewhere mentioned in the BraYa; it is rather a group of eight heroes which has
importance in this text. BraYa xxm , which teaches a vlrastakavidhi, also teaches a group of three heroes
(from verse 27). This raises the possibility that m b might read vlrdcatustayam, if perhaps by "four
heroines" could be meant the four Devis of the mandala, Rakta, Karali, CandaksI, and Mahocchusma
(see the annotation ad 1.9). The term vTrd, however, seems applied primarily to Aghoresvarl herself.
Contextually more probable, vlracatustaya should refer to the group Candabhairava, Vibhubhairava,
Mayabhairava, and Anantabhairava, mentioned in 97-102; this interpretation has been adopted.
Grammatically, muktva vlracatustayam could mean vind vlracatustayam, "excluding/leaving aside the
Four Heroes." Another option might be to read muktva as hiatus-breaking -m- plus uktva, construing
m a b with m - i3 a b . This interpretation has been adopted.
164 It is possible that asiddhas caiva in 112c is corrupt for asiddhasyaiva, which w ould hence agree with
visnubhairavakasya.

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365

w o m a n ;165 n o d o u b t a b o u t it.

1 1 3 C C I-1 1 4 V isn u b h a ira v a , O g o d d e s s , w ill s p e a k th e te n a n d tw o th o u s a n d [verses]

to p e o p le r e s id in g o n th e Is la n d o f M a id e n s w h o s e m in d s a re e m p o w e re d b y th e

sakti. Thus did speak Bhairava.

ii5 - n 6 a b O M a h a d e v i, ju s t lik e th e Seven H undred [Verses],166 th e Tantra o f Twelve-

thousand sh a ll b e in h o m e a fte r h o m e , n o d o u b t, o f th o s e w ith m in d s e m p o w e re d

b y th e sakti.167 In th is m a tte r, th e re is n o n e e d to d e lib e ra te .

u 6 c d -ii7 In h o m e a fte r h o m e , O M a h a d e v i, w h e th e r th e y b e m e n fit fo r siddhi,168 o r

w o m e n fit fo r siddhi, it s h a ll s p re a d (y) to all th e ir h o m e s (?).169 Thus did speak

Bhairava.

118 B u t th o s e w h o a re u n fit fo r siddhi, w h e th e r a m a n o r w o m e n ,170 s h a ll n o t a tta in

e v e n th e m e re vidya-m a n tr a ,171 O g re a t q u e e n . T h o se fit fo r siddhi s h a ll le a rn th is

sec ret, O M a h a d e v i.

119 T h is n a rra tiv e o f th e tantra's re v e la tio n , ex a ctly as it w a s s p o k e n to m e b y S rika-

n th a , I to o h a v e s p o k e n th u s , O q u e e n o f th e g o d s.

120 N o w , lis te n w ith s in g le -m in d e d a tte n tio n to th a t n a m e d th e Great Bhairavaltantra ],

165 It seems contextually required that sastram dvadasasammitam \ sahasrair . . . (ii2 d - ii3 a ) should mean
dvadasasahasrakam sastramperhaps "the scripture measuring twelve, by way of thousands."
166 It seems possible that the saptasatani here mentioned is none other than the DurgasaptasatT, i.e. the
DevTmdhatyam of the Mdrkandeya Parana. See the discussion in chapter 4, section 3.
167 Cf. Kaulajnananirnaya 22.iocd, kdmarupe imam sastram yoginmam grhe grhe. 1x5 could perhaps be
interpreted as a complete sentence, w ith 116-17 construing together; but the phrase ndtra karya vicara-
nat (116b) seems m ost frequently to occur at the end of a syntactic unit.
168 In n 6 d , A's punsa, i.e. putnsah, could w ell be original, an irregular nominative plural based on a
thematized stem putnsa for pums.
169 The subject of pracarisyati appears to be the text itself. If taken as causalcf. the apparent equiva
lence of vistdrayisyati (68d, 6gd) and vistarisyati (7od)the subject could instead be Visnubhairava, viz.
"he shall propogate [it] in home after home." A's unintelligible adhigrhesv atha in 117b is probably a
corruption api grhesv atha, an emendation suggested by Isaacson. Another possibility m ight be to read
adhikrtesv atha, referring to those possessing adhikdra, the entitlement to scripture and ritual practices
bestowed by initiation (see Tantrikabhidhanakosa, vol. 1, 105).
170 Use of the singular purusah for the plural in 118b seem s triggered by metrical exigency.
171 There is a serious metrical problem in 118c, w ith a poor four-syllable cadence of " (api caiva).
The text seems semantically plausible, however, and no alternative is obvious. It might be conceivable,
though unlikely, that the text originally read apis caiva, w ith a visarga added metra causa and subse
quently removed in transmission.

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366

to g e th e r w ith its sec rets, w h ic h p o s s e s s e s th e q u a litie s o f th e e n tire m a ss [of

s c rip tu ra l w is d o m ].172

121 T h a t S ak ti w h ic h h a s b e e n d e s c rib e d earlier, in fin ite a n d p rim o rd ia l, a ris in g fro m

th e in fin ite o n e / 73 O h ig h ly fo r tu n a te w o m a n , h e r d iv is io n s I sh a ll n o w te a c h in

seq u e n ce.

i22-24ab T h e o n e w h o is c a lle d " b e y o n d c o n c e p tio n ," 174 S iva, is th e s u p re m e c a u s e / 75

w ith o u t a p p e la tio n a n d w ith o u t tra n s fo rm a tio n , p e rv a s iv e a n d q u ie sc e n t, w ith

o u t a n in h e re n t n a t u r e / 76 O M a h a d e v i, d e v o id o f a c tio n a n d c a u s e / 77 u n d iffe re n

tia te d , w ith o u t c o n c e p tu a liz a tio n , fo rm le ss, d e v o id o f th e g unas, w ith o u t [n o tio n s

of] " m in e " a n d " I," a n d s itu a te d in th e s ta te o f n o n -d u a lity .

i24cd-i26ab H e is a p p ro a c h a b le to y o g in s [alone] th r o u g h m e d i t a t i o n / 78 h a v in g w is

d o m a s h is fo rm , O w o m a n o f g re a t fa m e , a b id in g in th e s ta te b e y o n d ac tiv ity as

c o n sc io u sn e ss (sam jnd) alo n e, th e S u p re m e L o rd . H e , th e a g e n t o f g ra c e fo r all,

h a s th e fo rm o f th e s u p re m e effu lg en ce , a n d is p e rv a siv e , w ith fo rm u n m a n ife st,

b e y o n d m in d , a n d g r e a t / 79

172 It seems that sarvasandohalaksana w ould mean saroajhanaughalaksana. Cf. the expression jhana-
sandoha in 42a, referring to the Tantra of One and a Quarter Hundred-thousand.
173 anantasambhavd probably means anantat paramasivat sambhavo yasyah sanantasambhava, as trans
lated above; but it might conceivably mean anantasya jagatah sambhavo yasyah sanantasambhava. N ote
that Lxxxm.2 closely parallels this verse (ya sa saktih samakhyatanantyadyanantasambhava \ tasya bhedam
pravaksyami srnusvekamana sati).
174 N ote that 122a occurs also as Timirodghatana 4.4a ( n g m p p A 3 5 / 3 , e-transcription courtesy of So-
madeva Vasudeva), quoted below in the annotation ad 127. In 122a, the masculine yo 'sau agrees w ith
acintyam, which is declined in the neuter to avoid hiatus w ith the subsequent iti. N ote also the non
application of vowel sandhi between asau and acintyam.
175 Although here not a bahuvrlhi compound, paramakaranah (in 122b) appears to have taken the
masculine gender of sivah, w hom it describes. Cf. the "correct" expression sivah paramakaranam, e.g.
Netratantra 8.36b. It is of course possible that the text has become corrupt.
176 On this rather Buddhist-sounding epithet, cf. the description of parabrahman as
nihsvabhavasvabhavam in Kalikakulapancasatika 6.
177 Cf. BraYa Lxxxix.44ab, describing the supreme reality (niskalam tattvam): nistarahgam niralokam
k[ri]yakaranavarjitam.
178 yoginyam, as reads A in 124c, is surely corrupt for yoginam. Cf. Rudrayamala [Uttaratantra] 2.28c,
yogibhir dhyanagamye [cakre].
179 It is possible that mahatmanah (126b) is genitive and agrees w ith tasya in 126c; however, it seems
more likely to be nominative, agreeing w ith other adjectives in i26ab. Cf. the nominative cetasah in
i.99d, and the probable feminine vocative mahatmane in 38b.

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367

i26cd-28 H is S akti, O M a h a d e v i, a ris in g b y its o w n n a tu re , is n o t p r o d u c e d .180 S he

h a s b y h e r n a tu r e th e fo rm o f m o o n lig h t, lik e c ry sta llin e ra y s .181 H is iccha sakti,

e m e rg in g in th e fo r m o f w is d o m a s th e T ra n sm e n ta l [sakti],182 is w ith o u t s e m

b la n c e ;183 s h e is c a lle d A v a d h u ta .184 She, th e in fin ite o n e , a w a k e n s bindu a n d

nada in s ta n ta n e o u s ly .185

i29~3oab S h a p e d lik e a coil s itu a te d in [the a lp h a b e t], b e g in n in g w ith th e vow els, sh e

is d iv id e d in to fo u r sec tio n s, (,;) [each] d iv id e d in to fo u r se c tio n s (?).186 T h e c o lied

(kundalint) sakti ex ists th u s [as a cakra] w ith th e s ix te e n vow els.

180 Regarding i26d, cf. Netratantra 2i.39cd~4oab, defining the kriya sakti: evam kriyeti sa proktd eka-
nanyasvabhavaja || svabhavottha svabhdvarthd sva svatah svodita siva | .
181 sphdtikasyaiva in 127b has been em ended to sphatikasyeva, since a comparison appears intended.
182 Although here an epithet of the supreme Sakti, manonmani, like iccha, varna, kriyd, etc., appears also
as the name of a specific sakti', cf., e.g., Malinivijayottaratantra 8.64c and Svacchandatantra 2-7iab. The
translation "transmental" is Vasudeva's (2004, 219) for manonmana.
183 127c is syntactically uncertain. A final -r has most probably been lost from sakti in A, which in
any case m ust be nominative. Presumably, tasya refers to Siva and is possessive in sense; but if so,
tasyecchd sakti seem s redundant in light of tasya sakti. Construed w ith nirgata, it is possible that the
genitive could have the sense of the ablative. But cf. 3 4 , where iccha ndmena para saktih construes with
an apparently possessive genitive. N ote the parallel passage Timirodghatana 4.4, a condensed version of
BraYa 1.122-28: yo sau acintyam ity dhu[h] sivam [em. sivah?] paramakdranah \ tasye[cch]d nirgata sakti [em.
saktir?] nadabinduprabhedim fern. prabodhini] ( n g m p p Reel A 3 5 / 3 ) . N ote that the text of 127c also occurs
in the Kularatnamdla, quoted by Jayaratha commenting ad Tantrdloka 1.274 (adrstavigrahas caiva sa sdnta
iti giyate | tasyecchd nirgata saktis taddharmagunasamyuta).
A central question concerning the interpretation of I26cd-i33 is whether the verses describe the one
para sakti, or a progression of her manifestations. The latter seems unlikely, for the various epithets
and descriptions provided, viz. iccha sakti, manonmani, avadhuta, kundalini, etc., are consistent with
description of the supreme sakti. It could just be possible that tasyecchd is non-standard sandhi for
tasydh iccha, and might even have the sense of tasydh icchdydh, if indeed the intention is to provide a
progression from a para sakti to iccha sakti, and then to e.g. jridnasakti. But then w e w ould have the jndna
sakti awakening bindu, which cannot be the case, for in this role the sakti is elsewhere referred to as iccha
(cf. 34cd) or avadhuta (here, in 128, and in Lxvn.33ab: sa iaktir avadhuta tu parabindtau] layam gata).
In I27cd-i28 there appear to be as many as four predicates, viz. nirgata, pravartate, smrtd, and prabod-
hayati. The syntax suggests taking nirgata as adjective of the subject, w ith pravartate as "exists," although
it could perhaps mean "arises."
184 See the annotation ad 1.36 on the avadhuta sakti.
185 What A transmits as sanantabindunadau in i28cd seem s likely to be corrupt for sdnanta bindunadau.
It is not common that com pounds cut across pada boundaries in this material, although cf., e.g., i2iab .
In any case Ananta is unlikely to be grouped w ith nada and bindu, and anantd occurs above in i2 ia b as
an epithet of the supreme sakti. If the text were correct and this is a com pound, it might mean, "[She
awakens] bindu and nada, together w ith Ananta." The only connection discernable between these three
w ould be cosmogonic functions.
186 129a and 129b seem redundant, unless the point is that the four divisions are also each divided
into four, presumably accomodating the sixteen vowels as mentioned in 129b.

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368

i3ocd-3i P o sse s sin g fo u r p a th w a y s ,17 a n d d e c o ra te d b y th e F ive V o id s /88 sh e is th u s

fiv efo ld , th e p rim o rid ia l tra n s m e n ta l [sakti];189 a n d sh e fu r th e rm o re a rise s [as

n in e fo ld ] th r o u g h th e ritu a l p r o c e d u re o f th e N in e -S y lla b le [V idya].190

132 C o n jo in e d w ith th e vo w els a n d c o n so n a n ts, (1) a n d p o s s e s s in g th e [e n tire a lp h a

b e t of] fifty le tte rs ( ? ) / 91 th e A v a d h u ta , O M a h a d e v i, ex ists w ith n in e d iv isio n s.

187 The reference to the sakti as catuskapathakopeta (130c) is not especially transparent. It seem s probable
that catuskapathaka is supposed to mean catuspatha, "cross, crossroads." This could well suit the man
dala context suggested in 129-30. Note in particular the bhautika cakra taught in BraYa xix, a mandala
constructed beginning w ith a circumscribed catuspatha (cross). In the center (nabhi) is installed the
smamna-mantra ( h u m ) , around which are the sixteen vowels in the four mandala sections, followed
by the remaining alphabet and devls Rakta, Karala, CandaksI and Mahocchusmathe devJcatustaya,
"group of four goddesses," so called in xxvi.iob. It is possible that this particular alphabetical cakra of
the four goddesses is precisely what 129-30 refers to.
t88 p h g notion of Five Voids ( vyomapahcaka) is taught in BraYa l x x x i x , in the context of yoga, where
they appear as constituents of the subtle body (silksmadeha or puryastaka). The supreme Siva lies at the
end of this series of voids, which are once referred to as devinam vyopapancaklajm (Lxxxix.26b), although
their precise relationship to the goddesses of the BraYa eludes me. Reference to a vyomapancaka occurs
also in other Saiva sources, e.g. Kaulajhananirnaya 4.9 (where they are the locus for visualizing the sakti
in the form of a stroke of lightening), and Netratantra (7.1, 7.27), where commenting Ksemaraja provides
the synonym siinyapahcaka. On the complex topic of the Voids in Saiva yoga, see the admirable study
of Vasudeva, Yoga of the Malinivijayottaratantra, 256-92 (chart on 269).
In i3od, note absence of internal vowel sandhi w ith pahcavyoma-alamkrta; this is likely to be original,
necessitated by meter. Cf. sikhdydm tu sikha jheyd kavacam sarva-ahgikam (xn.67). In cases w hen the first
of the two vowels is -u or -i, an hiatus-breaking -r- is often inserted between the two; see the annotation
ad 26. One also finds insertion of m to break hiatus between elements of a compound; cf. xix.3iab,
vasyakarsanamadlni karmani kuru suvrate.
189 The text of 131b, saktir adya manonmani, occurs in a number of Saiva scriptures, e.g. Bhairavamangald
(1.9), Kulasara (f. 78V), Kubjikamata (5.89, 6.109, 25.89, and 25.165) and several times in the Tantrasadbhava.
190 The syntax of 128-132, particularly its sentence division, has ambiguities. In the translation,
samvyavasthitd (129b), sthita (130b), prajayate (i3 id ), and vyavasthita (i32d) have been interpreted as
sentence-final verbs. This is not especially satisfying in the case of i3 0 -3 ia b . Another possibility, in this
case, w ould be to divide between i3ocd; the Sakti being catuspathakopeta (130c) could then be a result of
her being divided into four sections (lzgcd), which makes it easier to understand how she is fivefold,
adorned by five voids. One could then take I3 icd -i3 2 a b as a sentence, construing i32cd independently.
191 It does not seem possible to interpret what A reads as 132b, pahcasdksarasampratam. The form
pahcasa is irregular Sanskrit for pancasat, "fifty." It is possible this pada is metri causa for pancdsdksardh
sdmpratam, the sense perhaps being that now (sdmpratam), she being conjoined w ith the vowels and
consonants, all fifty letters of the alphabet are present. But the likelihood seem s high that the text
is corrupt. One possible emendation might be pahcasaksarasamyutd. This could arise from confusion
between the post-consonantal ligatures for -ra and -u, and subsequently p and y. Slightly more difficult,
one could consider the possibility that sampratam is a corruption from samputa, also perhaps arising
from confusion between -ra and -u. Most commonly, samputa refers to the framing of a mantra with
syllables in its beginning and end, e.g. hum . .. svdhd. Commenting ad Netratantra 8.11, Ksemaraja
provides such an explanation, quoting an unnamed source: mantram ddau likhed vidvan abhidheyam atah
param \ mantram asya likhet pascdt samputam pariklrtitam ("A w ise man should write a mantra in the
beginning, the substantive matter [abhidheya] afterwards, and should write a mantra at the end; this
is know n as samputa"). Here, however, the implication w ould perhaps be that the navaksarl sakti is
surrounded or enclosed, samputa, by the entire alphabet, perhaps in a cakra as suggested above in 130.

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369

133 In h e r ex ist th e D e v is, th e D u tis, th e Y ogim s, a n d M o th e rs o f th e Ucchusma-

[tantra]192 sh e c re a te s all, O g o d d e s s , fo llo w in g th e w ill o f Siva.

T h u s e n d s c h a p te r o n e , th e " C h a p te r o f th e C o n n e c tio n s ,"

o f th e Great Bhairava Tantra, th e Tantra o f Twelve-thousand Verses,

th e Picumata, th e M ethod o f N in e Syllables.

192 atm seems to refer to the Sakti; it could however refer to the alphabet, pancasaksara, the point
being that phonem es are the constituents of the deities, yoginyocchusmamatarah seem s to mean yo-
ginya ucchusmamataras ca. The same expression, except w ith the more correct mdtarah, occurs as
Lxxxvm.244d. As mentioned ad Sab-cy this particular list refers to the four devls (Rakta, Karall, Ca-
ndaksl, and Mahocchusma), four dutis (Karala, Dantura, Bhimavaktra, and Mahabala), Seven or Eight
Mothers, and a set of six Yogims (KrostukI, Vijaya, Gajakarna, MahamukhI, Cakravega, and Mahanasa).
That ucchusmamatardh means ucchusmatantre yd mdtarah [proktas] tah is suggested by iv.2533b, from a
passage quoted in full above (ad 8cd-ci): ucchusmatantre namani guhyakanam na samsayah ("These, no
doubt, Eire the names of the guhyakas in the Ucchusmatantra."). On the irregular nominative plural
mdtarah, see the annotation ad 1.83.

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Th e E x t r a c t i o n o f M a n t r a s

iab N o w , I s h a ll n e x t te a c h th e h ig h e s t w o rs h ip o f A g h o n .1

icd-2 W h e n th e m antrin is [in th e state] 'b e y o n d c o n d u c t' (niracara),2 a b id in g w ith

a b o d y [e m p o w e re d by] th e A v a d h u ta [Sakti],3 h e th e n p e r fo rm s w o rs h ip o f th e

y o g in ls a n d o f S iva.4 'A vadhuta' is th e S akti, w h ile th e s ta te b e y o n d c o n d u c t

1This chapter teaches the nine-syllable (navaksam) vidya of Aghori, the central mantra of the system
of the BraYa and the sonic embodiment of its core deity mandala. The full exposition of the mantra-
goddesses constituting this vidya, w ith their ancilliaries, along w ith variations of the vidya used for
different applications, occurs as the tenth chapter, devmam mantroddharapatala. Here are provided only
the H/a-mantras of the deities. N ote the non-application of sandhi across the pada boundary of iab.
In ib , A's arghorydrccanam is probably an error for aghoryarcanam. But this sort of sandhi is found
frequently in A; cf. 14b below, where it reads aghorydhga0. In both cases, instead of reading a compoimd,
one m ight instead interpret the text as having the genitive aghoryah, w ith double-application of sandhi,
although this is more plausible in ib than 14b. N ote the genitive in Lvii.3b, aghoryd[h] sadhanam param.
2 The text of 2d as transmitted seems implausible: niracdraparah sivah. Since A frequently drops
visarga before labials, w e m ight interpret this as niracarah parah sivah. Cf., e.g., Lxxxvn.96cd, niracaralh]
sa evdtra ucchusmam parikirtitam ("In this context, that very 'niracara' is said to be Ucchusmabhairava");
and Bhairavamahgala 242c, niracaralh] sivo jheyalh] ("Siva is known as 'niracara'"). It seems more likely,
however, that one should rather em end the text to niracarapadah Sivah; the expression niracarapada occurs
nearly twenty times in the BraYa, and ra for da is a minor corruption. Both readings w ould be plausible,
but the latter is better attested and has accordingly been adopted. On the meaning of niracara, see
the following note. Saying that the practitioner "is niracara" seem s to be equivalent to saying he is
niracarapadavasthah or niracarapade sthitah, both common expressions in the BraYa (see the quotations in
n. 5 below). Note, incidentally, the absence of sandhi across the pada boundary of led.
3 B's reading avadhutatanuh sthitaha correction, it seem shas been accepted in id . A, which reads
tanusthitah, frequently drops visarga before sibilants, and this bahuvrlhi com pound is in several cases
transmitted with the visarga (e.g. m.202d). On its interpretation, see n. 5 below. One cannot be fully
certain in correcting Sakti niracara in 2cd to Saktir niracara. In its extremely numerous occurrences, the
nominative Sakti more often than not omits the visarga in A. Only before vow els and semi-vowels does
A transmit saktir, w ith one exception (1.126c). It may hence be possible that -i, sans visarga, is in this
text optionally considered an acceptable feminine nominative singular ending, or else is an acceptable
sandhi before a voiced consonant.
4 yogeSi or yogeSvan is synonym ous with yogim; cf. the title SiddhayogeSvanmata, and note Torszok's
discussion thereof ("Doctrine of Magic Female Spirits," iii-iv.). Here the expression m ust be broad, for
it includes the Mother goddesses as w ell as a group of six yoginls; cf. the annotation verse 11 below.
370

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37 i

(niracara) is th e S u p re m e Siva.5

5 Concerning niracara and the avadhuta sakti, see the annotation on 1.36-39. The instruction to enter
the niracara state and install the mantras of the supreme Sakti upon the body occurs as a preliminary
for a number of ritual practices; cf., e.g., xxi-94ab and 111.50:
niracarapade yukto avadhutatanuh sthitah | (xxi-94ab)
94a p a d e ] em.- p a d a ir A 94b ta n u h ] corr.; ta n u A
avadhutatanu krtva bhasmoddhulitavigrahah j
niracarapadavastho dhyayed bhtmam kapalinam || (111.50)
This pair of terms occurs in several Saiva sources of the Vidyapltha; cf., e.g., Tantrasadbhava z .z jc d -
28ab. According to Sanderson (personal communcation, 2004), niracara occurs in this sense also in
the Yoginlsahcara of the Jayadrathayamala. For avadhuta, Bhairavamahgala 394-396ab provides a nirukti
(etymology): avadhuta is that which "shakes off" (dhunate) 'ava'glossed as ajhdna ("ignorance"), papa
("sin"), adhogati ("going to hell"), and duhkha ("sorrow"):
dhunitva tu malan sarvan urdhvamarganuvartim |
avadhuteti sa prokta nitydnugrahasTlhu |j 394 ||
avam ajhanam ity uktam ava papam prakTrtitam \
avam adhogatir jheyam ava duhkheti kirtitam || 395 ||
tat sarvam dhunate yasmat tasmdd avadhuta ucyate \
394a m a la n s a rv a n ] em.-, m a la m s a rv a ms conj.; g a ti(r v i?)jn ey am ms
395c g a tir jn e y a m ] 393d
d u h k h e ti ] corr. V asudeva; d u k h e ti ms 396a ta t ] em. V asudeva; ta m s y a s m a t ] corr. V asudeva;
y a m s m a d ms

n ak 5-687; electronic transcription courtesy of Somadeva Vasudeva. The expression avadhutatanuh


sthitah refers to having the mantras of the Supreme Goddess installed onto the body through nyasa. This
presumably refers to installation of the navaksara vidya and its extended pantheon, the deities delineated
in the present chapter. Perhaps the m ost comprehensive nyasa is that of xn. 35-72. References to instal
lation of the avadhuta on the body emphasize the hom ology of its mantra-deitiesthe goddessesw ith
the tattva-series of reality levels (tattvamdla), a hom ology taught in e.g. xxx.225-33. xxvm.47b, for exam
ple, refers to the avadhuta as sivadyavanivyapaka, w hile iv.456d uses the expression sivadyavanimantika
(presumably non-standard Sanskrit for sivadyavanyantika, w ith an internal hiatus-breaking -m-).
N ote, incidentally, that Bhairavamahgala (from 385) teaches a system of sixteen principal internal na-
dls, w ith avadhuta hom ologized to the central, supreme (para) nadl extending through the brahmarandhra
(brahmarandhrad vinirgata, 392d)hence the description of avadhuta as urdhvamarganuvartim in 394b
above. This is noteworthy in light of avadhutt being the name for the central nadT in som e Buddhist
yogimtantras, e.g. the Hevajratantra; cf. I.i.13-14:
dvdtrimsan nadyah ... tesam madhye tisro nddyah pradhanah \ laland rasand avadhutl ceti |
... avadhutt madhyadese grdhyagrdhakavarjitd ||
Parallel material may be found in Samvarodayatantra 7, especially 7.2icd (avadhutT madhyadese tu
grdhyagrdhakavarjitd).
The term niracara derives its significance from ritual: the niracara practitioner is one w ho is without,
i.e. beyond, codified practice (dcdra). But this does not represent disavowal of ritual, for the injunction to
abide in the niracara state occurs as a preliminary to performance of the m ost complex of observances.
It rather represents meditational absorption, the transcendence in ritual of dualist conceptualization
(dvaitabhava or vikalpa), and in more concrete terms, transcendence of orthodox purity norms. In this
sense, niracara is cognate to advaitacara, the "nondual ritual conduct" in w hich dualist (dvaita) distinc
tions between 'pure' and 'impure' are transcended. The expressions niracarapade sthitah, niracarapado
bhutvd, and niracarapadavasthah, etc., appear to be equivalent to advaitapadasamsthitah (BraYa 111.13rd).
The Bhairavamahgala explains niracara in ideational terms: nirdcdrakriyd means ritual "based in a non
dual state of mind" (advaitam bhdvam asrita) w hile sdcdra ritual is the opposite. Entering into the niracara
state hence refers to avikalpata, in which the practitioner's affective state reflects the ontological singu
larity of the supreme deity, the nirdcarapada. Bhairavamahgala 245-251:

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372

3 A fte r le a r n in g th e p ro c e d u re fo r th e ir w o rs h ip ,6 th e m antrin th e n a tta in s siddhi. I

sh a ll h e n c e te a c h th e e x tra c tio n o f th e ir m a n tra s ,7 in se q u e n c e .

4-5 W e a rin g w h ite clo th in g , s m e a re d w ith fr a g ra n t w h ite o in tm e n t,8 th e w is e m antrin,

o n a p u re , b e a u tifu l p la c e o n th e g r o u n d d e c o ra te d w ith b e a u tifu l flo w ers,9

s h o u ld th e re a lw a y s e x tra c t [th e m a n tra s of] th e D e v ls, D u tis, Y oginls, a n d M o th

ers, h e a d e d b y K a p a llsa b h a ira v a .10

6 T h e first [le tte r ca] o f th e se c o n d [varga, w ith ] th e firs t [vow el a] s e t in p la c e ;11

niracarakriyajheya advaitam bhavam asrita I


dvaitam tu bhavam asritya sacaram tu kriya smrta |j 245 ||
tasmdt sacaram utsrjya nirdcdram samasrayet j
vikalpam avikalpam ca dvav etau parikirtitau || 246 ||
vikalpo dvaitam ity ahuh advaitam nirvikalpata \
tasmdd vikalpam utsrjya nirvikalpam samasrayet || 247 ||
245b a d v a ita m ] em.; a d h v a ita d cod. 245c a srity a ] corr.-, aS rtya cod. 246a u tsrjy a ] em. Va
su d e v a ; u srjy a h cod. 247a v ik a lp o ] em.; v ik a lp a cod. d v a ita m ] em.; d v a ity a m cod. 247b
n irv ik a lp a ta ] em.; n irm ik a lp a ta cod. 247c u tsrjy a ] em.; u tsrjy a h cod.

Cf. BraYa vm.3-4ab:


tato hy ekamana bhiitvd avadhutatanuh sthitah \
niracarena bhavena yada pasyati sarvatah || 3 ||
tada karoti karmani vicitrani mahTtale |
"Then, achieving single-pointed concentration, abiding with the body empowered by the
avadhuta sakti, w hen one sees everything w ith a non-dual disposition (niracarena bhavena),
one accomplishes wonderous deeds on [this very] earth."
Commenting ad Tantraloka 20.9, Jayaratha reads into the dichotom y between niracara and sacara the
duality of the gnostic and the ritualistthejnanin and those for whom ritual is primary (kriyapradhanah).
But this position reflects considerable historical development.
6 The referent of etesam could be avadhuta [sakti] and niracara [i.e. para siva]; that is, the genitive
plural etesam could stand for the dual etayoh. Such avoidance of the dual finds attestation elsewhere
in the text. See the annotation on i.95cd-96ab. However, it seems more probable that acd is merely
an explanatory aside, and that etesam refers to yogesmam sivasya ca in 2b. For etesam is picked up by
tesdm [mantroddharam] in 3c, which refers to all the deities w hose mantras are 'extracted' below: the
four DevTs and Dutis, Six Yoginls, the Mothers, and Kapallsa. Of course, whether etesam and tesam refer
to avadhuta and Siva or to yogesis and Siva amounts to the same thing, for the avadhuta sakti contains
w ithin itself all the yogesis.
7 On the concept of mantroddhara, see 'uddhara' in Tantrikabhidhanakosa, vol. I, 230-31, and Schoter-
man, Satsahasra Samhita, 182-209.
8 T h is p a t t e r n o f tw o p a d a s d e s c rib in g th e c o lo r o f c lo th in g , a n d t h a t o f g a r la n d s a n d / o r
ointment worn, is extremely common, occurring in both tantric and non-tantric sources. Cf.
xxi.56ab, suklambaradharo mantrl suklamalyanulepanah, and xxi.85ab, krsnambaradharo mantn krs-
nasragdamabhusitalh]. Cf. also, e.g., Yajhavalkyasmrti 1.2923b: tatah suklambaradharah suklamalyanulepanah
(reference provided by Isaacson, personal communication, December 2005).
9 It is difficult to make sense of the m s s ' s divyair in 4c. This has been tentatively em ended to divye,
perhaps in the sense of "beautiful."
10 This list constitutes the core mandala of the BraYa, encoded in the vidya; cf. 1.1333b and the anno
tation thereon. It is these deities w hose mantras are extracted below.
11 The grammar of 6ab seems odd. Pada b, prathamam tu vyavasthitam, m ust som ehow be equivalent

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373

w ith th e bindu a tta c h e d o n th e to p ,12 th is, [ c a m ,] is k n o w n a s th e D e v i R akta.

7 T h e th ird [le tte r da] o f th e th ir d [varga], d e c o ra te d b y th e e le v e n th v o w el [e];13 th is

[ d e ] is c a lle d G h o ra , a n d w e ll-k n o w n as " K a ra li." 14

8 T h e first [c o n so n a n t ka] c o n jo in e d w ith th e se c o n d [vow el a], th e " u p p e r s o u n d ;" 15

th e tw e n ty -first, (<;) s u p re m e c o n s o n a n t (?) [pa,] c o n jo in e d w ith th e se c o n d [vow el

a];16

g th e tw e n ty -e ig h th [c o n so n a n t la] w ith th e th ird [vow el i];17 th e tw e n tie th [co n so

n a n t na] a lso lik e w ise [w ith z];'8 th e th irty -s e c o n d [c o n so n a n t sa] c o n jo in e d w ith

in m eaning to prathamasvarabhusitam or the like; cf. 7b and so on.


12 I.e. the anusvara (m).
13 It seems svaraikadasa means ekadasamasvara.
14 Because of the possibility of vowel sandhi, one could here understand the name to be either
Aghora or Ghora. The latter is more probable, and a common epithet of "non-dual" goddesses; it
seem s however elswehere unattested as a synonym of Karali.
15 I.e. k a , Candaksi. The meaning of urdhvanada in 8b is imcertain. It seems probably to signify
the syllable a. Although in 8ab dvitXyena by itself could alone stand for dvitXyena svarena, i.e. d, cf. 9cd
below, where urdhvanadena m ust refer to the syllable a in order for the syllable s v a to be 'extracted'.
N ote also the occurrence of the term in x.202a and x.2i4b, where its syllabic content is not explicit. The
pair urdhvanada and adhonada occurs in chapter 19 of the Sardhatrisatikalottara, drawn it seem s from the
Mulasutra of the Nisvdsatantra. This describes a series of eight divisions of Siva, which appear to be
sonic and have syllabic content. It is not clear however what urdhvanada (19.7a) and adhonada (19.9a)
signify there.
16 I.e. p a , Mahocchusma, fourth am ong the Devls. In 8c, yoni signifies "consonant," the opposite of
btja, "vowel," a usage common enough in Saiva texts. Cf. MalinXvijayottaratantra 3.io-i2ab:
dvidha ca navadha caiva pancasaddha ca malim J
bxjayonyatmakad bhedad dvidha bxjam svara matah || 10 ||
kadibhis ca smrta yonir navadha vargabhedatah \
prthag varnavibhedena satardhakiranojjvala j| 11 ||
btjam atra sivah saktir yonir ity abhidhXyate \
"The [alphabet goddess] Maliru is twofold, ninefold, and fifty-fold. She is twofold because
of the division btja and yoni. The vowels are considered 'bija', and 'yoni' is defined by
the consonants. She is ninefold because of the division of letter-groups (varga). Through
separate division of the letters, she shines w ith the radiance of the fifty. A m ong these, btja
are called siva and yoni 'sakti'."
If ekavihsat para in 8c is correct, as A probably reads, there is som e uncertainty concerning the
i n te r p r e t a ti o n o f para. N o b a s is is a p p a r e n t b y w h ic h pa s h o u ld b e s in g le d o u t a s th e " s u p r e m e " (para)
consonant, and the epithet hence probably has no such connotation. In the same pada, it seems that
ekavimsat, a non-standard cardinal number perhaps formed by analogy to trimsat, etc., is equivalent
to the ordinal ekavimsa, "twenty-first." The form of the ordinal w hich normally occurs in this text is
however ekavimsatima. Cf. xxvm.5cd, ekamlmsjatimam caiva dvitXyasvarasamyutam. (On the formation of
ordinals, see the annotation on the colophon of BraYa l v , as w ell as n. 19 below.) Given these difficulties,
one m ight consider the conjecture ekavimsatima yonir.
17 I.e. li, Karala, first of the Dutis.
18 I.e. n i , Dantura, second of the Dutis.

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374

th e tw e n ty -n in th [c o n s o n a n t va], w ith th e " u p p e r s o u n d " [a];19

10 th e 'hamsa' [h a ] w ith the seco n d [vow el a];20 it p o sse sse s the pranava at its b eg in

n in g .21 I h ave sp o k en the secret arrangem ent o f the d iv isio n s o f m antra.22

n - i2 a b N o w , I s h a ll n e x t te a c h th e c h a ra c te ris tic s o f th e [Six] Y ogesis.23 A fte r c a re

fu lly m a k in g th e vidya-m a n tra c o n ju n c t, h a v in g om a t th e b e g in n in g a n d nam ah

[at its e n d ], th e first [yogiru] is ta u g h t to y o u , th e g lo rio u s K ro stu k l.24

i2cd-i3 W h e n c o n jo in e d a t th e e n d w ith sv a h a , th e s e c o n d y o g in l is ta u g h t. W ith

19 I.e. s v a , Bhlmavaktra, third am ong the Dutis. A s mentioned above ad 2.8, the expression
urdhvanada for a seem s difficult to explain. What A transmits as dvatrimsakonatrmsena (9c) could per
haps be a corruption of dvdtrimsaikonatrimsena, i.e. dvatrimsa ekonatrimsena. However, the text is more
likely to have read either dvdtrimsaikunatrimsena or dvatrimsa kunatrimsena: in the BraYa, ekona ("minus
one") appears entirely replaced by Middle-Indic ekuna and kuna. The latter is less common, but has
seven occurrences in xvn. There is also another possibilitythat A's reading dvatrimsa konatrimsena
is original, w ith kona for ekona. But there is no evidence for kona occurring elsewhere. It is difficult
to decide between reading dvatrimsaikuntrimsena and dvatrimsa kunatrimsena. In favor of the latter, the
former involves em ending two syllables; in favor of the former, kuna seem s elsewhere to occur only
after consonants, or as pada-initial. The former has tentatively been adopted. Notice, incidentally, the
non-application of vowel sandhi across the pada boundary of 9cd.
20 I.e. h a , the fourth DutI, Mahabala.
21 Most probably, this refers to the practice of prefixing of o m before the vidya.
22 There is som e ambiguity concerning the interpretation of robed, xoc, pranavadisamanvitam, has
been interpreted as an independent sentence, referring, grammatically loosely, to the vidya as a whole.
Concerning the compound mantrabhedavyavasthitam (xod), vyavasthita seem s m ost likely here to mean
vyavasthana or vyavasthiti, "arrangement," a possibility suggested by Isaacson (personal communication,
December 2005). Cf. xxx.gbcd-^yab, where vyavasthita m ight also carry this meaning:
mulaydge mahadevi yat tvaya prcchito hy aham jj 56 ||
kathaydmi yathdnydyam saktibhedavyavasthitam
56d yat tvaya ] corn; yatvaya A
"O goddess, w ith respect to the core pantheon (mulaydga), I shall teach what you have asked
me, as is befitting: the arrangement of the divisions of the Sakti."
More frequently in this material, however, vyavasthita seem s to m ean "situated" or "arranged." Inter
preting along these lines, one could perhaps translate locd as follows: "I have taught the secret situated
in the divisions of mantra." Cf., e.g., xxiqab, etc navavrata proktd vidyabhede vyavasthitaperhaps, "These
nine vratas have been taught, which are situated within the divisions of the vidya-mantra."
23 Although yogesinam in 2c perhaps possesses a broad sense, referring to all of the female deities
of the mandala (see the annotation ad 11.2), here it clearly refers to a specific set of six yogirus. This
set of yoginls has a central position in the mandala of the BraYa, insofar as they comprise the anga-
mantras or "mantra-body" of the supreme goddess Aghorl. Here, it is stated m erely that Krostukl or
KrosthukI heads the Six. For the list of names, one must look elsewhere; these Six are listed, along with
the Four Devls, Four Dutis, and Mothers, in e.g. BraYa iv.133 (quoted partly ad 1.133): krosthuld vijaya
caiva gajakarna mahamukhT \ cakravegd mahdndsd sa[d] yoginyah prakirtitdh ("The Six Yoginls are KrosthukI,
Vijaya, Gajakarna, MahamukhI, Cakravega, and Mahanasa").
24 It seem s ca is redundant, or else sentence connective, despite its position near the end of the
sentence.

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375

hum [at th e e n d ], th e th ird [yoginl]; in th e case o f vausat , th e fo u r th .25 W ith

VASAX [at th e e n d ], th e fifth ;26 in th e case o f ph a t , th e re w o u ld b e th e six th .27

14 T h e Six Y oginls w h o e m e rg e fro m th e b o d y o f A g h o rl h a v e b e e n ta u g h t.28 N o w

I sh a ll te a c h th e M o th e r g o d d e s s e s [ta u g h t] in th e tantra a ris in g fro m U c c h u sm a -

[b h a irav a].29

15 T h e G o d [K apallsa] ex ists in th e pranava,30 w h ile M a h e s v a ri is in th e bindu [a m ].31

25 In 13b, A reads caturthaka. Normally, the feminine ordinal should be caturthika, as reads B after
correction. Since A transmits this "correct" feminine in three instances, and caturthaka only here, this
has been emended.
26 N ote the presence of a correct metrical variant (vipula) in 13c.
27 That is, the Six Yoginls have the following mantras: o m [vidya] n a m a h , Krostukl; o m . . . s v a h a ,
Vijaya; o m . . . h u m , Gajakarna; o m . . . v a u s a t , MahamukhI; o m . . . v a s a t , Cakravega; and o m . . . p h a t ,
Mahanasa, respectively. See t a b l e 5.1 in part 1. What is not made clear here is what form of the vidya
the mantras of the yoginls frame. Although it could perhaps be the full, nine-syllable form, it might
however be merely the "name" or sadhya portion, " c a n d e k a p a l i n i " . Further study of the mantroddhara
materials of x - x i i should elucidate this and other questions.
28 The reference to the Six Yoginis arising from the b ody/lim bs (anga) of the Goddess refers to their
status as anga mantras, six in number. Their full treatment is found in x. Presumably, (he long a the
m s s transmit in 14b, viz. aghoryahga, is in error for aghoryanga0. Cf. aghoryarcanam in ib , and see the

annotation thereon. In the same pada, A transmits vinisrtdh for classical Sanskrit vinihsrtah. Elsewhere
w e find the same spelling (Lxxi.3b; cf. samvinisrtam in Liv-52b), as w ell as vinisrta (xLii.nd). Although
the prefix nth- frequently appears as ni- in A, one finds however numerous instances of the "correct"
nih- and ms-. N ote for example nihsamjho in 1.122c; but also nisvabhavo in 1.123a. (A difference between
the two cases, incidentally, is that dropping the visarga in the latter case w ould make the first syllable
laghu.) Although uncertainty remains, 14b has tentatively been corrected. If the reading vinisrtdh is
accepted, one w ill have to consider r equivalent to ri for metrical purposes, though this is common
enough.
29 Here the feminine accusative plural matarah, for classical Sanskrit matfh, is formed from a the-
matized stem matara. See the annotation ad 1.83. Note also the "correct" forms in 17c and 18b. The
mantra-syllables which follow in the subsequent verses are the mula btjas, "root syllables" of the Mother
goddesses, w hose full mantras are provided in the latter portion of patala 10. On Ucchusmabhairava
and the Ucchusmatantra, see the discussion in chapter 5, section 6.
30 Although pranava m ost frequently signifies o m , there is uncertainty in this case. The seed mantra
of the supreme deity Kapallsa is, in the BraYa, h u m , the smarana-mantra., on which see chapter 5,
section 3, in part 1 of this thesis. Commenting ad Svacchandatantra 4.203, Ksemaraja glosses pranava
as niskalanatha, which as Isaacson points out to me refers to h u m , the niskala form of Bhairava in this
system (personal communication, January 2006). It is hence possible that pranava signifies h u m in 15a
as well. That the term can indeed have multiple applications is evident also in the teaching of panca
pranavah or five pranavas in Svacchandatantra 6, discussed by Ksemaraja beginning ad Svacchandatantra
6.3. It seem s that these five involve permutations of the five constituents of o m , along w ith the hamsa
( h a ). In the BraYa, there is a single reference to a bhairavakhya pranava, in i2.6ocd: sikhayalm] pranavam
nyasya bhairavakhyam na samsayah. This probably stands for h u m , for the context is the installation onto
the body of the primary mandala deities of the navaksara vidya, beginning w ith Bhairava.
A transmits deva in 15a for the nominative, which w ith correct sandhi should here be devo. This seems
likely to be a corruption, for one expects such instances to be confined to cases of metrical exigency
31 On a m as the btja of MaheSvari, cf. x.183:
adivarge sthitah caiva btjam pancadasam tu yat \
nutyantam pranavadyah ca mdhesvaryah prakTrtitam || 183 ||

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376

B ra h m i is in th e le tte r e ,32 a n d V aisn av i in th e le tte r a .33

16 K a u m a rl is p r e s e n t in th e le tte r a, a n d V iv asv atl in th e le tte r I.34 In th e le tte r 1 is

V asav i,35 w h ile C a n d ik a is in th e sy lla b le s v a .36

"That bija which is in the fifteenth position in the first letter-group, [the vowels,] when
having n a m a h in the end and o m in the beginning, is known as [the mantra] of Mahesvarl."
N ote that the spellings Mahesvarl and Mahesvari occur in A w ith comparable frequency, the latter
being slightly more common.
32 The spellings "Brahmi" and "Brahmi" are attested in the BraYa in near-equal measure in A;
"Brahmi" for instance occurs twice in iv.
33 Note the non-application of sandhi across the pada boundary of i5cd, and also in i6ab below.
34 It might seem as though Vivasvatl is the female counterpart of Vivasvat or Surya, the sun god. It
w ould be highly unusual, however, for a sakti of the solar deity to be included am ong the Mother god
desses. "Vivasvatl" is instead synonym ous w ith "Yarn!" or "Yamya," the female counterpart of Yama.
The latter, as the mythical child of Vivasvat, bears the patronym Vaivasvata, and in the BraYa, "Vivas-
vastl" seem s interchangeable w ith "Vaivasvatl," i.e. Yamya. The spelling "Vaivasvati" occurs frequently
in A, e.g. in X .1 9 9 C , xxn.36b, and x x x i i i . i 8 2 c . That "Vivasvatl" is not a corruption finds confirmation in
meter: here in 16b, "Vaivasvati" w ould be unmetrical. Note that in the context of initiation, should the
flower be cast upon the mandala-area of Vaivasvati, the initiatory name engendered is Yamabhairava
(34-i82cd: vaivasvatya prapate tu yamabhairavasamjnakah).
This set of Eight Mothers is common in Saiva sources; cf., e.g., Malinivijayottaratantra 3.14, listing the
Eight Mothers as Mahesi, Brahmani, Kaumarl, Vaisnavi, Aindri, Yamya, Camunda, and Yogesi (mahesi
brahmani caiva kaumarl vaisnavi tatha | aindri yamya ca camunda yoglsl ceti ta matah). But it is common, in
place of Vivasvati, to find instead the Mother goddess Varahi. Cf. Netratantra 19.56: brahmi mahesvarl
caiva kaumarl vaisnavi tatha \ varahi ca tathendranl camunda saptamatarah ("Brahmi, Mahesvari, Kaumarl,
Vaisnavi, Varahi, and Camunda are the Seven Mother goddesses"). Curiously, one also finds in the
latter half of the BraYa several lists w hich include Varahi at the expense of Vaivasvati, w ith no further
references to the latter except in the kalpa of Mahakala ( l i v ). Note especially the list of eight Mothers
in Lxxxvm.9icd-92ab: mahesvarl ca brahmani visnujd ca kumarika || aindri varahi camundl aghoreSl ca klrtita
(Here, varahi reflects metri causa shortening of the final I). However, Vaivasvati finds place in the most
doctrinally and ritually important sections of the text: in the navaksara vidya, in rites of yojand, and the
initiation mandala, etc. Cf., e.g., xxxn .ii8a, xxxm .i82cd, and xxxvi.29a & 33b.
35 Vasavi is synonym ous with Indrani, Aindri, Mahendri, etc.; the latter two names occur numerous
times in the BraYa.
36 The seventh Mother possesses no fewer than four names in the BraYa: Candika (e.g. here, and
Lxvn.55d), Carca or Carcika (e.g. XXXV.183C), Camunda (e.g. Lxxxvm.9icd-92ab, "Camundl"), and
Bhairavi (e.g. XLV.30cd~3i). The latter name could create confusion, for Aghori can also be called
"Bhairavi." In practice, this results however in little confusion, for the Seven Mothers rarely find m en
tion separately in this text, and usually appear in sequence. As the eighth of the Mothers, Aghori is
also referred to as Para or Parama (in e.g. x.210-14, xxxvi-33a), and Yogesi, Yogesvari, or Yogesvaresvari
(cf. XLv.32b, and below). Cf. l v i i . i :
ya sa iaktih purakhyata vidyavastha mahesvari \
aghorlti para devi siva yogesvaresvari |j 1 ||
la iaktih ] corr.; sakti A purakhyata ] em.; parakhyata A ib mahesvari ] em.; mahesvari A
"O Mahesvarl, that Sakti described earlier as having the condition of the [navaksara] vidya
is called Aghori, Para, Siva, and Yogesvaresvari, O goddess."

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377

17 W ith th e sy lla b le h a is p re s e n t th e S u p re m e S ak ti,37 fro m w h o m th e s e e m e rg e .38

I h a v e ta u g h t y o u th e M o th e rs in th e yaga h o n o re d b y U c c h u sm a [B hairava].39

18 A n d sh e , th e v e ry o n e I h a d ta u g h t,40 c o m p le te s th e M o th e r g o d d e s se s, QJ A ll

th is is ta u g h t o f h e r (?),41 h a v in g le a r n t w h ic h o n e d o e s n o t la m e n t.42

T h u s e n d s c h a p te r tw o , th e " E x tra c tio n o f M a n tra s ,"

o f th e Great Bhairava Root Tantra, th e Tantra o f Twelve-thousand,

th e Picumata, th e M ethod o f N in e Syllables.

37 I.e. Aghori herself. That h a is the btja of the supreme goddess finds support in xi.79cd-8oab:
hansakhyah paramo devah sasthasvaraviyojitah || 79 ||
dvitiyasvarasamyuktah. para saktih praklrtitah \
79a khyah ] em.; khye A 79b svara ] svara A 80a svara ] Svara A
"The hamsa [ h a ] , disconnected from the sixth vowel [u\, is the Supreme God. The Supreme
Sakti is taught to be [the hamsa] conjoined w ith the second vowel [a]."
The expression sasthasvaraviyojitah refers to the fact that conjunction w ith the sixth vowel is the default
form of the god, as the smarana-mantra, h u m . See chapter 5, section 4 in part 1. The Mother goddess-bya
sequence here taught is hence a m e a a i i s v a h a . This rather loosely m aps to the vowels of the vidya:
in the vidya, there is present no short-a nor long-f. Note that the bya-mantra of Candika overlaps w ith
that of Bhlmavaktra ( s v a ) , and Aghori's w ith Mahabala's ( h a ).
38 What A transmits as etayasya seem s impossible to interpret. Most probably, this is corrupt for eta
yasya, i.e. etah yasyah, w ith the ablative.
39 Cf. Liii.iqab, sad yoginyo mayakhyata yage cocchusmapujite. It could be that in these cases, yaga means
"pantheon" rather than "rite." But the expression seem s very close to that of i^d, tant re ucchusmasam-
bhave, which comes dow n to m eaning Ucchusma[bhairava]tantre. Similarly, yage ucchusmapujite probably
amounts to "the ritual worship of Ucchusmabhairava."
40 This probably refers to the discussion of the Supreme Sakti in the latter portion of BraYa 1.
41 It seems that tasyedam in 18c m ust be non-standard sandhi of tasyah idam. It is unclear how one
could interpret a masculine tasya, for ya sa [saktih] seem s the only plausible referent. Nonetheless,
uncertainty remains, for the meaning is not entirely clear; perhaps the sense is that one w ho masters
the wcit/fl-mantra of Aghori suffers no longer.
42 i8d , yam jhatva navasldati, has a degree of similarity probably not coincidental to the fourth pada
of a verse attributed to Bhartrhari:
alasyam hi manusyanam sanrastho maharipuh \
nasty udyamasamo bandhuh krtva yam navasidati ||
"Laziness is truly a great enem y of human beings, residing within. There is no friend like
endeavor, engaging in which, one suffers not."
This occurs as Satakatrayam 1.61, or verse 216 in D. D. Kosambi's critical edition of the Epigrams.

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LV

T h e C h a p t e r o n S e c r e t S ig n s [I]
(v e r s e s 9 9 -1 5 6 )

T h e G o d d e ss sp o k e:

99-100 O g o d , w h a t a re th e se c re t sig n s (chomma)1 of th e [g o d d e ss] c la n s a n d sadhaka

lik e, s u c h th a t o n e m a y sp ecifically re c o g n iz e a b r o th e r o r siste r; s u c h th a t o n e

c a rry in g o u t th e o b se rv a n c e s (carya) re c o g n iz e s y o g in ls;2 a n d fo r th e m u tu a l c o n

v e rs a tio n o f h e ro e s w h o fo llo w th e s a m e tantra?3 Tell m e, O M ahaideva, w ith

e x p la n a tio n .

B h airav a sp o k e:

101 L isten , O g o d d e ss; I s h a ll te a c h th e c h a ra c te ristic s o f chom mas, b y w h ic h a b r o th e r

1 The spellings cchomma, cchoma, cchomaka, and cchommaka are all attested in A. I have chosen to
normalize these to chomma and chommaka in the text, and I use the form chomma in discussion. However,
as -omm- forms a "double-heavy" syllable alien to Middle Indie, this should probably be understood
as chomma, w ith a light/short medial vowel. Cf. Prakrit chattma, which R. Pischel argues derives from
the Sanskrit chadman. A Grammar o f the Prakrit Languages, translated by Subhadra Jha, 277 (cf. 139).
The word samjhd ("designation") is used as its synonym in BraYa l x x iii (14a, 15a), and sahketa as well
(LV.l5 4 b).
2 Emending yoginl to yoginlh, looab appears to express w hat in better Sanskrit might be caryayuktair
yatha jneya yoginyah sadhakaih prabho. Perhaps the sim plest way to interpret the syntax is considering
jhasyanti p a s s iv e , metri causa, a n d yoginth n o m in a tiv e p lu r a l; th e la t t e r u s a g e fin d s a tte s ta tio n i n Sid-
dhayogesvarTmata 22.5a and 22.20c. Alternatively, one could consider this a case of m ixed active and
passive constructions: jhasyanti yogimh, an active plural verb w ith its object in the accusative plural,
presupposes tin active plural subject, caryayuktah. Yet w e have rather the subject genitive of the passive
construction, caryayuktasya.
3 In place of the m s s ' 0samasrayam, I have conjectured an irregular masculine genitive plural
samasrayam (for samairayanam), agreeing w ith vtranam. Should this prove incorrect, ekatantrasama-
srayam would presumably be adverbial, but perhaps have a similar sensepossibly "[communication
between heroes,] w ith recourse to a single Tantra."

3 78

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379

or sister is recognized, O Mahesvari. 4

102 H a v in g re c o g n iz e d a y o g in l, h im se lf p ro p e lle d b y th e w ill o f Siva, th e m antra-

b e a rin g sadhaka s h o u ld th e n give a v e rb a l m e s sa g e c h a ra c te riz e d b y m udra [n a m

es].5

103 "potanga" [conveys] s a lu ta tio n s , [and] "pratipotanga" r e tu r n s a lu ta tio n s , fo r yo-

ginfs. B ut fo r h e ro e s, " n d n sa " [conveys] s a lu ta tio n s ; b y th e w o rd pratinansa, o n e

sta te s r e tu r n s a lu ta tio n s .6

104 B y sh o w in g o n e finger, " w elco m e;" b y tw o, " m o s t w e lc o m e !" O n e m a k e s th e

" p e a c e " (ksema) m udra b y e n c lo sin g th e th u m b .

105 S he w h o sh o w s h e r h e a d (y) se e k s tid in g s (?).7 G a z in g in th a t d ire c tio n , o n e

s h o u ld g iv e th e m udra (1) th a t c o m e s fro m [that] p la c e , w h ic h is ta u g h t to b e,

u n d o u b te d ly , w h e n o n e to u c h e s th e fo o t w ith a fin g e r (?).8

4 Laghusamvaratantra 22.icd is almost identical to lo ic d , except that visesatah occurs in the place of
mahesvari: yena vijhayate bhrata bhagitu va visesatah. Cf. also BraYa Lxxm.2ab, Siddhayogesvarlmata 29.21,
Laghusamvaratantra 20.1, Abhidhanottaratantra 42.1, Hevajratantra i.v ii.i, and Samvarodayatantra 9.1.
5 mantrin and sadhaka are both normally used as substantives, but in this case the former appears
adjectival, or else redundant.
6 The syntax of 103 is unclear; I have tentatively construed tu in 103c as being bhinnakrama, as
though it followed viranam. The sense is perhaps that in encounters w ith yogims, the salutation pota
nga / pratipotanga is used, w hile nansa/pratipotanga is used for encounters between m ale practitioners.
Parallels for this problematic verse, and the next, are provided in chapter 4, n. 92, in part 1 of this
thesis. The term narTsa, presumably a mudra, appears to occur in the BraYa only in this passage, and
I am unaware of its attestation elsewhere. It m ight be possible that this is a corruption of naraca, the
"iron arrow" mudra foimd extensively in Saiva sources, including the BraYa (cf., e.g., X L iv .2 2 a ). Here,
however, a mudra associated with expelling obstacles (vighnoccatana) w ould seem out of context.
7 The accusative sirarn reflects thematization of siras as an n-stem. Having two nominatives in dif
fering genders and a passive verb, it is difficult to interpret 105b as transmitted in the m s s : vartta sa tu
mahTyate. One might however conjecture samihate, and avoid also the shift in pronoun gender, reading
vartam sa tu samihate: "She [who shows her head] seeks tidings." Just conceivably, one could consider
the conjecture vartam srotum samihate, which w ould provide for an infinitive + samthate, as in m b . On
tidings as part of the chomma exchange, cf. BraYa Lxxm.20; there too, "tidings" seem s to refer to the
goings-on of lands in various directions.
8 I05cdef is difficult to interpret with certainty. A probably reads desagamanuya, perhaps to be
em ended to desagama tu ya. If desagama is the name of a particular mudra, it appears otherwise unat
tested. I have instead conjectured this to mean "[the mudra] coming from [that] place." Other possi
bilities include desagamanuja and desanuga tu ya, which could be interpreted along similar lines. I have
interpreted i05ef as defining the mudra, em ending kathitas to kathita, agreeing w ith ya mudra. I have also
followed B in reading samsprset for A's sa sprset. The string kathit[a/as/am] tu na samsayah and similar
expressions occur m ultiple times in the BraYa in defining a practice or mantra. Alternatively, one could
interpret I05ef as a separate chomma m ade by the sadhaka, reading sa sprset: perhaps, "He should touch
the foot w ith a finger; she is spoken to, undoubtedly." This seems to disturb the pattern of chomma and

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380

106 S he w h o w o u ld sh o w [her] fo re h e a d w o u ld in d ic a te , " w h e re a re y o u g o in g ? " 9

H a v in g lo o k e d a t th e s u n , o n e s h o u ld to u c h th e face; [by this] w o u ld b e p r o

c la im e d , " a s [you] lik e."

107 S h e w h o s h o w s [her] to p k n o t [in d ica te s], " w h e re w e re y o u b o rn ? " , O p io u s

w o m a n .10 H a v in g re fle c te d o n S iva as lihga, o n e to u c h e s th e v a g in a , [a n d in -

d icates,] " m a d e o f S iv a ." 11

xo8 S he w h o sh o w s [her] face [in d ica te s], "O f w h a t s o rt is y o u r c la n (gotra), O

sadhaka? " 12 H a v in g m e d ita te d o n th e G o d d e ss , o n e w h o w o u ld to u c h th e left

a r m w ith th e le ft h a n d [in d icates], (1) "T h e L e ft-h a n d e d W ay (vamacara) [is m y

p ractice?]; [m y clan] is saktis th a t a ris e fro m V a rd h a m a n a (?)."13

109 S he w h o sh o w s h e r te e th [c o m m u n ic a te s], " w h e re d id y o u d w e ll b e fo re ? " M e d

ita tin g o n S iva, h e to u c h e s th e belly, m y d e a r, [in d ica tin g ,] "[all] th is h a s co m e

fro m th e w o m b o f mayd) it se c o n d ly h a s s h e lte r in S iv a ." 14

110 S he w h o p o in ts to h e r e a r w o u ld in d ic a te , " w h a t h a v e y o u le a r n e d (kim srutam )?"

counter-chomma, however.
9 The -m- in 106b functions as a hiatus-breaker. It is also possible that tu m adiset is a corruption for
tu sadiset, given the frequent confusion between m and s.
10 A s transmitted, sutrosi in 107b is corrupt. I have adopted the emendation suto 'si, proposed by
Isaacson, which appears plausible contextually and paleographically. If this is correct, one might also
conjecture sivatmajam ("born of Siva") for sivatmakam.
11 It is not entirely clear w ho the subject of the action of loycd is, though the sadhaka w ould be
expected. The two gerunds of loycd presumably depend on an unstated adiset.
12 It appears probable that giri in 108b is an irregular, vocative for gire, reflecting conflation of the
masculine and neuter /-stem declensions. This surely means sadhaka," for which giri is attested as a
verbal code (chomma) in Svacchandatantra 15.2c (sadhakas tu girir jheyah).
13 In the system of the BraYa, vardhamana is a name for the ninth of the N ine Yagas or pantheons, pri
mary configurations of the mantra-deities explicated in chapter xm and mentioned throughout the next.
Presumably saktayah refers hence to the goddesses of this mandalathe sadhaka's divine kinswomen.
There is perhaps a chance that Vardhamana is instead a place name; in this case, saktayah might rather
have the sense of "[pithaja] yoginls." Vardhamam is mentioned in a list of pithas in Kubjikamata 25.112,
w hile vardhamana is one of the seven kida mountains in Svacchandatantra 10.218 (=Tantrasadbhava 10.240).
Cf. Vardhaman (anglicized as Burdwan) in modern West Bengal.
14 idam has been interpreted as idam sarvam; but it could conceivably refer to the person of the sadhaka,
neuter for masculine. The emendation mayodara appears secure. This expression occurs in e.g. BraYa
x x x v i i . 23 and l x x x . i o i , and Tantrasadbhava 1.55. The conjecture sprsate m udaram for sprsate sodaram (=sa

udaram) seems required, as one expects the sadhaka to be the subject. Similarity between s and m in
A make this paleographically plausible, especially given the potential confusion arising from a hiatus-
breaker. With this, the structure w ould parallel loycd and io8cd: the sadhaka meditating on a divine
form and then touching a body part.

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38i

L o o k in g a t th e sky, h e s h o u ld e x te n d th e fin g e rs a n d s h o w h is h a n d , [in d ica tin g ]

" th e c o n flu e n c e o f th e F ive S tre a m s" (i) w ith . . . h a n d (?).15

in S h e w h o sh o w s th e to n g u e w is h e s to ta s te [so m e th in g ]. H a v in g m e d ita te d o n

th e m rtyunjaya [ m a n t r a ] / 6 o n e s h o u ld sh o w th e w a te r-p o t [mudra].17

112 S he w h o s h o w s [her] th ro a t [in d icates], " y o u a re v e ry d e a r, O g re a t o n e ." 18 (</

M e d ita tin g o n th e S u p re m e F o rm in o n e se lf ( ? ) / 9 [h e in d ic a te s,] " y o u a re ex

tre m e ly d e a r to m e ." 20

113 A n d sh e w h o p o in ts to h e r s h o u ld e r w o u ld in d ic a te , " W h e re is y o u r o w n p la c e ? "

H a v in g a s c e rta in e d th e p la c e o f [his] o w n k in , (/) h e w o u ld lo o k [in th a t] d ire c tio n

15 "Five streams" (pahcasrotas) probably refers to the scriptural canon of Tantric Saivism. (While the
notion of a five-fold canon is normative in latter Saivism, note however that the BraYa's ow n m odel
posits three primary streams, extended also to ten; see chapter 5, section 4.) One apparently commu
nicates knowledge of the fivefold canon by holding up five fingers. The syntax is not entirely clear
though, nor is the first element of the compound satapdnina or chatapanina. If corrupt, one possibility
that comes to mind is natapanina, i.e. "with the hand lowered." The cluster ccha w ould be difficult to
account for as a corruption of n na, however. Other possibilities include channapanina, "with the hand
hidden," or else chatrapanina, "with the hand [held up like] an umbrella."
16 N ote that smaritvd in m e , which in classical Sanskrit w ould be smrtva, reflects gerund formation
based on the present stem. The BraYa's mrtyunjaya mantra is explicated in chapter xxm.
17 A procedure for binding the kamandalu or water-pot mudra is taught in Tantrasadbhdva 8.20-22,
which associates it w ith the mother goddess Brahmani.
18 The yogini's chomma appears to depend on an association between the throat (kantha) and affection
(cf. utkanthate, "longs for"). The form mahdtmana, dropping the m s s ' visarga, is vocative singular for
mahatman. This reflects thematization of atman, w ith dtniana as a new stem. The same vocative occurs
also in BraYa Lxiv.25b (there too transmitted w ith a visarga), and the feminine vocative mahdtmane occurs
profusely. We find as well the nominative singular atmanah (e.g. i.i26cd: vydpThy avyaktarupTca amanasko
mahdtmanah); instrumental singular dtmanena (x1.v1.45b and Lxx.n6d); the genitive singular dtmanasya
(1dtmanasya parasya vd, c.45d and 89d); and the instrumented plural atmanaih (xxi.i2od). Side by side,
one finds forms based on the regular stem atman, but with frequent confusion of its strong and weak
stems. Especially frequent is atmanam for the accusative singular atmanam. Such stem alternation is by
no means restricted to cases of metrical exigency.
19 ii2 c d poses several problems. The precise referent of pardm murtim, "the supreme form," is un
clear. This could possibly refer to the vidydmurti (an extremely com m on expression in the BraYa) of
Kapallsa Bhairava. Its nyasa is assigned to the "crest lotus" (sikha padma) of the subtle body in BraYa iv.
Would the text read paramurtim, this might refer to the para saktih, Aghoresvari herself (cf. BraYa LV.4ab:
yd sa saktilh] pardkhydta vidydvasthd mahe[s]varl \ aghorlti para devil] siva yogesvarelslvart). Presumably,
atmane is locative; see the previous note.
20 Underlying ii2 b 's corrupt tudyantame is probably tv atyanta me, the meaning of which suits the
context well. Confusion between the writing of tva and tu might have occasioned this corruption, a
confusion of which traces are occasionally apparent in A. As the sadhaka does not apparently gesticulate
in any way, it seems possible that atyanta me priyd is a verbal utterance. Although possibly stimulated
m erely by metrical exigency, the genderless atyanta indeed has a vernacular quality; cf. the case of
i26d's nanya me gati[h].

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382

(?).21

114 S he w h o to u c h e s h e r a r m [in d ica te s], "Y ou a re m y b ro th e r," O p io u s w o m a n . By

to u c h in g o f th e le ft h a n d , [he] w o u ld in d ic a te , [you a re m y ] "sister."

115 W h e n sh e w o u ld sh o w th e left fin g er,22 w h ile p u ttin g it in th e m o u th ,23 sh e

re q u e s ts th e m a n ly h e ro fo r th e fo o d sh e lik e s.24

116 (1) H e s h o u ld m e d ita te o n th e N in e fo ld [and] f u r n is h in [her] m o u th a re lis h

(rasa) o f th e five e le m e n ts, c o n n e c te d w ith all aim s, c o n s is tin g o f m a n y v a rie tie s

(?).25 H a v in g e a te n a n d b e c o m e sa tisfie d , sh e tu rn s a r o u n d le ftw a rd .

117 S he w h o to u c h e s h e r h e a r t [w o u ld in d icate,] " G re a t O b se rv a n c e ." 26 H a v in g

m e d ita te d u p o n th e th irte e n -lim b e d fo rm o f S iva,27 o n e s h o u ld to u c h [his] o w n

linga.

21 This chomma seems to depend upon slesa between amsa, "shoulder," and amsa, "portion." An
initiate, as well as yoginl, belongs to the clan of a particular Mother goddess, and partakes of a portion
(amsa) of that goddess. See chapter 2, section x, in part 1 of the present thesis. In this chomma, if
the em endation of sa to sa is correct, the yoginl gazes at her shoulder, and the sadhaka responds by
determining the direction of his clem, based upon the deity mandala, and looking in that direction.
Incidentally, the slesa between amsa and amsa contributes to the im pression that in the spoken lan
guage of the author(s), there was no distinction between sa and sa. The w eight of manuscript evidence
certainly points in this direction, w ith constant but inconsistent confusion of the two.
22 Perhaps vamahguli is a collective singular; it is also conceivable that the original reading was vama-
rigulTn.
23 The m s s transmit the masculine present participle praksipyan (for praksipyams?) in 115b, although
the subject should be sa [yoginl]. I have tentatively interpreted this thus. Emending to the absolutive
praksipya would yield better grammar, but w ould violate the meter (creating the syncopated sequence
). The nasalization might have been added precisely to avoid this.
24 It seems the "food" requested w ould be vamamrta, "the left-handed nectar," especially male fluids;
note the yoginTs cue using the left hand. It seems preferable to break up the com poimd bhojanasvestam,
but it is possible that this is loose Sanskrit equivalent to bhojanam svestam.
25 The text and interpretation of this verse are problematic, and w hat I have proposed is conjectural.
I have xmderstood n 6abcd as conveying two actions: the "hero" should provide (tena yuktam, "by him
is furnished") the yoginl his "rasa (in response to ii5 c d ) and meditate upon the "Ninefold." The latter
m ight refer to the nine-syllable vidya, or perhaps even the nine saktis. Another possibility is that the
rasa itself is to be envisioned/m editated upon as consisting of the N ine (saktis?).
26 It is difficult to reconstruct 117b, hannameta mahavratam in A and B, the message the yoginl con
veys by touching her heart. Conceivably, one might consider the text of BraYa Lxxx.247d, clrnam etan
mahavratam ("this Great Observance has been performed"). It is xmclear w hat relationship this w ould
have w ith the sadhakas return-chomma.
27 It is not evident what form of Siva is in question. In the kalpa of Mahakala, BraYa l i v , there
are mentioned tr[ay]odasahga matrs and rudras. tryodasa appears to be a metrically shortened form of
trayodasa, "thirteen." Cf. trodasanga in Liv.i68b, probably a corruption for the same. N ote also the
non-application of vowel-sandhi across the pada break of ii7 c d . It is evident that in the language of this
text, a hiatus-breaker across pada boxmdaries is optional.

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383

n8 W h e n [she] g a z e s a t o r to u c h e s [her] le ft b re a s t, m y d e a r, th e sadhaka o p e n s h is

m o u th , [by w h ic h ] is s ta te d , "I a m y o u r s o n ." 28

119 S he w h o to u c h e s h e r b e lly [w o u ld in d ic a te ], " y o u m u s t b e p ro te c te d ," O p io u s

w o m a n . O n e s h o u ld d o o b e isa n c e u s in g th e " c ra n e " [m a n tra ],29 b y w a y o f self

p ro te c tio n .30

120 S he w h o to u c h e s h e r n a v e l w o u ld in d ic a te , " O g re a t h e ro , [y o u w ill have] th e

h ig h e s t melapa in th e M id d le C o u n try , w ith all s e v e n te e n C la n s ." 31

121 W h ile sh e to u c h e s h e r h ip , sh e u n d o u b te d ly in fo rm s [him ] o f melaka w ith th e

c la n o f th e d ire c tio n sh e w o u ld g a z e in .32

122 S he w h o to u c h e s h e r p riv a te p a r ts [in d icates], " O so n , y o u 'v e a c h ie v e d self-

m a s te ry ." 33 H a v in g m e n ta lly c o n te m p la te d h is o w n p a n th e o n (yaga),34 [he in

d icates,] "[O n ly ] b y y o u r g ra c e c o u ld [this] b e a c c o m p lish e d ."

123 S he w h o to u c h e s h e r th ig h w o u ld in d ic a te ,35 "I a m w e a ry ." M e d ita tin g o n th e

C h u rn in g Stick, h e s h o u ld e m p lo y [it] o n h e r bo d y . S h e is w e ll-re ste d th ro u g h its

28 The syntax of n 8 c d is poor: the nominative subject sadhakah must apparently be understood as
agent of the past passive participle prabhasitam, or else i/ena or the like should be supplied. I interpret
the sense of n 8 c d as though it were, in better Sanskrit, prasarya sadhako vaktram putro 'ham iti cadiset.
29 The syllabic content of the sarasa (crane") mantra is unclear, though the mantra finds multiple
applications in the BraYa. L x x v i . 8 5 mentions this alongside the krohca ("heron") seed-mantra (on which
see the annotation on 124 below).
30 The meaning A and B's atmalaksanam w ould carry is uncertain. I have hence conjectured atmaraksa-
nam, in the sense of atmaraksa ("[rite of] self-protection"), normally performed with six astra ("weapon")
mantras taught at the end of BraYa xi. One might also consider atmaraksane; cf. Lxxxv.74d, lingasyatmana
raksane (= lingasyatmanas ca raksane).
31 In i2od, pi occurs for api, reflecting optional, often metri causa use of Middle Indie forms. This
particular particle is common enough in the BraYa; c.f., e.g., xxxii-356d (dtksito bhairavena pi). The
yoginl's chomma seem s to depend on association between the navel as "middle," and the "middle
country" (madhyadesa).
32 The directional clan associations are presumably based upon a deity mandala, the kulasaptadasa-
cakra. Both disam and disatn w ould be acceptable emendations of A's disis; the former has been adopted,
since corruption from a to i seems more probable.
33 The syntax and sense of I22ab are not completely clear. In similar verses of this section, the correl
ative sa is usually omitted w hen the verb is absent; but here we have both the relative and correlative
pronouns, w ith ellision of the verb.
34 N ote that cintya = cintayitva. The language of the BraYa allows for considerable flexibility in
gertmd formation, including use of the suffix ya in the absence of a prefix (cf. Torszdk, "Doctrine of
Magic Female Spirits," xliv-v).
35 The em endation of uru to ururn is not certain; though loss of anusvara w ould be trivial enough, the
word might here be treated as neuter rather than masculine.

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384

a p p lic a tio n , b y th e th u m p in g o f th e L o rd o f th e C h u r n e r (M a n th a m sa ).36

124 S he w h o to u c h e s h e r k n e e (1) w o u ld p o s s e s s kriyaksuna (?).37 H a v in g th e n u t

te re d th e " h e ro n " s e e d -m a n tra ,38 o n e s h o u ld to u c h h is ro sary . A fte r a h u n d r e d -

th o u s a n d re p e titio n s o f th e m a n tra , (y) [it] s h o u ld b e re le a s e d , [an d ] h e s h o u ld

e m p lo y kriyaksuna (?).39

125 S he w h o to u c h e s h e r u p p e r th ig h o ffers e n d e a rm e n ts . O n e s h o u ld th e n re le a se a

fist, w h ile o p e n in g th e le ft h a n d .40

126 S h e w h o to u c h e s h e r fo o t w o u ld in d ic a te ,41 (1) " [y o u w ill] fall fro m [your] p o s i

tio n " (?).42 H e , b e in g w ise , s h o u ld n o t th e n re m a in i n th a t p lace . H a v in g u tte re d

o m , [he in d ic a te s,] "I m u s t go; I h a v e n o o th e r re c o u rs e ." 43

36 This verse is som ewhat obscure. BraYa x l v is devoted to the "churning" or "churning stick"
(manthana) rite of Manthanabhairava or Manthamsa, "Lord of the Churner," w ho is named here in 123d.
In x l v , the Sakti is visualized as a ritual vessel (sthali), and Manthanabhairava as the churning stick
used therein (manthanabhairavam devam suddhasphatikanirmalam \ sahasrabhujaparyantam cinten manthana-
rupinam, XLV.49). This appears relevant here, as 123d links the use o f a "churning stick" to the deity
himself. As it seems clear that the manthana is employed (ni^/yuj) on the body of the yoginl, I have
em ended tasya to the feminine in 123b. Though elliptical, the allusion to churning appears sexual.
37 See below.
38 The kroficabTja is mentioned several times in the BraYa, but its syllabic content is not apparent.
Given the uniformity of its orthography in A, this Middle-Indicized spelling has been retained in
favor of kraunca. N ote that tatoccarya reflects double application of sandhi, viz. tatah uccarya > tata
uccarya > tatoccarya. Cf. Torzsok, "Doctrine of Magic Femal Spirits," xxxi-ii.
39 A's kriyaksunan and kriyaksuna in 124b are i24f are problematic. In i38e, there occurs aksuna as
well, a non-classical word unattested in Buddhist Hybrid Sanskrit; Edgerton interprets this as meaning
"not faulty." Buddhist Hybrid Sanskrit, vol. 2, p. 3, 200-1 (the latter for ksiina). Cf. Prakrit akkhuna
(Paiasaddamahannava, 15). However, aksuna is evidentally a noun in BraYa Lv.i38e, and also in 124!
assuming, inspite of A reading kryaksuna, that it is the object of yojayet. Most probably, kriyaksuna
should be understood as kriya+aksuna; if an adjective of the yoginl in 124b, this should be emended
to kriyaksuna, w hile 124! should read kriydksunam. However, the m eaning remains uncertain. The
context of 138 suggests the possibility that aksuna refers to non-verbal codes performed in silencethe
language of signs elaborated after that verse. This w ould have little connection to attested Middle-Indic
m eanings of aksuna, however. N ote that i24cde is suggestive of expiation: perhaps "having uttered the
heron-mantra, he should touch his rosary; after a lakh of repetitions, he is freed [from ritual fault?]."
40 Though not m ade explicit, perhaps the sadhaka first casts his left fist, then opens it, or perhaps casts
his right fist w hile opening the left. It is not clear what this exchange signifies.
41 In 126b, it seem s probable that tumadiset (A) should be em ended to tu sadiset; cf., e.g., 123b.
However, it is possible that this should be interpreted as tu -m- adiset, w ith a hiatus-breaking -m-.
Precisely the same dilemma is posed by Lxxm.27b.
42 It is difficult to derive an appropriate meaning from the m s s ' padabhramsa in 126b. It seems pada
m ight be a corruption of pada, influenced by pada in 126a. A s a negative prognostication, padabhramsa
yields appropriate sense.
43 The m s s read nanya me gati for nam/a me gatih (unmetrical). This suggests not mere gender fluidity,
but its elision, an impression (perhaps coincidentally) reinforced by the absence of a visarga after gati in

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385

127 S he w h o to u c h e s h e r to e n a ils a n d g o es, lo o k in g aw ay, te lls th e sadhaka [he w ill

o b tain ] th e s ta te o f a S k y -trav e lle r b e fo re lo n g .44 H e n c e fo rth , h e s h o u ld alw a y s

h av e [self-] co n tro l.

128 S he w h o lifts u p th e so le o f h e r fo o t a n d s h o w s it tells th e h e ro ," b e fo re lo n g , [y o u

s h a ll have] th e p o w e r o f e n te r in g th e u n d e r w o rld s ." 45

129 [If she] w o u ld re le a se h e r fist in to th e air, a n d sh a k e h e r o w n bo d y , th e n (7) [sh e

in d ic a te s] melaka w ith b e in g s d w e llin g in th e h e a v e n s . . . (?).46

130 A n d sh e w h o g a z e s u p w a rd s , a n d a fte rw a rd s p ro c e e d s to lo o k in th e d ire c tio n s,

w o u ld tell [him ], " a fte r h a lf th e n ig h t, [th ere s h a ll be] melaka w ith th e F o u r."47

131 S he w h o p u ts h e r h a n d s o n h e r h ip s a n d la u g h s re p e a te d ly (1) w o u ld in d ic a te

" [y o u w ill h ave] melaka w ith th e G ro u p of Six a fte r tw o a n d a h a lf w a tc h e s o f th e

n ig h t" ( ? ) 48

132 W h e n [she] p u ts h e r h a n d s o n th e tip o f th e n o s e a n d m o v e s h e r h e a d a ro u n d ,

sh e in th a t w a y re la te s "melaka w ith th e N in e in a la rg e fo re st." 49

the m s s . Cf. H 2d, w hich also involves a spoken utterance.


44 khecaratvdcirenaiva = khecamtvam acirenaiva, with elision of the case ending m, metri causa. The
grammatically correct khecaratdcirenaiva w ould be unmetrical. N ote also the treatment of the root yj kath
as if it were of the sixth gana, viz. kathate for kathayati; cf. kathet in 13rd (by conjecture).
45 Although the m s s ' patdlasiddhi virasya, w ith elision of the visarga, creates a standard (pathya) sloka
foot and is therefore plausible, the grammatically correct patalasiddhir vvrasya has an acceptable metrical
variant (vipula); cf. 127a below.
46 i29cd appears corrupt as reads A (sarvavdsmdm). One possibility is to emend this to svargavdsmam
(=svargavdsimndm, metri causa). Isaacson points out the possibility of reading sarvardsmam (personal
communication); this indeed seems plausible given passages in the BraYa connecting heavenly bodies
w ith the goddesses/saktis. The contrast in sense w ith 128, promise of entry into the underworlds, and
the yoginx's act of striking at the sky, could support either conjecture. More difficult to restore precisely
is i29d; the sense is probably som ething to the effect of melakam adiset.
47 The "four" in question w ould comprise the Four Devls of the primary mandala, Rakta et al. Note
use of the masculine caturndm for the feminine.
48 i3 id is garbled in the m s . A reads dya(dva/ddha)yamedimekathe, underlying w hich I conjecture to
be dvyardhayame 'ti sa kathet. The basic sense and structure of i3 ic d w ould in this case be parallel to
i3od ([sa] kathayec ardhardtratah). dvyardhayam(e) seem s paleographically plausible, and dvyardha occurs
for two-and-a-half repeatedly in the BraYa. The optative kathet is moreover attested (cf. Lxxm.28b). Far
less secure is the conjecture for syllables 4-6, [ydm]e 'ti sa for ydmedime(/se). This w ould reflect double
application of sandhi: ydme iti >yama iti >yameti. Cf. tatoccarya in 124a above. Closer to A's dime might
be dine; perhaps, "[melaka w ith the six] in the day, in the m iddle of the third watch"an unlikely time
for melaka, perhaps. The goddesses in question are the Six Yogims of the mandala, Krostukl et al.
49 The "nine" in question would comprise the Four Devis and Four DCxtis, plus Aghori herself.

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386

133 S he w h o w o u ld lo o k d o w n a n d b e g in to d ra w o n th e g r o u n d [in d icates], " [y o u

w ill have] melaka w ith fe m a le b e in g s o f th e u n d e r w o rld s , in a te m p le o f th e M o th

e rs."

134 S he w h o g a z e s a t h e r o w n to n g u e , a n d a fte rw a rd s tre m b le s , tells o f melaka w ith

fe m a le b e in g s d w e llin g in th e w a te rs.

135 S h e w h o sh a k e s h e r h a n d s fro m fe e t to h e a d w o u ld in d ic a te melaka [w ith th e

g o d d e sse s] a t th e re a lity lev el sh e a b id e s in, th e S iva-tattva, etc.50

136 H e , (1) a m a s te r o f m udras, s h o u ld th u s d e v o te d ly w o rs h ip M a n th a n a b h a ira v a

(?), a n d th e n w a n d e r a b o u t in th e w a y e x p la in e d b y th e Tantra.51

137 [Saying,] "B e th e re h o m a g e to th e d e itie s o f th e d ire c tio n s!," a n d o ffe rin g argha

w ith th e h ig h e s t d e v o tio n to th e p e rfe c te d o n e s o f y o re , a n d to V in ay a k a,52 melaka

th e n ta k e s p la c e w h ic h , O g re a t g o d d e s s , b e s to w s all th in g s salu ta ry , a n d m a k e s

o n e e q u a l to th e [yoginls].53

50 It is difficult to make sense of the m s s ' krtva hastaprakampane. Two conjectures appear plausible:
hastaprakampanam, which has been adopted, and hastam prakampate. Both w ould supply an object for
krtva, and the latter a completive verb, creating a structure similar to those of m ost passages in this
section. Cf., e.g., hastau krtva in 131 and 132, and prakampate in 134b. One m ight expect the yoginl to in
dicate a point along her vertical axis that corresponds to one of the reality levels, prognosticating melaka
w ith yoginls of that tattva. Similar is the principle involved in the chomma section of Svacchandatantra 15,
from verse 24, in which the yoginl indicates points along her body corresponding to the reality levels
of the universebestowing corresponding siddhis, according to the commentator Ksemaraja (ad 29ab).
51 The text and syntax of 136 have a degree of uncertainty. A has the unmetrical reading so 'pi
mudrapatipujyam for 136a. In order to yield a plausible syntax, I suggest em ending pujyam to the
gertmd, pujya, for pujayitva. This form is w ell attested in the BraYa; cf. evam pujya yathanydyam vlrasaktim
tu vinyaset (xn, f. 259r). One must also emend to either the nominative mudrapatih (following B) or the
accusative mudrapatim. In other words, mudrapati could m odify either the subject (sadhaka), or object,
Manthanabhairava, or else be a substantive, the second object of pujya. The syntax, with tatha, might
point to the latter: "He should worship the Master of Mudras, and likew ise (tatha) Manthanabhairava."
This seem s unlikely, though, as mudrapati does not seem to be a com m on epithet of any deity. The ex
pression does occur as an epithet of the practitioner in Sarvatathagatatattvasamgraha 1.170.278, and I have
adopted this interpretation. An alternative syntax for 1363b w ould be to interpret it as a nominative
sentence: so 'pi mudrapatih pujyah tatha [=yatha?] manthanabhairavah. Speaking against this possibility is
that bhaktyd would have to m odify paryatanam kuryad, rather than pujya, which seem s unlikely.
52 I37abc appears to stipulate in abbreviated form worship of one's lineage or gurupahkti. Worship
of the gurupahkti is mentioned in BraYa Lxn.51-53, involving honoring Vinayaka, the purvasiddhas, the
directional goddesses (digdevls), "the gurus, beginning w ith Siva" (sivddiguravah), and one's ow n guru.
Cf. Tantrdloka 16.10. N ote that 137a has a correct variant metrical pattern (vipula).
53 It is unclear what the m s s ' tatsamanyo in 137c w ould modify. I have em ended this to the accusative
tatsdmanyam, understanding it as an instrumental bahuvrihi m odifying meldpakam, viz. "by which one
[becomes] equal to the [clan yoginls]." Cf. BraYa Lvm.3cd: vratah ca yogisdmdnyam carydmelakadayakam

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3 87

138 I s h a ll te a c h w h a t th e aksuna (?) s h o u ld b e fo r th e sadhaka w h e n h e re m a in s in

silen ce .54 L isten , O h ig h ly fo r tu n a te o n e, w ith s in g le -m in d e d a tte n tio n .55

139 W ith th e in d e x fin g e r o n th e tip o f th e th u m b , th is is c a lle d th e " flo w e r" m udra.56

H e so licits o in tm e n t b y m o v e m e n t o f th e th u m b to th e b a s e d ig it.57

140 W h e n h e h a s h a n d s ra is e d , m o v in g w ith a g ita tio n , th is is th e " in c e n se " mudra,

O b e a u tifu l w o m a n .58 By d o w n w a rd m o v e m e n t o f th e fin g e rs, o n e in d ic a te s th e

argha o fferin g .59

("an observance by w hich there is equality to the Yogi[nl]s (?), which bestows the [clan] conduct and
melaka").
54 The problematic word aksuna (or perhaps ksuna) occurs above in 124. Here, it appears to be the
object of sampravaksyami, as though it is the subject matter taught in the remainder of this chapter.
The section beginning here teaches chommas by which the sadhaka silently signals his desire for various
objectives. These largely pertain to the material culture of the Yoginl cult: elements of worship, and
substances of the class referred to as siddhadravyas, "magically em powered substances" (cf. Tantrasad-
bhava 9.80). In the following section of BraYa, such substances are solicited through mudras, many
of w hich are hom onym ous w ith w hat is sought. We unfortunately learn little here concerning the
context for such solicitation. One possibility is that the sadhaka, having obtained melaka w ith yogims,
solicits various empowered cult articles through the application of chommas. This idealized conception
does not exclude, however, the likelihood that such mudras served for ritual communication between
practitioners. It also might be worth mentioning that some of the "substances" sought are themselves
siddhis: that is, there are eye-ointments (ahjanas) one might manufacture for ritual use, as w ell as magical
ahjana, swords, and so forth one supposedly obtains divinely as a fruit of ritual. Such is the intention
of expressions such as anjanasiddhi, khadgasiddhi, and so forth; see for example the entry on "khadga" in
Tantrikabhidhanakosa, vol. II, 163.
55 Concerning i38d, see the annotation on 1.15.
56 In 139a, the instrumental tarjanya seems likely, but not certain. Perhaps the tips of the thumb and
index finger meet, as though holding the stalk of a flower. One could also consider tarjanyangusthakagre
("in the case o f/w h e n the tip of the thumb is on the index finger?"). N ote that the description of
puspamudra in the Sarvadurgatiparisodhanatantra differs: according to this source, one cups the hands in
ahjali and releases them downwards (ahjaler urdhvaksepad dhupamudra \ tasya evadhahksepat puspamudra \
). According to this source, the "incense" mudra involves the opposite, w ith the cupped hands released
upwards. In this too the BraYa differs; note dhupamudra as described in 140.
57 The action described by mulaparvabhramahgusthe is not clear: does the tip of the thumb slide to the
base of the index finger? It is imcertain whether I39cd consists of an inflection of the puspamudra, or
rather an independent action. Similar is the case of i40cd.
58 See above on dhupamudra. As provided in the m s s , the syntax of lqoab seems unsatisfactory:
uttanahasta sollola dhupamudrasusobhane. Minimally, one m ust em end to the nominative hastah sol-
lolo, presumably m odifying the practitioner; this incidentally results in a correct variant metrical foot
(vipula). Syntactically, one might prefer the locative absolute uttanahaste sollole, w ith its vipula possibly
contributing to the corruption. This reading has been tentatively conjectured. A more paleographically
plausible em endation might be uttanahastam ullolam.
59 In i4od, ahgulmdrgham has been em ended to angulm argham, the accusative plural as object of
pracalena in 140c. However, it might be worth considering the possibility that ahgullnargham is a
contraction for ahgullnam argham, metri causa. In this verse, note also the non-application of sandhi
across the pada boundary of i40cd, which appears more as the norm than the exception. On argha,
see the entry for arghya in Tantrikabhidhanakosa vol. 1, p. 140-41; however, in the BraYa, the constituent
substance would be rather more "non-dual" than this suggests.

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388

141 H a v in g th e fist [like] a p itc h e r, o n e s h o u ld u n d e r s ta n d " w a te r;" 60 fin g e rs u p

w a rd s , " in c e n se co a ls." 61 By o n e 's g a z e ro v in g , u n d e r s ta n d " im m e rsio n ." QJ A

ro llin g to n g u e [in d icates] " a n o in tin g /u n g u e n t" (?).62

142 (1) [T here is in d ic a tio n ] o f k in d lin g stick s th e le n g th o f a h a n d (?) b y b rin g in g

th e k n e e s a n d e lb o w s to g e th e r.63 [W hen] th e h a n d is ra is e d , fa cin g d o w n , o n e

s h o u ld u n d e r s ta n d " fo o d o ffe rin g (naivedya)."

143 T h e fist fa c in g d o w n w a rd s , w ith th e little fin g e r e x te n d e d ,64 [in d icates] " w e a p

o n ." 65 O n e in d ic a te s e n tre a ty fo r a s w o rd b y m a k in g a fist a n d th e n g a z in g a t th e

sky.66

i44-i45ab W ith th e in d e x fin g e r (1) [as th o u g h ] b e s to w in g fa v o r o n a n im a ls (?), th e

garbha-g ra ss m udra is ta u g h t.67 T h e " d o e " [mudra] is fo r s e sa m e s e e d s,68 th e " so w "

60 vindyat appears from context to be an optative from vid in the sense of "to know," although the
form technically belongs to vid conjugated in the third class ("to find, m eet with"). Cf. BraYa Lxxxvn.9a
(1adityam tu rajam vindyat), and lo d as well.
61 It seems 14Mb should teach two separate chommas, but the syntax and sense are elliptical. In
141a, jalam should be the object of vindyad, which suggests interpreting kumbhamusti as nominative,
i.e. kumbhamustir. The sense of 141b, dhupahgarorddhagamgull in A, seem s to be, "the fingers pointing
upwards indicates 'charcoal for [burning] incense'." The precise text and syntax are less clear, however.
There appear to be two femininesdhupahgara and urdhvagangullin apposition, or else a compound,
yet both possibilities seem implausible. Perhaps ahgulT should be understood as ahgulih, accusative for
nominative, w ith dhupangara reflecting loss of case-ending or double-sandhi, metri causa.
62 i4 id appears garbled in the m s s : jihvdllolopalepane. The probable lexical elements are jihvd, lola
(or dlola, ullolal), and upalepana. Presumably, the latter is the object sought through an action involving
the tongue, if i4 id teaches a chomma separate from that of 141c. Tentatively, one might conjecture jihvd
lolopalepanam (i.e. lola+upalepanam)as adoptedor, retaining the final -e, jihva lolopalepane ("a rolling
tongue [is used] in the sense of 'annointing/unguent' ").
63 In 142a, syllables 4-5 in A are uncertain, though undamaged; B's endha is a plausible interpreta
tion. The genitive, w ith no nominative, seems syntactically unusual in this passage.
64 The first element of 143a, anyasdprakrta, is certainly corrupt. It seem s probable that it should
contain an adjective of mustir. The m ost plausible emendation which com es to mind is kanyasaprasrta,
reflecting confusion between initial a and ka, and kr and sr.
65 The m s s read m usti adhovaktra, omitting the expected case ending r at the pada boundary of 1438b.
It is possible that the reading is original, reflecting non-standard sandhi.
66 Presumably an ablative underlies the m s s ' khagaloka in 143c, viz. khagalokat. The nominative
khagalokah could also be possible.
67 There is uncertainty concerning the interpretation of tiryakprasada in 144a. N o plausible interpreta
tion of prasada seem s evident if one understands tiryak in the sense of "crooked" "by the index finger,
slightly prasada?" It hence seems preferable to understand tiryak as "animal," as seems likely in i46d.
This is not entirely convincing, however. Alternatively, it is perhaps conceivable that in copying, the
vowel sign was omitted from prasrta, hence prasata, then emended to prasada. It m ight also be possible
also that the text originally read prasdrya, although this construes less sm oothly w ith the instrumented.
Understand tilam as genitive plural for tilanam. These chommas and the following several convey

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389

fo r b arle y ; b u t prasrti is fo r w h e a t. By e x te n d in g all th e fin g e rs, fo r bilva fru it a n d

lo tu s e s .69

1 4 5 C C I-1 4 6 (1 ) a n d th e p a lm e x te n d e d o n to a se c o n d ;70 b y th e five fin g e rs fa cin g

u p w a r d s w ith lev el tip s (?), [one in d ic a te s, " a n o fferin g ] c o n s is tin g o f f r u it." 71 Q)

F is t m udra, s tra ig h t, fo r a n a n im a l o ffe rin g (?).72

147 B y u n itin g th e th u m b s to g e th e r, o n e in d ic a te s " fish e s ." 73 F ro m s ta rin g a t o n e 's

n o se , " e m is s io n o f p e r s o n " is s ta te d .74

the sadhaka's request for materials offered in the fire sacrifice, hotna.
69 Svacchandatantra 2.287 (=Tantrasadbhava 2.i35ab) mentions a bandha called mrgi associated with
homa of sesame seeds (mrgtm baddhva tilair homah padmabilvair adhisthitam). According to Ksemaraja,
commenting on this passage, one binds the mrgi by extending the index and little fingers, w ith the tips
of the thumb, m iddle finger, and ring finger touching (prasrtatarjanikanisthahgulir ahgusthamadhyama-
namdsamdamsatmd mrglbandhah). The m s s ' prasatT should probably be em ended prasrtih; there is ap
parently a mudra by this name involving extending the hand w ith the palm cupped (Apte, Practical
Sanskrit-English Dictionary, 1118). It is possible that the long f ending is original, reflecting a tendency to
change short -i stems to long -f. A s for the "sow" mudra, no description of this is known to me presently.
By bilva is meant the bilva fruit, for a gesture involving bilva signifies "fruit" as the sacrificial offering in
the next verse. It w ould appear that both the fruit and leaves are used in homa: Tantrasadbhava 2.125, as
w ell as Bhairavamahgala i42cd, mention bilva and bilvapatra as homa offerings.
70 i45cd is problematic. As transmitted, 145c would appear to m ean "having fingers extended (srta)
on the m iddle of a bilva." Perhaps the fingers are to be positioned as though grasping this fruit. This
is difficult to relate to i45d, however. One possibility w ould be to em end to bilve madhya, and connect
this passage w ith i45ab, understanding 145c and i45d to elaborate upon the cases of bilva and padma,
the latter being the "second" option (dvitlye). The actions specified are however unclear to me.
71 N o intelligible syntax is evident from A's reading in i46ab: pahcdhgulam samdgrd(t/n) tu
urddhavaktra phaldtmakam; B and C read samdgrdn. It m ight be possible to interpret this by em end
ing to form a compound in the nominative: pancdhgulasamdgrasperhaps "having the tips of the five
fingers level" and [curled?] "facing upward" (urdhvavaktralh], 146b).
72 i46cd presents several problems. Pada c appears corrupt, w ith no plausible interpretation or
emendation evident to m e presently. It might provide the name of a mudra. The lexical elements
involved include musti, possibly in the instrumental, and ardhaeither ardhdt or ardhatma. Were "fish"
not already indicated in 147, one might conjecture mustyardhan matsamudra tu. mamsamudrd might also
be conceivable, however improbable. Pada d has its ow n difficulties, reading rijutiryakpraharanet in A.
It m ight construe w ith pada c, but could also constitute a separate chommd. Suitable to the context is
interpretation of tiryak in the sense of "animal," and prahdrana in the sense of "an offering," or perhaps
"striking" (=prahara?). The emendation praharane seems more probable than B's praharandt. Also, note
that although non-application of external vowel sandhi is common, especially across pada boundaries,
in the case of tu rjus, sandhi is avoided probably because r is treated as riand here is written as such
in m ost of the m s s .
73 A's samghata in 147a is presumably for samhata, "joined together." Such is the reading of B.
The orthography samghata is perhaps original; cf., e.g., samghdra for samhdra in BraYd x i.n o c d in A:
jnanasakti[h] samdkhyatd raudrasamghdrarupim.
74 lokavisarga in 147c is obscure; perhaps seminal emission? Given that the referents of several
chommds in this section suggest a sacrificial context, lokavisarga m ight instead have the sense of "dis
patching a person," i.e. human sacrifice."

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390

148 By a p p e a rin g to sn iff w ith th e n o s e ,75 [one in d ic a te s] " s p ir itu o u s liq u o rs, d a r k

o n e s a n d so fo r th ." 76 W h ile to u c h in g th e le ft ear,77 O g o d d e s s , " liq u o r o f ja g g e ry

a n d g h e e " is d e c la re d .

149 F ro m to u c h in g th e h e a d , o n e sta te s, " g re a t s p irits m a d e fro m f r u it." 78 U se o f th e

o b la tio n -la d le , a s th o u g h in ritu a l o b se rv a n c e , [in d icates,] " g h e e a n d o th e r d a ir y

liq u o rs."

150 By c a stin g th e fist to w a rd th e h e a d , th e re is th e " a s h " m udra, O fa ir lady. By

to u c h in g th e b ac k , o n e w o u ld in d ic a te "y o g a s tra p ," it is d e c la re d .79

151 A n d b y to u c h in g th e b u tto c k s, O g o d d e s s , o n e in d ic a te s " s e a t," 80 a n d b e c a u se o f

m o v in g th e rin g finger, m id d le finger, a n d th u m b , " ro sa ry ." O sin less o ne, ju s t b y

to u c h in g th e g ird le (kaksa), (1) " sa c k " (?) is ta u g h t.81

152 W h e n th e h a n d [m oves] fro m th e h e a d d o w n to th e w a is t,82 [this in d ic a te s] " th e

F ive In sig n ia ;" 83 (1) a fu ll w a te r p o t (?), O g o d d e s s ,84 a damaru, a n d also In d ia

75 The interpretation of ndsaghrdyanarupena seem s doubtful. It appears probable that aghrayana means
dghrdna; the form occurs also in L.42a.
76 It appears necessary in 148b to emend A's dsavdt to the nominative plural. What exactly con-
situtes "dark" (krsna) liquor remains unclear; BraYa refers to this as a specific fluid. N ote xcv.yab:
nrma[ni]sadhupayukt[a]na[m] arghanam krsnanamikam (namikam apparently genitive plural). This suggests
it consists of liquid offerings (argha) containing incense [made with?] human flesh. Cf. BraYa xcii.43,
referring to krsnavamamrtadi.
77 It seems preferable, although unnecessary, to emend sprsam to the present participle sprsan, viz.
vamakarnam sprsan. This certainly improves the syntax. This apparently occurred to the editorially-
inclined scribe of B, w ho writes sprsamn, perhaps em ending after having already copied the anusvdra of
his exemplar.
78 It is by no means certain whether one should accept B's sirah in 149a, where A reads sira. In the
BraYa, one finds the thematized stem sira as w ell as the regular stem sirah, and A frequently drops a
visarga before s.
79 This sentence has a second, redundant predicate: proktam as w ell as adiset.
80 It is likely that the m s s ' sphica is original, reflecting thematization of sphic to form a new base sphica.
Cf. the instrumental sphicena in BraYa Lxxm.22b. As above, A's frequent elision of a visarga before a
sibilant makes this difficult to ascertain.
81 The referent of what the m s s read as bokanako remains elusive. From the context, it w ould seem
to denote a material cult item. Cf. bokkana, "a horse's nose-bag (which contains his food)" (Apte, The
Practical Sanskrit-English Dictionary, 1172). It could hence conceivably denote som e sort of sack.
82 It seem s that murdhna or mudhna A usually reads the latteris preferred as the base for classical
Skt. miirdhan. The declension of this word shows great variety in the BraYa.
83 A s transmitted by the m s s , the syntax of I52cd seems odd: mudrasu pahcakam apparently means
pancamudrah. Perhaps the locative plural has the sense of genitive plural.
84 A s given in the m s s , 152c seems corrupt: bhrtakamandale devi. This has the metrical fault of light
syllables in positions two and threeand in any case seems unintelligible. A good chance exists that

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39 i

y ello w (rocana).85

153 By th e left h a n d sh a k in g , fa c in g d o w n w a rd s , is ta u g h t th e " b e ll" mudra. T h e vina

m udra [is w h e n ] th e h a n d h a s th e s h a p e o f a vina.

154 H a v in g in th e b e g in n in g c o m m u n ic a te d [w ith] th e s e a n d o th e r sig n s re v e a le d

in th e s c rip tu re s ,86 o r e lse [im p ro v isin g ] as o n e p le a s e s, a f te rw a rd s o n e s h o u ld

o b se rv e [a v o w of] silen ce.87

155 U n a tta c h e d to th e c o m p a n y o f p e o p le , o b s e rv in g silen ce , in te n t o n m e d ita tio n ,

d e v o te d b y n a tu r e to so litu d e , h e a c h ie v es siddhi, fre e fro m illness.

156 A fte r u n d e r s ta n d in g th e m u tu a lly a g re e d [co d e o f sig n s to b e u se d ], a n d lik e w ise

[the c o d e of] v e rb a l c o m m u n ic a tio n , a w ise p e r s o n s h o u ld e m p lo y th e chommas,

u s in g sp e e c h a n d m udra.88

T h u s e n d s c h a p te r fifty -th re e ,89 th e se c tio n o n chomma.

the words in question are bhrta ("full") and kamandalu ("water pot"); i52ef could hence continue a list
beginning with the Five Insignias in 152c. This suggests em ending to bhrtam kamandalum, neuter for
masculine. Cf. BraYa xcin.34ab: rathakuhjarasihgham va kalasan ca kamandalum.
85 The substance rocana, perhaps to be identified with "India yellow," finds frequent m ention in the
BraYa, especially as a medium for the drawing of yantras. Apte identifies it as a yellow pigm ent (ibid.,
1349). That this is a biological product is apparent from the BraYas mention of both gorocand and
nararocana.
86 etanyam api in 154a appears to represent etam anyam api. This m ight reflect formation of a new
pronominal base eta, although this w ould be an isolated occurrence in the BraYa.
871 am grateful to Isaacson for suggesting this as one possible interpretation of 154 (personal com
munication, July 2006).
88 The syntax of 156b has a degree of ambiguity: vakydldpam appears to be a second object of jnatva,
as the placement of tathaiva ca suggests.
89 N ote that tripancasatima = tripancasattama. The formation of ordinal numbers in the language of
the BraYa follows non-classical lines: those nineteen and higher are regularized such that all end in
ima. Hence, numerals vimsati, sasthi, saptati, astti, and navati becom e bases for e.g. vimsatirna (twenti
eth), ekatrimsatima (thirty-first), catuhsasthima (sixty-fourth; A alm ost invariably reads sasthi0 for sas-
ti), ekunasaptatima (sixty-ninth), asltima (eightieth), and navanavatima (ninety-ninth). On the other
hand, trimsat, catvdrimsat, and pahcdsat become e.g. sattrimsatima (sixty-third), catuscatvarimMima (forty-
fourth), and pahcapahcasatima (fifty-fifth). The formation of /'-stem bases follow s the analogy of vimsati,
etc. Some deviation in formation also occurs: for example, in BraYa x v ii , one finds instead catvdrimsa
(fortieth), and pahcdsama, ekapahcdsamam, satpahcasama (fiftieth, fifty-first and sixty-fifth), etc. With the
exception of catvdrimsa, w hich might omit the suffix metri causa, all these forms share the suffix ma; cf.
the ordinal suffix tarna in classical Sanskrit.

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LXXIII

T h e C h a p t e r o n S e c r e t S ig n s [II]

B h airav a sp o k e:

1 N o w , I s h a ll n e x t te a c h th e m a n n e r o f m a k in g s e c re t sig n s (chomma), a n d th e

c o n d u c t o f th e c la n o b s e rv a n c e s (kulacara), w ith th e ir a p p e a ra n c e s , c h a ra c te ristic s,

a n d a c tio n s ,1

1 This verse presents several ambiguities of syntax and interpretation. Metrical necessity suggests
that the accusative karman is original, thematized as an a-stem. In ib , A's yatha vidhih also seems to be
original. Cf. Tantrasadbhava 15.162:
srnu devi pravaksyami amSakanam yatha vidhih \
kathayami na sandehas tvatpntya surasundari |j 162 ||
However, the common adverb yathavidhi merits consideration as well; B in fact em ends thus. Cf., e.g.,
BraYa iv.iab: athatah sampravaksyami pratimakarma yathavidhi (hypermetrical). In the present verse, an
adverb does not seem probable, however; chomakanam w ould have to be an object of sampravaksyami, or
construe w ith rupalaksanakarmah in i c . The former possibility seems unlikely. N ote for instance the ex
pected possessive genitives in closely related verses, e.g. Tantrasadbhava i8-4ab (athatah sampravaksyami
chommakdnam tu laksanam) and BraYa Lv.ioiab (srnu devi pravaksyami chomakanam tu laksanam). The pos
sibility that chomakanam construes w ith rupalaksanakarmah is stronger, in which case the verse could
mean, "Now, I shall next teach the forms, characteristics, and actions of chommas, according to pre
cept (yathavidhi), and the activities/endeavor o f/w ith respect to clan-based post-initiatory conduct
(kulacara)."
Concerning the expression rupalaksanakarmah, rupalaksana is fairly com m on in the BraYa. Note for
instance Lxxxvn.244.cd: ity evam kathitlam] nyasam rupalaksanasamyutam, "thus has been taught mantra
installation, together w ith its forms and characteristics." N ote also the parallel in vn.i:
atah param pravaksyami svadhyanam devatani tu \
rupalaksanakarmah ca sadhakanam hitdya vai || 1 ||
The grammar here is opaque. One possibility is that devatani should som ehow be understood as gen
itive, construing perhaps w ith both svadhyanam and rupalaksanakarmah "Now, I shall next teach the
deities' ow n visualization, and their forms, qualities, and actions, for the the welfare of sadhakas. A n
other possibility is that svadhyanam and perhaps even karmah be understood, loosely, as adverbs: "I
shall teach the deities, by way of their visualization, and [by way of?] [their] forms, characteristics,
and ritual." Neither possibility seem s satisfactory, rupalaksanakarma occurs once elsewhere as well, in
Lxxxn.i57-58a, the context and grammatical problems similar. In 1.1b, if w e read yatha vidhih, it seems
likely that rupalaksanakarmah agrees w ith kulacaravicestitam as an adjective; this interpretation has been
tentatively adopted. Regarding the meaning of kulacaravicestitam, note the expressions samaydcdracesta
392

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393

2 th e w a y a h e ro o r a c la n -b o rn y o g in i, d iv id e d in to th o s e p e rfe c te d a n d th o s e n o t

p e rfe c te d ,2 is re c o g n iz e d , a lo n g w ith a s s is ta n ts to th e sadhaka a b id in g b y sp e c ia l

r itu a ls a n d o b se rv a n c e s;3 lis te n w h ile I s p e a k this.

3 'na' is [th e sy lla b le for] m a n ; b y 'n i', w o m a n ;4 'bhu fo r c re m a tio n g ro u n d ,5 'bhru'

(xcii-38a) and samayacaravicestita (Lxxxv.6d, xcvm .2b), which appear to mean "endeavor/conduct w ith
respect to observance of the Pledges." As for kulacara, this relatively com m on expression seems to refer
to the post-initiatory observances of the sadhaka, as well as the conduct of yogirus; in LVin.2d, yoginls
are referred to as svakuldcarasamsraydh (ern.; samsrayd A), "adhering to the observances of their clems."
It appears that ib , chomakanam yatha vidhih, intimates to the contents of verses 1-40, on the subject of
chomma, w hile icd refers to the second half of the chapter, on yogimlaksana. However, it is possible that
chomakanam vidhih are here described as kulacaravicestitam.
2 Although in 2c the m s s transmit the masculine singular siddhasiddhavibhagas, one might ex
pect this instead to refer to yogini in 2b. N ote for instance that a classification of yoginls into
siddha ("accomplished" or "perfected") and asiddha ("not perfected") is attested in Lxxin.76a below
(siddhasiddhavibhagas tu). References to siddhayoginls or siddhayogesvarls are common, such as in the text
title Siddhayogesvarlmata. I have hence em ended here to the feminine vibhaga.
2ab, which states recognition or mutual recognition as a purpose of chommas, has extensive parallels
in similar contexts. Cf. BraYa L V .9 9 - 1 0 0 , and m y annotation thereon.
3 The interpretation and perhaps text of 2d are problematic, uttarasadhaka means "assistant to the
sadhaka," as pointed out to m e by Isaacson (personal communication, May 2005). This term occurs in the
Uttarasutra (4-34d) and Guhyasutra (3.10b) of the Nisvasatantra, and seem s common in Tantric Buddhist
sources. It also occurs elsewhere in the BraYa, for instance thrice in chapter sixty-three. However, the
more common term for an assistant in this text is sakhi, "companion," m ost often thematized as sakhdya.
A lthough samah cottarasadhakaih is a plausible text, note the occurrence of sammatottarasadhakam in
38b below; this suggests the possibility that 2d should instead read sammatottarasadhakaih, meaning
"along with the sSdtefcs-assistants with w hom their is accord/agreement." Supporting this conjecture
is the difficulty of interpreting ca in 2d otherwise. It could conceivably be meaningless, added to avoid
the fault of laghu syllables in the second and third positions.
4 The possibility seem s strong that retroflection in ni- in 3a has been triggered by the -r- in strl, a
scribal confusion over word division. Cf. 111.151b, where the m s s read uttarenatra samsayah for what
should be uttare natra samsayah.
It seems that in the present chapter, a number of single-syllable chommas are based upon vague
phonetic similarity to actual words, even though many of the correspondences are not evident, 'na',
for example, appears to suggest nara, while ni, if this is correct, could relate to narl ("woman"), or even
nitambinl, "beautiful woman." Laghusamvaratantra 24, in prose reconstructed from Bhavabhatta's Vivrti
commentary, the Tibetan translation, and Sanskrit parallels, also provides na as the verbal chomma for
"man" (narah). Bhavabhatta comments,
na iti naram iti \ nasabdah purusavacl strllihgah \ nrsabda iti kecit |
'na' is [for] nara ('man')- The word 'na' is of feminine gender and conveys 'male'. Accord
ing to some, the [underlying] word is 'nr'."
Sarnath edition, 128. Cf. Laghusamvaratantra i5.iab:
da iti purusah smrtah dl iti strlndm tatah j
"'da' is said to be "mem;" 'dl' is hence for women."
In this case, the verbal chommas da and dl probably im ply daka and dakinl.
5 The chomma 'bhu' suggests bhu/bhum i, "ground," probably in the sense of smasanabhumi, "cre
mation ground." However, in Laghusamvara 15.5c, bhu is instead the verbal chomma for melapaka,
suggesting "ground" in the sense of melapasthana, the place designated for encounters w ith goddesses.

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394

is lama, a n d 'ghru' raudrika; 'khi' w o u ld b e o n e b o rn in th e c la n o f M o th e rs,

fo r dakitu.7

4 [She] is c o n s id e re d b o rn in th e c la n o f sivas b y th re e a 's.8 'da' p ro c la im s h e r a

dam an,9 a n d 'hi' a davT,10 O fa ir w o m a n .

5 (,;) 'sa' is n ec ta r, a n d 'bru' [th e n e c ta r] c a lle d 'L e ft' (7 );11 'ha is fo r m e a t, 'yo' is

w ife , y a is siste r; ma is s a id to b e fo r 'b i r t h '.12

6 By th e sy llab le 'li' is ta u g h t fo o d ; fro m th e sy llab le 'va', d rin k , m y d e a r.13 (<) 'hi'

6 The nasal in ghruh seem s to be a spurious addition, given the implausibility of the accusative. The
-n could however be a corruption of -s. If words are im plied by bhru, 'ghru', and k h i, these are not
presently apparent. Although raudrika could mean "female rudra," this does not seem to be an attested
classificatory category. One might wonder whether in fact this refers to the rudradakinl, which appears
often in goddess lists in the BraYa. Cf. 26d below. In LV.67, reference is m ade to rudranayika, but this
seem s to mean mahesvankulasambhava yogini.
I The chomma kr suggests the verbal root y' kr (krnoti-krnute), "to injure." This w ould accord well
w ith the violence associated w ith dakinTs in Saiva sources. N ote that kr could be corrupt for kri, for no
other verbal chommas in this section involve vowels other than a, a, i, or u. In any case, ri and r appear
largely interchangable in the BraYa, presumably because of equivalent pronunciation.
8 The expression akaratritaya appears to mean three repetitions of the vowel a. This seems oddly
incongruent, however, w ith the other chommas.
9 deti in 4c is a conjecture for devi. A phonetic emit is expected, and in the absence of further clues,
this possibility requires the least emendation. If correct, deti is more likely to represent da iti than da iti,
since the latter chomma-syllable also occurs in 9c, and could moreover be expressed by dena. What the
referent of da might be is uncertain.
10 N ote that davya appears to be feminine singular, although the latter is more commonly and "cor
rectly" davl. Cf. davya in Lv.45a, again nominative, as w ell as Netratantra 2.13d in its Nepalese mss.
Sanderson, "Religion and the State: Saiva Officiants," 243 (n. 33). See Tosrzok's discussion of the exten
sion of - r stems to -a in the Siddhayogesvarlmata ("Doctrine of Magic Female Spirits," i i . b . 4 , pp. xxxviii-
ix). The chomma hi might suggest the word himsa, "violence."
II In 5a, it is difficult to construe the sa or sa in sdmrtam. One possibility is that sdmrtam is a sepa
rate chomma, and that the pada means sd[ iti daksinalmrtam [proletary] brus ca vamakhyam [amrtam]. The
position of ca supports this possibility, and the same pairing of nectars occurs explicitly in 33 below.
This w ould be rather elliptical, vamakhyam amrtam, or vamamrta, "Left-handed nectar," refers to impure
fluid substances used in the rituals of this system, especially alcohol, but perhaps also blood and sexual
fluids. The 'pure' liquid offerings of Saiddhantika worship comprise daksinamrta. Referents of 'sa' and
'bru' are not evident.
12 makarotpattir reflects double application of sandhi for makarah utpattih. It seem s possible that utpatti
here stands for "mother." Cf. Laghusamvaratantra 15.33b: ma iti mata vai smrtah yo iti bharya tu vai
(Baroda codex). The chomma 'yo' suggests yosit ("woman"), w hile 'ya' perhaps yam l ("sister"), and 'ma'
matr ("mother").
13 The chomma li suggests the dhatu lih ("to lick, taste"), w hile va m ight suggest vari.

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395

is fo r appa (?);14 a p la te b y 'ka'; 'ga' e x p re sse s e a tin g .15

7 By th e sy llab le 'pha', o n e s h o u ld k n o w th a t c o n v e rsin g is fo r sex. By th e re m a in in g

sy llab les, in o rd e r, a re b lo o d , fat, a n d s e m e n .16

8 T h ro u g h th e sy llab le 'ksa'," w a n d e r in g " is d e c la re d ;17 th ro u g h th e sy lla b le 'ja',

" e x c lu d e d ." (y) T h e h e a r t is ta u g h t th ro u g h th e sy lla b le 'pa', d w e llin g to g e th e r

w ith c o m p a n io n s (?).18

14 What the m s s transmit as hisappd in 6c appears corrupt. It m ight hold place for a complete verbal
chomma, as what follows, bhajanam kena, itself appears complete. It could conceivably describe the vessel
or plate (bhajana), however. The phonology of appa or appaka is evidently Middle-Indic. A parallel
appears moreover to exist, w ith the occurrence of appaka as a verbal chomma in Laghusamvaratantra 24,
where the text reads appaka iti rdjaspase rdjapurusah: "'appaka' means a royal spy, a royal functionary"
(Sarnath edition, p. 127). This meaning ill suits the context of l x x i i i . 6 . Still, this occurrence of appaka
suggests that appa in 6c could be the correct lexeme, perhaps in a different sense. We w ould have to
emend, however, to hir appa or him appa. The latter is more paleographically probable, and has been
tentatively adopted. Alternatively, if w e ignore the parallel, one m ight conjecture hih sayya, with sayya
used in the sense of "sitting place," i.e. where one sits to eat. Less probable semantically, but requiring
no emendation, w ould be hih sappa, sappa being Middle-Indic for sarpa, "snake." N ote that all of these
possibilities involve a second application of the syllable hi, which already occurred in 4d.
15 Words that ka and ga might im ply are not evident. Although bhojana could mean "food," it has
been understood as "eating," given the presence of bhaksa in 6a. However, bhaksa and bhojana could
both refer to types of food; cf. bhaksya and bhojya in Lxxm.30cd.
16 The expression sesavarnaih kramena in 7d m ight suggest a patterned arrangement of verbal chommas
not yet readily apparent. The idea could be, however, that the first syllables of rakta (blood), vasa
(marrow or fat), and sukra (semen) form their respective (kramena) verbal chommas. This possibility was
suggested by Isaacson (personal communication, May 2005).
17 Here the m s s ' s unintelligible ksakarenaditam has been em ended to the phonetically similar ksakare-
natitam, w ith atita interpreted as an action noun, "wandering."
18 The interpretation of 8cd is tmclear, and the text perhaps suspect. "Heart" appears incongruent
w ith the referents of other verbal chommas, w hich in this chapter include clan identities, substances,
ritual paraphernalia, kinship relationships, and actions. Barring serious corruption, 8d appears to
elaborate upon the chomma 'pa' in 8c. Both vdsana and sukhisamgama are difficult to understand, how
ever. One possibility might be em ending to sakhisamgame, w hile understanding vasana in the sense
of "dwelling"i.e. "dwelling in the company of friends/assistants." This m ight suit the context sug
gested by 8ab: w e w ould then, it seems, have the options of "wandering," being "excluded" [from
human company?], and "dwelling in the company of sakhis." N ote that sakhi is the normal term in this
text for the assistant/com panion to the sadhaka; see the annotation ad l v .2 . On the meaning of varjita, cf.
Lxm.4ab: vanastha sadhaka ye tu grhasthd vatha varjitah. This appears to mean, "those sadhakas dwelling
in the forest, whether in hom es or 'devoid' (varjita) However, none of this appears to clarify the
interpretation of hrdaya in 8c.
Alternatively, sukhisamgama might relate to the expression sukhayogisamagamam in Tantrasadbhava
18.30:
kulabhisekasiktanam kulabhaktiparayanam \
melakam ca prayacchanti sukhayogisamagamam || 30 ||
"And [yoginls] bestow melaka, a pleasant union w ith the yoginls (sukhayogisamagama), upon
those w ho have been anointed through the clan consecration, intent on devotion to the
clans."
Cf. also Tantrasadbhava i6-36od. One might on these groimds em end to sukhasamgame in the sense of

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396

9 By th e sy llab le 'na', th e re is th e fo o d o fferin g ; (^) b y th e d e sig n a tio n 'ta' (?), th e

o ffe rin g o f flo w e rs.19 T h e re is e n tre a ty [of th e d e ity ] th ro u g h th e sy llab le 'da';

e m p o w e rin g [of th e im ag e] b y th e sy llab le 'tha'.20

10 'ta' is s a id fo r sk u ll; 'tha' in d e e d fo r sh ie ld ,21 O fa ir w o m a n . A w e a p o n b y th e

sy llab le 'da'-22 pha is p a y in g re sp e c ts b y p ro s tra tio n a n d so fo rth .23

priyamelapa, "pleasing union;" on this subject see chapter 4 of the dissertation. 2d's vasana might in this
case refer to perfuming (vasana) oneself "for the purpose of a pleasing union" [with yoginls]. However,
note that one could instead divide this as va dsanamperhaps meaning, "by 'pa' is stated 'heart', or a
seat (asana) for pleasing rmion [with the yoginls?]." These possibilities do not seem at all compelling.
19 It seem s problematic that the naivedya or food offering should go "by the designation 'offering of
flowers' (puspadanam tu samjnaya)," as A's reading suggests. It seem s more likely that a second verbal
chomma underlies tu samjnaya, w ith flower offerings as its referent. Perhaps the sim plest emendation
w ould be tasamjhayd, i.e. takarena. N ote that ta does not otherwise occur as a verbal chomma in this
chapter, and that the preceding and subsequent verbal chommas belong to the ta-varga. This conjecture
has hence been tentatively adopted.
20 Suiting the puja context of this verse, yacana here presumably refers to avahana, invoking the pres
ence of the deity, pratisthana, i.e. pratisthd, refers to the consecration or empowerment of the divinely
inhabited image. The verbal chomma 'tha' suggests perhaps v/ stha.
21 ta departs from the pattern by occurring in the accusative, m ost probably to sim plify its sandhi
w ith the following vowel. In 10b, A reads thampharo. One could divide this as tham pharo, but given the
frequent confusion between sa and ma, one should probably read tha spharo, i.e. thah spharo, a possibility
suggested by Isaacson (personal communication, May 2005). This provides a suitable lexeme, "shield."
In the former case, phara could perhaps be equivalent to phala in the sense of blade or arrow point. See
Turner's Comparative Dictionary, 508.
Som dev Vasudeva (personal communication, February 2006) has drawn m y attention to the possibil
ity that the visual forms of the letters ta and tha might have suggested the m eanings "skull [bowl]" and
"shield," respectively. This appears plausible, and suggests an additional line of inquiry concerning the
correspondence of verbal chommas and their referents.
22 The verbal chomma expressed by daksara could be either da or da; the latter is som ewhat more likely,
as da occurs in 12a.
23 pheti could connote either pha or pha, the latter perhaps being more probable, given the occurrence
of pha in 7a. patadivandana might perhaps mean caranapatadina vandanam, "paying respects through
prostration, etc."

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397

11 T h e re is d e c o ra tin g o n e se lf w ith th e m udras b y 'n a ';24 k is s in g is ta u g h t b y 'ca'.25

T h e re is m a k in g h o s tile b y 'sa', w h ile 'jha' is fo r a ttra c tin g .26

12 ( i ) . . . (?) b y th e sy lla b le 'da';27 'gha' w o u ld in d ic a te sla y in g .28 Q ) th e sy llab le 'ksa',

d e p e n d in g u p o n th e tim e [it is u s e d ], s ta n d s fo r th e te rm s " v o id ," " h e ro ," a n d

" s w o rd " (? ).29

13 (1) T h o se [v erb al chommas] b e g in n in g w ith vo w els, a r ra n g e d in s e q u e n c e , a re

s ta te d fo r th e g ro u p o f six te e n clans. F o r th e lo rd s o f h e ro e s a n d fo r bhairavis,

24 mudralankarana refers to wearing the "five insignia," panca mudrah, items of kapalika parapherna
lia worn by human practitioners and appearing in the iconography of the deities. The description
pahcamudrdvibhusita ("decorated by the five insignia") is common; cf., e.g., Heruka described in Krs-
nayamaritantra 16.3b, or the practitioner in BraYa 21.31b. In his commentary on the Krsnayamdritantra
verse, Kumaracandra lists the five mudras as cakri (perhaps "chaplet?"), earrings, necklace, rucaka
(bracelet?), and girdle (panamudreti cakrikundalakanthfrucakamekhalam). Cf. Hevajratanta i.viii.17 and
11.vi.3-4. That rucaka is a bracelet is suggested by reference to it being "on the hand" in i.viii.iyb (haste
rucaka mekhala); and that cakri or cakrikd is a head ornament is suggested by 11.vi.3ab, which states it is
"worn for paying homage [i.e. prostrating] to the guru, dcarya, and personal deity" (gurvacaryestadevasya
namandrtham cakrikd dhrta). Jayabhadra, however, commenting on Laghusamvaratantra 27.4, lists the sa
cred thread (yajhopavita) instead of girdle (pahcamudra rucakasiromalikundalakanthikdyajhopavTtah pahca).
The wearing or non-wearing of the mudras is an important variable in the performance of particular
observances; note for example the muktabhairavavrata taught in BraYa xxi.31-33:
muktakeso mahdyogi pahcamudravibhusitah \
savaso bhramate nityam tathaiveha na samsayah || 31 jj
devakarma -d- rte ratrau mudrdtyagam tu karayet \
prabhate tu punas caiva mudrayuktah paribhramet || 32 |j
ahnikani tathaiveha ratrau kurydtha bhojanam \
muktabhairavanamam hi vratam etad udahrtam || 33 ||
31b v ib h u s ita h ] em.; v ib h u s ita m A 33a a h n ik a n i ] cone, a h n ik a n i A
"With hair unfastened, the great yogi is decorated w ith the five insignia, and he always
wanders about here, having clothing on, undoubtedly. But except for [when performing]
the rites of the deities, he should remove the insignia at night. A t dawn, however, he should
again wander about wearing the insignia. He should likewise in this case perform the daily
rites (dhnika) and eat [only] at night. This observance is called 'The Liberated Bhairava'."
kurydtha in xxi.33b is for kurydd atha, metri causa. See the annotation ad 1.5. N ote that the orthography
dhnika for dhnika m ight be original, occurring as it does w ith great frequency in A.
25 'ca suggests cumbana, "kissing."
26 The verbal chomma given as sa could be a corruption for sa, im plying the word satru, "enemy."
27 It is unclear what might underlie the unintelligible pancanam in 12a. Possibilities include vancanam,
vyanjanam, bhahjanam, yajanam, and so forth, none of w hich seem s probable. The m ost suitable con
jecture coming to mind is ahjanam, "anointing" [the sacrificial victim?], which might fit the context
suggested by ghatanam ("slaying") in 12b, or "[magical] ointment."
2Sgheti could im ply either gha or gha, but the latter better agrees w ith ghatanam; gha moreover could
have been conveyed by ghena.
29 The interpretation provided is tentative, for this w ould suggest an unusually large number of
significands for a verbal chomma. N ote also the application of ksa in 8a.

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[th ese are] w ith anusvara a n d visarga (?).3

30 The interpretation of this verse, particularly i3cd, is far from certain. In 133b the idea seems to be
that verbal chommas consisting of the sixteen vowels have as their significands sixteen kulas of yoginls.
N ote that w ith the possible exception of 4a, the remaining verbal chommas of this chapter begin w ith
consonants. There is considerable doubt concerning the kulasodasakalcakra], an arrangement of sixteen
yogini clans correlated to the vowels. The sixteen might perhaps comprise the Seven Mothers, plus
the nine clans taught in patala L V .1 1 -1 9 : those of matrs, dutis, rudradakinis, davis, sivas, bhaginis, devts,
and the supreme kula of Aghoresvarl. This never appears to be stated explicitly, however. There w ould
moreover be the conceptual overlap of both a mdtrkula and multiple kulas of the Mothers. Conceivably,
this alphabetical conception of the vowels as kulas is parallel to but not intended to correlate precisely
w ith other ways of conceiving the m ultiplicity of the supreme Sakti. Cf. 1 .1 2 9 - 1 3 3 , where the Sakti is
taught to be both sixteen-fold, as the vowels, and ninefold. There, som e correlation appears posited
between these concepts, but this remains opaque to me.
Elsewhere in the text, reference is made to kulasaptadaSa, or seventeen clans, and to a cakra of sev
enteen kulas (dasasaptakulan cakram, xcvn.6a; and kulasaptadasam cakram, xcvn.iya). The term kulacakra
occurs also in Liv.i98a, XCVI1.19C and 20b, and xcix.i8d, by which the same cakra appears intended.
D epending upon whether one coimts the transcendant seventeenth kula of the centred deity, the ref
erent of all this is probably the same: the kulacakra or khecaricakra taught in BraYa xiv, from verse 27,
where is also taught the kulavidya mantra. This cakra has at its center Bhairava, as the snwrana-mantra
h u m , aroimd w hom are arranged the sixteen vowels, and then consonants. N o specific correlation is

stated between sixteen clans and the vowels, however. Chapter ixx also teaches an alphabetical cakra,
thr 'bhautikacakra', in w hich the sixteen vowels form the inner circuit aroimd the smaraiM-mantra (i.e.
Bhairava), and in w hich correlations are posited w ith the main mandala deities of the BraYabut not
w ith yogintkulas.
In 13d, it seem s svasa ("breath") could mean either visarga (ah) or the letter ha; for the latter,
cf. Rudrayamala 22.93a, discussing the syllables of hamsa': ham puman svdsarupena ("ham [means]
purusa, w ith the form of a breath"). Conceivably, hamsamjna0 in 13d could be corrupt for amsamjha0,
i.e. anusvara, the possibility of w hich was suggested by Isaacson (personal communication, May 2005).
This compound is m ost probably adverbial, unless piirvakam is corrupt for purvakdh. Although tu
suggests a subject shift in 13c, one could also the consider the possibility of construing i3ab and i3cd
together. Perhaps the sim plest interpretation of i3ab would involve the latter option, and the conjecture
amsamjna0: "the vowels, etc., of the cakra of sixteen kulas, together w ith anusvara and visarga, arranged
in sequence, are stated for [i.e. stand for] the viras and bhairavis."
Alternatively, i3abcd could instead describe the mantric content of the kulasodasaka cakra. N ote for
example that Siddhayogesvarlmata 31 teaches a cakra of Bhairava and the sixteen kalas or vowels: in this,
Bhairava takes the form of the hamsa (i.e. ham) surrounded by the vowels, which are preceded by h-
and followed by anusvara, yielding the following forms: h a m h a m h i m h i m h u m h u m h r m h e m h i m
h l m h e m h a i m h o m h a u m h a m h a h m . Each is preceded by o m and followed by n a m a h (see Torszok,

Doctrine of Magic Female Spirits, 60, 182-83, and also her remarks on 'kala' in Tantrikabhidhanakosa, vol.
11, 70). It seems possible that som ething along these lines is suggested in i3cd, if the bhairavis could
refer to vowel-goddesses, or if each kula is headed by a deity pair (yamala). In the latter case, perhaps
the cakra could consist of viresa-bhairavi deity pairs in the form a m a h , a m a h , etc. In the former case,
reading hamsamjna0, perhaps the sequence of vowels implies mantra forms such as h a h h a h h i h h i h ,
etc. " h a m , then the designated syllable (samjna), then visarga."
Another som ewhat speculative possibility again presupposes the conjecture amsamjha0 for
hamsamjna0. Perhaps the intention is that the vowels, w hen followed by anusvara, designate male prac
titioners or viresas belonging to the sixteen respective clans; followed by visarga (svasa), these indicate
female practitioners (bhairavis). In other words, this could be a syllabic code for identifying initiatory
clan membership. This could account for the otherwise unusual notion of a multiplicity of bhairavis.
The idea of kulas having deities referred to as viresas and bhairavis does not seem evident elsewhere in
the text, which might support interpreting these terms as referring to practitioners. Of course, viresa,
i.e. bhairava, is much less likely than vira to mean "practitioner." Cf. virayogikuldndm in 16c, where vira
refers to male practitioners and yogi to yoginls, and presumably female practitioners. Alternatively, but

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399

14 T h u s h a v e b e e n ta u g h t th e sin g le -sy lla b le sig n s, w h ic h , (i ) p o s s e s s in g [lim ited ]

n u m b e r (?), h av e m u c h e la b o ra tio n th ro u g h th e d iv is io n s o f o n e 's c la n deity, (y)

aksa (?), sy llab le, a n d so fo rth .31

T h e G o d d e ss sp o k e:

15 O lo rd , I h a v e le a r n t th e p h o n e tic sig n s; tell m e lik e w ise , O k in g o f th e g o d s, th o s e

o th e r a u s p ic io u s o n e s u s in g p a r ts o f th e b o d y .32

B h airav a sp o k e:

16 H e ar, O h ig h ly fo r tu n a te o n e , th e se c re t sig n s p r o d u c e d b y th e b o d y , w h ic h b e

sto w th e d e s ire d re s u lts fo r th e cla n s o f h e ro e s a n d y o g in ls.33

17 By to u c h in g th e h e a d , s a lu ta tio n s a re s p o k e n ;34 th e r e tu r n s a lu ta tio n is th ro u g h

to u c h in g th e tu ft (sikha); b y [to u ch in g ] th e fo re h e a d , " w e lc o m e ." 35

18 "V ery w e lc o m e !" is u n d e r s to o d th ro u g h to u c h in g th e c o rn e r o f th e ey e.36 H e is

a lo n g sim ila r lin e s , 13CCI m ig h t a sser t th at all th e verb al chommas s h o u ld h a v e anusvara a d d e d w h e n


u s e d by m a le s, a n d visarga w h e n u s e d by fe m a le s.
31 This verse is again not entirely clear. In i4d , samkhyayd yutah has been understood as meaning
"limited in number," although this might not be the intention. Noteworthy is the use of samjha as a syn
onym of chomma, as again in 16b. i4cd has been interpreted as explaining that the single -syllable signs
provided earlier are inflected in various ways to produce a much larger number of possibilities. Most
unclear is the meaning of 14c, svamsadevaksavarnadi. It seem s svamsadeva refers to the notion of yoginls
and practitioners possessing "portions" of the Mother goddess w hose kula they belong to. Cf. the ex
pression svamsasiddhipradayika in 48d, "[a yogini] bestowing siddhi upon som eone of her ow n [Mother]-
amsa." Interpreting aksavarna, however, is difficult; varna presumably means "phoneme/letter," w hile
aksa suggests to m e no interpretation presently.
32 Against the manuscript evidence, I have em ended samjnd and its adjectives from the feminine
singular to the plural, referring back as they do to ekaksard samjndh in 14a. The collective singular might
conceivably be possible.
33 In 16b, yogi occurs metri causa for yogini. This useage is extremely common in the BraYa, especially
the case of yogi occurring in compound for yogini. Cf., e.g., ci.27d, yogisammatatam vrajet; and ci.28cd,
dadate yogisahghas tu kaulam samayam uttamam. For a discussion and more examples of this phenomenon,
see Torszok, Doctrine of Magic Female Spirits, n . A . i . e , p. xxxv. It is possible virayogtkuldnam expresses the
object of pradayikah, instead of construing w ith samjnath] in r6b. Cf. i,xxxiv.86ab, bhavanli sadhakendra-
nam devyah siddhipradayikah.
34 In 17a sira is probably original, a thematization of sirah. Cf. L V .1 4 9 , and the accusative siram in
L V .1 0 5 . As in L v .1 4 9 , it is not possible to be completely certain, since A frequently drops the visarga
before sibilants.
35 An unusual metrical fault is present in l j d , w ith the fifth syllable of an even pada being heavy.
This seem s to be original. It appears that in this material, a conjunct in w hich a consonant precedes
a semi-vowel, e.g. sva, does not automatically render the preceding short vowel heavy for metrical
purposes. Cf. xxvinqyb, sivadyavanizn/apakam.
36 B's emendation in 18a appears probable, and has been accepted.

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400

a sk e d , " F ro m w h e re h a v e y o u co m e h e re ? ," 37 w h ile to u c h in g th e b ro w .38

i9-2oab By to u c h in g to th e r ig h t ( / so u th ) o r left ( /n o r th ) , a lo n g w ith th e o u ts id e [of

th e ey e b ro w s], [o n e in d ic a te s] a la n d o f th a t [d ire c tio n ].39 [T ouching] th e tip of

th e n o s e [in d icates] a la n d a ris in g to th e east. T h e n e c k [in d icates] a la n d to th e

w e st.40 [By] to u c h in g [in th is w ay ], o n e w o u ld d is p la y th e m udras w h ic h g iv e

tid in g s in re tu r n .41

37 It does not seem to be possible to interpret prcchito, i.e. prsto, "asked," unless tasmad in 18a is
em ended to the interrogative kasmad. This emendation fits well, for verse 19 appears to consist of
replies to this question. In the Bhairavatantras, as w ell as in Buddhist Hybrid Sanskrit, derivates of -J
pracch are frequently based upon a stem formed from the present indicative prcchati. The participle
prcchita appears to occur nine times in the BraYa, as well as in, for example, Tantrasadbhava (e.g. 1.33d)
and Kaulajhananirnaya (e.g. 4.19c).
38 One could consider em ending A's sprsam, taken here as the present participle sprsan, to the ablative
sprsat. In support of the present participle, cf. 20a, where sprsan appears probable.
39 In 19a, A's sabdhyan is probably an error for the ablative sabahyat, in agreement with sparsad,
or for sabdhyan, i.e. the adverb sabahyam. Both are plausible paleographically, but the latter seems
preferable grammatically and has been adopted. It seems likely that sparsad should be construed w ith
the genitive bhruvah from i8d. The intention seems to be indication of arrival from a southern or
northern coimtry through touching the left or right eyebrows, and the area aroimd them, keeping in
mind the dual meanings of daksa and ul tara as right/south and left/north, respectively. A more clear
and perhaps not implausible text might for 19a be daksottarasya bahyam tu "by [touching] the area
outside the left and right [of the eyebrows]," i.e. touching the temples.
40 It is uncertain how to interpret A's nasagra in 19c. The m eaning of i9cd seems clear: touching
the tip of the nose indicates arrival from an eastern land, w hile touching the back of the neck (krka-
tika) commimicates arrival from the west. The improbable feminine nasagra could be corrupt for the
ablative, as reads B, meaning "by [touching] the tip of the nose." A indeed frequently drops final -t
in the ablative before conjimct consonants. N ote however the apparent nominative krkatika in i9d , a
pada which appears parallel grammatically to 19c. Although it is not necessary that the construction
be parallel, this possibility suggests reading the nominative nasagram, as has been tentatively adopted.
41 The text and interpretation of 2oab have several uncertainties, mudra, as reads A, is surely the
object of samdarsayet in 20a, and might be corrupt for the accusative singular, mudratn. However, given
A's tendency to drop visarga before p, the accusative plural mudrah is perhaps more likely. This de
pends upon the text and interpretation of 20b, prativarttavidhayinah. This could perhaps be genitive,
the indirect object of samdarsayet "while touching [in this way], one should display a mudra to the one
w ho offers tidings in return." This possibility would however offer no suggestion as to the nature of
the mudra in question. It seems more likely that 20b should describe the mudra, in which case w e could
read the latter as mudrah and understand vidhayinah as masculine accusative plural in the sense of
the feminine. We could alternatively emend to the "correct" vidhayimh, or perhaps read the singular,
mudram prativarttavidhayinXm. In any case, the sense w ould be "mudra[s] which accom plishes] response
tidings." This seem s to refer to the idea of pratimudras or "mudras of response," which are displayed
in the process of bringing about rapport with other members or deities of a clan. This concept is al
luded to in Lxxm.66b and Lxxm.75a below. In Siddhayogesvarlmata 29, the sadhaka identifies the clan
of a yogini and displays to her the clan-appropriate mudra(s); she in turn displays the pratimudra(s) to
the practitioner. Identifying the marks of a yogini of the family of Kaumari, for example, one should
display to her the sakti and ghantd mudras, upon which the yogini turns leftwards and displays the
pratimudraperhaps the same mudras?in return:
XdrsXm pramadam drstva saktimudram pradarsayet \
ghantamudra ca datavya dvitXya ca prayatnatah || 38 ||

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2ocd-2iab "[Y ou] s h o u ld g o " [is co n v ey ed ] th r o u g h to u c h in g h e r lips. W h e n th is

h a s b e e n d o n e , m a k in g th e re s p o n s e-m udra is a c c o m p lis h e d b y lo o k in g in th a t

d ire c tio n , O w o m a n o f fa ir h ip s .42

2icd 22 "I feel w e a k " [is co n v ey ed ] th ro u g h to u c h in g h e r a rm ; "[y o u ] s h o u ld re s t" b y

to u c h in g th e th ig h 43 By to u c h in g th e k n e e , (i) " y o u s h o u ld sit" (?); b y [to u ch in g ]

th e b u tto c k itse lf [is re p lie d ] " I sh a ll." (i) B u t sh e w h o th e n to u c h e s th e s h a n k

sta te s " I sh a ll n o t" (?).44

23 By a fin g e r in th e e a r [is co n v e y ed ], "[I] h av e h e a r d y o u [shall e n c o u n te r? ] a circle

o f th e M o th e r g o d d e s s e s." T h ro u g h to u c h in g o n e 's s id e it is e s ta b lis h e d (,;) h e

re ceiv es m a n ife s t e n c o u n te r (melapa) [w ith th e g o d d e s se s] (?).45

parivartanam tu vamena pratimudram dadati hi \


Siddhayogesvarlmata 29.38-39ab. 39ab probably involves two actions, although Torszok interprets oth
erwise ("to this, she should reply w ith turning to the left," p. 178). In 29.24.cd of the same text, w e see
that pratimudras can be multiple: ajinam kamandalum caiva pratimudra vidhlyate ("the 'antelope hide' and
'water pot' [mudras] are enjoined as pratimudra [for the yogini of the Brahman! kula]"). This would
help account for a plural mudrah in 20b.
42 The syntax of 2od-2ib and its sequence of actions are uncertain. While the eliptical gantavyam
probably means "please go," it could instead mean "I/w e should go." 2od, krte taddisi vlksanat, appar
ently specifies the mudra m ade in reply to touching the lips (20c); it is otherwise unclear what action the
respons e-mudra m entioned in 2iab w ould entail. Perhaps the area of the lips touchedupper, lower, left
corner, or right cornerindicates the direction one is supposed to go (cf. i9-2ob), to w hich one replies
by looking that direction, krte could be absolutive ("when [touching] has been done"), as adopted in
the translation, or agree w ith taddisi, perhaps meaning "in that direction which [the touching of the lip]
was done." One might consider the possibility that bhavati in 21a is the vocative of bhavatl ("you"), in
which case susroni w ould also address the yogini. This w ould however render the syntax even more
unclear, and in any case, susroni occurs five times elsewhere in the BraYa as a vocative of the Goddess,
in the same position in odd-numbered verse quarters.
43 As w ith m any of the chomma exchanges that follow, 21c and 2 id describe a mudra and response-
mudra, respectively, w ith the yogini initiating the exchange. The third-person optative visramet suggests
use of the respectful pronorm bhavatl, which might support interpreting bhavati in 21a as a vocative.
44 Verse 22 is highly problematic. In 22b, sphic ("buttock") is thematized as sphica, and 22ab would
appear to mean, "by sitting dow n and touching the knee w ith the buttock [is communicated] 'I shall
do so'," i.e. "I shall rest." Assum ing the unlikelihood of touching one's ow n buttock to the knee, and
the improbability of the yogini and vira suddenly making such contact, an alternative interpretation is
required. Isaacson (personal communication, May 2005) suggests the possibility that upavisya occurs
for upavisa or upaviset, metri causa. This seems plausible, and allows 22a and 22b to be interpreted as
separate clauses, the latter the response-mudra to the former. Interpretation of 22cd is more difficult. I
w ould suggest that karoti is a corruption of karomi, this clause hence providing an alternative response
to the invitation to sit dow n in 22a. yaya in 22c is probably an instrumental, occurring for yaya, metri
causa. This variety of metrical lengthening is attested elsewhere in the BraYa; see the annotation ad
1.37a. For what A reads as janghanubhasitam, I w ould suggest the em endation jahgha tu bhasitam, nu and
tu being similar in Nepalese writing of the period. 22cd could hence m ean yaya jahgha sprsta taya tu na
karomlti tada bhasitam, as translated above.
45 23d is undoubtedly corrupt as given in A: sphutamelapakamsrayam. Although an adverbial sphutam

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24-25 (l) O n e w h o w o u ld n o t o p e n th e [clen ch ed ] fist [in d ica te s], " th e sk y . . . " (?)d6

O n e w h o to u c h e s h e r h e a rt w ith th e le ft h a n d , w ith c o n c e n tra tio n (bhavita), is

ta u g h t to b e a S ister;47 sh e b e s to w s th e fru its [of ritu a l] u p o n sadhakas. T h ro u g h

to u c h in g th e [finger-] tip s o f th e le ft h a n d , [she in d ic a te s sh e is] a le a d e r in th e

circle o f M o th e rs.48

26 B u t b y to u c h in g th e tip o f th e n o se ,49 sh e w o u ld in d ic a te [she is a] 'd d k im '50 By

lo o k in g w ith sid e lo n g g la n c e s [are in d ic a te d ] th e c h a ra c te ris tic s o f a rudradakim.

27-28 By a h a n d o n h e r s h o u ld e r a re a , [she] w o u ld in d ic a te th e fa ct o f b e in g a -

dam an.51 O fa ir-fa ced o n e , b y th e r ig h t h a n d o n th e b a c k o f th e n e c k , sh e tells

is a possibility, here we probably have reference to sphutamelapaka, an expression that occurs in BraYa
xcix.i6b. As discussed in the annotation thereon, this apparantly refers to visible or manifest encounter
w ith the goddesses. A possible text for this verse quarter might hence be sphutamelapakasrayam, the half
verse meaning, "through her touching her side, the place (asraya) o f manifest melapa is established."
Speaking against this is the lack of indication of how a yogini specifies places for encounter. This might
suggest instead reading sphutamelapakasrayah; 23cd could then mean "through her touching her side, it
is established that he is a recipient (asraya) of manifest melapa." This concurs in nature w ith 23ab, and
has been adopted, although corruption in the next verse makes certainty elusive.
46 In 24a, B is probably correct in reading dmocayen for A's dmaicayen, although both read ceva0
instead of caiva. Compare w ith the chomma described in LV.i25cd. The corruption in 24b is less readily
undone, A reading gaga+na+stvahyasamgame (with na inserted in the lower margin). This probably states
the result prognosticated by the chomma described in 24a. The lexem es gagana ("sky") and samgama
("confluence") are suggestive, the latter sometimes a synonym of melapa, but the syntactical relation
and intervening text remain opaque. There could conceivably be reference to melapa w ith khecarts,
sky-wandering yoginls.
47 In all likelihood, bhaginl has the technical sense of Sister of Tumburu, the Four Sisters comprising
the cultic focus of the archaic vamatantras. bhaginl appears to be the first in a series of goddesses
identified by clan through chommas in 25-29: bhagim, matr, dakinl (by emendation of kakint), rudra
dakim, daman, davl, siva, and "mixed." Compare w ith the series of nine taught in the chomma section of
chapter lv , which has a different sequence and adds dutls and the devTs, goddesses of the mandala of
Kapallsabhairava.
48 The expression matrmadhye tu nayikd ("a leader/heroine among the Mothers") appears to specify
that the woman in question is a Mother goddess {matr). N ote however that the expression matrnayika,
"leader of the Mothers," is used in 74d specifically in reference to the clan of Camunda.
49 Cf. Laghusamvaratantra 20-7ab: garudam darsayed ya tu muktdsmlty uktam bhavati. According to the
commentator Bhavabhatta, garuda has the sense of "tip of the nose" (garudam iti nasikagram; Sarnath
edition, 117). It is unclear what other anotomical sense garuda could have. I am grateful to Isaacson for
providing this reference.
50 kakinlti in 26b in A is almost certainly corrupt for ddkinlti. A lthough the kdkinl is attested as a
genus of god dess/yogin i, this would be the only mention of such in the BraYa. More importantly, the
series of yogini clans mentioned from 243b to 28 is also listed in LV-43cd-49: dakinl, davl, rudradakim
(by emendation; A reads rudrarakini), daman, and siva. Similar is the list in LV.11-14, although dakinl is
absent, unless, quite possibly, this is the referent of krurakhya.
51 Concerning 27b, see the annotation on Lv.i26b.

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403

sadh akas a n d d c d ry a s [th a t sh e b e lo n g s to] th e C la n c o n s is tin g o f d a m s .52 By k e e p

in g th e g a z e o n th e tip o f th e n o se , e x h a lin g , sh e [in d ic a te s she] is a siv a .

29 By b e n d in g th e e n tire b o d y a n d tw irlin g th e h a n d s , th e c h a ra c te ristic s o f th e

m ix e d [yoginls] a re d e c la re d , O g o d d e s s , fo r te llin g [th eir] tru e n a tu re .53

30 By a h a n d o n th e c h e ek , m e a t; b y lo o k in g a t th e to n g u e , fish;54 b u t b y th e fin g e rs

to u c h in g th e te e th , a v a rie ty o f e a ta b le s a re d e sire d .

31 T h ro u g h to u c h in g th e n o se , (1) b y w a y of m u d ra , " in c e n s e " is s ta te d (?).55W h e n

th e to n g u e is in th e left c o rn e r o f th e m o u th , th e re w o u ld b e le ft-h a n d e d n ectar.

T h ro u g h [th e to n g u e ] b e in g a t th e r ig h t c o rn e r o f th e m o u th , r ig h t-h a n d e d n e c ta r

s h o u ld b e u n d e r s to o d .56

32-33 T h ro u g h to u c h in g th e p a lm o f th e h a n d , fat; th ro u g h s h o w in g th e elbow , m a r

row . W h e n th e r ig h t h a n d is o n th e belly, o n e w o u ld in d ic a te th e s ta te of b e in g

a son; b u t w h e n th e left, " d a u g h te r " is d e c la re d . W h e n o n e w o u ld g a z e a t th e

52 Although a final anusvara or nasal has been lost, it seems probable that the m s s ' s sadhakacarya in
28a should be accusative plural, the indirect object of kathet.
53 On the notion of yoginls of "mixed" clans, see verse 75 and the annotation thereon.
54 In 30b, A transmits matsyakam, which could represent the feminine accusative singular or mascu
line accusative plural. Neither seems particularly likely, given that other ritual items are mentioned in
the nominative. Most probably the final long -a is spurious, and the em endation matsyakam has been
adopted; the plural matsyakah might also be possible.
55 The six padas transmitted by A from 30c contain a serious problem, for two are repeated:
dasanahguliyogena bhaksyam bhojyam tu cehitam ||
nasasparsanayogena bhaksam bhojyan tu cehitam \
nasasparsanayogena ga(ndh/tv)a prokta tu mudraya \
Most probably the scribe has copied bhaksyam bhojyam tu cehitam nasasparsanayogena twice by mistake,
or inherited this mistake from his exemplar. If so, then 3iab should read nasasparsanayogena ga(ndh/tv)a
prokta tu mudraya. While B and D transmit gatva, A is equally likely to read gandha, "scent;" the latter
w ould yield som e sense in connnection w ith touching the nose (31a), yet the feminine is difficult to
account for, and mudraya does not construe smoothly. Should the reading be gatva, sense is even more
remote, w hich might suggest that the two repeated verse quarters conceal the loss of two padas of text.
56 The original spellings of what A transmits as srkvinika and rkvinT in 31c and 31c, respectively,
are uncertain. B apparently corrects to srkkinika and r'srkkinv. For this irregular word both srkv- and
srkk- are attested spellings, and A's readings might be original. A s for the nasal, in several other cases
as well, A transmits the dental n where the retroflex n is expected, and it is unclear whether this is
a dialectical feature of the BraYa's language, or corruption. N ote for instance that the instrumental
bhairavena occurs only som ewhat less frequently than the correct bhairavena.
The distinction between the "left" and "right" nectars (vamamrta, daksinamrta) is that of ritual purity.
The latter comprise conventional offering liquids, the former being the alcohol and bodily fluids used
in the radical rituals of the bhairavatantras.

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404

h e a d , " fa th e r;" b u t sh e is to ld to b e a " m o th e r " b y s h o w in g th e le ft s id e o f th e

abdom en.

34 "[Y ou are] a c c e p te d " is ta u g h t w h e n [the h a n d is] o n th e navel; o n th e b ac k , o n e

s h o u ld u n d e r s ta n d "re je c te d ." "W ife" b y th e left h a n d o n th e h ip , " h u s b a n d "

w h e n th e rig h t.57

35 H e is e s ta b lis h e d a s a c o n s o rt th ro u g h to u c h in g th e feet;58 a frie n d , s h o u ld o n e

to u c h th e le ft a rm . (/) By g ra s p in g . . . sh e w o u ld in d ic a te th e fa ct o f b e in g u n

c h a s te (?).59

36 " H id d e n " is s ta te d b y a h a n d o n th e lo in s; " n o t h id d e n " b y n o t lo o k in g a t th e

sky.60 " P e rfe c te d " (siddha) th ro u g h s q u in tin g th e left eye; " o n e w h o s e o b se rv a n c e

57 In 35d, A's reading pati daksine is surely original, in lieu of the "correct" patir daksine, elision of the
visarga being necessitated by meter.
58 In this context of kinship and relationship, duta ("male messenger") appears to mean "male con
sort," much as diitT is a common term for the female consort.
59 3^cd has several uncertainties. A's reading in 35c (prakuncakagrahena) is of unclear interpretation.
grahena suggests the act of grasping, but it is uncertain what prakuhcaka could mean; Apte's dictionary
identifies a prakunca as a unit of measure, about a handful. It might be possible that the chomma hence
involves the gesture of cupping the hand, but this is not convincing. N ote also the dental -n- rather
than retroflex -n- in grahena. For 33d, where A reads kulatabhavinadiset, Isaacson suggests the eminently
plausible kulatabhavam adiset, which has been adopted. Although highly conjectural, a possibility which
this suggests for 35c is kucakagragrahenaiva or svakucagragrahenaiva, "by grasping her nipple [she conveys
the state of being wanton]."
60 The significance of "hidden" (gupta) and "not hidden" is unclear. Subsequent verses suggest the
context of post-initiatory conduct (acara) or ritual observances (vrata). In this case two possibilities
present themselves; gupta and na gupta refer to whether or not the insignia (mudra) marking one as a
Saiva ascetic are to be worn, or to whether the practices are carried out in seclusion or not. Regarding
the former possibility, cf., e.g., BraYa XLV.i74cd: pahcamudravratf viro guptamudr[o] 'tha va bhavet ("the
Hero w ould be one w ho carries out the observance [wearing] the Five Insignia, or one w hose insignia
are hidden"). On carrying out the observances in seclusion, note for exam ple xxi.48cd-49:
pracchanne guptadese tu devakarma samacaret || 48 ||
ahnikani ca catvari ratrau eva na samsayah \
yatha na pasyate kas cit turan caivaksasutrakam || 49 ||
"In a concealed, secret place, one should perform worship of the deities. The four daily
rites [should be practiced] only at night, undoubtedly, such that no one sees the skull and
rosary."
In som e observances, one might in contrast have contact w ith assistants (sakhi, uttarasadhakd), or wander
about by day or night.
In 36b, the negative in alokanat ("by not looking/gazing") is suspicious; rather, one might expect
the chomma indicating "not hidden" to involve looking at the sky. It is possible that the text read
digavalokanat, having the variety of hypermetricism allowed in this text; see the annotation ad BraYa
1.20.

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45

is b ro k e n o ff" b y [sq u in tin g ] th e r ig h t [eye].61

37 (^) . . . m elaka, w h e n th e left h a n d (?).62

38 T h u s h a s b e e n ta u g h t th e h e r o e s ' a n d y o g im s' [w ay of] c o n v e rsin g th ro u g h m u d ra s,

b y w h ic h a c c o rd is [also] re a c h e d w ith a s s is ta n ts to th e sad h a k a s,63 ( l ) (?).64

39 H a v in g re a c h e d m u tu a l a g re e m e n t, m y d e a r, w h e th e r th ro u g h v e rb a l c o n v e rsa

tio n o r b y c o n v e rsin g th ro u g h o n e 's m u d r a s ,65 o n e s h o u ld c o n c eal th e te a c h in g s

o f th e L eft [Way],

T h e D e v i sp o k e:

40 W h e n y o g in ls w h o h av e co m e to g e th e r w ith m o rta ls b e c o m e v isib le to a sadhaka,

b y th e w ill o f S iva,66 b e c a u s e o f [his] e n g a g e m e n t in th e o b se rv a n c e s, y o g a, a n d

61 These appear to be prognostications, as are many of the chommas described in BraYa l v and some
of those in this chapter.
62 Verse 37 is highly problematic. The expression sadhikarapada could mean "the state of having
entitlement [to the teachings/practices];" cf. sadhikaratva in BraYa LXLi.i8d, and in Jayaratha's remark
introducing Tantraloka 29.35. ut note also the possibility that the mss's sadhikarapade vame represents
sadhikarah pade vame, pade vame in the sense of "left foot," w ith the prognostication being "[you will
be?] one possessing entitlement." A normally omits the visarga before p/ph-. In the context suggested
by sadhikarapada, in the former sense, vama could mean vamasdsana or vdmamarga, the "[teachings of]
the Left [Way]." But perhaps instead is intended the vdmasrotas or "Leftward Current" of scriptural
revelationthe vamatantras of the cult of the Sisters of Tumburuw ith daksina in 37c representing the
"Rightward Current" of the bhairavatantras. vama and daksina could also be spatial, "left" and "right,"
as could the pair purva and uttara, "east" and "north." The latter two could instead indicate sequence,
"first" and "afterwards." I can reconstruct no plausible syntax, however; for instance, what norm the
adjective ksiptam in 37b modifies is uncertain. It is unclear moreover how many actions are intended,
the subject-shifting tu in 37c suggesting a minimum of two.
63 Cf. verse 2; on the uttarasadhaka, see the note thereon. On chommas bringing about sammata ("ac
cord") w ith yoginls, cf., e.g., Tantrasadbhava i8-3ab: chommakair jnatamdtrais tu tdsam tu sammato bhavet
("through chommas, as soon as they are learned, one w ould be accepted (sammata) by them [yoginls]").
64 The meaning of yadanantaravistarat (38d) is not at all certain, and the text might be corrupt. This
could conceivably be interpreted as an adverbial compound, perhaps meaning "through/w ith elabo
ration of what follows after what." If the text is corrupt, one possibility m ight be to read yad anantam
avistarat, the idea being that w hile possibilities for mudralapa are endless (ananta), the subject has been
taught (samdkhydta) only in brief (avistarat). Regarding the adverbial avistarat, cf. Tantrasadbhava 20.i2od,
tarn pravaksydmy avistarat ("I shall teach that w ithout elaboration," i.e. "succinctly").
65 It seems probable that the expression bdhyaldpa0 ("external conversation?") in 39b is a corrup
tion of vakydldpa, "verbal conversation," i.e. verbal chomma, this being contrasted with "conversation
through mudra" (mudralapayogena) in 39c. These are indeed the two subjects covered in the section here
completed: verses 3-14 describe verbal chommas (varndtmikdh samjhdh, 15a), w hile 16-37 describe bod
ily ones (samjha yd dehasambhavdh, 16b). The com pound vakyalapa occurs moreover in the final verse of
BraYa l v , the context identical. The em ended text, vdkyaldpdtha, appears to be a contraction of vakyalapad
atha. Omission of the final -t of the ablative and optative singular is com m on in the BraYa, influenced
by Middle-Indic pronunciation; see m y remarks ad BraYa 1.60.
66 siveccha in 40b is almost certainly adverbial. Although adverbial nominatives are unusual even

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4 06

ritu a l,67 h o w th e y m a y b e re c o g n iz e d tru ly ? L ik ew ise, tell [m e] th e ir fo rm s.

B h airav a sp o k e:

41 I sh a ll n e x t te a c h th e c h a ra c te ris tic s o f y o g in ls, b y m e re ly le a r n in g w h ic h o n e m a y

s u b ju g a te th e th re e -fo ld u n iv erse .

42 [A y o g in i] is re c o g n iz e d , e v e n a t a d ista n c e , e sp e c ia lly in th e s a c re d field s a n d

ro a d s . A n d th e y ex ist o n th e e a rth , h a v in g th e ir o w n a u th o rity b y th e w ill of

S iva.68

43 T h e y b e c o m e v isib le to o n e e n g a g e d in th e o b se rv a n c e s;69 a h e ro m u s t th e re fo re

k n o w th e c h a ra c te ristic s o f y o g in ls.

44 A w o m a n w h o h a s th re e lin e s o n h e r fo re h e a d to u c h in g th e h a ir 's p a r t, o n to p ;70

in this text, they do occur, particularly w ith this term: cf. Lv.23b, siveccha vyaktitam vrajet identical in
contextand LV-37d, siveccha va visodhitd. N ote also anujhd in 1.36b, clearly instrumental/adverbial in
sense. On yoginls more generally carrying out the volition of Siva, see for example Tantrasadbhava 16.48,
as quoted by Ksemaraja commenting ad Netratantra 19.71:
tattvarupds tu yoginyo jhdtavyds ca varanane |
sivecchanuvidhayinyo manovega mahabalah || 71 ||
"And, O fair woman, the yoginls should be known as taking the form of the tattvas. They
carry out the w ill of Siva, as swift as thought, and mighty."
In the doctrinal vision of the Vidyapitha, yoginls, by both m anifesting before mortals and functioning
as the myriad controlling deities or even hypostases of the tattvas, function as extensions of the cosmic
sakti, the will of Siva and agent of grace.
67 Cf. xcix.2-6ab, where the conditions for yoginls becoming visible receive further elaboration, and
also 43ab below.
68 The syntax of 42 is problematic, ksetramdrge . .. bhutale caiva could construe together, but the two
verbs vijhdyate and vartante preclude taking 42 as a single sentence. One could possibly construe 42a
w ith 4icd , som ewhat loosely, as though were written yena . .. trailokyam vasagam bhaved [yena ca yogini]
vijhdyate sudure 'pi. The translation adopted, however, treats 42ab and 42cd as separate sentences.
A ny clumsiness of grammar here could w ell arise from the fact that 42ab is a stock phrase; cf. BraYa
Lxxxv.44ab: vijhdyate sudure pi grhe ksetre vyavasthitah (whence Laghusamvaratantra 26.2ab). Cf. also
Lv.99cd, prajndyate yatha bhrdta bhagim vd visesatah. N ote that, given that it is an adverb in 40b, one
could here too construe siveccha adverbially rather them in com pound, although this little affects the
interpretation.
69 drstir in 43b is surely a corruption of drster, resulting from misreading an archaic prsthamatra
m edial e, as pointed out to me by Isaacson (personal communication, February 2005). We find the
same passage transmitted w ith yet another corruption in xcix.6b: drstendyanti gocaram, as reads A. Cf.
Brhatkathdslokasamgraha 13.52b: yd drster vrajati na gocaram priyd me (reference provided by Isaacson,
ibid.).
70 In 44b, A's UrdhvasTmantagasrtd, an adjective of rekhah, has been emended following an al
m ost identical passage that occurs as Siddhayogesvarlmata 29.28cd, Laghusamvaratantra lg.ycd, and Ab-
hidhanottaratantra 38-7cd: tisro lekha laldtastha urdhvasTmantam dsritdh. Torszok ("Doctrine of Magic Fe
m ale Spirits," 178), citing Sanderson, interprets the passage to mean, "She has three lines on her fore

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4 7

w h o is fa ir-c o m p le x io n e d , h a v in g th e sc e n t o f th e campaka flow er, a n d e v e r fo n d

o f celibacy;

45-46 alw a y s fo n d o f th e s o u n d o f th e V eda [b e in g re c ite d ], u n p e r tu r b a b le , s p e a k in g

th e tru th ; [sh e h as] a staff, w a te r-p o t, a n te lo p e sk in , y o g a -c lo th , ritu a l l a d l e s / 1

darbha g ra ss, a n d a s a c re d th re a d ; a n d o n h e r h o u s e is d r a w n a l o t u s / 2 S h e

s h o u ld b e c a re fu lly n o te d as b e lo n g in g to th e c la n o f B ra h m a n i, O fa ir w o m a n .

47 (1) T h e h e ro w o rs h ip s h e r o u t o f d e s ire to b e c o m e a S k y -trav e lle r (?).73 O g o d

d e s s / 4 [a y o g in i] b o r n in th e c la n o f B ra h m a n i b e s to w s siddhi u p o n th o s e s h a rin g

h e r o w n M o th e r-c la n .75

head, reaching up to her hairline," remarking that "the three lines are probably in the form of a trident
(trisula)" (p. 178, n.). Cf. Tantrasadbhava i6.256cd, laldte drsyate cordhve trayo rekhd trisulagah ("and on
[her] upper forehead are seen three lines, forming a trident"). In the latter case, and in Siddhayoges-
vanmata 2g.28cd as well, the description concerns the Mahesvari-clan yogini, for w hom the mark of the
trisula is especially appropriate. For the yogini of the Brahmani clan, the lines are perhaps parallel and
vertical instead.
71 It seems that sruct is equivalent to sruc, "wooden ritual ladle," a usage attested in the Nisvasatantra,
in e.g. Mulasutra 3.4b. N ote the absence of vowel-sandhi across the pada boundary of 45cd.
72 Although the grammar is ambiguous, it seems unlikely that all the items listed in 45cd~46ab
construe with likhitam. The articles listed from danda to upavTta are characteristic paraphernalia of a
Brahmin and Brahma, and probably consitute the accoutrements of a Brahmanl-clan yogini. She pre
sumably draws upon her house the insignia of the lotus. This has confirmation in Siddhayogesvarlmata
29.25b, describing the Brahmanl-clan yogini: padmam ca likhyate grhe. But note, however, the long list of
insignia drawn by the Varahl-clan yogini in 62cd-63abc.
73 In 47a, what A reads as tadarsanan could be interpreted as taddar$anam, perhaps meaning, "a
hero attains her darsana/v isio n out of his w ish to become a Sky-traveller (khecara)." Isaacson, however,
suggests the possibility of reading tadarcanam, an em endation both paleographically and semantically
highly plausible. In support of this, other descriptions of yoginls in this chapter end by exhorting the
sadhaka to worship them, and stating the results thereof. Cf. especially Lxxm.52cd, 56ab, 6ocd, and 7oab.
Furthermore, elision of final -t/d, as would be the case w ith taddarsanan, occurs in A m ost frequently
w hen it w ould not affect the metrical weight of the preceding syllable.
74 Although devi, as read the m s s in 47c, is not impossible, the vocative devi, ubiquitous at the end of
odd padas, seems more probable, devata is the term far more common for yoginls, w ho in any case are
in this section referred to by words for womenpramada, ("woman") and kanya ("maiden").
75 The expression svamasiddhipradayika, "bestowing siddhi to those of her ow n 'portion'," should be
understood as meaning svamatrkulamsanam sadhakanam siddhipradayika, "bestowing siddhi upon sadhakas
w ho possess/partake of her ow n Mother-clan portion." See also the annotation ad LV.113.
Compare the description of the Brahmanl-clan yogini w ith that in Siddhayogesvarlmata 29.22-26:
mukham yasyas tu driyeta samantat parimandalam \
vaktre smasru bhruvau dlrghe locane ca susobhane || 22 ||
suklavastrapriyd saumyd aksobhyd satyavadinl \
brahmaghosapriya nityam brahmani ca praklrtita || 23 ||
padmamudra pradatavya urdhvamudratha va punah \
ajinam kamandalum caiva pratimudra vidhlyate || 24 |j
dasaml parvanl tasam padmam ca likhyate grhe \
brahmanlkulajatandm yogesinam varanane j| 25 ||

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408

48 O n e w ith d im p le d c h e e k s / 6 w h o s e fro n ta l lo ck s h a v e c u rly e n d s / 7 w ith a n ele

v a te d n o se , fa ir a n d p a le , w ith lo v ely eyes;

49-50 [hav in g ] a trid e n t (1) o n h e r fo re h e a d , a d o r n e d o n th e fo re h e a d , etc. ( ? ) / 8 o n e

w h o h a s a tta in e d k n o w le d g e o f p a s t, p re s e n t, a n d fu tu re , a n d w h o d ra w s o n h e r

h o u s e a s p i k e / 9 a b u ll, sk u ll, o r else a n o th e r e x c e lle n t em b le m ; w ith te e th of

b rig h tn e s s s u rp a s s in g m o o n lig h t,80 in te n t o n c h a stity ;

51 e n g a g e d in th e w o rs h ip o f S iva,81 a n d k in d to w a rd s S aiva ascetics; sh e w o u ld

brahmesanam ca ghorandm sidhyate sa na samsayah \


mdsamdtram vidhim ydvat tadd kamanuga bhavet j| 26 ||
Cf. also Tantrasadbhava i6.247cd-55ab.
76 Cf. Siddhayogesvarlmata 29.348b, gandabhyam kupakau yasya drsyate vaktrasamsthitau.
77 In 48b, A's reading kundalagrasrakesim seems implausible. Most probably, this should be em ended
to 0dgragrakesinl, on the basis of 61b and 71c: pihgalagragrakesinl and pihgaldgragrakesl ca, respectively.
This finds support also in Kaulajnananirnaya 20.14b, kutilagragrakesim. Considering the similarity of s
and g in old Newari, and the constant confusion between s and s in A, this is a minimal emendation. Its
interpretation is not entirely clear, however: if Apte's dictionary is correct in that agrakesa means "front
line of hair" then this perhaps means "whose hair in front (agrakesa) has curly ends (kundalagra)."
Presumably, the idea w ould be that strands of hair with curly ends fall along her hairline. Other
potential m eanings for agrakesa should be kept in mind however, involving, perhaps, agra in the sense
of "top" and "mass." N ote that where the m s s read pihgalagragrakesinl in Siddhayogesvarlmata 30.id,
Torszok emends to pihgalogrordhvakesinl, a conjecture she attributes to Isaacson made on the basis of
the iconographical description pihgalordhvakesa common in Buddhist sources (Torszok, "Doctrine of
Magic Female Spritis," 102). This seem s unlikely now in light of the m ultiple parallels mentioned
above.
78 49ab appears corrupt as given in A: trisulam sulaldtesu lalatadisu bhusinl. Although the precise text
is difficult to reconstruct, this suggests the lexem es trisula, lalata, lalatadi, and bhusinl, which might allow
us to interpret the verse: "[she has] the trident [insignia drawn] on the forehead, and is ornamented
on the forehead, etc." Tantrasadbhava i6.256cd attests to the presence of the trisula on the forehead of
the Mahesvarl-clan yogini: Mate drsyate cordhve trayo rekha triSulagdh. In 49ab, the degree of assonance
and the repetition of lalata are, however, suspicious, and the locative plural lalatesu extremely unlikely.
We might diagnostically conjecture for 49a something along the lines of trisulam sulalate ca/tu. The text
of 49b is plausible as given, but I consider it equally likely that this could be a corruption from lala-
tadisubhusinl. Note, however, the phonetically and contextually similar text of Siddhayogesvarlmata 29.41b
(by emendation): sulalata subhasinl ("having a nice forehead, and speaking well"). This might suggest
som ething along the lines of trisulam sulalate tu sulalata subhasinlbut w ith the unlikely repetition of
the word sulalata.
79 In 5od, A reads sulah ca likhite grhe, w hich is implausible. Precisely the same problem is present
in 55b, where A reads saktih ca likhite grhe. One could em end to likhitam on analogy of 46b (padrnah ca
likhitam grhe). However, it seems more likely that the indicative verb likhate underlies likhite. This finds
support in the latter's -e ending, and more importantly, from the parallel likhate in 59b and 69b (the
latter by em endation from likhete).
80 It is possible that A's spelling jotsna for jyotsnd is original in 50c. One in fact finds both; cf.
jyotsnarupa (in 1.127a) and jotsndrupd (xiv.258a). Once there even occurs jyosnd, perhaps a vernacular
prommciation (Lxxm.ioob). Paucity of evidence makes it difficult to distinguish between authorial and
scribal orthography, however, and the spelling has in this case been regularized.
81 Although a Saiva goddess could in theory be, as the m s s read, sivdravanasamyuktd ("connected
w ith the howling of jackals"), this w ould be an unusual expression. More contextually appropriate,

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409

b e o n e w h o d e lig h ts in fa s tin g o n th e te n th a n d fo u r te e n th d a y s [of th e lu n a r

fo rtn ig h t].

52 S eein g s u c h a w o m a n , a sadhaka b e lo n g in g to h e r M o th e r-c la n , e n g a g e d in th e

p ra c tic e s o f h e ro e s, s h o u ld m a rk h e r [as] b o r n in th e c la n o f M a h e sv a ri.82 A fte r

b e in g w o rs h ip p e d fo r six m o n th s ,83 sh e b e s to w s th e fr u its o f y o g a a n d lib e ra

tio n .84

53 O n e w h o is le a n a n d p in k is h , w ith ta w n y y e llo w ish ey es,85 ra d ia n t, w ith a lo n g

and a relatively minor em endation given the similarity of dha and va, might be sivaradhanasamyukta,
"engaged in/connected w ith worship of Ssiva." One finds similar expressions describing yogins; cf.,
e.g., dhyanaradhanayuktmam yoginam mantrinam api (Malimvijayottara 20.6icd); and yogaisvaryagunopetah
[em.; gano m s s ] sivaradhanatatparOh (Tantrasadbhava 10.544.cd). Cf. also sarvadhyanaratas in Siddhayoges-
varlmata 29.32d, describing Mahesvarl-clan yoginls.
82 It seems that the nominative kulodbhava is original in 52c, though quasi-accusative in sense, and is
described by the nominative feminine adjectives in 52ef. Cf. 55cd and 59cd-6oab. That the nominatives
are original is especially clear from 59c, where appears the nominative pronoim sa.
83 The apparent masculine ablative singular or accusative plural in 52c, sanmasaradhyamand(n/t),
surely results from a spurious case-ending added to the feminine nominative.
84 The expression yogamoksaphalaprada is perhaps ambiguous; yogamoksa might be a tatpurusa, "liber
ation through means of yoga." Cf. Matsyapurana 185.11: yogino yogasiddhas ca yogamoksapradam vibhum
| upasate bhaktiyukta guhyam devam sanatanam (to which m y attention has been drawn by Isaacson, per
sonal communication). However, yogamoksa finds attestation elsewhere as a dvanda, and this might be
preferable here. Cf. Nisvdsatantra, Guhyasutra 4.6c, yogamoksavibhagartham; and perhaps yogamoksavibhuti
in 9.283d of the same text. It is possible yoga in this usage has the sense of samadhi, "meditative ab
sorption." One m ight also consider the possibility that yoga is corrupt for bhoga, reflecting confusion
between two common idioms: bhogamoksa[-phalaprada, etc.], and yogabhoga-, in which yoga=moksa/mukti.
Cf., e.g., Siddhayogesvarlmata 7.29b, sanmasad yogabhogadam; and Sivopanisad i-35cd, vidyadanam ca kurvita
bhogamoksajigisaya.
Compare the foregoing description of the Mahesvari-clan yogini with that fotmd in Siddhayoges
varlmata 29.27-33:
lambosthi ca visalaksT raktapingalalocana j
adhya ca subhaga dhanya gaurf campakagandhini || 27 ||
dirgha dirghakarala ca vicitravasanapriya \
tisro lekha laldtastha urdhvasimantam asritah || 28 ||
hasate ramate caiva brahmacaryavyavasthita |
ranajire mrtanam tu kathasu ramate sada || 29 ||
Xdrsim pramadam drstva sulamudram pradarsayet |
akuhcayed vamapadam dhanus caiva pradarsayet || 30 ||
parivartanam tu vamena pratimudram dadanti hi \
caturthT pancamT caiva navamy ekadast tatha |j 31 j|
caturdasT amdvasya -m- ubhapakse ca purnima \
mahesvarlkula hy etah sarvadhyanaratas tu tah [| 32 ||
varadah sadhakendranam sarvakamaphalapradah |
sarvaknmaprasiddhyartham-------------- nti hi || 33 ||
Cf. also Tantrasadbhava i6.255cd-6iab.
85 Cf. Siddhayogesvarlmata 29-34cd: raktagaura yada sa tu haripihgalalocand; and Abhidhanottara
4 i.i2 c d (=Laghusamvaratantra I9.i2cd): raktagaura tatha nityam raktapingalalocana. It seem s likely that

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410

n ec k , h airy , a n d h a v in g c u rly h a ir;86

54 a lw a y s fo n d o f c h ild 's play, sh e la u g h s a n d sin g s in a n in sta n t. S h e r u n s a n d

ju m p s , a n d b e c o m e s a n g r y s u d d e n ly .

55 S h e w o u ld a lw a y s h a v e a staff in h a n d , a n d d ra w s a s p e a r o n h e r h o u s e .87 T h e

b e s t o f sadhakas s h o u ld m a rk h e r a s b o r n in th e c la n o f K a u m a r l 88

56 O n e s h o u ld w o rs h ip h e r a c c o rd in g to p re c e p t o u t o f d e s ire fo r siddhi o n [this v ery ]

e a rth .89 She g iv es to th e sadhaka w h a te v e r s u p e r n a tu r a l e x p e rie n c e h e p ra y s for.90

dlrghasamgrlva sim ply means dirghagnva, metri causa, although this is unusual and suspect.
86 barbbaroruha, as read the manuscripts, is perhaps original, but its interpretation uncertain, bar-
bara seem s likely to mean "curly." N ote the iconographical description krsnabarbaramurdhaja in
Saradatilakatantra 10.17b"having dark, barbara, hair;" the commentator Raghavabhatta glosses bar-
baramurdhaja as kutilakesa, "curly hair." N ote also the iconographical description barbarordhvasiroruha,
probably meaning, "she w hose hair (siroruha) is curly (barbara) and stands upwards," in Kubikamata 2.4:
nllahjanasamaprakhya kubjarupa vrkodara |
Isatkaralavadana barbarordhvasiroruha ||
Kubjikamata 16.45c reads, also in describing a goddess, barbaroruhapingdksl. These parallels point toward
understanding barbaroruha as "having curly hair;" Isaacson (personal communcation) suggests that this
should be imderstood as a contraction of barbarasiroruha.
87 On the em endation likhate for likhite, see the annotation above on verse 49.
88 As in 52c and 59c, laksayet appears to take an object in the nominative feminine, here
kaumdrlkulasambhiitd, as though the construction were laksayet sadhako yat sa kaumankulasambhava. See
the annotation on verse 52 above.
89 56b, bhutale siddhikanksaya, seem s to be in contrast w ith e.g. patalasiddhi, the power to enter sub
terranean worlds, and khecaratva, becoming a Sky-traveller. Cf. 47b, khecaratvajiglsaya, the impetus for
worship of the Brahmanl-clan yogini.
90 Compare the description of the Kaumari-clan yogini w ith that foimd in Siddhayogesvarlmata 29.33-
40:
gandabhyam kupakau yasya drsyete vaktrasamsthitau |
raktagaura yada sa tu haripihgalalocana || 34 ||
kuhcitas ca samah keah pattam dharayate iire \
Mate tu yada tasya eka rekha tu drsyate || 35 ||
dirghagnva tu sa jheya dlrghahgl raktakesa sa \
nityam hi ramate rakte pltavastre 'tha nllake || 36H
hasate ramate caiva akasmdc ca prakupyati \
calacittd bhaven ndrlkalahesu ca rajyate || 3 7 j|
idrsim pramadam drstva saktimudram pradarsayet \
ghantamudra ca datavya dvitlya ca prayatnatah || j8\\
parivartanam tu vamena pratimudram dadati hi \
sasthi tu parvanl tasyah kaumdrlkulajah striydh || 391|
saddosa siddhida sa tu karttikeyakulodgata |
sampradayam ca sa tustd dadate sarvakdmikam j| 40 ||
(It seem s likely that the odd saddosa in 40a is corrupt for sanmasat;cf., e.g., Tantrasadbava i6.254cd:
sanmasad varada devi svaklyamsasya sadhake.) Tantrasadbhava26icd-265ab seem s also to describe the
Kaumari-clan yogini, although the name is not provided.

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4 ii

57 A w o m a n w h o s e h e a d is s h a p e d lik e a p a ra s o l, w h o is se e n to p o s s e s s th e a u s p i

cio u s m a rk s, w h o s e c o lo r is o f a b lu e lo tu s,91 w h o s e face a n d te e th a re p o in ty ,

58 w h o s e p ra c tic e o f th e o b se rv a n c e s is " le ftw a rd ;" 92 h e r ritu a l c o n d u c t [too] a c c o rd s

w ith h e r n a tu re . S he w o u ld d ra w th e in sig n ia o f th e w h e e l [on h e r h o u se ],93 a n d

h e r g a z e (1) fo llo w s a fte r its object (?).94

59-60 S he e v e r d ra w s th e in s ig n ia o f th e c o n c h a n d a m a c e o n h e r h o u se . By th is,

a w is e m a n w ith h is h e a rt d e v o te d to th e o b se rv a n c e s s h o u ld m a rk [that] sh e , a

m a id e n w h o m a g ic a lly c h a n g e s fo rm , is a [y o g in i o f th e] V aisn av l [clan], d e v o te d

to th e o b s e rv a n c e s.95 T h ro u g h s e rv in g [her], sh e b e c o m e s a b e s to w e r o f siddhi

u p o n lo rd ly sadhakas o f h e r o w n c la n .96

91 The occurrence of krsna indlvarasyama in Siddhayogesvarlmata 29.41c, in a parallel context, suggests


possibility that here, krsna and indlvaravarnabha could be distinct descriptions.
92 In 58a, we should presumably follow D in em ending A's senseless vamanacaracesta to
vamenacaracesta. D's reading here is surely a scribal emendation, for this manuscript's dependence
upon A is otherwise pervasive. The expression acaracesta appears synonym ous w ith kuldcaravicestita in
id , discussed in the footnote thereon, vamenacaracesta appears to mean vamacaracesta, "one engaged in
the left-handed observances." Its sense could perhaps be more general, however; cf. Laghusamvaratantra
i6.i2ab: vamena yati ya nan yoginyo vamatah sada. The same two padas occur as Abhidhanottaratantra
39.n a b and Samvarodayatantra g.yab, the latter having the variant dakinl for yoginyah.
93 It w ould be simple enough to assume a lost anusvara and emend cakramudra to the accusative. N ote
however that w hile masculine mudra names are in this section given in the accusative, in A, feminine
ones appear consistently in the nominative. Cf. sankhamudra and gada in 59ab, and damstramudra in
62c, all objects of likhate. It seem s preferable in light of this consistency to retain the nominatives. In
parallel yoginllaksana material in Siddhayogesvarlmata 29, the manuscript evidence seems to support both
possibilities, and Torszok em ends to the accusative.
94 It is not clear how one should interpret 58d, drstis caivarthavartinl, assuming the text is correct. I
have tentatively understood this to mean drstis caivartham anuvartate, "and [she possesses] a gaze that
follow s [its] object."
95 The instrumental tena in 59c appears to express causality ("by this means"), w hile caryasllena
cetasa seems to be associative, construing w ith the subject vidvan. Concerning the quasi-accusative
nominatives sa ... vaisnavl, cf. 52c and 55c. The syntax, in other words, seem s roughly to be tena vidvan
[sadhakas] caryasllena cetasa laksayed [yat] sa kanya vaisnavl[kulaja].
96 sadhakesvaram in 6od is a secure example of a masculine genitive plural in -am for -anam, metri causa.
Cf., e.g., Lv.iood (samasrayam) and LV .144C (tilam). On the Vaisnavl-clan yogini, cf. the description in
Siddhayogesvarlmata 29.41-46:
lambastanl sujahgha ca sulalata subhasinl |
krsna indlvarasyama mudgasyamatha va bhavet || 411|
cipita caiva hrasva ca sthulajangha ca ya bhavet \
pltavastra bhaven nityam skandhagrlvavalambinl || 4 2 1|
Idrslm pramadam drstva sahkham tasya pradarsayet \
cakramudrathava tasya dvitlyam darsayet punah || 4 3 1|
parivartanam ca vamena pratimudram dadati sa \
dvadasl parvanl tasam cakram ca likhyate grhe || 4 4 |j
vaisnavlnam yoginlnam etad bhavati laksanam \

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4X2

61 [A w o m a n ] w ith fu ll lip s a n d la rg e eyes, w h o s e fro n ta l lo ck s h a v e ta w n y e n d s ,97

w h o is e v e r fo n d o f th e ac t o f p a in tin g ,98 sk illfu l in d a n c e a n d m u sic,

62 a lw a y s fo n d o f s p irits a n d m e a t, lu sty , (1) . . . (? );" s h e d ra w s o n h e r h o u s e th e

in s ig n ia o f th e fa n g ,100 o r else th e sta ff o r ch a in ,

63-64 a n d sh e lik e w ise d ra w s a s n o u t, a n a n g le ,101 o r a c re m a tio n g ro u n d , a lo tu s,

o r sk u ll. H e r s a c re d d a y is th e tw e lfth of b o th lu n a r fo rtn ig h ts ; b o th V a ra h l a n d

V aisnavi a re e v e r fo n d o f th e s a m e sa c re d day.102

65 S h e s h o u ld b e re c o g n iz e d b y th e In d r a o f sadhakas, h is m in d o v e rp o w e re d w ith

m a n tra . A fte r o n e sees s u c h c h a ra c te ristic s, fo llo w in g th e [a p p ro p ria te ] re sp o n se -

m udras, a fte r o n e m o n th sh e b e s to w s siddhi u p o n th e m antrin c a rry in g o u t th e

sadhakasyabhiyuktasya sarvakamasukhani ca || 45 ||
yoginwaisnavlnam tu siddhayogesvarimate \
vijheya sadhakair nityam khecaratvajigTsubhih || 46 ||
Cf. also Tantrasadbhava i6.265cd-69ab, although the name Vaisnavl does not appear.
97 On the interpretation of pihgalagragrakesinl, see the annotation on verse 48 above.
98 citrakarma in 61c need not refer specifically to painting, but to "a variety of activities." The reference
to dance and music suggests otherwise, however.
99 It is difficult to interpret what the m s s transmit in 62b as sarvasatvika. The obvious meaning,
"entirely sattvic [in nature]," seems improbable in light of her being mdmsdsavarata and lolupa. Ending
w ith -sdttvika, this is probably an adjective describing the nature or genus of the Varahl clan-born yogini;
cf., e.g., yaksasattva in Tantrasadbhava 16.123d, describing yoginls of the Kaumarl and Vaisnavi clans. Few
possibilities for emendation come to mind, am ong which svalpasattvika ("having little sattva guna") is
perhaps worth mentioning. Cf. svalpacittalpasattvikah, i.iz d . There, however, the meaning seems more
likely to be "having very little intelligence and little [heroic] spirit (sattva)." Paleographically closer
w ould be sarvasattvika, "possessing the nature of Siva"but this seem s little appropriate w ith reference
to the Varahl-clan yogini.
100 A is remarkably consistent in writing dramstra for damstra, as here in 62c. This might suggest
that the orthography is original. However, in two cases this w ould engender the egregious metrical
fault of a heavy fifth syllable in an even pada: 111.163d, dhusro lohitadramstavan, as given in A; and
71b below, kotaraksi ca dramstim, as reads A. N ote also that this spelling is not restricted to A, which
m ight increase the possibility of it being scribal: I note it in e.g. the printed edition of the Rudrayamala
Uttarakanda (26.53a and 70.iod) and in the m s s of the Tantrasadbhava, as reported by Dyczkowski in
3.221b. Primarily on consideration of the metrical evidence, I have regularized the spelling.
101 The masculine or neuter ghonam in 64a seems unusual for the feminine ghona, "snout." However,
ghona occurs in com pound twice elsewhere in the BraYa, viz. xxix.i2oa (in the goddess name ghonanasa)
and LXXX.146C (ghonasabdakrtottrasam, describing Bhairava); in this text, the feminine ghona seems not to
occur at all. More dubious, however, is konatn in 63b, perhaps meaning "angle."
102 sa in 64b appears to construe w ith dvadasl, w hile 640! seems to form a separate sentence. N ote
the absence of the -t ending of the optative vijamya(t) in A, quite com m on w hen this does not affect the
meter. In 64d, also note the possibility that ekaparvaratd could instead mean "devoted to a single sacred
day."

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413

o b s e r v a n c e s . 103

66 A w o m a n d a r k a n d m a lo d o ro u s , w h o h a s a lo n g n e c k a n d fin g e rs,104 [w hose]

te e th h av e a v e ry b e a u tifu l sh in e a n d eyes a re v e ry ro u n d ;

67 a lw a y s fo n d o f r e d c lo th in g , d r a p in g a g a r m e n t fro m h e r s h o u ld e rs , a lw a y s fo n d

o f sc e n ts a n d flo w ers; sh e b e c o m e s ric h in w e a lth .

68 S h e la u g h s a n d ta k e s p le a s u re (1) . . . (?). 5 S h e w o u ld d r a w th e vajra in sig n ia o n

h e r v e ry o w n h o u s e .106

69 A n d s h e d ra w s a w in n o w in g b a s k e t, tail, (i) o r c lo th (?),107 [or] a n o th e r g re a t

103 The syntax of 65cdef seems problematic, for both anusarina in 65c! and mantrinah in 65f appear to
refer to the practitioner, despite being in different cases. One might hence consider em ending to the
genitive anusarinah. It is also conceivable that anusarina is intended som ewhat freely in the sense of
anusaratah. On the Varahl-clan yogini, cf. Tantrasadbhava i6.269cd-73ab. Siddhayogesvarlmata 29, which
appears to break off after verse 51, might describe the Varahl-clan yogini beginning w ith 29.44, l r
the description matches that of BraYa in assigning to her the datida and damstra ("staff" and "fang")
insignia:
romasa sarvagatresu krsnapingalalocana |
karalavikrtdkara ghora ca sthuladamsana || 47 ||
lambosthT krsnavarna ca kolaksi bhagnanasika \
nrtyagandharvakusala meghavarna mahadyutih |j 48 ||
Tdrslm pramadam drstva damstram tasya pradarsayet |
dandam vapi tatas tasya darsayed avisahkitah || 4 9 jj
------------------- varada sadhakasya tu \
nayate sivasayojyam kalpante daksanasanl || 50 ||
parivartanam tu vamena mudra tasam m samsayah \
laksanlyas tu ta nityam bhurloke krldayanti ca || 51 ||
Torszok ("Dotrine of Magic Female Spirits," xoi, 180,196), however, believes this to describe the Yamya-
clan yogini, which is quite plausible; Varahl and Yamya alternate in Saiva lists of the Mothers, as I
discuss in the annotation on 11.16.
104 In 66a, what A transmits as syamavaigandhinl seems likely to be a corruption of two separate
adjectives, viz. syama vaigandhinl, as caiva suggests.
105 yogayoganusaratah, as reads A in 68b, is difficult to interpret. The phrase yogayogena does occur
elsewhere in the BraYa; cf. L xxi.m b , quoted in chapter 5 of this thesis (n. 42), where I conjectured this
to m ean "by joining in combination." This seems little applicable in the present case. A n alternative
text might be yogayoganusaratahperhaps "according to whether or not it is appropriate [to do so]."
This phrase could alternatively mean yogaviyoganusaratah: "She laughs and sports/takes pleasure, de
pending upon whether [she is in] union or separation [with a lover?]." N one of these options appear
compelling, however.
106 svayam eva in 68d might suggest interpreting 68cd to mean "she would, just spontaneously, draw
the vajra insignia on [her] house." However, I suspect that grhe ... svayam eva is supposed to mean
svagrha eva; cf. svagrhe ... likhate in 59b, 62c, and 73a.
107 pata in 69a, as an insignia or item of IndranI, seems problematic. This is rather unlikely to have
the technical sense of a painted scroll as locus of the deity. It could perhaps mean "cloth." Cf. pattisa in
73b and the discussion thereon.

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e m b le m . T h e se a re th e c h a ra c te ristic s o f [yoginls] b o r n in th e c la n o f I n d r a m .108

70 A fte r six m o n th s o f w o rs h ip , su c c e ssfu lly p ro p itia te d , th e y b e sto w melaka. [T he

sadhaka] tra v e rs e s th e w o rld s en tire ly , w o rk in g all [k in d s of] w o n d e rs .109

71 A w o m a n w h o s e b o d y is e m a c ia te d , w h o s e n o se is b ro k e n , w h o h a s s u n k e n eyes,

h a s fa n g s, w h o s e fro n ta l lo ck s h a v e ta w n y e n d s ,110 w h o s e g a z e is u p w a rd , a n d

w h o is te rrify in g ;

72 [w ho] a lw a y s s p e a k s o f th e d e a d o r o f b a ttle , a n d w h o is e v e r fo n d o f celibacy;

w h o a lw a y s s p e a k s so lely a b o u t c re m a tio n g ro u n d s , w h o is fo n d o f s p e a k in g

a b o u t sadhakas;111

108 In 69c, A's kulajayatd is clearly corrupt, and underlying this is m ost probably 0kulajdtdndm. For
69d is som ething of a stock phrase, and construes w ith a genitive; cf., e.g., SiddhayogesvarTmata 29.453b:
vaisnavTnam yoginmam etad bhavati laksanam. A similar construction occurs, for instance, several times in
Laghusamvara 19, viz. i9.5cd, lie d , i2ab, and 25cd.
109 A's reading in 7od, vicaraty akhilam lokam, might be plausible, understanding akhilam as an adverb
and lokam as lokdn, accusative plural. This possibility has been tentatively adopted. However, the em en
dations akhilam lokam and akhilan lokdn should both be given consideration. Cf., e.g., Kubjikdmatatantra
4.28, vicared akhilan lokdn; and Mahdbhdrata, xm. 134.57, srjaty akhilam lokam. N ote that B's text appears to
have been emended: vicared akhildml lokdn. On the Indranl-clan yogini, cf. Tantrasadbhava i6.273cd-77.
110 Regarding pihgaIdgrdgrakesI in 71c, see 48b and the footnote thereon.
111 This verse has a close parallel in SiddhayogesvarTmata 29.29:
hasate ramate caiva brahmacaryavyavasthita |
ranajire mrtanam tu kathdsu ramate sadd ||
The latter passage, however, describes the Mahesvarl-clan yogini.

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73 S he d ra w s o n h e r h o u s e a s k u ll a n d s p e a r;112 sh e, a lw a y s fo n d o f w in e a n d m e a t,

o n e s h o u ld k n o w to b e [a y o g in i o f th e c la n of] th e le a d e r o f th e M o th e rs .113

74 S h e e v e r g ra n ts melaka, th e te a c h in g s o f th e lin e a g e (sampradaya) / 14 a n d b o o n [s]

112 pattisa in 73b could be a spear-like weapon, as modern lexicons such as Apte's suggest. The
word appears in lists of weapons in Svacchandatantra 3.84 and BraYa Lxv.i8cd-2oab (i9ab reading, in A,
parasum bhindipalan ca saktitomarapattisam). But note the comments of Kanhapada in his Yogaratnamdld
commentary on the Hevajratantra, ad I.vii.4c:
pattisam ityadi \ ahgulidvayena pattabandhabhinayah pattisah | ...
p a ttK a m ] em.; p a ttiS a m Ed. a rig u li0 ] em.; a rig u ri0 Ed.
"[Regarding] pattisam, etc.': pattisa is the gesture of fastening a cloth w ith two fingers..."
N ote that the commentator appears to read pattisam darsayet rather than patarn samdarsayet, as is printed
in Snellgrove's edition. In any case, according to this commentator, these are probably synonym s, for
pattisa signifies the mudra for simulating the tying of a pata or patta, "cloth" (perhaps for a turban). Cf.
pata in 69a. This meaning for pattisa or pattisa seem s attested elsewhere as well; note for example BraYd
iv.404cd-405ab, which seem s to refer to the avagunthanakas ("covers") used in pujd as nanapattisavistara,
"having a variety (vistara) of m any fabrics (nanapattisa)":
yathavibhavatah prdptair avagunthanakais tatha |J 4 0 4 ||
avagunthayitva mantrajhah ndndpattisavistaraih \
Although the word can hence be used both in the sense of a w eapon and a cloth, the former seems
more appropriate as an emblem the yogini draws upon her home.
113 The expression mdtrndyikd refers to Camunda, the seventh of the Mothers and their "leader," w hen
not transcended by Yogesvari/Aghoresi/Bhairavi. Although the BraYa frequently does add Yogesvari
to the Mothers, she is absent from the seven Mother-clan system presented in this chapter.
114 In scriptures of the Vidyapljha and related material, "obtaining the sampradaya"usually bestown
by yoginlsfinds frequent m ention as a reward for successful ritual. See for example BraYa XLiv.304-05:
anena vidhina devi yoginyah pasyate dhruvam \
adistas tabhyatah kuryat siddhiyagam tu sadhakah jj 3 0 4 ||
tam krtva sidhyate mantri sampradayan ca vindati \
khecaratvam bhavet tasya viro bhavati sasvatah |j 3 0 5 ||
303d SaSvatah con.; sa s v a ta h A
"Through this ritual process, O goddess, one certainly sees the yogurts." Instructed by
th em / a sadhaka should perform the yaga for [attainment of] siddhi. Having done this,
the mantrin achieves siddhi, and he obtains the sampradaya. H e w ould attain the state of
being a Sky-traveller, and becomes an eternal [i.e. undying?] hero."c
a yoginyah in x1.1v.304b a p p e a r s to b e a c cu sativ e in sense.
h tdbhyatah s e e m s to b e a n o n - s ta n d a r d ab la tiv e o r in s tru m e n ta l.
c O n e c o u ld in s te a d c o n s id e r e m e n d in g to th e a d v e rb ia l sasvatam.
Cf. m .2 3 ic d a n d L x x ii.i3 a b (tatas tu jayate siddhih sampradayan ca vindati), x u v .3 0 5 a b (tam krtva sidhyate
mantri sampradayan ca vindati), a n d lxxxii. 1433b (anyatha na labhet siddhim [em.; siddhih A] sampradayam
na vindati). Mdlinwijayottaratantra 23 d e sc r ib es a practice b y w h ic h o n e b r in g s forth th e y o g in ls at a pitha
or a n o th er sa cred p la c e , o b ta in in g from th e m th eir r esp e c tiv e sanipradayas:

tatas tatra kva cit ksetre yoginyo bhimavikramdh || 2 4 ||


samdgatya prayacchanti sampradayam svakam svakam \
yenasau labdhamatrena sampradayena suvrate j| 2 5 ||
tatsamanabalo bhutva bhunkte bhogan yathepsitan j
"Then, there in som e sacred field, terrible and powerful yoginis assemble, and bestow their
respective sampradayasampradaya by which, as soon as it has been obtained, one becomes
equal to them in power, and enjoys one's choice of surpernal experiences."

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416

to a sadhaka w h o k n o w s th e m e th o d o f g iv in g resp o n se-m n d ra s a n d is in te n t u p o n

Such promises of obtaining the sampradaya occur frequently in yogimlaksana material, as is the case in
the present chapter. Cf. Tantrasadbhava 16.260 and 282, which describe yoginls as giving the sampradaya
to practitioners of their ow n clans (amsa): svakTyamsasya virasya sampradayam prayacchati; and svdmsasya
caiva virasya dadati sampradayakam, describing the Kumari-clan and Camunda-clan yoginls, respectively.
Cf. also SiddhayogesvarTmata 294ocd, describing the Kumari-clan yogini: sampradayam ca sa tusta dadate
sdrvakamikam.
Promises of receiving sampradaya unfortunately receive little elaboration. N ote the definition
Ksemaraja provides, in the sense of an esoteric transmission given to those showing signs of diva's
highest grace, commenting ad Netratantra 14.11: samyak tlvratamasaktipdtam vicarya tadvate diyata iti
sampradayah: "Having properly (sam yak) judged [there to be] a m ost intense descent (patam vicarya) of
sakti, it is given (dTyate) to the one possessing this; hence [the word] 'sampradaya'. In BraYa i.io2cd-o3, its
meaning appears distinct from that of 'scripture' (sastra), perhaps signifying "lineage of transmission"
or even "secret teaching":
etac chastram kalau cante yoginyah sakticoditah ]|
apahrtya prayasyanti sampradayah ca suvrate \
saktyantam natra sandeha evam vai bhairavo 'bravtt jj 103 |J
"And at the end of the Kaliyuga, the yoginls, im pelled by the sakti, shall snatch this scripture
and the lineage of transmission (sampradaya) and depart to the limit of the sakti [tattva], O
pious woman, no doubt. Thus did speak Bhairava."
On the problems of this verse, see the footnotes thereon.
It seems likely that in 74c and in similar passages, "attaining the sampradaya" signifies communi
cation of higher esoteric w isdom by a yogini to the practitioner of her ow n clan. That these were
teachings beyond those given at initiation is clear from the fact that their attainment requires inten
sive post-initiatory practice. Note, however, that the Buddhist author Jayabhadra, commenting ad
LaghuSamvaratantra 38.8d (sampradayam ca vindati), remarks, sampradayam ca vindattti trailokye yat sukham
tad anubhavatity arthah ("and 'he obtains the sampradaya means 'he experiences what[ever] bliss exists
in the three-fold universe'."). That receiving the 'sampradaya' can refer, however, to obtaining secret
teachings, finds confirmation in e.g. Tantrasadbhava 6, which classifies as threefold the mantra-practices
heroes of the clans divinely receive: upadesa ("instruction"), sampradaya ("the tradition"), and kaulika
("clan-based [wisdom]").
pdramparyakramaydtam na ca likhyati pustake || 173 |[
kulam tu kaulikam devi kulamnayad ihagatam \
na ca labhyati gudhartham kulam devi ca kaulikam |j 174 ||
tadamsanam tu viranam praptam kulajakaulikam \
sa ca praptiprabhedena bhidyate tu tridha punah || 175 ||
upadesam ca prathamam sampradayam dvitlyakam \
kaulikam ca trtTyam syat kasyayatam nibodhata || 176 ||
ye yogimgrhe labdha upadesa varanane \
yogimdevatair labdhah sampradayah sivoditah j| 177 ||
khecarair yogintdattah kaulikas te na samsayah \
175c p ra p ti0 ] em.; p ra p tih m ss 1761! n ibodhata ] em.; n ibodhatah m ss 177a labdha ] em.; labdhva
MSS

"And the [mantra-teachings] which have come down through the lineage of transmission
are not written in a book". [173] But the clan (kula) and clan-based (kaulika) [mantra-
teachings] have come to this [world] through the Clan Lineage; and the kula and kaulika,
which have secret meanings, are not obtained [in books?]. [174] But that arising from the
kula, and the kaulika, are obtained by the heroes of their [yoginls'] clans (amsa). And that
is threefold, divided by the ways it is obtained. [175] The first is upadeSa ("instruction");
the second is sampradaya ("the tradition"); and the third w ould be kaulika ("based in the
clans"). Listen to w hat comes from w hom [176]: Those obtained in the home of a yogiru
[living am ong mortals] are 'upadesa', O fair woman. Those obtained from deity yoginls6 are

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4i7

m e d i t a t i o n . 115

75 The Seven Mothers who bestow siddhi have been taught in the Yam alatantra.116

O goddess, those [yoginls] with mixed characteristics have a mixture of their

forms.117

76 D iv id e d in to th e 'p e rfe c te d ' (siddha) a n d 'u n p e rfe c te d ' (asiddha ) / lS (^) b y th e ir

w is h a sadhaka k n o w s [th e m ],119 th r o u g h ch a ra c te ristic s, b y [his] e n lig h te n e d

a w a re n e s s, [or] th r o u g h a n a ly sis o f in fe re n tia l m a rk s (?).120

'sampradaya', spoken by Siva. Those given by Sky-traveller yoginls' are kaulika, no doubt.
[i77-78ab] . . . "
a It seem s th at likhyati (173d) a n d labhyati (174c) are no n -stan d ard passive form s, th ird p erso n singular,
metri causa.
b The expression yogimdevatair seem s to be a karm adharaya, "yoginls w h o are deities," w ith 0devataih
metri causa for devatabhih.
c khecarair yogimdattah is problem atic; gram m atically, it could m ean "given to yoginls by khecaras, b u t
this seem s rath er unlikely. I have instead in terp reted this to m ean "given by yoginls w h o are khecaris,"
as th o u g h khagamimbhir yogimbhir dattah.

These categories in fact correspond to primary divisions of mantra, defined first in Tantrasadbhava 3.49-
57ab.
115 For a description of the Camunda-clan yogini, see Tantrasadbhava 16.278-82, where however her
name is absent; but note the description lambastanT ca nirmamsd (279a).
116 N ote that mdtardh in 75a is a plural formed from a non-standard stem matara for matr. See the
annotation on 1.83.
117 A's reading in 75cd is difficult to interpret: vimtiralaksanam devi etadrupavimiSritah. This could
som ewhat elliptically mean, "there are [also] mixed characteristics, O goddess: [yoginls] having a
mixture of these forms." It seems preferable, however, to emend laksanam to the feminine plural,
in agreement w ith vimisritah. N ote that Tantrasadbhava 16 teaches sub-sets of mixed (misra) yoginls
connected with the Seven Mothers, beginning in 53cd:
tas tu bhedais tatha misraih samsthitah kathaydmi te || 53 ||
brahmanyadi samarabhya yogesyantdvasanatah \
sthitdS caikonapahcasad ekaikdh sapta saptasu || 54H
53d sam sthitah ] con.) sam sthita m ss 54c sthitas ] em.) sthita m ss 54d ekaikah ] corr.; ekaika m ss

"I shall likewise teach you those existing w ith mixed types. Starting with Brahman! and
ending w ith YogesI, there are forty-nine [of them], seven [mixed] for each one of the seven
[Mothers]."
Such sub-categories do not receive elaboration in BraYa.
1,8 It is not clear whether siddhasiddhavibhagas modifies vimisritah in 73d, or whether it begins a new
sentence. The division into siddha and asiddha could indeed bear upon till yoginls, and not merely
those of m ixed clems. And while 76cd might refer to the special w ays by which mixecl-clan yoginls
are recognized, it could also apply generally to the recognition of goddesses. The translation provided
attempts to reflect this ambiguity.
119 icchayd appears to be instrumental, for icchaya, w ith metrical lengthening. See the mnotation on
1.37a.
120 The reading of the m s s in 76d, bodhalihgavivecana, seem s unintelligible. It appears probable that
this pada should m odify the verb vetti, as does laksanatah in 76c, or else provide a feminine accusative
plural, in agreement w ith vibhagas in 76a. One m ight indeed make som e sense of an ablative li-

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4 18

77 O fa ir w o m a n , th e esse n c e o f th e T an tra, th e g a te w a y to siddhi, w h ic h a lw a y s

p ro d u c e s d ire c t p e r c e p tio n [of th e g o d d e ss e s], h a s b e e n ta u g h t fo r th e In d r a s

a m o n g sadhakas.

T h u s e n d s c h a p te r se v e n ty -th re e o f th e Picumata,

n a m e d th e " C h o m m a S ectio n ."

ngavivecanat: [one knows them] through analysis of inferential marks." Loss of final -f in the ablative
singular is extremely common in A. It might also be possible that A's bodha is for bodhat, in the sense
of jnanaprabodhat, "the awakening of knowledge." Although the degree of uncertainty is high, these
conjectures have tentatively been adopted.

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XCIX

En c o u n t e r s w it h t h e C l a n s

B h airav a sp o k e:

1 O M a h e sa n I, I s h a ll tell y o u th e m a n n e r in w h ic h 'e n c o u n te r ' (melapa) w ith th e

c la n s [of g o d d e sse s] ta k e s p la c e ;1 liste n , O w o m a n o f lo n g eyes.2

2 O b e a u tifu l o n e , melapa w ith th e cla n s w o u ld tra n s p ire b e c a u s e o f th e o b se rv a n c e s

o f o n e a b id in g b y th e re s tra in ts, w h ile re c itin g m a n tra s , b e in g d e d ic a te d to fire

ritu a l, a b id in g in m e d ita tio n .3

3-4 O c c a sio n a lly [too], th ro u g h th e w a y o f ritu a l g ru e l (caru),4 o r th e a w a k e n in g

o f k n o w le d g e , (,;) th e p re d o m in a n c e o f th e m a n tr a 's p o te n c y (?),5 o r th ro u g h

1 In iab, melapakam . .. kulatmakam appears equivalent in m eaning to kulamelapaka, an expression


occurring in 2b below and in BraYa lv; cf. Urmikaula 4.126c, and kulamelaka in BraYa LV.85b. This
denotes transactional, power-bestowing encounters with goddesses of the clems (kula)a characteristic
aim of ritual in the cult of yoginls. Other sources more commonly use the expression yoginlmelaka (or
melapa) in this sense, which is rare in the BraYa; it occurs twice in chapter lv iii.
2 In ic , A's implausible avidhasyami should surely be em ended to abhidhasyami, with the preceding
-m- understood as a hiatus breaker.
3 This verse contains syntactical ambiguities. 2abc could enumerate five separate conditions from
whichpresumably in combinationensue melapa: the practitioner's carya, niyama, japa, homa, and
dhyana. However, in 2a, caryaya could depend upon the genitive niyamasthasya, as has been adopted in
the translation. 2b is problematic; the m s s read the nominative homatatparah, which if correct, should
probably be interpreted as though genitive, i.e. tatparasya. However, one m ight consider em ending to
the adverbial tatparam, construed w ith the genitive present participle japatah: "[melapa w ould transpire]
for one reciting mantras, being intent on the fire ritual." 2abc may hence delineate as few as three
conditions that bring about melapa.
4 carumarga presumably refers to the practices of the carubhojin, "eater of ritual gruel," third and
low est in the threefold typology of the sadhaka taught in BraYa x liv . The way of the carubhojin forms the
subject of BraYa xcn. As the name suggests, consumption of substances characterizes the ritual of this
sadhakasexual fluids in particular. Practices of the carubhojin include the sadhana of Garttabhairava,
elaborated in BraYa lxix, in which sexual practices feature prominently.
5 The meaning of A's mantraviryapradhdnena is unclear; though here it appears to be a substan-
419

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42 0

th e a ris in g o f b o d ily p u rity , th ro u g h th e b e sto w a l o f th e c la n -o b se rv a n c e s,6 o r

th ro u g h o n e 's ritu a l p u rific a tio n , [the yog in ls] g ra c e [a sadhaka] b y a c c o m p lish in g

melapa.7

5 W h e n o n e p o s s e s s in g g re a t in n e r p o w e r is a fit re c ip ie n t o f th e c la n -s id d h is ,8 as

h e g az es, h e lo o ses [his] n a tu r a l fear.

6 F o r th is p e rs o n , in w h o m th e h e ro ic s p irit h a s a rise n ,9 [th e yog in ls] b e c o m e v is i

b le .10 B ut n e v e r o th e rw is e , G re a t G o d d e ss , e v e n fo r o n e fa tig u e d [by toil].

7-8 T h is is th e P le d g e o f y o g in ls:11 to [a m o rta l] o f w e a k s p irit, [th ere sh a ll be] n o

g iv in g darsana, n o s p e a k in g , n o b e in g a ffec tio n ate , a n d n o a p p e a rin g e x te rn a lly ;

(l) g iv in g u p c re a tu re s o f lo w ly b ir th a n d th o s e u n fit fo r sacrifice (?);12 n o t b e-

tive, one w ould normally expect a word ending in pradhana to be a bahuvrlhi adjective. It is possible
that pradhanena occurs for pradhanyena, which w ould be unmetricali.e. "due to the predominance
of the mantra's potency." It is however tempting to conjecture prabhdvena, i.e. "through the force
of the mantra's potency"; cf., e.g., Kularnavatantra 15.13 (upadesasya samarthydt snguros ca prasadatah \
mantraprabhavad bhaktya ca mantrasiddhih prajayate).
6 kulacarapradanena, as read the mss in 4a, is not entirely convincing. While a kulamantra may cer
tainly be "bestown/given"cf. BraYa L V .2 5 C it seem s odd that kulacdra ("observances/practices of the
clans") w ould be spoken of thus.
7 The list of conditions for bringing about encounters w ith yoginis in verses 2-4 bears comparision
w ith Svacchandatantra i5-32cd-38; see also BraYa Lxxm.40,43. On the connection drawn in 4cd between
melapa and Siva's grace, cf. BraYa LV.24cd-26; BraYa Lxxm.40-43 links the manifestation of yoginls to
Siva's w ill or volition (iccha).
8 In 5b, mahaujasah (as corrects B; mahojasah in A and D is also plausible) appears to be nominative
singular, for the "correct" mahaujdh. One w ould expect ojas to be thematized as oja; however, there are
other cases in w hich s-stems appear to be thematized by addition of -a. N ote e.g. manasah as nominative
in BraYa x1.v1.31d ([tistheta] ekagramanasah sthitah). Cf. Torzsok, "Doctrine of Magic Female Spirits," xl.
9 On the notion of "heroic spirit" (virasattva), cf. BraYa xiv.2i5d, quoted in chapter 1, section 1 (n.
44). This quality is a prerequisite for success in the "nondual" rites connected with yoginls. In the
BraYa, sattva alone often carries this meaning; cf. 2i6d and 21yd in the same passage. The expression
vXrasattvakrta appears clumsyas though perhaps a bahuvrlhi com pound, krtavTrasattva (virasya sattvah
krto yasmin sah).
10 In 6b, the manuscripts read drstenayanti; this is undoubtedly a corruption of drster ayanti, reflecting
confusion not uncomm on in old N ewari between n and r. Cf. BraYa Lxxmqqb, where the mss read
drstir ayanti gocarampreserving the correct -r but transmitting i for e.
11 A s the context makes clear, yogfnam in 7a is an irregular genitive plural for yoginmam, metri causa.
This could be viewed as formed from a new feminine stem, yogi, yogmam occurs twice elsewhere,
but in both cases could mean yogindm ("for/of yogins"); cf. BraYa Lii.i89ab: yam jhdtva sarvayogmam
kamikt siddhi jayate. The masculine yogi does however occur for yogini not infrequently in the BraYa; cf.,
e.g., x iv.n oab (melakam yogibhih sardham khecaratvam avapnuydt) and 01.28c (dadate yogisahghas tu kaulam
samayam uttamam). Cf. Torzsok, "Doctrine of Magic Female Spirits," xxxviii, xli.
12 The interpretation of 8a is uncertain. It appears necessary that this compound, janmahlnapasutyaga,
express two pledges, since otherwise 7b-8d enumerates only eight of the nine 9a refers to. This could be
interpreted as meaning, "giving up [the company of?] those low w ith respect to birth (janmahma), and

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421

in g p r o u d in c o n c e a lm e n t;13 n o p r id e in o n e 's [esoteric] k n o w le d g e ; [and] n o

[b e sto w in g ] g ra c e b u t b y th e w ill o f S iva.14

9 E n d o w e d w ith n in e p le d g e s , th e y s p o rt a s th e y p le a s e , m y d ear. T h ey g ra n t th e

w is h e s o f th e In d ra s a m o n g sadhakas,15 u p to th e s ta te o f S iva.16

10 A n d th e o th e r [ty p es] o f melapa a re c a lle d " v io le n t" (hatha); o n e s h o u ld e m p lo y

th e s e fo r th e dakini h o rd e s , O fa ir-fa ced w o m a n , b u t n o t fo r th e p u r e [y o g in ls].17

11 H a v in g th u s a tta in e d melapa, O fa ir w o m a n , In d r a s a m o n g sadhakas o b ta in th e ir

d e s ire d w ish e s; b u t [w h e n ] b y in v e rse [m ea n s], [the re s u lts are] c o n tra ry .18

bound souls (pasu) [i.e. the uninitiated]." However, Tantrasadbhava 7 .n 6 c d -i7 a b suggests an alternative
possibility:
napasum bhaksayen mantri janmahlnam na homayet || 116 ||
sakinlndm priyam bhadre yoginmam priyam na hi \
In context, pasu here appears to mean "appropriate sacrificial victim" one that is laksananvita (7.ii5d).
One could hence interpret the passage as follows: "A mantri should not eat an unsuitable sacrificial
creature, nor offer in fire sacrifice one of low ly birth. For [these creatures are] dear to sdkinls, not dear
to yoginis." On the basis of this parallel, it seem s appropriate to em end the pasu of BraYa xcix 8a to its
negation, apasu, i.e. reading janmahlndpasutydgas: "giving up creatures of low ly birth and those unfit
for sacrifice." In this case too, it remains difficult to accoimt for the -a ending A and D transmit; B's
ablative is presumably a scribal emendation.
13 It is uncertain whether tiraskara refers to the yoginls' self-concealment, or perhaps rather their role
in censuring/punishingnigraha, as opposed to anugraha ("favoring, grace"). The implication of this
pledge might however be that yoginls are agents of Siva's power of "obfuscation" (tiraskara), much as
they are viewed as agents of his grace (cf. 4cd, 8d) tiraskara and anugraha being two of Siva's "five
functions" (pancakrtya).
14 One might construe 8d as a nominal sentence: "no grace that is not the w ill of Siva." However,
parallels suggest that asiveccha is adverbial in sense, as though asivecchaya; see the annotation on BraYa
Lxxm.40.
15 N ote the occurrence of dadanti as the plural of /d a , for dadati. In the BraYa, correct parasmaipada
indicative forms of s/da alternate w ith irregular onesthe third person singular dadati and third person
plural dadantiwhile irregular atmanepada forms are common as well: dadate and (once) dadate for the
third person singular. I note no occurrence of dadante, although this occurs in e.g. the Tantrasadbhava.
16 kaman sivapadantikan refers to supernatural powers or experiences, siddhi/bhoga, connected with
the ascending series of tattvas, culminating in those connected w ith the sivatattvapresumably liber
ation itself. Cf. BraYa Lxii.26: raktadya devatah sarva dine sasthe mahatmanah \ yacchanti khecara siddhih
sadasivapadantika (or perhaps khecarisiddhih?). Svacchandatantra 15.23-34 presents a detailed accoimt of
melaka in which the yogini bestows or prognosticates siddhis associated w ith a series of tattvas.
17 This verse is suggestive of a distinction referred to in Saiva sources between two varieties of melaka:
"pleasing/pleasant" (priya) and "violent/forceful" (hatha). Descriptions of the "forceful," dangerous
variety are found in e.g. BraYa xiv.205-2i9ab and Tantrasadbhava 16.327-357; the remainder of the latter
chapter concerns priyamelapa. For a non-scriptural source making this distinction, note Tantraloka 28.371.
However, w hile the BraYa distinguishes melapa from hathameldpa, it makes no reference to priyamelapa
as such. I plan to address the topic of yoginlmelaka in a future publication.
18 It appears that n a b c concerns the desirable variety of melapa, w hile n d refers to the "forceful"
(hatha) type. It m ight also be possible to interpret the entire verse as referring to forceful melapa; the
implication w ould be that through this, sadhakas do obtain the desired results, but using dangerous

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422

12 J u s t as [a w o m a n ] w h o h a s a tta in e d th e s ta te o f a g o d d e s s th ro u g h in v e rse

[m eans] w o u ld b e c o m e a dakim , in th e s a m e w ay, O g o d d e s s , a sadhaka b e c o m e s

a v ic tim (pasu) a m o n g th e m [dakinTs] d 9

13 B u t th ro u g h th is v e ry p a th , (1) b e c a u s e o f [his] s la u g h te r b y m e a n s o f th e [esoteric]

k n o w le d g e o f th e saktis (?),20 b y [their] p o w e r th is p e r s o n to o , a fte r g iv in g u p h is

b o d y , a g a in a tta in s th e s ta te o f b e lo n g in g to th e cla n s [of g o d d e s se s], a n d is re b o rn

k n o w in g h is [past] b irth .21

14 B u t th r o u g h th e w a y o f v ic tim s ,22 [th e sadhaka] o f c ru e l n a tu r e d o e s n o t o b ta in

lo rd s h ip in th e m a n n e r o f o n e w h o h a s b e c o m e p e rfe c te d (siddha) in melapa',23

15 n o r [d o e s o n e] w o rs h ip p in g w ith flo w ers, in cen se , a n d p e r fu m e s in ritu a l to 6iv a

(l) fro m . . . o n e a tta in s th e u ltim a te melapa w ith th e saktis (?).24

methods.
19 This verse continues the description of hathameldpa, perhaps alluding to mktakrsti ("extraction of
blood") and other parasitic practices by which the dakim, et al, obtain power through a victim (pasu).
Though ambiguous, a distinction appears posited between the female practitioner in i2ab (signalled by
the gender of prapta) and the male sadhaka in i2cd. N ote that A reads dagim in 12b, an orthography
not observed elsewhere in this m s that is probably influenced by vernacular pronunciation. One of the
m s s of the SiddhayogesvarTmata reads thus ad 6.51a (cf. dagT in SiddhayogesvarTmata 22.13a), while this is

apparently common in texts of the Buddhist CatuspTthatantra cycle (Isaacson, personal communication,
March 2005).
20 The expression saktivijhanaghatana is obscure: perhaps "striking/slaying through the esoteric
knowledge of the saktis," i.e. dakinTs? This could hence refer to the vile techniques of raktakrsti, etc.
Cf. chapter 2, section 3 (in the discussion of the MalatTmadhava), and chapter 3, n. 29, in part 1 of the
present thesis. That the sadhaka is slain is suggested by the reference to his leaving the body in i3ef.
21 The syntax of i3abcd is som ewhat ambiguous. It is expected that kulanam should construe with
samanyatam, for the expression kulasamanyata, "the state of equality to/m em bership in the clans [of god
desses]," occurs frequently. Cf., e.g., BraYa xcvu .i6cd (sanmasabhyantarad devi kulasamanyatam vrajet) and
Tantraloka 4.58c. However, prabhavena also requires a genitive. One possibility is to construe kulanam
with both, or else w ith prabhavena alone, understanding samanyatam as meaning kulasamanyatam. H ow
ever, it might be that prabhavena som ehow connects with saktivijhanai.e. "through the power of the
esoteric know ledge/techniques of the goddesses" w ho slay the sadhaka, he is reborn with knowledge of
his past birth (and, presumably, other desired powers).
22 The term pasumarga appears to refer to the (rather unpleasant) w ay alluded to above of attaining
p o w e r th r o u g h "forceful" e n c o u n te r s w ith th e g o d d e s s e s . T hat th e in d iv id u a l is d e sc r ib e d a s "of cru el
nature/spirit" (krurasattva) in 146. suggests the possibility that his ow n (post-rebirth?) practices emulate
those of dakinTs.
23 In 14a, I follow Isaacson's suggestion of em ending siddhih to siddhah (personal communication,
May 2005). It seem s melapake siddhah w ould refer to the individual perfected through melapa of the
non-forceful (hatha) variety.
24 It seem s sivadhvara refers to exoteric worship of Siva of a saumya variety, possibly lihgapuja. The
syntax is uncertain: the particle va appears to place I5ab in contrast w ith i4cd, for it w ould be difficult
to account for should I5abcd form a single sentence. However, the puzzle of nityodayad in 15c renders

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4 23

16-17 T h u s, w h a te v e r v a rio u s siddhis low ly, m id d lin g , a n d b e s t [arise] w h ile w o r

s h ip p in g (i) . . . (?) th e W h e e l o f S e v e n te e n C la n s 25 w ith o u t h a v in g a p a lp a b le

e n c o u n te r w ith v isib le saktis,26 m y d ea r, th e b e s t of sadhakas o b ta in s all o f th e s e

in melapa.27

18 M e d ita tin g o n th e W h e e l o f th e C la n s, O q u e e n o f th e g o d s , h e k n o w s e v e ry th in g

p a s t, p re s e n t, a n d fu tu re , w h e th e r c o n c e rn in g h im se lf o r s o m e o n e else.28

T h u s e n d s c h a p te r n in e ty -n in e o f th e Brahmayamala,

th e Tantra o f Twelve-thousand Verses, in th e B h a ira v a -s tre a m [of rev elatio n ].

the degree of uncertainty high. It is unclear how this unusual expression m ight be interpreted here.
25 The kulasaptadasacakra, or kulacakra, as it is referred to in i8d , is delineated in BraYa xiv. Its core
consists of a circle of eight petals on which are installed the sixteen vowel-deities, presided over in the
cen ter b y th e sm arana-raantra ( h u m ), i.e. B hairava. It is a lso referred to a s th e khecartcakra ( x iv . 6 y d ), an d
it is from this that the kulavidya is extractedan important mantra in the system of the BraYa.
In i6d, the m s s ' guham is highly problematic. It is perhaps conceivable that this is a metrically
shortened form of guhyam, "secret," here perhaps "secretly;" no other possibilities worth mentioning
come to mind.
26 It is unclear how the m s s ' vyaktisaktmam in 16a could be interpreted. More plausible is the emen
dation vyakta, i.e. "of the manifest [i.e. visible] saktis." This finds support in i6b's sphutamelapakam,
w hich appears to mean "visible/m anifest encounter;" cf. Lxxm.23.
27 N ote the non-application of sandhi across the pada-boundary in lja b , metri causa.
28 A s above, sandhi is not applied across the pada-boundary in i8ab.

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A p p e n d ic e s

4 24

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A p p e n d ix A

C h a pter C o lo ph o n s of th e Br a h m a y a m a l a in it s O ldest

N epa lese C odex (n a k 3 -3 7 0 )

I. S a m b a n d h a . ff. 1V-4.V. iti mahabhairave tantre dvadasasahasrake picum ate navaksara-

vidhane sambandhapatalah prathamah.

II. M a n tro d d h a ra . ff. 4 v-$ r. iti mahabhairave m ulatantre dvadasasahasrake picum ate nav-

aksaravidhane mantroddharapatalah dvitTyah.

III. M a h a y a g a . ff. 5 r - n v . iti mahabhairave dvadasasahasrake picum ate navaksaravidhane

mahayagapatalah.

IV. P ra tim a la k s a n a (I), ff. 11V-38V. iti mahabhairave picum ate dvadasasahasrake pratima-

laksana caturthapatalah.

V. Y a n tra k a rm a . ff. 38V-42V. iti picum ate dvadasasahasrake yantrakarm a pahcamapatalah.

VI. P ra tim a la k s a n a (II). ff. 42v-43r. iti picum ate pratimalaksano nama sasthapatalah.

V II (lab e lle d ix). * D e v a ta d h y a n a . ff. 43r-43v. iti picum ate navamapatalah.

VIII. S a m a d h iy o ja n a . ff. 43V-44V. iti picum ate dvadasasahasrake samadhiyojana astamah

patalah.

IX. L a k s a b h e d a . ff. 44v-45r. iti picum ate laksabheda navamah patalah.


425

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X. D e v ln a m M a n tro d d h a ra . ff. 45r-50v. iti picum ate dvadasasahasrake devTnam m antro

ddhara dasamah patalah.

XI. M a n tro d d h a ra . ff. iti picum ate dvadasasahasre mantroddharapatalah ekadasa-

mam.

XII. T ritattv ay ag a . ff. ^ jr - 6 ^ v . iti picum ate dvadasasahasrake trtatvayaga dvadasamah pa

talah.

XIII. N a v ay ag a . ff. 63V-64V. picum ate navayagapatalah trayodasamah.

XIV. K h e caric ak ra . ff. 64v~72r. iti picum ate dvadasasahasrake khecancakrapatalah catur-

dasah.

XV. V e ta la sa d h a n a . ff. 72r-73v. iti picum ate vetalasadhanapatalah pahcadasamah.

XVI. P u s p a d h ik a ra . ff. 73V-75V. iti picum ate dvadasasahasrake puspadhikarapatalah sod-

asamah.

XVII. V id y ac ak ra . ff. 75v~92r. iti mahabhairave picum ate dvadasasahasrake vidyacakra sa-

ptadasamah patalah.

XVIII. J a p a v id h a n a . ff. 92r-94v. iti picum ate dvadasasahasrake japavidhanapatalo [']sta-

dasamah.

XIX. B h a u tik a c a k ra . ff. 94b~97r. iti picum ate dvadasasahasrake bhautikacakrapatalah ek-

unavinsatim ah.

XX. A g n ik a ry a v id h i. ff. 97r-98r. iti picum ate agnikaryavidhipatalah vinsatimah.

XXI. V rata. ff. 9 8 r-io 2 v . iti picum ate vratapatalaikavimSatimah.

XXII. G u h y a m r ta (I), ff. i0 2 v -0 7 r. iti picum ate dvadasasahasrake guhyam rtapatalah dva-

vinsatimah.

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427

XXIII. M rty u n ja y a v id h i. ff. io y r -i2 r . iti picum ate m rtyuhjayavidhih mantrodharapatalah

trayovinsatima.il.

XXIV. G u h y a m r ta (II). ff. m r - i y v . iti picum ate dvadasasahasrake guhyam rtapatala catur-

vvinsatim ah.

XXV. Y a g an irn ay a . ff. n y v - 2 y v . iti picum ate dvadasasahasrake yaganirnnayah patalah pa-

hcavinsatimah.

XXVI. M u d ra m a n tr o d d h a ra . ff. i2 y v -2 g r. iti picumate dvadasasahasrake m udram antro-

ddharah patalah sadvimsatimah.

XXVII. S a k titrita y a y a g a . ff. 1291-3ov. iti mahabhairave brahmayamale dvadasasahasrake

saktitritayayagapatalah saptavinsatimah.

XXVIII. V ijayabhairava. ff. 130V-32V. iti brahmayamale vijayah bhairavapatalah astavin-

satimah.

XXIX (lab e lle d xxx). M u la y a g a v id h i. ff. 132V-39V. iti brahmayamale dvadasasahasrake

mulayagavidhih trinsatim ah patalah.

XXX (lab e lle d xxxi). S iv a ru d ra b h e d a . ff. 139V-41V. iti mahabhairave m ulatantre dvada

sasahasrake sivarudrabhedapatala ekatrinsatimah.

XXXI (la b e lle d xxxn). P ra k riy a . ff. i4 iv - 4 6 r . iti brahmayamale dvadasasahasrake prakri-

yapatalah dvatrinsatim ah.

XXXII (lab e lle d xx x m ). D lksa. ff. 146^561. iti brahmayamale diksapatalas trayatrinsati-

mah.

XXXIII (la b e lle d xxxiv). A b h ise k a . ff. 1561-671. iti brahmayamale abhisekapatala catutri-

nsatimah.

XXXIV (la b e lle d xxxv). A se s a y a g a srm k h a la n a . ff. i6 7 r-8 4 v . iti mahabhairave m ulatan

tre dvadasasahasrake picum ate asesayagasrmkhalanapatalah pancatrnsatimah.

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XXXV (la b e lle d xxxvi). N a d is a n c a ia . ff. 184V-851. ity ucchusm atantre picum ate nadisan-

cdrapatalah sattrm satim ah.

XXXVI (la b e lle d x x x v i i ) . T a ttv a d lk sa (I), ff. i8 5 r -8 7 r . iti brahm ayam ale dvadasasahasra

ke tatvadiksapatalah saptatrim satim ah.

XXXVII (lab e lle d x x x v m ). T a ttv a d lk sa (II). ff. i8 7 r-8 8 r. iti mahabhairave brahm ayam ale

tatvadiksapatalah astatrm satim ah.

XXXVIII (lab e lle d xxxix). S ro ta n irn a y a . ff. 1881-90V. iti brahm ayam ale srotranirnnayapa-

talah ekunacatvdrim satim ah.

XXXIX (lab e lle d x l ) . A s id h a ra v ra ta . ff. 190V-91V. iti brahm ayam ale asidharavratapatalas

catvarim satim ah.

XL (la b e lle d x l i ). B in d u . ff. i9 iv - 9 2 r . iti brahm ayam ale bindupatalah ekacatvarim satim -

ah.

XLI (lab e lle d x l i i ) . N y a sa . ff. 1921-931. iti brahm ayam ale nydsapatalah catvarinsatim ah.

XLII (lab e lle d x l iii ). M u d ra . ff. 1931-941. iti brahm ayam ale m udrapatalahs tricatvarim -

satim ah.

XLIII (lab e lle d x l i v ) . K iid a k a im a . ff. 1941-95V. iti picum ate kndakarm apatalas catusca-

tvdrim satim ah.

XLIV (lab e lle d xlv ). S a d h a k a d h ik a ia . ff. 195V-2121. iti brahm ayam ale dvadasasahasrake

sadhakadhikarapatalah pahcacatvarim satim ah.

XLV (la b e lle d xlvi ). M a h a m a n th a n a . ff. 2121-13V. iti brahm ayam ale dvadasasahasrake

mahdm anthdna satcatvdrinsatim ah patalah.

XLVI (lab e lle d x l v i i ) . * S id d h a m a n d a la . ff. 215V -2171. iti picu m ate saptacatvarin satim -

ah patalah.

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4 29

XLVII (lab e lle d x l v i i i ). G a rtta y a g a . ff. 2 i7 r - i7 v . garttayage astacatvarinsatim ah patalah.

XLVIII (la b e lle d x l i x ). Y a n trarn a v a. ff. 217V-18V. iti picum ate yantrarnnavo namah ekttn-

apahcasatimah patalah.

XLIX (lab e lle d l ). K ro s th u k a lp a . ff. 2 i 8 v - i9 r . iti picum ate krosthukalpam pancasatimah

patalah samaptam iti.

L (la b e lle d x l v i i i ). Y a n tra d h ik a ra . ff. 2 i9 r - 2 0 v . iti picum ate yantradhikara astacatvarim-

satimah patalah.

LI (la b e lle d x l i x ). ff. 2 2 0 v -2 ir. iti brahmayamale vidyapithe ekunapahcasamah patalah.

L II (lab e lle d l ). ff. 2 2 ir-2 5 v . iti brahmayamale dvadasasahasrake pancasatimah patalah.

LIII (lab e lle d l i ). Y o g in lb h ed ay a g a. ff . 2 2 5 V - 2 6 V . iti brahmayamale yoginlbhedayagapa-

talah ekapahcasatimah.

LIV (lab e lle d l i i ). M u d ra p lth a d h ik a ra . ff. 2 2 6 V -2 3 1 V . iti brahmayamale mudrapithadhi-

karo nama dvapahcasamah patalah.

LV (lab e lle d l i i i ). C h o m m a d h ik a ra . ff. 2 3 1 V -2 3 5 V . cchommadhikaras trpahcasatimah pa

talah.

LVI (la b e lle d l i v ). C aturvim sayoginlyaga. ff. 2 3 5 V -3 8 V . iti picum ate catuhpahcasatimah

patalah.

LVII (lab e lle d l v ). ^ A g h o re sv a rlk a lp a . ff. 238v-4or. iti picumate+panca+pahcasatima pa

talah.

LVIII (lab e lle d l v i ). K u la c a ry a v ib h a g a p a ta la . ff. 2401-431. iti picum ate kulacaryavibha-

gapatalah satpahcasatimah.

LIX ( la b e lle d l v i i ). ff . 2 4 3 r ~ 4 5 v . iti picum ate saptapahcasatimah patalah.

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430

LX (la b e lle d l v i i i ). R tu k a la n irn a y a . ff. 245x^461. iti bhairavasrotasi picum ate rtukalanir-

nnaya astapancasatimah patalah.

LXI (lab e lle d l i x ). S u tra d h ik a ra p a ta la . ff. 2461-53^ iti sutradhikarapatalah ekunasasthi-

tamah.

LXII (la b e lle d l x ). K a n k a la b h a ira v a d h ik a ra . ff. 2531-551. iti kankalabhairavadhikaro na-

ma sasthim ah patalah.

LXIII (la b e lle d l x i ). S a k h a m itra k in k a ra d h ik a ra . ff. 2 3 5 1 - 5 9 ^ iti sakhamitrakihkaradhi-

karo namah ekasasthimah patalah.

LXIV (lab e lle d l x ). Y a k sin lsad h a n a. ff. 2 5 9 v - 6 i r . iti mahabhairave yaksinisadhanapatala

sasthimah.

LXV (lab e lle d l x i i i ). G u d ik a s a d h a n a d h ik a r a . ff. 2 6 ir-6 2 r. iti mahabhairavasrotsi vidya-

pTthe brahmayamale gudikasadhanadhikara trisasthim ah patalah.

LXVI (lab e lle d l x i v ). * P ic u ta n tra n irn a y a . ff. 2 6 2 r -6 3 v . iti picum ate catuhsastimah patal

ah.

LXVII (lab e lle d lx v ii). * P h e tk a ra b h a ira v a . ff. 263v-66r. iti picum ate pancasasthimah pa

talah.

LXVIII (lab e lle d l x v i ). A n jan a y o g a. ff. 266r-6yv. iti picum ate ahjanayoga satsastimah pa

talah.

LXIX (la b e lle d l x v i i ). G a rtta y a g a . ff. 2 6 7 V -7 0 V . iti picum ate garttayagasaptasasthimah

patalah.

LXX (lab e lle d l x v i i i ). O s a d h ip a ry a y a . ff. 27ov-74r. iti picum ate osadhiparyaye astasas-

thimah patalah.

LXXI (la b e lle d l x i x ). P ic u b h e d a . ff. 2741-277^ iti picum ate picubheda ekiinasaptatimah

patalah.

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43 i

LXXII (lab e lle d l x x ). S a k tiy a g a k a lp a . f f . 2 7 7 V -7 8 1 * . iti brahmayamale saktiydgakalpasap-

tatim ah patalah.

LXXIII (la b e lle d l x x i ). C h o m m a d h ik a ra . ff. 278r-28or. iti picum ate cchomadhikaro nd-

ma ekasaptatimah patalah.

LXXIV (lab e lle d l x i i ). * K u ta b h e d a la k sa n a . ff. 28or-86r. iti picum ate dvasaptatimah pa

talah.

LXXV (la b e lle d l x x i i i ). ff. 2 8 6 -8 7 1 . iti brahmayamale trsaptatim ah patalah.

LXXVI (lab e lle d l x x i v ). H a ira m b h a b h a ira v a . f f . 2 8 7 1 --9 0 V . iti picum ate hairambhabhai-

ravo nama catussaptimah patalah.

LXXVII (lab e lle d l x x v ). M a h a m a rd a k a b h a ira v a . ff. 29ov-92r. iti picum ate mahamardda-

kabhairavo nama pahcasaptatimah patalah.

LXXVIII (la b e lle d l x x v i ). Y o g in lp rth a k y a g a v id h i. ff. 2 9 2 1 -9 3 1 . iti brahmayamale yoginT-

prthakyagavidhi satsaptatimah patalah.

LXXIX (lab e lle d l x x v i i ). ^D evatap rth a k k a lp a s a d h a n a . ff. 2931-94^ iti bhairavasrotasi

m ahatam ntre saptasaptatimah patalah.

LXXX. K a p a la k h a tv a n g o tp a tti. ff. 2941-3051. iti picum ate dvadasasahasrake kapdlakhatv-

dhgotpatti asTtimah patalah.

LXXXI. K a n c u k lsa d h a n a . ff. 3 0 5 r-o 6 v . iti picum ate kancukisadhana ekasitimah patalah.

LXXXII. U tp h u lla k a d h ik a ra . ff. 3071-1 lr. iti picum ate utphullakadhikdro nama dvasiti-

mah patalah.

LXXXIII. S a k titra y a v id h a n a . ff. 3 i i r - i 2 v . iti brahmayamale saktitrayavidhana namah tra-

yosTtimah patalah.

LXXXIV. U tta ra d h ik a ra . ff. 3 1 2 V -1 9 ]-. uttaradhikaro namah caturdsTtimah patalah.

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432

LXXXV. S a m a y a d h ik a ra . ff. 3 i9 r - 2 iv . samayadhikaro nam ah casitimah patalah.

LXXXVI. L in g a la k s a n a d h ik a ra . ff. 321V-25V. lihgalaksanddhika.ro nama sadasttimah pat

alah.

LXXXVII. J n a n a m u s ti/U tta r a ta n tr a d h ik a r a . ff. 325V-331:. picum ate jhd n a m u sti uttara-

tantradhikarasaptasitimah patalah.

LXXXVIII. K u rm a p ra s ta ra . ff. 333r-39v. iti picum ate dvadasasahasrake uttarottare kurm a-

prastdra astasitimah patalah.

LXXXIX. ff. 339v~ 4ir. iti picum ate mahdtantre ekunanavatim ah patalah.

XC. * Jh an k a rab h a irav a. ff. 3 4 ir-4 2 v . iti picum ate dvadasasahasrake navatimah patalah.

XCI. * A ra d h a k a v rtti. ff. 342V-44V. iti picum ate ekavatimah patalah.

XCII. * C a rv a h a ra sa d h a k a v rtti. ff. 344v~46r. iti picum ate dvadasasahasrake dvdnavatim ah

patalah.

XCIII. si'T alak av rtti. ff. 346r-48r. iti brahmayamale dvadasasahasrake trinavatim ah patalah

XCIV. * S arv a tm a k av rtti. ff. 348r-48v. iti picum ate dvadasasahasrake caturnnavatim ah pa

talah.

XCV. ff. 348V-49V. iti vidyaplthe brahmayamale pancanavatimah patalah.

XCVI. ff. 349V-51V. iti brahmayamale sannavatih patalah.

XCVII. sfK u lay o g a. ff. 351-521-. iti bhairavasrotasi mahdtantre brahmayamale saptanavati-

mah patalah.

XCVIII. * K u lab h e d a. ff. 352r-53v. iti brahmayamale astdnavatim ah patalah.

XCIX. *Y ogim m elapa. ff. 353v-54r. iti bhairavasrotasi brahmayamale dvadasasahasrake na-

vanavatim ah patalah.

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433

C. * K su rik a p ray o g a. ff. 354r-^y r. iti bhairavasrotasi mahatantre vidyapithe brahmayamale

navaksaravidhane picum ate dvadasasahasrake satasahkhydtmakah patalah.

CL *K alavancana. ff. 357r-58r. iti bhairavasrotasi m ahdtantre vidyapithe brahmayamale na-

vaksaravidhane picum ate dvadasasahasrake ekottarasatimah patalah samdptah.

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W orks C it e d

P r im a r y S o u r c e s : T ext E d i t i o n s and M a n u s c r ip t s

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Traditions. 1870-79. Reprint (3 vols. in i), Bibliotheca Indica, no. 65. Onsabriick:

Biblio Verlag, 1985.

A bhidhanottaratantra. 1. (m s) Institute for Advanced Studies of World Religions,


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2. Lokesh Chandra, ed. Abhidhanaottara-tantra: A Sanskrit M anuscript fro m

Nepal. Sata-pitaka series, vol. 263. New Delhi: 1981.

A hirbudhnyasam hita. M. D. Ramanujacharya, ed., under the supervision of R Otto

Schrader. Ahirbudhnya-sam hita o f the Pahcaratragama. 2 vols. 2nd edition, revised

by V. Krishnamacharya. Madras: the Adyar Library and Research Centre, 1966.

Agamapramanya of Yamunacarya. M. Narasimhachary, ed. Gaekwad Oriental Series,

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U rm ikaularnava/N iratantra. ( m s ) n a k 5-5207; n g m p p r e e l B 1 1 5 /9 .

Kathasaritsagara of Somadeva Bhatta. Pandit Durgaprasad and Kasinath Pandurang

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K adamban of Banabhatta. Peter Peterson, ed. Bombay Sanskrit Series, no. 24. Bom

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Kalikakulapahcasatika/Devipahcasatika. Marc Dyczkowski, ed. Electronic edition. On

line Digital Library of the Muktabodha Indological Research Institute, http://

www.muktabodhalib.org/digital_library.htm.

Kalikapurana. Biswanarayan Shastri, ed. 1923. Reprint, Varanasi: Chaukhamba San

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Kiranatantra. 1. Maria Pia Vivanti, ed. and trans. II "Kiranagama," Testo e Traduzione

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