Chapter Two

On Purascarana: Kularnavatantra, Chapter 15

Gudrun Buhnemann

Introduction

The Kubrnavatantra (KT), written between the eleventh and fifteenth centuries a.d.,^ is considered one of the most important texts of the Kaula school of Saktism. A large number of manuscripts of this text are known,^ and it is quoted extensively in Tantric literature,^ although often these quotes cannot be traced in the printed edition of the text.^ The most popular edition of the KT is that by Taranatha Vidyaratna, which is based on several manuscripts and first appeared in 1917. A second, slightly revised edition came out in 1965 and was reprinted in 1984. Chapters 1 and 2 have been edited again from a large number of manuscripts and provided with a Swedish translation by Carlstedt in 1974. In 1983 Rai brought out a complete but rather free English translation of the text.

This chapter provides an annotated translation of Chapter 15 of the KT, which deals with the 'preliminary ritual' (purascarana) for making a mantra effective (siddha). The chapter is significant because it presents in a concise manner important details and beliefs connected with the recitation of mantras (japa). It was written at a stage when the technicalities of mantrasSstra had been fully developed and were generally accepted. The author therefore did not find it necessary to give detailed explanations. Therefore the treatments of the sixty defects of mantras (KT 15.65- 70) and of the diagrams used to determine the suitability of a mantra for a particular person (15.78- 96) are extremely brief and can be understood only with the help of other sources. Among such texts, the Saradatilaka (ST) by Laksmana Desikendra with RSghavabhatta'^s PadSrthadarsa (PA) (written in 1494 a .d .) is very helpful, as it provides many parallel passages; we should mention further the Tantraraja (TR) with the commentary Manorama by Subhagananda- natha (composed 1603-1604 a .d .) and partly by Prakalanandanatha,

62 Ritual and Speculation

and Chapter 64 of the Narada-Pur3na. Verses from Chapter 15 of the KT are quoted in a number of texts; for example, Kroananda'5 Tantrasara (TS) ^ '(seventeenth century), Vidyari?avatantra (VT), attributed to Vidy3ranya Yati (compiled before 1726)/ Pura$- caryantava by Pratap Sirpha Sah Dev, king of Nepal who ruled from 1774 to 1776/77,^ and Mantramaharnava by Madhavaraya Vaidya (compiled at the end of the nineteenth century). In addition to these quoted verses, a number of verses of this chapter occur with different readings in other texts. These are commonly quoted stanzas for which the original source cannot be determined.

The Sanskrit text of Chapter 15 has been reproduced here from Vidyaratna^s edition of the KT, 1965.1 have compared it with the following two editions; Kularnava (sir) Tantra, ed. Taranatha Vidyaratna, Calcutta and London 1917, and Kularriavatantra, ed. Jivananda Vidyasagara, Calcutta 1897, and with four manuscripts preserved at the Bhandarkar Oriental Research Institute, Pune; No 1 1 1 3 /1 8 8 6 -9 2 = A, No. 1114/1886-92 = B/No- 38/A1882-83 = C, and No. 4 4 9 /1 8 8 4 -8 6 = D (dated 1726), Chapter 15 occurs in all these sources without major variants in the text. i i

Chapter 15 begins with a eulogy on the practice of japa, which is considered a sacrifice (i/ajna) superior to other sacrifices and a means of attaining the four goals of human life (3). Along \\dth the ritual worship of the gods (pfl;), the offering of water libations (farpanal fire sacrifice (homa), and the feeding of Brahmins (brahmana- bkukti), japa is said to form one of five limbs of the 'preliminary ritual (purakarana), which makes a mantra effective (siddha) (8). A M a - mantra then can be successfully employed for desire-oriented (fcSmya) rites. One of the conditions for a mantra to become effective is that it be received from a preceptor who has perfected the mantra himself and that it be transmitted through a regular initiation ritual (14-15). Mantras that have been heard accidentally or taken frombooks are useless (20-21),

For japa, the text recommends certain places (22-30), materials for preparing the seat (32-33), and yogic postures for silting (34). Among the rites preceding the repetition of the mantra are the worship of the Lord of the lamp (drpanatha) (3l), p ra m ^ tn a , and along with it the purification of the elements (bhaiasuddki) (35-45), and nyasa (46-47). The rosary may vary in the number of beads (fifteen, twenty-five, twenty-seven, thirty, or fifty beads). When counting the beads, the worshipper is advised to use different fingers fordifferent results (48-52). , i i \

The actual ritual of japa begins with a declaration {gamkalpa) on the part of the worshipper that he is now going to repeat

G udrun Buhnemann63

X and ends with the offering of

The repetition should be neither

When taking up j m of a and end of theanalogy to terms used in . -gjj^ i^ved (57-58). Beforeand the death of a human esoteric meaning of therepeating a mantra, one of the mantra" (mantra-se e d syUables and/or the ten purificatoryand the y..mdr^(59L This ^

. rituals (satjtskdra), which c employed topurifying the syllables consistT s t lT o f u S b lT a r r a n g e m e n ts of syllables or an unsuitable

number of them (65-70). lar^rcliinner should observe

diagrams. In the T re aLfgned to the squares of a(86), the syUables of the alp ab^t person's name, onediagram. Begmnmg w th f one arrivescounts the squares an mantra occurs. Theat the square j},e basis of the category assipedmantra is cepte ^ aJcfatracaha (87-88) and the rJsirabato the square. In the case or i ? assigned to the twenty-(89-91), the syllables respectively. Beginningseven lunar mansions and t sign of one's birth, onewith the lunar ^f " ^f the diagrams untilassigns different categories q ^ mantraone arrives - ^ ^ ^ X ^ c ^ ' g o t t t i s accepU^^^^occurs. According to the categoy, numbersIn the case of the with the squareassigned to the squares of t uj-oer's name occurs up to thein which the L n tra occurs, and adds thesquare in which the first lettenumbers. Then, beginning letter of the namemantra, one counts up to the square o^^he ^ure theand adds those numbers After^a [ ^ ^ X t r a are compared, number of the worshipp the mantra is considered toIf the number of the ^ ^ ijfe and should bebe "indebted" to the worshipper from a past

64 R itual and Speculation

accepted as its repetition is likely to yield quick results. If the number of the worshipper is larger, the mantra should be rejected. In the case of the kuM ulacakra (94-96), the fifty syllables of the alphabet are classified according to the five elements. One checks whether the letters of the person's name and those of the mantra belong to the same element or to elements that are "friendly" with each other. If the letters are "unfriendly," the mantra should be rejected. There is no indication whether all six diagrams are to be employed with respect to the mantra one wants to adopt. Certain mantras are said to be exempt from this procedure altogether (97-99).

The chapter concludes with a number of general rules regarding the purakarana. It stresses exclusive concentration on the mantra, ritual purity, and mental discipline (103-114).

Chapter 16, which deals with the procedure of desire-oriented \ksmya) rites, contains a few more, references to topics related to manirasSsira. But it merely lists terms without explaining their meaning. Thus, 16.17ab mentions the nidrH and bodha forms of mantras, and 16.17cd and 40-44 the three sexes of mantras, topics treated for example also in T 2.57cd-63.

Survey of Contents of KT, Chapter 15

Introduction (frame story) (l-2)Praise of japa (3-6)The five limbs of the purakarana (7-12)On perfecting mantras (13-21)Description of suitable places for the purakarana (22-30)Worship of the Lord of the lamp (31)Recommended seats and postures (3 2 -3 4 )PrSnay^ma with bhutasuddhi (35-45)NySsa (46-47)The two kinds of ak^amuls (48-53)Modes of recitation (54-56)The two impurities {sutaka) of a mantra (57-58)The necessity of knowing the manirariha. maniracaitanya, and

yonimudra (59-64)The sixty defects of mantras (65-70)The ten purificatory rituals (samskura) for removing these defects

(71-73)On food (74-77)

G u d ru n B iihnem ann 65

Diagrams for determining the qualities of mantras (78-99): akaihahacakra (78-84) akadamacakra (85-86) naksahacakra (87-88) rasicakra (89-91) rnidhanicakra (92-93) kulclkulacakra (94-96)mantras to which these diagrams need not be applied (97-99)

Miscellaneous rules for the purakarana (100-114)End (frame story) (115)Colophon (115+)

Text of the Kularnavatantra, Chapter 15

pahcadaSa ullasah /^rldevy uvaca /kulesa ^rotum icchami pura^caranalak?anam / sthansharadibhedam ca vada me paramesvara II 1

Isvara uvaca Idevi pravaksyami yan maip tvaip paripj-cchasi /

tasya sravanamatre^a mantratattvam prakasate II 2japayajnat paro yajho naparo 'stiha kascana /tasmaj japena dharmarthakamamok?ams ca sadhayet II 3sarvapadanio parityajya mantrapadam^i samabhyaset / apramadad bhavet siddhih pramadad asubharp phalam II 4bhogapavargasaipkalpakalpavratasubho japab / japadhyanamayam yogam tasmad devi samacaret II 5abrahmabljadosa^ ca niyamatikramodbhavah / jhanajnanakrtah sarve pranasyanti japat priye II 6samsare duhkhabhOyisthe yadicchet siddhim atmanah / pancartgopasanenaiva mantrajapl vrajet sukham II 7pQja traikaliki nityaip japas tarpanam eva ca / homo brahmanabhuktis ca purakaranam ucyate II 8yad yad ahgam vihlyeta tatsamkhyadviguno japah /kuryad dvitricatuhpancasamkhyami^ ya sadhakah priye II 9

kurvlta caAgasiddhyarthapi tadakktau sa bhaktitah / tac ced ahgam vihlyeta mantrl nesfam avapnuyat II 10

66 Ritual and Speculation

annais caturvidhair devi padarthaih sadrasanvitai^ / subhojitesu vipresu sarvam hi saphaiam bhavet i f 11

samyaksiddhaikamantrasya pahcangopasanena ca / sarvamantras ca sidhyanti tvatprasadat kulesvari // 12

upade^asya samarthyat sriguros ca prasadatah / mantraprabhavad bhaktya ca mantrasiddhih prajayate // 13

siddhamantrad guror labdho mantro yah siddhibhag bhavet / pQrvajanmakrtabhyasan mantro va slghrasiddhidah II 14dlksapQrvam kuIeSani paramparyakramagatami^ j nyayalabdhas ca yo mantrah sa ca siddho na saipsayab I I 15masamatram japen mantram bhotalipya tu^ ^samputam / kramotkramat sahasram tu tasya siddho bhaven manuh II 16

trisatyaksarasamyuktamatrkaksarasaipputam /mandalarp pQjayen mantrli^ matrkavarnam uccaran // 17

matrkajapamatrena mantranam kotikotayah /japitah syur na saipdeho yatah sarvam tadudbhavam It 18anekakojrimantrani cittakulakarai?i ca /mantraip gurukrpapraptam ekam syat sarvasiddhidam II 19yadfcchaya srutaip mantrarp dr?tenapi [cjchalena ca / patre sthitam va cadhyapya tajjapab syad anarthakpt II 20pustake likhitan mantran vilokya prajapanti ye / brahmahatyasamam te?am patakaip vyadhiduhkhadam It 21puriyak^etram nadltlram guha parvatamastakam / tirthapradesah sindhQnaip samgamah pavanam vanam II 22udyanani viviktani bilvamQlam tatam girehi / devatayatanaip kolam samudrasya nijairi grham II 23sadhanesu prasastani sthanany etani mantripam / atha va nivaset tatra yatra cittam prasidati It 24sQryasyagner guror indor dipasya ca jalasya ca / goviprak^avrk^anam samnidhau sasyate japah II 25grhe satagunarp vidyad gosthe laksagunarp bhavet / kotir devalaye punyam'anantam sivasamnidhau // 26

mlecchadu?tamrgavyalasankatahkavivarjitah /ekantapavane nindarahite bhaktisamyute II 27

G udrun Biihnem ann 67

svade^e dharmike dese subhikse nirupadrave / rajabhaktajanasthane nivaset tapasasraye II 28rajanah saciva rajnam purusah prabhavo janah / caranti yena margena na vaset tatra mantravit II 29jlrnadevalayodyanagrhavrksatalesu ca / nadltadagakOpesu bhOchidradisu no vaset II 30dipanatham ayatv3 yo japapQjadikarp caret / tatphalarp grhyate tena tasyayasah phalam bhavet II 31vaipsa^madharanldarutrnapallavanirmitam /varjayed asanam dhiman daridryavyadhidulikhadam II 32tOlakambalavastranam sirphavyaghramrgajinam I kalpayed asanam dhiman saubhagyajhanavrddhidam II 33padmasvastikaviradisv asanesOpavisya ca / japarcanadikam kuryad anyatha nisphalaip bhavet II 34dvadasavartayan buddhya pranavam tu trimatrakam / muncet pihgalaya vayum antabstham recako bhavet II 35sodasavartayan^6 taraip pQrayed bahyamarutam /sanakair idaya baddhva pQrakam parikirtitam II 36dvadasavartayan^^ taram vayum madhye ca kumbhayet / ^osayed vayubljena dehasosanam Tritam It 37punas ca pQrvavad vayum virecyapQrya kumbhayet / dahed dahanabljena dehadahanam Iritam II 38punas ca pQrvavad vayum virecyapQrya kumbhayet / sivakun^alinlyogasyandanamrtadharaya / apadamastakarp devi plavayet plavanam bhavet II 39japadhyanam vina 'garbhah sagarbhas tadviparyayat / agarbhad garbhasamyuktah prapayamah satadhikab II 40tapamsi tirthayatradya makhadanavratadayah / pranayamasya tasyaite kalarp narhanti ?o

68 Ritual and Speculation

agamoktena marge^abhyasam nityaqi karoti yab / devatabhavam apnoti mantrasiddhih prajayate II 45yo nyasakavacacchandomantram japati taip priye /vighna dfstva palayante simharri drsfva yatha gajab II 46akrtva nyasajalam yo mQi;lhatma prajapen manum I badhyate sarvavighnais ca vyaghrair mrgaiisur yatha II 4 7aksamala dvidha prokta kalpitakalpiteti ca ! kalpita mai;iibhih kipta matfka syad akalpita II 4 8adik?antaksavaroatv3d akamaleti kirtita / anulomavilomabhyam gaijayen mantravittamah II 4 9ekaikam artgullbhih syad rekhabhir dasa'dha phalam I ma^ibhib satasahasram manikyanantam ucyate II 50tri^^adbhih syad dhanam pu$fih saptaviipsatibhir bhavet / paficavimiatibhir moksaip pancadasyabhic3rake / pancaiadbhih kuleSani sarvasiddhir udlrita // 5Zartgu^thena ca moksah syat tarjanl satrunasinl / madhyamaip dhanadairi vidyat ^antikarmaijy anamika / kanisfha stambhany akarsany artgull suprakirtita II 52etaj japiyamlty adau saipkalpya mantravittamah / sthirasano japitvatha devyai sodakam arpayet II 5 3uccair japo "dhamah prokta upam^ur madhyamah smrtab I uttamo manaso devi trividhah kathito japah II 54atihrasvo vyadhihetur atidirghas tapabk?ayah / ak?araksarasamyukto yo mantrab sa na sidhyati // 55manasa yab smaret stotraip vacasa va manum japet / ubhayaip niphalam devi bhinnabhandodakam yatha // 56jatasQtakam adau syat tadante mrtasGtakam / sQtakadvayasarpyukto yo mantrah sa na sidhyati II 5 7adyantarahitaip kftva mantram avartayed dhiya / sQtakadvayanirmukto yo mantrab sarvasiddhidab I I 58mantrartham mantracaitanyaip yonimudraip na vetti yab / satakofijapenapi tasya siddhir na jayate II 59suptabljas ca ye mantra na dasyanti phalaip priye / mantra[s] caitanyasahitab sarvasiddhikarah smrtab II 60

G udrun B uhnem ann 69

caitanyarahita mantrab prokta varpas tu kevalam / phalam naiva prayacchanti laksakofijapad api I I 61mantroccare krte yadrk svaruparp prathamaip bhavet /Sataih sahasrair lak?air v3 kotijape na tat phalam II 62hrtkanthagranthibheda^ ca sarvvayavavardhanam / anandasru ca pulako dehave^ab kule^vari / gadgadokti^ ca sahasa jayate natra saip^ayab I I 63sakrd uccarite 'py evaip mantre caitanyasamyute / dr^yante pratyaya yatra pararpparyam tad ucyate II 64ruddhah kQtakaro mugdho baddhab kruddha^ ca bheditab / balab kumaro yuvakab praudho vrddhas ca garvitab I I 65stambhito mQrcchito mattab kllitab khan^itab ^athab I mandah paranmukhas chinno badhiro 'ndhas tv acetanah I I 6 6

kimkarab ksudhitab stabdhab sthanabhratas ca plditab / nihsneho vikalo dhvasto nirjivab khanditarikab I I 67suptas tiraskrto nico malinai ca durasadab / nihsattvo nirjito dagdhal capala^ ca bhayamkarab I I 6 8nistrimlo ninditab krQrah phalahino nikrntanab /nirvlryo bhram it^ Sapta rnaklisto 'Agahinakah / 7 7 ^jado ripur udasino lajjito mohito ^asab I I 69asty etan mantrado?ams ca yo "jfiatva prajapen manum / siddhir na jayate tasya laksakofijapad api II 70kathyante da^a saipskara mantradosaharab priye / jananam jlvanaip pa^cat ta^anam bodhanam tatab II 71abhieko 'tha vimallkaranapyayane tatha / tarpaparp dlpanaip guptib saipskarab kulanayike I I 72lapollrdhahii? ^astrapi yatha syur nisitani vai /mantrab ca sphQrtim ayanti samskarair da^abhis tatha II 73bhakfyaip havisyarp Sakadi vihitani phalany api / mQlaip ^aktum yavanam ca ^astany etani mantrinam I I 74yasyannapanapu^taAgab kurute dharmasamcayam / annadatub phalam cardhaip kartu^ cardham na saip^ayab I I 75tasmat sarvaprayatnena parannam varjayet sudhib I purakaranakale ca kamyakarmasv apikari II 76

70 Ritual and Speculation

jihva dagdha parSnnena karau dagdhau pratigrahst Imano dagdhairi parastrlbhi)? karyasiddhib katham bhavet // 77indvagnirudragrahadrgvedSrkadiksadastasu / sodasamanubanabdhitithitrayodasasv api II 78

likhet o4alakothesu matrkarnan vicakanah / svanamadyaksarad yavan mantradyak?aradarsanain I I 79siddhsdln kalpayen mantrl kuryat sadhyadibhih^o punah I catu^caturvibhagena siddhsdm gaijayet punab I I 80siddhasiddho japat siddho dvigunat siddhasadhyakab / siddhasusiddho "rdhajapat siddharir hanti bandhavan I I 81

sadhyasiddho 'tisamkle^at sadhyasadhyo nirarthakab / sadhyasusiddho bhajanat sadhyarir hanti gotrajan II 82susiddhasiddho 'rdhajapat tatsadhyas tu yathoktatab / tatsusiddho grahad cva susiddharih svagotraha II 83arisiddhab sutam hanyad arisadhyas tu yositam / tatsusiddhah kulam hanti svatmanaip hanti tadripub II 84siddharna bandhavab proktah sadhyas te sevakah smrtab I susiddhab posaka jneyah iatravo ghatakab smrtab II 852^bandhava navabanaikah syur dvisaddasa sevakah / vahnirudrasutas caiva dvadalab posakab smrtab I I 8 6pra-pa-la-bho-pa-tu-pra-hyam-ru-dra-sya-dri-ru-ruh-ka-ram / lo-ka-lo-pa-pa-tu-pra-yah-kha-lau-yo-bhesu bheditab / varnab kramat svarantau tu revatyamiagatau tada II 87

janma sampad vipat ksem ^^pratyarib sadhako vadhab / mitram paramamitram ca janmadlni punab punah I I 88va-Iam-gau-ram-khu-ram-io-nam-sa-mI-so-bhetira5isu Ikramecia bhedita varnab kanyaySm ^adayab smrtab*^ I I 89lagno dhanarp bhratrbandhuputrasatrukalatrakah / maranam dharmakarmayavyaya dvadasa ra^ayah II 90svaraser mantrarasyantaip gananlyam vicaksapaih / ajnate raiinaksatre nmadyaksararalitah II 91namadyaksaram arabhya yavan mantradimaksaram / tridha krtva svarair bhindyat tadanyad viparltakam I I 92krtvadhikam iriam jneyam rifl cen mantravittamab^^ / svayam rpl cet tan mantram japet^^ pQrvam rnl yatab II 93

i

tip IT

fcr

(1 ^

^ t & ^^ is

& h>

Cr1 r tP ^ & IE

,

100 Ritual and Speculation

the last letter is considered; e.g. ^pra = r - 2.

156. Verses 8 9 -9 1 deal with the rSsicakra, where the syllables of the alphabet are assigned to the zodiac signs from Aries to Pisces. Illustration 4 shows this diagram reconstructed on the basis of contemporary prints and the authority of PA, p. 102, 9-12.

3R3n?#

* ^\ ^

\5R c|^ \

/ ^

rl?5T \ W/ 3T3T:

Illustration 4. Kasicakra.

According to this text, the syllables ya, ra, la, va, and ksa are assigned to Pisces (although the text says that the house of Pisces should contain only four syllables). Contrary to the statement in PA, p. 99, 3f., where the syllable ksa is considered part of the syllable (see note 154), ksa occurs separately here. The syllables am, ait, plus sa. sa, sa, ha, and fa are assigned to Virgo. Counting from one's (lunar) zodiac sign to the square in which the first letter of the mantra occurs, one assigns the twelve astrological houses to the squares and determines their significance for the mantra from the names of the houses (see vers^W). If the initial letter of the mantra occurs in houses 6 [= enemy], 8 [= death], or 12 [= loss], the mantra is to be rejected (see PA, p. 102,16). If one's zodiac sign is not known, one may start from the zodiac sign in which the first letter of one's name occurs.

157. For the numbets corresponding to the consonants, cf. PA,

G udrun B iihnem ann 101

p.. 102, 7-8, and note 155, table of consonants.158. According to PA, p. 102, 9, the remaining syllables are

sa. sa, ha, and la.159. Rasi is used here as a synonym for hhava, astrological house.160. That is, the sign rising on the horizon at the time of birth.

In a horoscope it is assigned to the first square, which is related to a person's body and health.

161. For verses 92-93, cf. TR 1.56-57 with v.l. These verses deal with the rnidhankakra, where numbers are assigned to the let^rs of the worshipper's name and to the letters of the mantra. This diagram is not described in the KT but it is treated in PA, p. 110,9-22. It consists of six rows of eleven squares each. The upper row contains the numbers assigned to the letters of the mantra (vowels and consonants separated). Rows two to five contain the syllables of the alphabet and'the bottom row has the numbers assigned to the letters of the worshipper's name. Illustration 5 shows this diagram reconstructed on the basis of contemporary prints and the authorityof PA, p. 1 1 0 , 9-22.

V, 14 e. V 3 C c

3T V 3TT 3T 37:

W Z

cl

T5T

''\3 V 3 I 4 y

& 3

Illustration 5. Rnidhankakra.

Beginning with the square in which the first letter of the worshipper s name occurs, one counts in alphabetical order to the square in which the first letter of the mantra occurs. The numbers assigned to the squares in the bottom row of the diagram are added, the sum is multiplied by three, and the product is divided by seven. The number thus obtained is called sadhakarasi. Then, beginning with the square in which the first letter of the mantra occurs, one counts (it

102 Ritual and Speculation

necessary, backwards) to the square in which the first letter of the name occurs. The numbers assigned to the squares in the top row of the diagram are added, the sum is multiplied by three, and the product IS divided by seven. The number thus obtained is called sadhyarasi or manirarasi. This method is also described in PA p IH1-6 which quotes the authority of TR 1.56. This verse is identical to KT 15.92 except for a v.l. in pada b.

One compares the number of the name (= sddhakamH) and the number of the mantra (= manirarasi) and calls the larger number rnf, the smaller one dhani. An rni mantra is a debtor from previous lives (see note 163), a dhani mantra iS a creditor (see PA, p HO 28-29) If the mantra is rr, it should be adopted; but if the worshipper is rf the mantra should be rejected.

162. That is, counting from the first letter of the mantra to the first letter of the name, multiplying the figure obtained by three, and dividing the product by seven (see PA, p. I l l , 5-6). According to the Manorama, p. 10, 22-23, bn TR 1.56cd, the figure is to be multiplied by seven and divided by three.

According to a belief recorded in TR 1.58cd-61ab (see also Mantramahodadhi 24.50-51), such a mantra was repeated in a previous life but could not yield a result at that time because the mantra first had to eradicate evU karma. The reciter might have died before the mantra became effective. Therefore, this mantra is considered to be indebted to the reciter from a previous life and will

quickly in this life. For japa done in a previous life see also KT 15.14.

164. Verses 94-95ab occur with v.l. in T 2.10-llab. Verses 94-96 deal with the kuldkulacakra, which is used to determine whether the letters of a person's name and those of the mantra belong to one family (kula) or not (akula). The fifty syllables (see note 166) of the alphabet are classified according to the five elements (see Illustration 6). If the letters of the person's name belong to the same element as the letters of the mantra or to elements that are "friends," the mantra should be adopted; otherwise it should be rejected.

165. That is, e. at. o. au, and am. For this interpretation, see PA, pp. 70, 16ff.

166. For the insertion of la. see ST 2. l id (the text prints la for la) This text reads saksalasahdnlah, which is preferable to the reading s^asahsnias ca in KT 15.94 where ca is inserted for metrical reasons. The fifty syllables of the alphabet referred to in the verse are the

G udrun B uhnem ann 103

iP*i VC

3T

3TT

3?r 3T

n

3T

z 5u

*T

T tr ar W

Illustration 6. Kuldkulacakra.

five short vowels: a, i, u, r, /; the long vowels: a, r, u, f . T; the diphthongs and anusvdra\ e, o, ai, au, am-, six groups of five syllables each; and sa, ksa, ja, sa, and ha.

167. The commentary Nauka on Mantramahodadhi 24.58d explains kuta as a mantra consisting of a group of consonants (kulo vyanjanasamuhah).

168. N, p. 164, 26-30, comments: a mantra given by a distinguished woman who iS learned and a preceptor.

169. Five and four dmndyas, i.e., "literary traditions," are named in KT 3.7 and 3.9-10.

170. A mdldmanlra is usually a mantra exceeding twenty syllables (see the discussion in PA, p. 112, 3-15).

171. Verse 99 occurs also in TS, p. 6, 7-8 (quote from the SiddhasSrasvata).

172. The prasada-bija is HAfyl-173. Are these mantras whose syllables are closely related or

belong to the same group (sapinda)? Or are these mantras whose syllables contain conjunct consonants (pindaksara)? PA, p. 112, 1, reads pinda (instead of sapinda), which is explained in TR 35.28a as a one-syllabled mantra. One-syllabled mantras already have been

104 Ritual and Speculation

mentioned in verse 97.

174. Verses 104-106 occur also in TS, p. 30, 9-14.175. According to the rules of dharmasaslra, one should clean

oneself after passing urine and stool.

176. See also ST 7.121. According to PA, p. 412, 7, these are the limbs below the navel.

177. Similarly, HYP 1.15 states six obstacles in yogic practice; overeating, exertion, excessive talk, observance of [unsuitable] disciplines, promiscuous company, and unsteadiness;

atyaharah prayasa^'ca prajalpo niyamagrahah /janasafigas ca laulyarri ca sa^bhir yogo vinalyati II178. Verse 108ab occurs also in KT ll.lSab. Verse 108 occurs

also in TS, p. 31, 30-31 (quoted from an unidentified source).

179. That is, a long garment covering the body from the shoulders to the feet.

ISO. When performing religious rites the hair is supposed to be tied in a knot.

181. This refers to the nervous habit of tearing grass with the hand while performing japa outside in the open. See MSm 4.71, where meaningless actions like tearing grass, biting nails, etc." are forbidden.

Bibliography and Abbreviations

Carlstedt, G. 1974. Siudier I KulSrnava-Tantra. Uppsala.

Chakravarti, C. 1931-32. Kularnava Tanlra Us Extent and Contents. Annals of the Bhandarkar Oriental Research Institute 13.206-211.

Goudriaan, T., and S. Gupta. 1981. Hindu Taniric and S^kta Literature. Wiesbaden.

HYP: Hafhayogapradlpiks. Text, Commentary. Translation. The Adyar Library Bulletin 36.1972.

Kane, P. V. H 9 6 8 -7 7 . History of Dharmasasira, 5 vols. Poona.

KT: Kularnavatantra. Introduction by A. Avalon, readings by M. P. Pandit, Sanskrit text ed. T. Vidyaratna. Calcutta and London, 1965 (revised ed.).

G u d ru n B uhnem ann 105

Text with English translation by Ram Kumar Rai. Varanasi, 1983.

M an tram ah o d ad h i: Mantramakodadhih saltkah. B om bay, 1983 (reprin t).

Mantrayogasamhita: M antra-Yoga Sarphita, edited text with English trans. Ram Kumar Rai. Varanasi and Delhi n982.

MM: Mantramaharnava: Mantrarnahmavak . . . madhavarayavatdyasamgr- httah. B om bay, 21984.

MSm; M anusm rti, with the Sanskrit commentary M anvartha-M uktavall of KullQka Bhatta, ed. J. L. Shastri. Delhi, 1983.

N: Hityotsava of UmanandanRlha [Supplement to Para^urama-kalpa- sQtra], ed. A. Mahadeva Sastri', revised and enlarged by Swami Trivikrama Tirtha. Baroda, ^1977.

Natyasastra: Hatyaiastra of Bharatamuni with the Commentary Ahhinava- bharatl by Ahhinavaguptacnrya, ed. M. Ramakrishna Kavi. Baroda, vol. 1, 21956; vols. 2-4, 1934-1964.

NP: Narada-Purana. A tha nSradiyamahapuranam prarabhyate. Bombay, 1923.

PA: Padarthadarsa by R ag h av ab h a tta ; see T.Padoux, A; 1987. "Contributions a I'etude du mantra^astra III. Le

japa." Bulletin de I'tcole Franfaise d'Extrhne-Orient 77: 117-164.Paniniya Sika, ed. and trans. M. Ghosh. Panintya or the iksa

Vedahga Astribed to Panini. Calcutta, 1938.PKS: Parasurmakalpasiitra with Ramesvara's Commentary, ed. A. Mahadeva

Sastri,-revised and enlarged by S. Y. Sastri Dave. Baroda, 319 .PrT: Pranato?inI. ^rframato^apa-BhaltScaryyena tantrasastrSt samkalayya

viracit^. Calcutta, 31898.Purakaryarnava of H is Majesty Shri Pratap Sinh Sah Deo King of Nepal, ed.

late Pt. Muralidhar Jha. Delhi, 1985 (reprint).Sastri, S. S. 1944. Iconography of 5rf VidySrnava Tantra. Bangalore.T: Saradatilakatantra. ^^rada-Tilaka Tantram. Text with Introduction

ed. A. Avalon. Delhi, 1982 (reprint).Tantrabhidhana; TantrabkidhSna with Bijanighantu, Bijabkidh^na. A^nira-

rthabhidhana, Varnabijako^a, Mudranigkanlu, ed. P. Bhattacharya. Delhi, 1983 (reprint).

TR: Tantrarajatanlra, ed. L. Shastri. Calcutta, 1926.

106 Ritual and Speculation

TS; TantrasSra. Tanirasarah mahamahopadkyayakikrsMnandavUgUabhatta- caryaviraciiah. 2 Fasc. Banaras, 1938.

VT: Vidyarriavatantra. Skrividyarnavalantra, ed. R. C. Kak and Harabhatta Shastri, 2 vols. Srinagar, 1 9 3 2 -1 9 3 7 .

C h a p t e r T h r e e

B e c o m i n g a S i v a , a n d A c t i n g a s O n e ,

i n S a i v a W o r s h i p

Richard H. Davis

A proper Saiva agama should stand on four feet (pada)-. the feet of knowledge ijm na ), ritual action (kriya), proper conduct (carya), and disciplinary practice (yoga). The jnampada describes how the world is; it sets forth, in metaphysical and theological terms, the fundamental order of the universe as envisioned by Saiva-Siddhanta. The kriyapada prescribes how one should conduct oneself in that world, utilizing the most powerful and efficacious forms of action. (The other two sections, though necessary, clearly are subordinate to the first two.) And just as the feet of knowledge and ritual action are equally necjessary to a complete, self-standing Agama, Saiva texts insist that an aspirant who wishes to advance within the world of Siva must ,exert himself both to know that world and to act properly and effectively within it.^

Though sharing this ideal of mutuality, Saiva texts do disagree over whether knowledge or ritual action is more important for gaining the highest ends. Some Agamas clearly grant a greater role in the attainment of liberation to knowledge. "Devotees gain liberation solely through knowledge," asserts the Ajitagama.2 "As for a ritual like worship, it gives only worldly results such as divine status." Other treatises, by contrast, stress the necessity of ritual action. Aghorasiva uses the analogy of a cataract covering the eye to support this position. Because the cataract is a physical affliction, recognition alone is not sufficient to remove it; physical action in the form of medical treatment also is required. So, too, the fetters that cover the soul are substantive, and one must remove them through ritual activity, not through knowledge alone.3

Even when such texts advance the primacy of one over the other, however, they still concede the necessity of the lesser as well. As Ajitagama continues, "When Siva the Lord of All Gods is worshipped, he grants knowledge and devotion."^ Ritual actions like worship