1.

uttardn dvijn atra godvaryupasevitn /

kalpaymsa devn pjrtha bhgusattama //
tantrio dvdaa rehn pratihrtham akalpayat /
caturviasahasra ca devlayam akalpayat //
(Keralamhtmya, quoted by N. P. Unni, Tantrasamuccaya, p. 6).
2. cf. Kesavan Veluthat, Brahmin settlements in Kerala: Historical studies.
Sandhya Publications, Calicut, 1978.
According to Kesavan Veluthat the word Irungatikkutal has undergone a
change and become Irinjalakuda in Thrissur district. This temple was a wealthy one.
Two inscriptions datable to A.D. 855 and c. 1000, discovered from the temple, show
S. A. S. SARMA
THE ECLECTIC PADDHATIS OF KERALA
Introduction of Tantra in Kerala
According to tradition, Sage Paraurma has been credited with the
introduction of tantra in Kerala. Paraurma, after resurrecting the land
of Kerala from the sea (that is why this region is called Paraurmake-
tra), established therein a number of temples and brought Brahmins
from outside to officiate in them
1
. It is said that the first group of temple
priests who came to Kerala were the Taraanallr family who were
Yajurvedins and who followed the Vthlaghyastra. The descendants
of this family are presently settled in Irijlikua near Trichur. But we
are not in a position to locate any historical evidence to show that this
happened before 800 A.D. One of the inscriptions found in Irijlikua
dates to 855 A.D. and this shows that the priest group related to this
temple might have settled in Irijlikua by this time
2
. The Acaikalam
(present Tiruvacikulam) temple situated not far from the above men-
that the prosperity can be traced back to such early periods. The second part of the
name, Kutal, has been Sanskritised into Samgamam and is mentioned in the
Kokilasandesam and Chandrotsavam. Around the word Samgamam has been fabri-
cated a legend that a precious stone borrowed from the ruler of Odanad merged with
the forehead of the deity and that the temple properties were since hypothecated to the
ruler of Odanad. That the temple and rulers of Odanad had some connections is, how-
ever, shown by the temple records dating as early as A.D. 1442. Reproduced from
the article Brahmin settlements in Kerala provided in a web page hosted by
Namboothiri websites trust.
3. Tvram, 7:4.
4. N. P. Unni, Tantra Literature of Kerala, p. 101.
320 Indologica Taurinensia, 35 (2009)
tioned location might have already existed during the 8
th
century since
this temple is included in the Tvram talams
3
and this also shows the
possible settlement of priests related to this temple during the 8
th
cen-
tury. It is also said that Brahmins were also brought from Gujarat,
Kumbakonam and Kanchipuram.
But there is little textual evidence which remains of texts written
or used in Kerala related to aiva worship until the 10
th
century A.D.
An attempt is made here to give a broad idea about the different manu-
als related to aiva worship written in Kerala between the 10
th
and 15
th
century. Their approach to the saiddhntika material with special refer-
ence to the dk ritual and its present status are also dealt with here.
Bhavatrta
In the earlier texts on tantra produced in Kerala we can notice ref-
erences of the name of Bhavatrta. But so far we do not know of any
text written by him. He is mentioned as an authority, guru (guro
prasdalbhena (21:92cd); prathitabhavatrtakula (21:94c)) and
also as the grandfather of Ravi, son of Aamrti who wrote the
Prayogamajar. Vsudevan the author of Rahasyagoplatantracint-
mai too refers to Bhavatrta as a predecessor of Ravi
4
.
5. Manuscripts of Prayogamajar bearing Nos. L. 530, L. 674, T. 20, 5439, C.
1796A, C. 693. C. 730 and T. 413 are available in the Trivandrum Manuscripts
Library; Prof. N. V. P. Unithiri and S. A. S. Sarma are presently engaged in preparing
a critical edition of this text with the commentary Pradyota of Trivikrama.
6. N. P. Unni, Introduction to Tantrasamuccaya, p. 23; Kerala Sahitya Caritram,
I, p. 200.; See also: E. V. Raman Nambuthiri, Introduction to Tantrasamuccaya
(Oriental Research Institute and Manuscripts Library, Trivandrum), pp. 84-85.
321 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
Prayogamajar
Probably the earliest now surviving full-fledged treatise written in
Kerala which depicts the installation and worship of the liga is the
Prayogamajar of Ravi
5
, son of Aamrti, which has been referred
to by several of the later writers on the subject. The date of the
Prayogamajar has been assigned between 10
th
and 11
th
century A.
D
6
. Towards the end of the work, the author introduces himself and
indicates the scope of his work in the following verses:
sarvi tantri nirkya tebhyas sra samuddhtya yathkramea /
prokt pratih sakalgayukt sakepatas sadbhir atva raky // 21:91 //
bhakty padmbujasamarpitay smarres---
trailokyasivilayasthitikraasya /
rdhitasya sucirea guro prasda---
lbhena ca kapitavivamanomalena // 21:92 //
ivapurasadgrmabhuv vidhyarpitasomapnauddhena /
kyapagotraprabhu mharakulbjavanahasena // 21:93 //
campatakamanoharatrrmasthastguptena /
prathitabhavatrtakuladhvajabhtenamrtibhuv // 21:94 //
ravi harapdbjabhgea racit kti /
prayogamajar nma sakepakusumojjval // 21:95 //
srrthavinysamadhu sravant vicitravttacchadasampradpt /
prayogamajary avatasabhmau satnnaveya padam dadhtu //
21. 96 //
7. Camptakatrrma has been identified as the the present Cemparakulangara
shrine located three miles north of the Mankara Railway station in the Northern district of
Kerala. (cf. V. Rajarajavarma Raja, Keralyasasktashityacaritram, Vol. II, p. 494).
8. N. P. Unni, Tantrasamuccaya, p. 22.
322 Indologica Taurinensia, 35 (2009)
Here the author admits that he has consulted numerous works
from which he has taken the essential procedures for the installation of
idols. Then he observes that it is the blessings of the preceptors that
stood him in good stead and gave clarity to his mind. He further
informs that he has purified himself by drinking the soma juice after
the proper conduct of the sacrificial rites. Further he belongs to the
Kyapagotra and was born in the Mharakula. He is protected under
the benevolent hand of st, the God consecrated at the temple
located at Camptakatrrma
7
. According to the author, Bhavatrta
was a predecessor in the family where his father Aamrti was born.
Ravi, the son of Aamrti was a devotee of Hara (iva) and his
Prayogamajar is like a bunch of the choicest flowers. The author
hopes that the bouquet oozing with the honey of its essence and set in
a beautiful pattern may decorate the earlobes of noble minded people
8
.
The Prayogamajar is also known as aivgamasiddhntasra.
The author gives the intention of the work, in the following stanza:
durjeyni bahni mandamatibhis tantri gaurpater
udgrni mukhmbujd avikals tv ekatra te kriy /
nokts tena ivgam ca sakaln udvkya ts t kriy
sakipya pravadmi y ca vihit ligapratihvidhau // 1:6 //
Many tantras preached by the lotus face of iva are quite unin-
telligible for the dull-witted. Also their practices are not brought
together in one place in their entirety. Therefore having consulted all
the ivgama texts, I shall teach in brief the various rites as well as
those found prescribed in the texts on the consecration of Liga.
The text is divided into twenty one paalas on different topics
namely cryaparigraha, bhparigraha, vstuyga, iaknysa, gar-
bhdhna, prsdalakaa, illakaa, ligalakaa, dk, aku-
rrpaa, jaldhivsana, rakoghnahoma, ligauddhi, pratih,
9. In most of the cases it is the Dviatiklottara. But the Mgendrapaddhati of
Aghoraivcrya follows the Mgendra which is an exceptional case in this regard (cf.
Pacvaraastava, p. 28).
323 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
paramevarapuj, caturthadivasasnapana, utsava, trthasnnavidhi,
snapana and jroddhravidhi.
Generally the aiva paddhatis or manuals follow the system of
the Klottara tradition
9
. The Prayogamajar also follows the Klot-
tara tradition but it is quite different from the paddhatis of Somaam-
bhu, Aghoraiva and Jnaiva which also follow the Klottara. Let
us look into some of the features described in its 16
th
chapter on pj
to see how it differs with other texts.
In its description of the throne, the Prayogamajar (16:41-42)
follows the early paddhatis and indicates only the yogapha in
contrast to the pacsana concept of dividing the throne into
five sections namely anantsana, sihsana, yogsana, vima-
lsana and padmsana which is followed by the later texts
(ex. Ajita, Kriypda 20:143ff).
In the visualization of the pha, Prayogamajar follows a
different tradition than the other texts (Somaambhupaddhati
I, 3:43), according to which the feet are a red bull, a black
lion, a yellow bhta and a white elephant (16:78).
The description of the gtraka or struts between the four lion
legs, which is not to be found in the earlier texts is included
here with the term (16:43a) which may be perhaps a cor-
ruption of elik (Rauravastrasagraha 10:23a). But the visu-
alisation of these gtrakas is not included in the text (like in
the Kriykramadyotik, 35, p. 88).
The chadana or the coverings for the throne are also
described (16:44) which most of the pre-twelfth-century said-
dhntika texts do not take into consideration.
324 Indologica Taurinensia, 35 (2009)
Veneration of the Maalatritaya, the three concentric
maalas placed on the tips of the petals, on the kesaras and
on the pericarp and associated with the sun, moon and fire
during the throne worship is also included in the Prayogama-
jar (Maalatritaya nyaset patrakesarakarik 16:47cd).
While describing the visualization of Sadiva the text por-
trates a one-faced, four-armed Sadiva (16:49c-52b) but also
provides a visualization of na equating with Sadiva with
five faces and ten arms (16:77). Its visualization of the brah-
mamantras is also quite different (16:73-77).
The usage of Prsdamantra which we notice in most of the
paddhatis is prescribed by the Prayogamajar also.
Even though the Prayogamajar is written in the style of a pad-
dhati text, it deals mostly with the parrthapj. Topics such as the
daily routines which are normally described in the paddhatis are not
dealt with. It devotes nearly 150 verses to describe the process of
dk. Auspicious days for the ritual, the places for the initiation, the
maala for the initiation, preliminary rites for the initiation, agni-
krya, description of bhuvanas and tattvas, nodhana, performance
of saskras, vratas and yajas, final oblation with the tuft and abhi-
eka all are included in the description. While introducing the topic of
dk the author designates the purpose of dk as a qualification for
performing the pratih whereas the standard paddhatis prescribe this
ritual purely as a passage for salvation.
bhaktastapasv dhanavn pranta
siddhntadkkapitghauddha /
kartu pratihm ucitas tato 'ha
dk pravakye prathama samst // 9:8 //
But the Prayogamajars description of the practical process of
the ritual for dk is the same as that of other aiva paddhatis and
deals with two types of dks, namely the nirvadk and the sdha-
kadk. Although the author begins by describing dk as related to
10. T. 713 of Trivandrum Manuscripts Library.
11. ex. p. 106, 117, 120 etc. of T. 713 of Trivandrum Manuscripts Library.
12. See also: E. V. Raman Nambuthiri, Introduction to Tantrasamuccaya
(Oriental Research Institute and Manuscripts Library, Trivandrum).
325 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
installation, at the end of the nirvadk he explains it as a passage
for liberation.
eva yukta pare tattve na bhya paut vrajet /
rasaspa hi yat tmra na tat tmra punar bhavet // 9:119 //
dk mumukuviay kathiteyam any
sasri ca kathaymy adhikradkm /
sakepato jananabhogalayair vihn
homena tattvavihitena yathsya uddhi // 9:120 //
He also adds the abhieka to the iya at the end of dk:
dkpraklptikapitghauddha ndkhyabjena sahasraktva /
japtvtha gandhodakapritena sasnpayet ta kalaena iyam // 9:147 //
While most of the other texts of Kerala on tantra deal with differ-
ent deities, the Prayogamajar deals only with the installation and
worship of iva. The phrase Siddhnta-dkkapitgha-uddha
(9:8b) used by the author makes clear that one should be free from
sins (agha) to be able to perform the installation of the deity. Apart
from prescribing the initiation as a qualification for doing the installa-
tion, the Prayogamajar stresses its importance as a path for libera-
tion (dk mumuku-viay 9:110a). Through its detailed description
of dk or initiation it follows a saiddhntika approach whereas many
of the later texts of Kerala disregard it. It can be assumed that the
author of this text must have been familiar with the earlier tantra texts
and must have followed the Klottara tradition.
The work has been elaborately commented upon by Trivikrama
(15
th
A.D.), son of Nryaa, in his commentary called the Pradyota
10
.
In this commentary the author quotes very often from some of the
well-known earlier texts
11
. He also quotes from rare texts
12
, such as
the Vidycandrik (he refers to this as his own text itydi vidycan-
13. cf. p. 106, T. 713, Trivandrum Manuscripts Library.
14. ex. P. 124, T. 713, Trivandrum Manuscripts Library.
15. Manuscripts of this text are available in the Calicut University Manuscript
Library (Malayalam Department) Ms. No. 2433; Trivandrum Manuscripts Library,
Ms. No. 18818-22 (5 mss.); French Institute, T. 379, and also in the two private col-
lections of Puliyannr Mana (Ms. No. 108) and Taraanallr (Ms. No. 177A).
326 Indologica Taurinensia, 35 (2009)
driky vyutpditam asmbhi)
13
. His long discussion on said-
dhntika matters shows his expertise in the subject. The variations
given by the commentator during the course of the commentary are
also noteworthy
14
. The authoritativeness of the Prayogamajar is
evident from the references to it found in later works such as the
nagurudevapaddhati.
aivgamanibandhana
Most historians of the Kerala Sanskrit literature do not seem to be
aware of a text named aivgamanibandhana by one Murridatta
15
.
Not much information is available about this author but the text has
been quoted in different contexts in the commentary of Trivikrama on
Prayogamajar. We also find several parallel verses in the Prayo-
gamajar as well as in the aivgamanibandhana. In the beginning
of the text the author says:
namasktya iva deva dehin hitasdhanam /
ivgameu yat prokta tantrasra vadmy aham //
prayoga mantrasiddhi ca mud dkbhiecanam /
maalni ca aivni pratih jrasasktim //
snapanni ca sarvi aivatattvoktiprvakam /
kriyntarai ca sarvai ca sahaitni samsata /
sdhakn hitrthya tantrn locya sarvata //
pravadmi tata prpta snnam evdita kramt / (IFP T. 379, p. 1)
The text includes twenty paalas dealing with arcanvidhi, man-
trapaala, mantrasdhanapaala, agnikryapaala, mudrpaala, c-
ryapjanapaala, dkpaala, adhvapaala, abhiekapaala, maala-
16. Keralyasasktashityacaritram, III, p. 462; N. P. Unni, A general intro-
duction to Tantrasamuccaya, p. 29.
327 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
paala, ygabhmilakaavidhi, vstuygapaala, prsdalakaa,
ligalakaa, pratimlakana, lakaoddhra, magalkurapaala,
ligauddhividhi, adhivsapaala, pratihvidhi, agapratihvidhi,
jroddhrapaala, pryacittavidhi, utsavapaala and trthasn-
napaala. Unlike the Prayogamajar, this text clearly follows a pad-
dhati pattern by giving details of the daily routines of a dkita,
tmrthapj etc. But like in the Prayogamajar, it states clearly that
the nirvadk is prescribed for salvation while introducing the two
types of dk. This text does not seem to mix pratih and dk.
atha dk pravakymi sarvappaprainm /
hitya sdhakendr yathha bhagavn pur //
dve dke kathite hy atra ivenivahri /
kriydketi caikny nirvkhy tu mokad // (IFP T. 379, p. 59)
The confirmation of this text having originated from Kerala can
be gathered especially through the process of rituals prescribed for
utsava and snapana. The usage of aia forms in the text, its simple
language, the anuhubh meter, and the standard pattern of dealing
with topics that are normally dealt with in the paddhatis lead us to think
about the possibility of placing this text even before the Prayogamajar.
nagurudevapaddhati
Most of the manuals written after the period of the Prayoga-
majar deal with both the aiva and the Vaiava systems and among
these manuals the nagurudevapaddhati, also known as the Tantra-
paddhati, could be the earliest one. The nagurudevapaddhati is an
elaborate treatise dealing with different aspects of tantra. Some histo-
rians of Sanskrit literature in Kerala date the nagurudevapaddhati
to the 11
th
century A.D.
16
But if we consider the works cited by na-
gurudevapaddhati, especially the Somaambhupaddhati, we may not
be able to date it earlier than the 12
th
century A.D. Even the Maya-
17. N. P. Unni, nagurudevapaddhati, I, pp. 12-13; Keralashityacaritram, I,
p. 202; Keralyasasktashityacaritram, III, p. 462-463.
18. sagtanttavditrai akhakhaagomukhai /
timilnakabherydyair ninadadbhir anratam // nagurudevapaddhati, IV.
50:343; T. V. Gopala Iyer of the French Institute informs me that the word timila
could be seen in the Tamil literature too. ex. Lists of drums are given in the commen-
tary of Aiyrkkunallr on ilappatikram, 3.27, in which the timila also is included.
19. Published under the title Tantrasagraha, ed. with commentary, Madras
Government Oriental Series, No. 15, Madras, 1950.
20. The Mayasagraha (sometimes simply the Maya, e.g. Tantrlokaviveka ad
28:151-6b) is to be distinguished from the published Mayamata. From the opening
prose of the commentary it is evident that it is a tantric work in which the same Maya,
architect of the asuras, instructs sages in what he was himself taught by Svayambh, on
the top of the Himavat mountain. Professor Sanderson has been able to identify a num-
ber of early quotations of the work in the sole surviving incomplete palm-leaf manu-
script of the Mayasagraha in Kathmandu (National Archives of Kathmandu, Ms
No.1-1537). Maya is cited as an authority by Nryaakaha in the Mgendravtti on
328 Indologica Taurinensia, 35 (2009)
mata, which has been quoted several times, has been dated to the 12
th
century A.D. Another aiva text, the Bhatklottara, which has been
quoted in the nagurudevapaddhati has not been quoted by any
authors before the 12
th
century; it has been quoted by authors such as
Jnaambhu and the disciples of Aghoraiva who belong to the 12
th
century A.D. Apart from this, there are no manuscripts of this text that
date earlier than the 12
th
century A.D. If we take the above mentioned
points into consideration, it is rather difficult to place this text earlier
than the 12
th
century A.D.
It has been observed by several scholars
17
that the nagurudeva
belongs to Kerala because of its usage of the word timila
18
which is a
musical instrument used in temple rituals of Kerala. The references to
the Nryaya
19
and the references to the Prayogamajar, a text
which is not at all known in other parts of the country, found in several
locations of the nagurudevapaddhati seem to clearly show that the
nagurudeva belongs to Kerala. It should be added here that the enor-
mous number of quotations and references from Mayamata empahsises
this view further. It is to be noted that when many of the early aivasid-
dhntas (up to 1157 A.D., the floruit of Aghoraiva) quote a Maya,
they refer not to the Mayamata but to a different treatise called the
Mayasagraha
20
. But the nagurudevapaddhati, however, while it
the kriypda (pp. 31, 69, 74, 81 etc.).; by Kemarja ad Stavacintmai (87, p.96);
by Jayaratha in the Tantrlokaviveka (ad 8:32c-35b); by Bhaotpala (ad Bhatsahit
52:41); by Hemdri in the vratakhaa of his Caturvargacintmai (Vol. I, Part I, p.
138); and by Somaambhu (Karmakakramval 1278-1299).
The full ytikrama of the work is as follows: Prvatpati taught the text in a crore of
verses to Svayambh, who taught it in 100,000 and 12,000 to Maya, the Vlakhilyas,
Agiras, Atri, Marci, Pulastya, Bhgu, Pulaha, Svyambhuva, Manu, Kratu and
Nrada, who teach it to their disciples. With the consent of those sages Maya now
teaches a part of it (the conceit intended is presumably that the knowledge was whole,
but Maya, being the architect of the asuras, taught only what relates to pratih) to
his disciples:
etat svayambhr bhagavn devet prvatpate
labdhavs tapasogrea koy jnmtottamam
sakipya lakamtrea punar dvdaabhir jagau
sahasrair vlakhilyebhyo mahyam agirase traye
marcaye pulastyya bhgave pulahya ca
svyambhuvya manave kratave nradya ca
jagus te pi svaiyebhya samsavysayogata
bhaktebhya prrthayadbhya ca tadicchto maharaya
tadekadeam irthasiddhibjam ankulam
may tadicchayaivokta bhavadbhya ivam astu na
iti mayasagrahe pratihstra samptam. Dominic Goodall, Kiraavtti,
Vol. I, (French Institute, Pondicherry, 1997), pp. x-xi.
References in the nagurudevapaddhati, however are to the later Mayamata.
Another Keralite work, the Manuylayacandrik of Nlakaha mentions two
Mayamata works (mayamatayugala 1:7-8) and mostly he might have been referring
to the Mayamata and Mayasagraha.
21. Dominc Goodall of the EFEO informs me about a manuscript of this text in
the French Institute of Pondicherry but it is yet to be checked to know whether it con-
tains the same text as preserved in the Trivandrum Manuscripts Library.
329 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
quotes several saiddhntika works in different parts of the text, it only
refers to the Mayamata and not to the Mayasagraha as in the other
aivasiddhnta texts from other parts of India. So if we assign the
authorship of Mayamata to a Keralite, then this too provides one more
argument for confirming that the nagurudevapaddhati has been
written in Kerala. It may be added here that manuscripts of a text
named the Khagarvaacarita, which has been quoted in the
nagurudevapaddhati, are to be found only in Kerala
21
.
The nagurudevapaddhati consists of nearly 18000 stanzas in
various metres and divided into a total of 119 paalas of varying
22. See the introduction by N. P. Unni in the reprinted edition of nagurude-
vapaddhati, Ed. T. Ganapati Sastri, published by the Bharatiya Vidya Prakasan (in 4
vols.) Delhi, pp. 1-126. (First published in the Trivandrum Sanskrit Series Nos. 69,
72, 77 and 83, Trivandrum, 1920, 1921, 1922 and 1925.)
23. N. P. Unni, nagurudevapaddhati, p. 26.
330 Indologica Taurinensia, 35 (2009)
length
22
. It is divided into four parts, namely (i) Smnyapda (ii)
Mantrapda (iii) Kriypda and (iv) Yogapda. The subject dealt
with includes the hymns on various deities; Japa; Homa and other
religious rites to be carried out to please them and derive benefits; the
means of their attainment; their application for averting the evil effects
of poison; malicious plants and diseases; the use of medicines; the
properties of medicinal herbs; the science of magic; the construction
of temples; consecrations of idols; modes of worship; details of festi-
vals and other allied topics.
23
Among the tantra texts of Kerala, the nagurudevapaddhati can
be considered as an authoritative text which deals exhaustively with
the subject of initiation. It gives the requirements and definitions of
dk as follows:
atha prakado ivnudhynayogata /
aktipto bhavet tena dhprasdas tato pi ca //
gurpasadana tasmc chivadkbhilabhyate /
mala karma ca my ca pabandhasya hetava //
tadviec chivajnam anugrhyasya jyate /
s dik dkayetyasmddhto pakayo yata //
dketi kathyate jantor anugrhyasya vai pao /
(nagurudevapaddhati III, 16:1-4a)
It divides dk into two classes, namely the niradhikaraa and
the sdhikaraa (nagurudevapaddhati III, 16:9/10) which are fur-
ther subdivided into two namely, sabja and nirbja. It describes these
two classes and indicates for whom they can be performed. While the
Prayogamajar deals with two types of dk namely the sdhaka
and the nirva, the nagurudevapaddhati deals with the samaya,
nirva and sdhaka. The prescription of rituals given in the Prayo-
24. These views were expressed by Professor Sanderson during a workshop on
Nivsatantra held in EFEO, Pondicherry (Jan 2007).
25. Nivsa and Klottara contain such topics.
331 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
gamajar and the nagurudevapaddhati for different types of dk
are the same, but the nagurudevapaddhati describes each ritual in
detail and with authoritative quotations whenever required. The
nagurudevapaddhati gives the description of the six paths
(aadhva) very clearly (nagurudevapaddhati XVII, 1b-8). The
descriptions of bhuvanas are also given in detail. At the end of rituals,
like the Prayogamajar, it prescribes the oblation of the tuft of the
disciple and then announces the disciples eligibility for union with
the Lord thus:
asytmana kt deva! lnapaikh yata /
ivatva ca para dhma ytv aya tvadanunugraht //
j me dyatm asya ivatvaguayojane /
(nagurudevapaddhati III, 18:119-120a)
While the Prayogamajar does not mention anything about the
list of the eight samayas (the rules to be followed by the disciple after
initiation), the nagurudevapaddhati gives them in detail. While the
Prayogamajar mentions only an abhieka at the end of the dk rit-
ual, the nagurudevapaddhati gives a full description of the
crybhieka (nagurudevapaddhati III, 19:1-90).
The various topics dealt with in the nagurudevapaddhati such
as treatment of poison, black magic etc. might lead us to think that its
approach is strange, but we must remember that some of the earlier
texts such as the Nivsa never made a clear distinction between the
strictly soteriological saiddhntika material and non-saiddhntika
material
24
. One can see that such topics are dealt with in early said-
dhntika texts too
25
.
26. N. P. Unni, Introduction to the Tantrasamuccaya, p. 34.
27. Ed. T. Ganapati Sastri, Reprint with Introduction by N. P. Unni, Nag
Publishers, Delhi, 1990.
332 Indologica Taurinensia, 35 (2009)
Tantrasamuccaya
Nryaa (born A.D. 1428)
26
, a Namptiri brahmin from the
Cenns family in Kerala, who flourished as one of the eighteen and a
half (patinearakkavika) poets in the court of the Zamorins of
Calicut during the fifteenth century, is the author of the Tantrasamuc-
caya
27
. This text deals with the rituals connected with seven important
deities, viz. Viu, iva, akaranryaa, Durg, Subramaya, Gaa-
pati and st. The text reads:
reaseaharisumbhajidmbikeya-
vighneabhtapatinm avibhinnabhmna /
vakye parasya puruasya samnarpam
arcvidhi saha pthak ca vieayuktam // (Tantrasamuccaya 1:3)
ro=viu, a=iva, seahari=ivanryaa, sumbha-
jid=durg, mbikeya =skanda, vighneo=gaapati, bhtap-
ati=st, eatir nmabhir eva vibhinna vieata pthagbhta
bhm mahatva yasya tasya | parasya puruasya arcvidhi pjvi-
dhna vakye | (Vimarin ad Tantrasamuccaya 1:3)
While we can see that most of the early tantric texts dealt with a
specific deity, this text not only deals with the deities of the aiva sys-
tem but also of the vaisnava system and akaranryaa which is a
mixed cult of iva and Viu. This may be the reason that the work
achieved such a prominent place among the tantric texts produced in
Kerala. This text is still used as a manual by the priests of different
temples of Kerala. Its significance rests in its relevance, concision,
and coherency in its design. In twelve paalas consisting of 2896
graceful verses, the work deals with the temple life from the very test-
ing of the soil of the ground to the renovation of dilapidated temples.
The names of the chapters are: ketrabhlakaa, prsdalakaa,
bimba-lakaa, maapasakra, bimbauddhi, pratih, nityapj,
kalaasnna, utsavavidhi, pryacitta, jroddhra and mantrod-
28. N. V. P. Unithri Is the Tantrasamuccaya an original work?, in Indian
Scientific Traditions (Prof. K. N. Neelakanthan Elayath Felicitation Volume), Revised
Edition, Univeristy of Calicut, 2006, p. 272.
29. cellradhipatjyeyam, Kriydpik, 11:237; kalyabdevatiyatsu nan-
danayanev ambhodhisakhyeu, Tantrasamuccaya, 12:215.
333 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
dhra. This work has been ably commented upon and elaborated by
akara, the authors own son, in his commentary Vimarin and by a
pupil of the author, probably named Kaarma, in his Vivaraa.
Kuzhikku Mahevaran Bhaatiri has composed an elaborate com-
mentary in Malayalam on this work.
Kriydpik (Puayrbh)
A work named Kriydpik also known as Puayrbh written
in Maiprava by one Vsudevan Puayr of Pnthoam needs to be
given special attention, since the Kriydpik and Tantrasamuccaya
share several common features. There are twelve chapters called
paalas in both Kriydpik and Tantrasamuccaya. A comparative
study of the topics of each chapter of these two works would reveal
that the contents of them are more or less the same
28
. While the Kali
chronogram given in the Kriydpik corresponds to 1343 A.D. the
one provided in the Tantrasamuccaya corresponds to 1429 A.D.
29
Moreover the Kriydpik originated from the Perucellr region
(modern Taliparamba), one of the earliest Brahmin village in Kerala.
The tradition also maintains that in all matters pertaining to tantra the
scholars belonging to the Perucellr region are the unquestionable
authorities. These views and also the similarity between the two works
suggest the dependence of one on the other.
The Kriydpik introduces a mantradk in the beginning of the
work itself, in the same way as a paddhati text prescribes the dk rit-
ual. While the prescription of the bhadrakamaala, consumption of
pacagavya and mantrahastbhimara are included, it omits the
pacchedana and prescribes an abhieka to the disciple. After the
abhieka it requires that the disciple be taken near to the deity and that
he be given the mantropadea. After the period of this text, the initia-
334 Indologica Taurinensia, 35 (2009)
tion begins to be prescribed purely as a preliminary rite to acquire eli-
gibility for officiating rituals in the temples.
In the twelfth paala of the Tantrasamuccaya too we can find the
following description of the mantropadea:
samyak sdhitamaape tha janimajjjvalyamnnalo-
ddpte svepsitamantradaivatasamijybhyujjvalanmaale /
kvthoddisusambhtcitaghahye dkaya guru
uddha pritagavyam antar upanya sthpayed agrata // 12:57 //
pthvydipratisargavigrahaviuddhyutpattimantrodaya-
nysrceakarbhimaravidhibhi sauddhibuddhtmani /
tatrrdhitamaaldhigatadevekttapuyoccaye
nvrabdhe tha karotu tattvahavana tatsaskriyrha sudh // 12:58 //
hutvjya manubhi ata vihitabjasthai pthivydibhir
mantr tatra nivttiprvakakaltmntai kramt pacabhi /
antya svtmani pray paratare ntv samitprvaka
hutv niktaye strata praavata ntyai ca tvad hunet // 12:59 //
ktv homasamptim atra pariuddhe dhrabhis tata
ketre ketravida suyojya janayitv tttvika vigraham /
skalya parikalpya prakalaensicya devgrata
sarvyuvara tadarhasamaydya ca svaya ikayet // 12:60 //
It is worth noting that the author of the Tantrasamuccaya does not
define the mantropadea ritual as an initiation. His intention is to pre-
scribe an crybhieka, which is normally to be followed after
undergoing dk. A text such as the Tantrasamuccaya, which deals
with the three different cults of aiva, Vaiava and kta would
probably have found it difficult to prescribe a dk, which is else-
where a soteriological ritual particular to the theology of a particular
sect. That is why the later authors of the Kerala paddhatis might have
purposely avoided the ritual of dk in their manuals. Moreover, man-
uals such as the Tantrasamuccaya were meant for purely temple-
related rituals and thus their aim might have been to deal only with to
acquire eligibility to perform an installation in a temple. It is worth
30. cf. Introduction to the easamuccaya (Tantravidyapeetha, Aluva, nd.); S.
Jayashanker, Temples of Kannoor District (Census of India Special Studies, Kerala,
2001) p. 28.
31. I am thankful to Professor Sanderson who shared with me his views on
Rurujit. There are two manuscripts of the Mtsadbhvatantra available in the
Trivandrum Manuscripts Library bearing numbers, 1017a and 13377.
335 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
noting that at present, in Kerala, the initiation prescribed in the
Prayogamajar and the nagurudevapaddhati is no longer fol-
lowed and it is totally forgotten by the present scholars who handle
tantric tradition in Kerala. But, on the other hand, dk is still being
practised in the neighbouring state of Tamil Nadu. In Kerala, the main
shrines such as the Guruvayur and Sabarimala, follow the system of
performing abhieka for priests before they start worshipping in that
particular temple, followed by the mantropadea of that particular
deity. This also shows very clearly that in Kerala, the tradition of per-
forming initiation is a totally lost practice.
easamuccaya
The easamuccaya by Kaarma forms a supplement to the
Tantrasamuccaya, and provides the pjvidhi of certain other deities
including Brahm, ditya, Kubera, rka, Sarasvat, Lakm,
Gaur, Jyeh, Bhadrakl, Mt-s, Ketrapla, Bhaspati, and Indra
and other lords of the quarters. The chapters seven, eight and nine of
this text pertain to the rituals of the rare cult of the goddess Rurujit,
which differ from normal procedures. The source for these chapters
might be the Mtsadbhvatantra, which according to its author is a
srasagraha of the ymalatantras. Many
30
claim that the Rurujidvi-
dhna embodies the [Kashmirian] concepts of Klasakari and the
Mahrtha (Krama) tradition of Kl worship. But according to Pro-
fessor Sanderson
31
there is no trace there of Klasakari and the
Mahrtha in the Rurujidvidhna. Even though there are temples
devoted to Rurujit, it seems that the rituals performed in these temples
no longer follow the methods prescribed in the easamuccaya.
336 Indologica Taurinensia, 35 (2009)
Commentators on the Tantra texts of Kerala
Commentators on tantric texts of Kerala too require mention.
rkumra, son of akara of the Bhradvjagotra is one among the
Kerala authors who contributed to the aiva system through his com-
mentary Ttparyadpik on Tattvapraka of Bhojadeva. Trivikrama,
the commentator of the Prayogamajar, akara who commented on
Tantrasamuccaya and easamuccaya (Vimarin), Kaarma
(Vivaraa), who commented on Tantrasamuccaya, Svaragrma-
Vsudeva, who commented on Tantrasrasagraha and Prayogasra
are some of the known commentators of tantra texts produced in
Kerala. Among these, the contribution of Vsudeva deserves special
mention. In his commentary on the Tantrasrasagraha Vsudeva
describes in detail the ivapj in more than three hundred verses and
has used the famous eleventh-century aiva ritual manual, Somaam-
bhupaddhati, as this source (vakye skt somaambhpadia).
The daily routines of a dkita, pacvaraa worship for iva and
detailed agnikry are all shown in his crisp and clear poetic verses.
He also describes the aiva initiation in great detail. While texts writ-
ten after the nagurudevapaddhati have not treated the topic of
dk at all, this commentary, written after the period of the Tantrasa-
muccaya, reintroduced dk and took up the topic in detail.
Conclusion
From the above description of some of the paddhatis of Kerala
we can see that the dk ritual prescribed as a passage for salvation
became a process to bestow eligibility for pratih and the scope of
the ritual was also limited to mantropadea. We can also see that the
earlier paddhatis of Kerala dealt only with the aiva system, while the
later works dealt with a range of divinities without differentiating
between the aiva and the vaiava systems. But even though the
Kerala Brahmins worship in both aiva and vaiava temples, we can
assume from their day to day life and the customs that they follow that
they are much closer to the aiva system. The Taliparamba temple,
one of the earliest temples devoted to iva, is still venerated by all the
Kerala Brahmins. The karasmti or the Laghudharmaprakik, a
337 S. A. S. Sarma, The Eclectic Paddhatis of Kerala
manual describing the customs of the Kerala Brahmins, puts forward
on several occasions its customs and these are similar to those of the
aiva system, such as the prescription of snna (4.1:8), dantadhvana
with special instructions for a dkita (4.1:23; 4.1:34), rules for smear-
ing ashes (4.2:19-38), rules for making ashes (4.3:1-28), rules for col-
lecting ashes (4.4:1-17) etc. The following well-known verse may be
aptly applied to the Kerala Brahmins:
mahevare v jagatm adhvare
janrdane v jagadantartmani /
na vastubhedapratipattir asti me
tathpi bhaktis taruenduekhare //
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