The Saiva Literature PDF

The aiva Literature

Alexis Sanderson

Those engaged in the study of aivism have before them in manuscript

collections in the Indian subcontinent and around the world a great abun-
dance and variety of textual sources, providing a rich record of what ai-
vas of various persuasions were instructed to do and think as adherents of
their religion, beginning from the period between the Maurya and Gupta
empires and then increasing to a flood from the fifth century ad onwards,
when aivism emerges into view as the dominant faith of the Indian sub-
continent and large parts of Southeast Asia. During the last four decades
our knowledge of this literature and its connections with the related textual
traditions of Tantric Buddhism, Pcartrika Vaiavism, and the Jaina Ma-
ntrastra, has increased greatly through the study of the contents of these
collections by a growing number of scholars. The progress of this research
has been accelerated by two major undertakings. The first is the Nepal-
German Manuscript Preservation Project (19702002) and its continuation,
the Nepal-German Manuscript Cataloguing Project (2002), which, as a
result of an agreement between the German Research Council (Deutsche
Forschungsgemeinschaft) and the Government of Nepal, has microfilmed
and made readily accessible to scholars about 140,000 Nepalese and East-
Indian manuscripts preserved in the relative isolation and mild climate of the
Kathmandu valley, dating in the case of aiva manuscripts from the ninth
century onwards.1 The second is the collection amassed from the 1950s
onwards by the French Institute of Pondicherry (IFP) of 8600 predominantly
aiva South-Indian palm-leaf manuscripts and 1144 Devangar paper tran-
scripts, of which the latter, containing approximately 2000 texts, have in
recent years been scanned and made available on the internet,2 with images
of the former to follow. There are many other important collections with
substantial holdings of aiva manuscripts in India and in Europe. But the
task of mapping the literature in those collections has been facilitated by
the fact that these two major projects have enabled scholars to acquaint
themselves with some rapidity with large quantities of previously unknown
texts, or texts known only through citations, and so to identify and classify
more readily than might otherwise have been feasible the riches preserved
in these other libraries. The work is far from complete, but I offer here
1
See here fn. 183 on p. 49.
2
<http://muktalib7.org/IFP_ROOT/access_page.htm>.
2 Journal of Indological Studies, Nos. 24 & 25 (20122013)
as one who has been engaged in this research throughout this period my
present understanding of what the aiva literature preserved in these various
collections contains. I shall be comprehensive, in the sense that I shall cover
the literatures of all the major branches of the aiva tradition of which I am
aware; but I cannot attempt to be exhaustive by mentioning every work that I
have seen in all of these. For in the case of many of these branches, especially
those that developed or continued to develop from the twelfth century down
to the recent past, it is feasible to mention in a survey of this compass only the
major among the works that have reached us and, among minor and ancillary
texts, such as anonymous ritual handbooks and devotional hymns, only some
examples.3 My primary aim is to provide scholars with a chronologically
ordered map of the main divisions of the literature and their interlocking
religious contexts as they appear to me at present, reporting the regions in
which texts were composed where evidence is available.
Lay aivism
First there are texts followed by traditions of lay devotion to iva. They in-
clude in the aiva perspective all instruction for the propitiation of the Vedic
deity Rudra found in the Vedas and their ancillary corpora.4 But the principal
sources in this domain are the texts of what may be called the ivadharma
corpus after the work that is probably the earliest and precedes the others
in manuscripts that contain all or most of them. These are the ivadharma,
ivadharmottara, ivadharmasagraha, Ummahevarasavda, Uttaro-
ttaramahsavda, ivopaniad, Vasrasagraha, Dharmaputrik, and
Lalitavistara.5 They advocate the veneration of iva and the dedication of
a third of ones wealth to the support of his followers, the creation and
maintenance of temples and other aiva institutions, and donations thereto,6
promising the devotee success and security in this life and, after death, the
finite reward of ascension to the deitys paradise (ivaloka, rudraloka),
followed, once the merit that earned that reward has been exhausted, by the
3
I have excluded from consideration here surviving aiva textual materials that were produced
outside the subcontinent, on the islands of Java and Bali, and also the numerous belletristic works
whose narratives are taken from aiva mythology.
4
See Bhaa Nryaakaha on Mgendra, Vidypda 1.26 for this perspective and for examples
of such rauta rites in the corpora of all four Vedas.
5
These works, up to the Dharmaputrik, are found copied together in this order in numerous
early Nepalese palm-leaf manuscripts (e.g. ulc ms add. 1645, 1694, and 2102). The Lalitavistara,
not to be confused with the Buddhist text of this name, is found at the end of one of these (asb ms
g 4007). Outside Nepal we find manuscripts of the first two works, which are also those that are
quoted in learned aiva, brahmanical, and Jaina sources, usually transmitted independently, though
a manuscript of ad 1682/3 in the Bengali script (ulc ms add. 1599) contains both.
6
ivadharma N1 f. 3v6, N2 f. 34v23, K f. 32r12 (11.13): *vittt (K : vitts N1 : vitta N2) ttya-
bhgena prakurvta ivrcana | kurvta v tadardhena yato nitya hi jvita He should venerate
iva with a third of his wealth or [at the very least] with a sixth. For life is fleeting.
The aiva Literature (Alexis Sanderson) 3
most desirable of incarnations in the human world.7 They claim, moreover,

that the rewards of adherence extend in various degrees to the devotees
patriline and dependents.8
Also in this lay aiva domain are certain Puras, notably the Skandapu-
ra, Vyupura, Ligapura, Devpura, and ivapura, and a great
number of short compositions promoting aiva sacred sites (ivaketram,
ivyatanam) that have been given the status of scripture by attribution to
one of these, most commonly the Skandapura, often in large collections
covering whole regions. Thus we have, for example, a Himavatkhaa, a
Revkhaa, an Avantikhaa, a Sahydrikhaa, a Prabhsakhaa, a N-
garakhaa, a Kkhaa, and a Paurakhaa assigned to the Skanda-
.9 But perhaps even greater is the number of those that circulated locally
and were never redacted into larger wholes, their claim to scriptural status
being sustained by no more than an assertion in their colophons that they
are parts of some Pura. Examples are the Neplamhtmya attributed to
a Himavatkhaa of the Skandapura, the Pampmhtmya attributed to
a Hemakakhaa of the same, the mardakamhtmya attributed to a K-
verkhaa of the Padmapura,10 and the Ekaligamhtmya attributed to
the Vyupura. In some cases the loci of attribution appear to have had no
independent existence. Thus in Kashmir it was conventional to attribute such
compositions to the Bhgasahit or dipura, though no manuscripts
of works bearing these names have come to light, let alone manuscripts of
them containing these supposed parts.11
7
See, e.g., ivadharmottara N1 f. 44r12 (2.115116): mahvimnai rmadbhi sarvakmasam-
anvitai | krate parama kla rudraloke vyavasthita || tata klt kiti prpya rj bhavati
dhrmika | surpa sudvijo vpi sarvavidyrthapraga Established in the world of Rudra he sports
there for a vast period of time with splendid great aerial palaces provided with every object of desire.
Thereafter he returns to the earth and becomes a righteous monarch or a handsome brahmin who will
master the teachings of all branches of learning.
8
See, e.g., ivadharmottara N2 f. 47r23 (2.78c82): yvadakarasakhyna ivajnasya
pustake || 79 tvatkalpasahasri dt ivapure vaset | daa prvn samuddhtya daa vay
ca pacimn || 80 mtpitdharmapatn svarge sthpya iva vrajet | sntapuraparvra sarva-
bhtyasamanvita || 81 rj ivapura gacched vidydnaprabhvata | vimnaynai rmadbhi
sarvakmasamanvitai || 82 manoramyair asakhytai krate klam akayam A king who donates
a manuscript of a scripture of iva will dwell in the world of iva for as many thousands of aeons
as there are syllables in that text. After rescuing [from the hells] ten ascendants and ten descendants
in his patriline, and having established his parents and his chief wife in heaven, he will proceed to
[the world of] iva with the women of his household as his retinue, together with all his officers and
servants, through the power of his gift of knowledge; and [there] he will sport for time without end
with innumerable splendid, delightful, and palatial aerial vehicles that will be provided with every
object of desire.
9
See Skandapuraabi, Prolegomena, pp. 3, 8, and 10.
10
Dhuirj 1991, p. 1.
11
Indeed, the Vitastmhtmya, which extols the sacred sites of Kashmir along the course of
the river Jhelum (Skt. Vitast), though sometimes attributed in its colophons to the Bhgasa-
hit (Vitastmhtmya f. 75v8: iti rbhgasahity vitastmhtmye ; also Clauson 1912,
p. 618: blo, Stein mss 155 and 156), is in some manuscripts (Clauson 1912, p. 618: blo, Stein mss
Since this literature is composed for the laity, it is generally written in

undemanding Sanskrit that could be expected to be readily understood by
a larger public, but there is also much writing of this kind that recognizes
the limitation in this regard of even this simple form of the learned lingua
franca by adopting Tamil, Telugu, and other vernacular languages. As for the
ivadharma corpus, the same limitation prompts the ivadharmottara to rec-
ommend that it be taught to its audiences in the languages of their regions.12
The text probably envisages its being chanted in Sanskrit with each verse or
group of verses followed by an explanation in the vernacular. But it could
also be taken as advocating the production of translations. One survives: the
Tamil Civatarumttaram authored by Vedajna I in the sixteenth century.13
Initiatory aivism
Then there are the literatures of forms of aivism for initiates, which set
themselves far above that for the laity by offering the individual alone the
attainment of the non-finite goal of liberation (moka). This initiatory ai-
vism comprises (i) the systems of the Atimrga, namely those of the P-
crthika Pupatas (Atimrga I), the Lkulas, also known as Klamukhas
(Atimrga II), and the Kplikas, also known as Mahvratins or adherents
of the Somasiddhnta (Atimrga III), that arose in that order, (ii) those of
the Mantramrga or Tantric aivism that developed on the basis of the
second and third, coexisted with all three, and promised not only liberation
but also, for those initiates consecrated to office, the ability to accomplish
supernatural effects (siddhi) such as the averting or counteracting of calami-
ties (nti) and the warding off or destruction of enemies (abhicra),14 and
153, 154, and 252) assigned to a Kamrakhaa of the dipura.
12
ivadharmottara N2 f. 45r34 (2.3): sasktai prktair vkyair ya iyn anurpata |
deabhdyupyai ca bodhayet sa guru smta A Guru is one who conveys the meaning [of
the text to] his pupils in whatever manner is appropriate to them, using Sanskrit, Prakrit, or such
means as the regional languages.
13
On the Tamil Civatarumttaram see Ganesan 2009, pp. 3638.
14
In using the terms Atimrga and Mantramrga to denote these primary divisions of the aiva
scriptures (ivasanam) I am following the usage of the Nivsamukha (f. 2r34) and various later
scriptural sources (Kmika, Prvabhga 1.17c18b; Mgendra, Kriypda 8.7879; Paukarapra-
mevara quoted in Mgendravtti on Kriypda 8.7879; Svacchanda 11.43c45b; and Jayadratha-
ymala, aka 1, A f. 302r23 [35.72]: laukika vaidikdhytmam atimrgam athavam | phala-
bhedavibhinna ca stram eva tu pacadh [avam = pertaining to Mantras (au)]), which
give these as the two highest of the five levels into which they divide the body of religious injunction
relevant to aivas, namely (i) Laukika (mundane), merit-generating brahmanical religious practice
directed to the attainment of heaven (svarga), emphasizing the kind of lay aiva piety that is seen
in the ivadharma corpus as the means of reaching the highest of the heavens, namely that of iva
[ivaloka]), (ii) Vaidika, the vedadharma of the four disciplines (ram) of the Veda-student,
the married householder, the hermit, and the renouncer, aiming not only at heaven but also, through
the fourth discipline, at liberation, (iii) dhytmika, comprising the Skhya and Yoga systems, (iv)
Atimrga, and (v) Mantramrga.
The division of the Atimrga into three within this pentadic classification is attested in the
(iii) those of the predominantly kta Kulamrga, which offered the same
goals as the Mantramrga, but propagated distinct Kaula methods that have
more in common with the practices of Atimrga III than with those of the
Mantramrga and indeed, I propose, developed directly from that source,
preserving most of its distinctive features.15
Chronology
The dating of these traditions cannot be determined with any precision from
the available data; but we may say that the Atimrga preceded the Mantram-
rga, beginning probably no later than the second century ad16 and reaching
its third stage not later than the fifth,17 and that the Mantramrga and Kula-
Siddhntaprakik of Sarvtmaambhu, p. 6, A pp. 2122, B pp. 1617: tni ca stri pacavi-
dhni laukika vaidikam dhytmikam *atimrga mntra (AB : atimrgam amrga Ed.) ceti.
atimrga tu stra rudrapratni pupatakplamahvratni And these teachings are of
five kinds: Laukika, Vaidika, dhytmika, Atimrga, and Mantramrga. . As for the teachings of
the Atimrga, they are the [three bodies of teaching] promulgated by Rudra, [namely] the Pupata,
the Kplika, and the Mahvrata (= Lkula/Klamukha). It is also seen outside this pentadic
classification in the Mahbhairavamagal, which has reached us in a ninth-century Nepalese ms and
speaks of the highest revelation as comprising the aivasiddhnta with its three divisions (Madhyama
[= Saiddhntika], Vma, and Dakia) together with the Pcrthika (kaival), Lkula, and So-
masiddhnta (f. 4v24): *icchrpadhar (icch corr. : its Cod.) dev *icchsipravartan (icch
corr. : its Cod.) | tata s varate vc *stravr anekadh (conj. : stravir anekath Cod.) ||
prathama aivasiddhnta bhedatrayasamanvitam | kaival lkula caiva somasiddhntam eva ca.
My interpretation of this passage, according to which the non-Atimrgic revelation, here called the
aivasiddhnta with its three divisions, refers to the whole Mantramrga, rests on the fact that this
work is a satellite of the non-Saiddhntika Picumata/Brahmaymala, also called Ucchuma (f. 1v5
[v. 6]: [ucch]u[m][y]e mahtantre lakapddhike vibho | sarvatantrasya sro ya siddhntam
paripahyate), and that a distinguishing mark of that text is that it teaches this classification
into three streams (Madhyama [= Saiddhntika], Vma, and Dakia), for which see here p. 33.
My taking kaival to denote Atimrga I, more specifically the Pacrtha (as expounded in the
Pacrthabhya), rests on the fact that the term kevalrtha is used with this meaning in the
Pcrthika Yamaprakaraa, v. 21, the Tewar stone inscription of Gaykara (ad 1151), CII 4i:58,
v. 5c; and Sarvajnottara A f. 37r12. For the doctrine that while the Atimrga teaches only the
means of liberation the Mantramrga teaches both such means and the means of accomplishing
supernatural effects (siddhi) see Tantrloka 37.1416.
15
16
See D. R. Bhandarkar in the introduction to his edition of the Mathura pillar inscription of ad
380/381 (EI 21:1, pp. 57).
17
The earliest reference to the Kplikas (Atimrga III) may be that in Agastyasihas commentary
on the Jaina Dasaveyliyasutta, Gth 237, p. 232 (on followers of bad religious practices [kup-
saio]): ababhacrio kvliydayo rattavadayo ya sacay | evamdayo davvabhikkhavo
bhavati Insincere mendicants are, for example, non-celibate ascetics such as the Kplikas and
monks with abundant provisions such as the red-robed [Buddhists]). It will be the oldest if Paul
Dundas is accurate in claiming that this text can realistically be dated to around the fifth century
CE (2002, p. 6). However, if that date is based on the fact that Agastyasiha predates the council
convened by Devarddhigain at Valabh, at which the vetmbara Jaina canon is held to have
been finally fixed, then all will depend on the accuracy of the dating of that council. That has
been placed in 453 or 466, both dates being recorded by Jaina tradition. But it has recently been
demonstrated that these dates are first encountered in much later sources, the earliest dated in ad
1307, and then with a great deal of uncertainty as to the event to which they refer (Wiles 2006). In
mrga emerged thereafter, the earliest text of the former, the Nivsamla,
assignable to the period 45055018 and Mantramrgic learned exposition on
the basis of an already constituted corpus of scriptural texts in evidence not
later than the eighth century19 and at its height in both the Mantramrga and
the Kulamrga from the ninth to the twelfth.20 The earliest unambiguous
dateable evidence of the Kulamrga is from the early ninth century, in the
Haravijaya of the Kashmirian Ratnkara.21 There may be a reference to
followers of the Kulamrga in the description of the temple of the goddess
Vindhyavsin in the Prakrit Kvya Gaavaho of Vkpatirja, written in
the first half of the eighth century; but this is not beyond doubt.22
the first half of the sixth century we have a reference in the Bhatsahit of Varhamihira, which
mentions as a good omen the approach from a persons southwest of a cow, a person playing,
or a Kplika: usrkrakakplikgamo nairte samuddia (86.22ab). The Pusa chu tai jing
(Bodhisattva Womb Stra) translated by Zhu Fonian during the Later Chin
dynasty under the Yaos (ad 384417) refers to misguided ascetics who clothe themselves with bones
and make their food vessels out of bones (Taish 12:1044c1415), tr. Legittimo 2006, p. 57). This
could be taken as evidence of awareness of Atimrga III in the fourth century ad, were it not that the
practices described are also typical of Atimrga II.
The claim of Lorenzen (1991, pp. 1314) that a reference to ascetics carrying skull-bowls and
skull-staffs in the Buddhist Lalitavistara gives us evidence of Kplikas in the early centuries of the
Christian era rests, I surmise, on the fact that we have a Chinese translation of the Lalitavistara made
by the prolific Indo-Scythian translator Zhu Fahu (Dharmaraka) in ad 308. But it also rests
on the assumption that the passage in question, seen by Lorenzen in the Sanskrit text published on
the basis of late Nepalese mss, was already present in the text when it was translated by Zhu Fahu.
In fact Fahus text lacks the reference (and indeed all other aiva elements seen later), which appears
only in the translation of Dipoheluo (Divkara) completed in 683 or 685. The relevant
passages in the two translations are Taish 3:510c1127 (tr. Zhu Fahu), corresponding approximately
to Taish 3:580c22581a26 (tr. Dipoheluo) with the reference to skulls in the latter at 3:581a1011. I
am very grateful to Miyako Notake for her kind assistance in consulting the two Chinese translations
in order to ascertain whether, as I suspected, the reference to Kplikas is lacking in the earlier. In
any case this passage in the later translation could refer to followers of Atimrga II, since the use of
skull-bowls and skull-staffs is common to both Atimrga II and Atimrga III.
A mention of Kplikas in Yavanajtaka 62.25 would give a date much earlier than that attributed
to Agastyasiha if Pingree (1979) were right that the colophonic verses of this work tell us that
it was composed in [aka] 191, = ad 269/270. However, it has now been shown by Mak (2013),
confirming a doubt voiced by Falk (2012, p. 143, fn. 2), that there is no date here. To obtain it we
have to (i) believe that the author used the bhtasakhy system of rendering numerals in spite of the
fact that he does so nowhere else in this number-rich work, (ii) read nryakendumaydi- where
the manuscripts clearly read nryarkendumaydi-, a reading that conveys appropriate meaning as
it stands, and then, in order to obain the bhtasakhy number 191, (iii) accept Pingrees emendation
nryakendumitbda-, and (iv) accept that nryaa- in the compound denotes the digit 1 even
though this usage is not found anywhere else in bhtasakhy notation. In the light of this argument
we can now say only that the Yavanajtaka is earlier than the first dateable citations of it, which are
in Bhskaras commentary on the ryabhaya, composed in ad 629 (Mak 2013, p. 65).
18
Goodall and Isaacson 2007, p. 6.
19
I refer to the works of Sadyojyotis and Bhaspati, for whose dating see here fn. 55 on p. 15.
20
Sanderson 2007b.
21
Haravijaya 47.9699 in the context of the Trika (see also 47.112); see Sanderson 2001, pp. 18
19, fn. 21
22
Gaavaho v. 319, in the hymn to the goddess Vindhyavsin: visasijjantamahpasudasa-
The literature of lay devotion began when the Atimrga was already
established and continued to grow after the emergence of the Mantramrga.
It might be assumed that it was produced by adherents of the initiatory
traditions for the guidance of their uninitiated followers. However, while
these texts show some awareness of the initiatory traditions, either of the
Atimrga alone or of both that and the Mantramrga, and while the initiatory
traditions promoted this literature as valid prescription for their lay follow-
ers, divergences in matters of doctrine argue against the assumption that they
themselves produced it. It is rather the product of an old and widespread
tradition that the initiatory systems acknowledged when they rose to promi-
asabhamaparopparrh | gayae cciya gadhai kuati kalaro The Kaula women

seem to form a shrine for you in the air as they clamber over each other in their excitement at the
sight of a human sacrificial victim being carved up. I cited this verse in Sanderson 2001 (p. 11
and fn. 9) as the earliest evidence of the Kulamrga, taking Pkt. kala- to be Pkt. for Skt. kaula- in
the meaning follower of the Kula[mrga]. But it is less than certain that this is what is intended
here. The form kala- (rather than kola-) for Skt. kaula- is seen in this sense in the tenth-century
Apabhraa Mahpura 79.7.5 (appa abari sajoyamu kalu vi bhva mahumukkau |
icceyai susiri sivattu thava pasumsu kh mahu shu piba Gazing into the void the Kaula too
meditates, his understanding lost through wine. He installs ivahood in the sheath [of the vagina]),
devoid of consciousness [though that is]. He eats the flesh of animals and drinks alcoholic liquor).
But it is a commonplace in descriptions of the cult of this wild goddess that her devotees are said to be
the indigenous forest-dwellers of the region; the scene depicted here seems more appropriate to them
than to Kaula women, that is to say, to the wives of Kaula initiates or women who are themselves
Kaula initiates; and the forest-dwellers inhabiting the hilly regions of central India within which the
temple of Vindhyavsin was located are the tribal people now called Kols (Skt. kol [Agnipura
277.3]). When Sanskrit and Prakrit sources speak of her tribal worshippers they identify them
as abaras (Gaavaho v. 336 and 338, Haravijaya 47.41, 47.152; Kathsaritsgara 55.220; and
Bhatkathmajar 9.436439), Pulindas, or Bhillas, these ethnonyms being used interchangeably
(Kathsaritsgara 55.220, 72.34, 101.283284). But abara is a generic term that includes the Kols
within its reference (Mazumdar 1927, p. 26) and the Kol tribes themselves preserve the memory of
this name (Thapar 2000, p. 249). It is at least possible, therefore, that it is Kol women that are being
referred to here as kalaro.
As for the date of the Gaavaho, its author Vkpatirja was a poet of the court of Yaovarman
of Kanyakubja and a pupil of the dramatist Bhavabhti (Gaavaho v. 799), and this Yaovarman
is very probably the ruler Yishafumo [Yeshufamo] mentioned in the encyclopaedia Cefu
yuangui of ad 10051013 (Ch. 971, p. 9r; tr. Chavannes 1903, pp. 53 and 100) in a
passage cited from the Jiu Tangshu (Old History of the Tang) as a king of central India
who sent a Buddhist monk to pay homage to the Chinese court in ad 731. This identification was
proposed by Pauthier (1840, p. 66, n. 1) in his translation of a section on India containing this
notice in the Gujin tushu jicheng (Complete Collection of Pictures and Books of Old
and Modern Times) of ad 17261728, and accepted by Lvi (Lvi and Chavannes 1895, p. 353,
fn.) and Chavannes (1903, p. 53, fn. 2). According to Kalhaa (Rjataragii 4.131145), who
reports Yaovarmans association with Vkpati and Bhavabhti (4.144), Yaovarman was dethroned
by Muktpa-Lalitditya of Kashmir (r. c. 725c. 762), an event that probably occurred about 740
745 (Smith 1908, p. 777). His rule must have begun at some time before his embassy to China in ad
731. The year 728 has been proposed (Smith 1908, p. 784) on the sole ground that the embassy is
likely to have occurred shortly after his accession. No epigraphical evidence enables us to date his
reign more precisely, there being only one inscription, excavated at Nland and undated, that can be
assigned to it (EI 20:2).
nence, just as they took over pre-existing aiva temple cults.23
The Atimrga
The corpus of texts known to us from the Atimrga is small. From the P-
crthika Pupatas (Atimrga I) we have their foundational text, the Pac-
rtha or Pupatastra, probably much the earliest of our texts of initiatory
aivism, perhaps of the second century ad,24 containing practical religious
instruction and the Mantras of this system, with the commentary (Pacrtha-
bhya) of Kauinya. The latter, poorly transmited in three manuscripts
of which only one is complete,25 was probably composed at some time
between ad 400 and 550.26 We also have five short verse-texts. Of these the
Saskravidhi, the Ptravidhi, the Pryacittavidhi, and the Anteividhi,
which have come down to us in a single manuscript,27 are devoted as their
titles reveal to the procedure of the initiation ceremony, rules concerning the
ascetics begging bowl, penances, and the procedures for the disposal of the
dead, principally burial. The fifth, the Gaakrik, arranges the various key
elements of the teaching pertaining to initiation and the stages of the post-
initiatory discipline contained in the Pacrthabhya under nine sets (ga-
) of items, comprising eight pentads and one triad. This too, together with
a commentary, the Ratnak, has reached us through a single manuscript,
which was preserved by good fortune in a bundle of Jaina texts in a Jaina
library in Pan.28
I consider it probable that these five texts, like the Pacrtha, were
taught as revelation rather than as works of human scholarship. For the
Sanskrit of the Gaakrik and the four -vidhi texts does not conform to
the norms expected of writing claimed by authors as their own. Rather its
transgressions of the rules of the grammarians associate it with the Aia
register of Sanskrit seen in the surviving early aiva scriptures of the Man-
tramrga.29 In support of the position that the Gaakrik was considered
23
For evidence that the aiva temple cults were a phenomenon that the initiatory traditions
appropriated rather than created see Sanderson 2004, pp. 435444.
24
For this date see here p. 5.
25
See Bisschop 2005 for an account of the three manuscripts.
26
See Hara 1966, pp. 129130.
27
They were discovered in the Nepalese National Archives by Professor Diwakar Acharya (Kyoto)
in an undated palm-leaf manuscript (nak 1-736, ngmpp b 32/12) whose contents were well concealed
since it had been listed under the incomplete and inadequately specific title Dkvidhi. He opines
that the manuscript is written in Maharashtra-style Devangar script of around the middle of the
fourteenth century (Acharya 2007, pp. 2729).
28
The contents of this manuscript bundle are described in Gandhi 1937, pp. 35 (ms 3). He reports
that it contains 159 folios, and that the Pcrthika Pupata works occupy ff. 128159.
29
Note, for example, tri vttaya (Gaakrik 2d, for tisro vttaya), ajnahny adharmasya h-
nir (ibid. 4ab, for ajnahnir adharmasya hnir), parigrahet (Saskravidhi 13c, for parighyt),
nivedta (ibid. 34c, for nivedayet), lepya-m-varam (ibid. 61d, for lepyevaram), drd ghya
(Ptravidhi 2a, for drd ghtv), tad ghed (ibid. 46c, for tad ghyd), ghd gha paryaanto
to be scripture rather than mere human exegesis we may also cite the fact
that the author of the commentary on the text presents it as the answer
given to a question of a disciple that begins with the words Is it the case,
O Bhagavat ?.30 For this is how Kauinya introduces the Pacrtha
in his Pacrthabhya, as the answer given by iva as the first teacher
(named Lakula in later sources) to a question by Kuika, his first disciple,
which begins with the words O Bhagavat, is there or is there not a definitive
removing of all these forms of suffering?.31 This strongly suggests that the
author of the Ratnak considered the propagation of the Gaakrik to be
on a par with that of the Pacrtha. Furthermore, the Pryacittavidhi is said
in its first colophon to have been taught by the Venerable Grgya.32 This
attribution may be to the Grgya who was the second of the four disciples of
Lakula held to have been the progenitors of the four Pcrthika lineages
(gotram).33 This is consistent with a belief that the text is revelation, since a
tradition seen in the earliest Skandapura holds that these four were created
from the four faces of iva and instructed to take birth in the world for the
salvation of brahmins.34 It is further supported by the colophons expression
taught by (-upadia) as opposed to composed by (-viracita) or the like.
Four other small Pcrthika works are contained in the bundle of Jaina
manuscripts that contains the Gaakrik and its commentary. The first
comprises twenty-one verses on the universal ethical principles (yam) of
the Pcrthikas following the Pacrthabhya, and the second, in thirteen
verses, follows obeisance to the twenty-eight incarnations of Rudra, from
veta to Lakula, with a prayer to the last that the author may master his doc-
trine. Both inform us that they are the work of an otherwise unknown ascetic
(ibid. 52a, for ghd gha paryaan), vidvso (ibid. 60b, for vidvn), nitya so vidhim caret
(Pryacittavidhi f. 13r2, for nitya sa vidhim caret), div retodgame jte (ibid. f. 14r5, for div reta-
udgame jte), labdhcryapada yena (Anteividhi 8c, for labdham cryapada yena), yuktir-
gamagarhitam (ibid. 11d, for yuktygamagarhitam), aya patha (ibid. 15d, for aya panth),
svaireopari *param (conj. : parim Ed.) (ibid. 25d, for svaira-upari param), and iropari (ibid.
34d, for ira-upari).
In referring to such forms as Aia, meaning proper to God or uttered by God I am adopting the
practice of Kemarja and Jayaratha, who speak of the few such forms that have survived the linguistic
upgrading characteristic of the Kashmirian transmissions as aia- (or aivara-), most commonly with
the phrase ity aia pha; see, e.g., Svacchandoddyota on 3.17, 4.234, 4.384, 4.530, 5.64, 6.49,
7.30, and 9.68, Netroddyota on 6.49, and Vmakevarmatavivaraa on 4.43.
30
Ratnak, p. 2, l. 7: ki nu bhagavan pacrthoktasamastaniyognupland eva dukhnta
prpyata iti.
31
Pacrthabhya p. 4: iya pavn bhagavan kim etem sarvadukhnm aikntiko tya-
nto vyapoho sty uta neti.
32
Pryacittavidhi f. 13v5: iti grgyapdopadia<> *pryacittasabandhdhyya sampta
(pryacitta corr. : pryacitta Cod.).
33
EI 1:32, vv. 1617 (the Cintra Praasti from Somnthpattan).The lineage of Grgya is the
only one membership of which is claimed in an inscription (ibid., v. 19ab: *grgeyagotrbharaa
[grgeya corr. : grgyeya Ed.] babhva sthndhipa krtikarinm).
34
Skandapurab 167.128c133.
called Viuddhamuni. The third, in twenty-six ry verses, summarizes,

without indication of authorship, what Kauinya teaches in the Pacr-
thabhya on the nature of iva/Rudra as the cause (kraam) of all things,
the first of the five topics (padrtha, artha) that give the foundational
text its name (Pacrtha) and thereby its followers theirs (Pcrthika).
This is only the first part of a work that summarized the teaching of the
Pacrthabhya on all five topics, namely the Cause (kraam), the Effect
(kryam), the Observance (vidhi), Union (yoga), and the End of Suffering
(dukhnta).35 The fourth is a hymn of seven verses in which Rudra is
invoked under twenty-one names followed by instruction to the reader that
the recitation of these names or even one of them at the end of his worship
will lead him to iva when he dies and the information that this teaching
was given by Rudra in the Skandapura at the request of Gaur, followed
by a verse of obeisance to the Goddess as the Gnosis of the Pacrtha
(pacrthavidy).36
Apart from these sources we have in the Mantramrgas Nivsamukha
a brief versified account of Atimrga I based on the instructional parts of the
Pacrtha37 with the addition of a rule that one should offer iva only flow-
ers that have withered and fallen to the ground,38 and another in a Puric
work from Karnataka, the Pampmhtmya, which incorporates a modified
version of the eight verses of the Gaakrik and elaborates the discipline
following our known sources,39 but also provides revealing information not
found in those, notably that when in the last stage of the Pcrthikas ascetic
discipline he retires to die in a cremation-ground, it is envisaged that he
35
This is apparent from the first line: ivabhavavidhisyujya siddhi cha samsato vakye
I shall expound in brief iva (= kraam), the world (= kryam), the observance (vidhi), union
(= yoga), and the attainment of the goal (= dukhnta). Cf. Pacrthabhya, p. 6, ll. 2121:
eva *sadukhnt [em. : sadukhnta Ed.] krya kraa yogo vidhir iti pacaiva padrth
samsata uddi Thus there are five topics of instruction that have been briefly announced, namely
the Cause, the Effect, Union, and Observance, together with the End of Suffering.
36
These four passages have been published by Dalal in an appendix to his edition of the
Gaakrik and its commentary.
37
Nivsamukha 4.69b87a (f. 17r3v2).
38
Nivsamukha f. 17r4 (4.72): ekavso hy avso v dakimrtim rita | surapatitai
pupair devadeva samar[cayet]. Cf. Pacrtha 1.911: -opatihet, mahdevasya dakimrte,
ekavs, avs v. The purpose of this requirement that the ascetic should worship with fallen
flowers is evidently the avoidance of the sin of injuring sentient beings (ahis), a principle much
stressed in the Pacrthabhya. It appears also in the Devklottara (v. 71ab: svayapatitapupais
tu kartavya ivapjanam). That plants are sentient beings and that therefore ascetics should avoid
harming them is one of a number of notions that the Pcrthikas shared with and probably adopted
from the Jainas; see, e.g., Dasaveyliyasutta 6.9 (p. 144): jvati loe p tas aduva thvar | te
ja aja v a hae o vi ghtae He should not kill or cause to be killed, wittingly or
unwittingly, any living being in the world, whether animal or plant.
39
Pampmhtmya, Adhyyas 1112. Adhyya 11 covers the ascetic discipline as set out in the
Pacrthabhya and Gaakrik. Adhyya 12 is the Pryacittavidhi, a treatment of penances that
has much in common with the Pcrthika Pryacittavidhi of Grgya and may well have drawn on
it.
will do so by ending his life through Yoga, by extracting his soul from
his body through meditation, a practice only alluded to in the Pacrtha
and its commentary but much stressed in the Mantramrga, particularly in
the Matagapramevara, which in its prescriptions for ascetic initiates
perpetuates the discipline of the Atimrga.40
Pcrthika tradition is also reflected in a number of Puric works.
These are of uncertain value as evidence of properly Pcrthika beliefs
and practices, representing rather modifications through accommodation to
brahmanical orthopraxy. But the Pampmhtmya is exceptional in this
regard, as is the earliest, and probably original Skandapura, a work whose
first redaction, in North India, was probably produced within the period ad
550650, and which reaches us in manuscripts of which the earliest was
penned in ad 810/811.41 For this contains valuable traditions concerning
the early history of this form of aivism, its lineages, and sacred sites.42
As for the scriptures of Atimrga II, we have, apart from their titles,
only a few verses quoted from one of them, the Pacrthaprama, in a
Mantramrgic commentary.43 Knowledge of the textual prescriptions of this
tradition can be gained at present only from the account of it given in the Ma-
ntramrgas Nivsamukha and from scattered remarks in other sources.44
We also have an account in the Pampmhtmya; but this, being secondary,
is of uncertain reliability in the absence of more detailed primary sources.
The situation with the Kplika/Mahvratin tradition of Atimrga III,
also known as the Somasiddhnta, is much the same, though it is now clear
that much of its practice was carried forward into the more antinomian tradi-
tions of the Mantramrga and Kulamrga45 and that with it may have come
textual material of which some, such as the Yoginsacra incorporated in
40
This stage, that of cutting [the connection of the soul with the body] (chedvasth), is covered in
Pampmhtmya, Adhyya 11.55c63b. The related material in the Matagapramevara to which
I refer is Carypda 9.3032, which prescribes Yogic suicide in a cremation ground in its chapter
devoted to what it calls the rudravratam, which is evidently modelled on the Pcrthika ascetic
discipline, and Yogapda 7.4148, which details the practice. On the Atimrgic character of this
rudravratam see Sanderson 2006a, pp. 202208, which gives a critical edition and translation of
Carypda 9.113 and 9.1832.
41
On the date of this Skandapura see Yokochi 2013a, pp. 5458; also Yokochi 1999, p. 68;
Bisschop 2006, pp. 14 and 33. On the North-Indian origin of the Nepalese recension seen in the
earliest surviving mss see Yokochi 2013a, pp. 4850. On the date of the oldest of these mss see
Adriaensen, Bakker, and Isaacson 1998, p. 5; Yokochi 2013a, p. 3, fn. 1, pointing out that the
date is 10 March ad 810 if the year (Savat 234 of the era of Mnadeva/Auvarman) is current and
811 if it is expired.
42
Skandapurab 167.118149 (on the sacred site Krohaa), 182c183b (on the existence of eight
Pupata sites in Magadha). The work ends (Adhyyas 174183, = Skandapurakb vol. 2, pp. 939
984) with a detailed account of a version of Pupata meditation practice.
43
For the Lkula scriptures known as the Pramas and this solitary quotation see Sanderson
2006a, pp. 169176.
44
See Sanderson 2006a, pp. 163184, 188199.
45
the Jayadrathaymala, may have undergone little redactional modification.

Here too we have a secondary source of uncertain value in the Pampmh-
tmya.
In the prescriptive evidence of the Atimrga the emphasis is on medi-
tative absorption in the deity and counter-cultural asceticism, that is to say,
on practices that draw their strength and appeal from their contravention
of the norms of conduct imposed by the dominant, brahmanical culture.
Nonetheless this is transcendence from within. For initiation and thence the
practice of the discipline are stated in our sources to be accessible only to
brahmins and only to those who have duly passed through the ceremony that
qualifies a boy to begin the study of the Veda.46 This requirement excludes
women, though we have epigraphic evidence in an inscription of ad 1208/9
from Mt. bu that this exclusion was not always enforced.47
The Mantramrga
In the texts of the Mantramrga access is extended to iva-devotees in all
the four caste-classes (vara),48 and also to women, though in the last
case usually only as passive beneficiaries of initiation rather than as active
initiates with access to office. By passive beneficiaries I mean those who
have received the form of initiation termed without seed (nirbj dk), in
which the destruction of the souls bonds effected by the ritual is made to
include that of the post-initiatory discipline (samayapa). Such persons
are promised the benefit of initiation, namely liberation at death, but freed
of the inconvenience of the ritual obligations that bind ordinary initiates.
They are passive beneficiaries, then, in the sense that they do not have to
do what ordinary initiates do. They are expected instead to maintain the
duties they had as lay aivas before their initiation.49 Moreover, although
meditation and asceticism are carried over into these texts it is the prescrip-
tion of ritual that now dominates; and this comprises not only ritual worship
as the regular duty of initiates but also, and more crucially, the ritual of
initiation itself (dk), which, greatly elaborated, is promoted as the means
46
For Atimrga I see, e.g., Pacrtha 4.20, Pacrthabhya thereon p. 106, ll. 1718 and p. 8,
ll. 59, Skandapurab 167.115, 117, 120, 130, and EI 30:3 (Pl inscription of Guhila Arisiha
ad 1116), v. 15. In the case of the Klamukhas (Atimrga II) we have only the testimony of the
Pampmhtmya (Uttarabhga 15 [Klmukhamatanirpaa], v. 34b).
47
IA 11, pp. 220223.
48
On the caste-inclusivity of the Mantramrga see Sanderson 2009a, pp. 284301 and Sander-
son 2009b.
49
I say women were usually only passive beneficiaries of initiation, because there is an exception.
The Bhatklottara, a late Saiddhntika scripture, probably composed/compiled c. ad 900 and in
Kashmir, does introduce in its Gaurygapaala (ff. 111r2118v1) a form of initiation through which
women as well as men may become active in the Mantramrga, though women are still barred
from appointment as officiants and are strictly enjoined not to allow their duties as initiates to take
precedence over their duties to their husbands. This is an initiation into the cult of ivas consort
Gaur.
by which iva himself chooses to destroy the bonds of souls ripe for lib-
eration, acting through the person of his consecrated officiants (crya,
guru), who alone are empowered to perform the ritual. This shift justifies
the giving of initiation to devotees such as women, and also to rulers, who
by reason of their duties of governance are not able thereafter to take on
any additional ritual commitments. Only for others was initiation promoted
as both liberating and qualificatory. The substantial rewards bestowed on
officiants for performing such initiations for kings was no doubt among the
principal drivers of the growth and spread of the Mantramrgas institutions.
In addition the literature sets out rituals for the installation (pratih) of
Ligas, other substrates of worship, and the temples that enshrine them, and
for the accomplishment of the supernatural effects mentioned above.50
The Saiddhntika Scriptures

The Mantramrga comprises two main divisions. The first of these came
to call itself the Siddhnta (the definitive doctrine). Its texts dominate the
prescription of the more visible domains of the Mantramrga, presenting
its officiants as performing the consecration of Ligas and temples where
worship was to be performed for the collective benefit of all, holding office
as the superintendents of the monasteries (maha) commonly attached to
them, and taking the office of the Kings Preceptor (rjaguru), offering the
monarch the benefit of aiva initiation and consecrating him in his office in
a aiva variant of the brahmanical ceremony of royal consecration (rjy-
bhieka), thus promoting its officiants as vital to the welfare of the whole
society.
Of its early scriptures those that survive completely or substantially are
the Nivsa corpus (Nivsamukha, Nivsamla, Nivsanaya, Nivso-
ttara, Nivsaguhya, and Nivsakrik, the last including the Dkottara),
various texts that are or claim to be redactions of the Klottara (Jnapa-
cik, atika, Srdhaatika, Dviatika, Srdhatriatika, Saptaatika, Tra-
yodaaatika, and Bhatklottara), the Sarvajnottara, the Pramevara
(Paukarapramevara), the Svyambhuvastrasagraha, the Rauravas-
trasagraha, the Matagapramevara, the Kiraa, the Mgendra, and the
Parkhya. These scriptural sources are supplemented by two digests, the
Pryacittasamuccaya of Hdayaiva51 and the Nitydisagraha of Taka-
50
See here p. 4.
51
For the date of this compendiumthe earliest known manuscript is of ad 1157/8see Sander-
son 2001, pp. 24, fn. 1. Verses found at the end of the work and edited in Sanderson 2001 (p. 3)
tell us that its author, the ascetic Hdayaiva, was the disciple of a certain varaiva, described
as venerated [as their Guru] by several great kings (jagatpatibhir npai pjitapdapakaja), an
initiate in the spiritual lineage of an ascetic popularly known as Lambakarawe are not given his
initiation namewho had moved from the [A]raipadraka monastery (at Ranod, 2504 N 7752 E,
in the old state of Gwalior) to the Gorika monastery in the Paramra capital Dhr in Mlava (Dhar
in Malwa, Madhya Pradesh, 2236 N 7518 E), a distance of about 350 km to the SW across the
kavarta, which preserve for us passages of several scriptures of the Man-

tramrga that have not otherwise reached us, both Saiddhntika and non-
Saiddhntika.52
The Saiddhntika Exegesis

We also have a body of learned exegesis on some of these works. On the
doctrinal chapters of the Svyambhuvastrasagraha we have a running
Vindhyas, and there performed the aiva initiation of the Paramra king Syaka. This is probably
the Syaka of that dynasty whose three known inscriptions are copper-plate grants issued in ad 949
and 969 (IIP 13), with the first known grant of his successor Vkpatirja II (IIP 4) issued in 974.
It is possible that the king in question was an earlier ruler of this name mentioned in the Udepur
Praasti of Paramra Udayditya (EI 2:28, IIP 21). That, after naming Upendrarja as the founder
of the dynasty, lists as his successors Vairisiha (I), Syaka (I), Vkpatirja (I), Vairisiha (II),
alias Vajraa, Haradeva (alias Syaka [II]), and Vkpatirja (II), followed by Sindhurja, Bhojadeva,
and Udayditya. If this Syaka I was the king initiated by Lambakara, then the date of the latter
would be pushed back in time, perhaps as far as the ninth century. However, there are reasons to
doubt the historicity of this Syaka I. No other source, epigraphic or literary, mentions him. The
panegyric of the dynasty given by Padmagupta in the Mahkvya Navashaskacarita begins
its continuous genealogy only with Vkpatirja (I), but does at least report that there were kings
who ruled between the founder Upendra and this king, saying that Vkpatirja (I) became king
when Upendra and others after him had passed away (11.80: tasmin gate narendreu tadanyeu
gateu ca | tatra vkpatirjkhya prthivendur ajyata); and the land-grants of Syaka (II) (IIP 1
2) begin their genealogy from Bappaiparja (Vkpatirja I) ( Vairisiha Syaka [II]) without
referring to any early rulers in the line. This silence is not evidence of absence since the Paramra
inscriptions usually do not report the genealogy of the issuing king for more than the three preceding
reigns. Thus, for example, the grants of Bhoja (IIP 815, 18) go back only to Syaka (II) (
Vkpatirja II Sindhurja Bhoja). More troubling in this regard is the fact that the grants of
Vkpatirja (II) (IIP 49) give the genealogy as follows: Karja Vairisiha (II) Syaka (II)
Vkpatirja II, admitting no king between the founder and Vairisiha II. All this suggests confusion
and indeed contradiction unless Vkpatirja was Karja/Upendrarja under another name. It is
difficult therefore not to suspect that a gap has been opened after the supposed founder to push the
line further back in time and that this gap has been filled in the Udepur Praasti with doubles of
Vkpatirja Is two successors, Vairisiha and Syaka, thus creating two successive triads with the
same names. If, then, Lambakara was the initiation Guru of Syaka II, the only Syaka for whom
we have solid evidence, we can determine the date of Hdayaivas Pryacittasamuccaya within
tolerably narrow limits. For Hdayaiva, we are told, was the successor of varaiva and the latter was
in the spiritual line of this Lambakara (tatsantatau). varaiva must therefore have been separated
from Lambakara by at least two generations. Hdayaiva, then, is unlikely to have been active before
the eleventh century. The Nepalese manuscript of ad 1157/8 sets the lower limit.
I say that Hdayaiva was probably of Mlava because although it is possible that the spiritual
descendants of Lambakara had moved elsewhere by the time of Hdayaiva, the emphasis placed
on the Gorika monastery and the absence of any mention of relocation makes this unlikely. To my
knowledge the Gorika monastery has not been mentioned in any other source.
52
See Sanderson 2001, p. 4 for a list of the scriptures excerpted by Hdayaiva and 2007b, p. 387,
fn. 517 for a list of the scriptures and a number of lost Paddhatis excerpted by Rjnaka Takakavarta.
The latters digest covers the regular, desiderative, and incidental rituals (nityakarma, kmyakarma,
and naimittikakarma), but not those incidental ceremonies peculiar to officiants, namely initiation
(dk), consecration (abhieka), and the installation of substrates of worship (pratih). Concerning
the date of Takakavarta I can say only that he postdates the latest of the dateable authors that he cites.
This is Somaambhu, the author of the mid-eleventh-century Kriykakramval; see Sanderson
2007b, pp. 420421.
prose commentary, the Svyambhuvavtti, by Sadyojyotis, also known as

Kheabla or Kheanandana, and on those of the Rauravastrasagraha
we have the following parts of a commentary (Rauravavtti) in verse by the
same author, transmitted to us as independent treatises: the Bhogakrik, the
Mokakrik, and the Paramokanirsakrik. We also have his Tattvatra-
yaniraya and Tattvasagraha, in which he sets out Saiddhntika ontology
following, according to a later authority, the Svyambhuvastrasagraha
and Rauravastrasagraha respectively,53 and the Narevarapark, a sys-
tematic philosophical treatise in which he formulates his understanding of
the Siddhntas doctrines of the soul and God without explicit dependence
on any individual scripture. A near contemporary, Bhaspati, wrote a Rau-
ravavrttika, a commentary in verse on the Rauravastrasagraha, and
the ivatanu, a verse treatise of unknown scriptural affiliation. But of these
two works we now have only citations in the works of others. We have no
evidence of where either of these early commentators was active.54 As for
their date, both lived before the ninth century, probably within the period
ad 675750.55
From the Kashmirian Bhaa Nryaakaha we have an exhaustive
commentary on the Mgendra. We know that he also wrote a sub-commentary
(-tippaaka) on Sadyojyotis Svyambhuvavtti and a long commentary (b-
hak) called the aranni on the same authors Tattvasagraha;56 but as
yet no manuscript of either has been located.
From his son Bhaa Rmakaha we have elaborate prose commentaries
on the doctrinal chapters of the Kiraa and on the Srdhatriatika recension
of the Klottara and the Matagapramevara, these covering the whole
of those Tantras and therefore not only doctrine (jnam) but also ritual
(kriy), meditation (yoga), and ascetic discipline (cary). We also have his
prose commentaries on four of the works of Sadyojyotis: the Mokakrik,
the Paramokanirsakrik, the Tattvatrayaniraya, and the Narevarapa-
rk. The last of these, the Narevaraparkpraka, is a work of rigorous
philosophical argument in which Rmakaha attempts to establish Sadyo-
53
That the Tattvatrayaniraya treats the ontology of the Svyambhuvastrasagraha is stated by
Aghoraiva in his commentary on Tattvatrayaniraya, v. 2. It has been pointed out (Goodall et
al. 2008, pp. 315316) that although this connection is plausible and although Sadyojyotis may be
implying it when he refers to himself in the final verse as the author of the Svyambhuvavtti, there
is no clear evidence that Aghoraivas judgement is correct.
54
N. R. Bhatt asserts that Sadyojyotis was a Kashmirian (1977, p. xl: kmryeu sadyojyotipra-
bhtidvityarmakahaparyantcryeu, as does Davis (2000, pp. 191192). This appears to be
based on no more than the fact that the earliest of the other Saiddhntikas whose works have reached
us were Kashmirians.
55
See Sanderson 2006b, pp. 4579, showing that the works of both Sadyojyotis and Bhaspati
were familiar to the Kashmirian poet Ratnkara (and his audience) c. 830, and arguing that Sadyojyo-
tis was active after about 675 and before about 725 with Bhaspati perhaps a little later, up to c. 750.
For evidence that they knew these three Saiddhntika scriptures see there pp. 4656 and 7778.
56
Sanderson 2006b, p. 48.
jyotis Siddhnta against the positions of the Buddhists and others.57 He

also composed a commentary on the Svyambhuvastrasagraha (Svya-
mbhuvoddyota), but no manuscript of this has surfaced.58 These two Kash-
mirian authors, father and son, were active in Kashmir and neighbouring
Drvbhisra during the second half of the tenth century.59
Two other Saiddhntika treatises in verse have been transmitted from
the period up to the twelfth century: the Ratnatrayapark of rkaha
and the Tattvapraka of King Bhojadeva. rkaha has been assumed to
be a Kashmirian and to have been a predecessor in the teaching lineage
that produced Bhaa Nryaakaha and Bhaa Rmakaha. But there
is no evidence that supports or refutes either claim.60 If the King Bhojadeva
to whom the Tattvapraksa is attributed is, as seems probable, the Mah-
rjdhirja Bhojadeva to whom an important Saiddhntika Paddhati, the
Siddhntasrapaddhati, is attributed, then this work is a product of Mlava
and the first half of the eleventh century.61
From Aghoraiva, a South-Indian scholar active in Cidambaram around
the middle of the twelfth century, who perpetuated the exegetical tradition
of Bhaa Nryaakaha and Bhaa Rmakaha, we have the Mgendra-
vttidpik, his sub-commentary on Bhaa Nryaakahas commentary
on the Mgendra, commentaries on the Dviatika recension of the Klo-
ttara, the doctrinal chapters of the Sarvajnottara, the Bhogakrik and
Tattvatrayaniraya of Sadyojyotis, the Ratnatrayapark of rkaha, the
Tattvapraka of Bhojadevathis provides the only firm limit for the date
of the last two works, and the Ndakrik of Bhaa Rmakaha, twenty-
five verses extracted from the latters commentary on 1.5ab of the Srdha-
triatika recension of the Klottara.
We also have in a single South-Indian manuscript a commentary called
57
On the philosophical content of this text see Watson 2006, focusing in particular on Rmaka-
has defense of his doctrine of the self against the Buddhist no-self doctrine.
58
See Sanderson 2006b, p. 41.
59
For the evidence of their date see Sanderson 2006b, pp. 4445. On Bhaa Rmakahas
connection with Drvbhisra, a tract under Kashmirs control comprising the lower and middle hills
between the Vitast (Jhelum) and the Candrabhg (Chenab), see Goodall et al. 2008, p. 312. There
is, however, no doubt that he was a Kashmirian, since he tells us so in the colophonic verses of his
Tattvatrayanirayavivti (kmrikabhaarmakahena).
60
See Sanderson 2006b, pp. 4144.
61
The Paramra king Mahrjdhirja Bhoja (Bhojadeva, Bhojarja) is commonly stated to have
ruled c. 1000c. 1055 in keeping with a verse quoted in the Prabandhacintmai (ad 1304) of the
Jaina Merutuga. This prophesizes that Bhojas reign over the Deccan and Gaua will last for fifty-
five years, seven months, and three days (p. 22, l. 7: pacat paca vari ms sapta dinatra-
yam | bhoktavya bhojarjena sagaua dakipatham). The available hard evidence, however,
which neither contradicts nor verifies this claim, is that the earliest of his known dated inscriptions
is of ad 1011 (IIP 8) and the latest of ad 1046 (IIP 16), and that the latest known inscription of his
immediate predecessor Vkpati is of ad 986 (IIP 7) and the first of his successor Jayasiha of ad
1056 (IIP 19).
Blabodhin on some chapters of the doctrinal section (Jnaka) of the

Kiraa by an author who is identified in the colophon of the first chapter
as Aghoraiva, in those of the rest as Vykhynikcrya, and in the closing
verses before the last as Siharja, son of Kmarpea and pupil of Nlaka-
ha,62 the pupil of a pupil of a Guru at mardakapura (Auh/Aundah in
the Marhav region of Maharashtra).63
It is followed without any indication that a new work commences by
a commentary on the Kiraas section on ritual (Kriyka)only the
first nine Paalas (1321) survive in our manuscriptwhich four of the
chapter colophons call the Cintmaik and two attribute to Aghoraiva.
On stylistic grounds it is improbable that the two commentaries are by one
individual with the common Saiddhntika initiation-name Aghoraiva and
very improbable that either author is the Aghoraiva of Cidambaram whose
works have been mentioned above.64
We have another commentary on the Kiraa by a certain Tryambaka-
ambhu about whom the text contains no further information. It draws on
Kemarjas commentary on the Svacchanda, which places it after c. 1000,65
and the Vimalvat of Vimalaiva, which places it after 1101/2.66
We may wonder what proportion of the Saiddhntika commentaries that
once existed has reached us. That is impossible to determine for the earliest
period, but we are able to know which scriptures could be studied with
commentaries by South-Indian Saiddhntikas in the twelfth century from
a review of all the sources of knowledge of the Siddhnta available at that
time given by Aghoraivas pupil Vaktraambhu. Distinguishing between
62
The name Kmarpea is, I suspect, a periphrasis of the Saiddhntika initiation-name Bahurpa-
iva, which is a synonym of Aghoraiva, kmarpa- meaning taking on any form at will, protean,
and bahurpa-, a common name of Aghora, the name of the ferocious right-facing face of Sadiva,
meaning taking on many forms. For the common practice of using synonymous alternatives when
referring to initiation names see here fn. 70 on p. 19.
63
These details are reported in the closing verses of the Kiraajnakak, pp. 191193.
64
On the question of the authorship of the commentaries in this manuscript see Goodall 1998,
pp. civcvii. My access to them has been through the Devangar transcript of the ifp.
65
See Goodall 1998, pp. cviicix. Svacchanda 10.356ab and Kemarjas commentary thereon
are quoted on p. 32, with attribution to the Tantra under the name Lalita (= Lalitasvacchanda-
bhairava): tad ukta rmallalite: bandhatrayasamyukto vmakty tv adhihita iti. asyrtho pi
yam ha kemarja: varea nimittena sasrava<ma>narpay svaya vmaktydhihita
paratantrktas tata evavdibandhatrayea sayukta samyag krnto bhibhta iti. He also gives
(p. 2) without attribution Kemarjas esoteric explanation of the compound kailsaikharsnam
(seated on the peak of Kailsa) in Svacchanda 1.1a. modifying it slightly to accord with Saiddhntika
dualism.
66
The passage is as follows (p. 2, ll. 711): tad ukta: ko ha kimtmaka ceti kim ida du-
kha*pajaram (corr. : pijara Cod.) | iti sacintya bahuo mumukur gurum anv iyt || *samr-
dhya tatas tud (conj. : samsd Cod.) dkm sdya *kar (corr. : kara Cod.) |
*tatkad (corr. : + km Cod.) *upabhogd v (corr : upabhogrthe Cod.) dehapte iva vrajed
iti. This is Vimalvat N f. 57r6v2, except that the latter reads tam rdhya rather than samrdhya.
For the date of the Vimalvat see here fn. 78 on p. 22.
those scriptures that have received commentaries and those that have not,
he gives a closed list of the first. They are the Raurava[strasagraha], the
Svyambhuva[strasagraha], the Mgendra, the Kiraa, the Parkhya,
the Mataga[pramevara], the Skmasvyambhuva, the Dviatika, S-
rdhatriatika, and Catuatika [recensions of the Klottara], the Sarvaj-
nottara, and the Moharottara.67 Of these we lack the commentaries on
the Parkhya, Skmasvyambhuva, Catuatika, and Moharottara. In
the case of the Skmasvyambhuva and Catuatika we lack manuscripts
of the scriptures themselves. The Moharottara does survive and will be
mentioned under another heading.68
From early South-Indian authors we also have an independent summary
of the Saiddhntika system in the Siddhntadpik, composed in ad 1071/2
by Rmantha, abbot of the Eastern Maha at Tiruvrr;69 and in the Sid-
dhntasamuccaya and Siddhntarahasyasra of Trilocanaiva we have a
presentation of the ontology and soteriology of the Siddhnta built around
a digest-like compendium of citations from the Saiddhntika scriptures and
the works of Sadyojyotis. The author, who is described in its colophonic
verse as the abbot of a Maha in vetraya (Tiruvku), may not be the
Trilocanaiva whose works will be mentioned below.70 But we can be confi-
67
Mgendrapaddhativykhy p. 111: api ca sadyojyoti<>prabhtibhir mahadbhir cryair vy-
khyteu rmadrauravasvyambhuvamgendrakiraaparkhyamatagaskmasvyambhuvadvia-
tisrdhatriaticatuatiksarvajnottara*moharottarev avykteu (conj. : moharottareu vi-
vykteu Cod.) rmattrayodaaatiknivsdiu rmatsomaambhubrahmaambhubhojarja-
varuaivdyair viracitsu paddhatiu *tadvykhyneu ca (conj. : ca tattadvykhyneu Cod.).
68
See here p. 26. Note that there is one scripture, the Mayasagraha, also to be mentioned under
that heading, that has not been included by Vaktraambhu in his list of Saiddhntika scriptures
that have received a commentary. For we do have a commentary on this text, by the Kashmirian
Vidykaha. It is probable, then, that Vidykahas work never reached the South. This may surprise
in the light of the firm commitment of the early South-Indian Saiddhntikas to the Kashmirian
exegetical tradition. But this is not the only lacuna in the corpus that travelled south from Kashmir. The
same may have occurred with Bhaa Rmakahas commentary on the Tattvaniraya of Sadyojyotis.
It has been pointed out (Goodall et al. 2008, pp. 311312) that this is probable in light of the fact
that Aghoraivas commentary on that text makes no reference to it and comments on a somewhat
different recension.
69
Siddhntadpik p. 25: akbdake daaate sampte nynasaptake | rmatpupavandhadh-
maprmahavartin || klenlpena sarve siddhntrthaprakik | *subodh (em. : subodha
Cod.) rmanthena kt siddhntadpik || *abhidhrthbhidh (em. : abhidhrthbhidha
Cod.) padyais saviaticatuatai | rotre niveya sasneha santata *projjvalatv iyam
(conj. Goodall : prjvalantv im Cod.) || iti rrmanthaviracit siddhntadpik sampt May
this easy to comprehend Siddhntadpik, its title intended literally (A Lamp for the Siddhnta),
capable as it is of speedily clarifying for all the teachings of the Siddhnta with its 420 verses,
composed by Rmantha when he was in the Eastern Monastery in the sacred ground of iva
Pupavandhvara, in the year aka 993, continue to burn for ever .
70
Siddhntasamuccaya p. 174: rlocanaivcryai sitrayamahdhipai | sarvgamt samud-
dhtya siddhntasya samuccayam | sarve aivamukhynm asmbhi samyag ritam; and Siddh-
ntarahasyasra p. 14: *trilocaneena (conj. : trilocanaivena Cod.) sitav<v>a[ra]itakdvaita-
mahdhipena | viuddhaaivgamacakravartinpy akri siddhntarahasyasra. Goodall (2007,
p. 213), considering the Siddhntasamuccaya, has pointed out that the evidence that this Trilocanaiva
dent that he is a relatively early author, since his work is closely allied with
the other South-Indian Saiddhntika works of this period in the range of its
scriptural sources and in its Kashmirian doctrinal stance.71 To these we may
add two others works. The first is the ataratnasagraha of an Umpatiiva
of Cidambaram. Though that is undoubtedly a later work than the Siddhn-
tadpik and Siddhntasamuccaya, since the sources from which it has been
compiled include two scriptures that are never mentioned by these or earlier
exegetes and are not transmitted in manuscripts north of the Deccan, namely
the Devklottara and the Vivasrottara, it nonetheless adheres strictly, as
the earlier treatises do, to the view of the Siddhnta espoused by Sadyojyotis,
Bhaa Nryaakaha, Bhaa Rmakaha, Aghoraiva and others, as does
its anonymous commentary (ataratnollekhan, ataratnollekha). The sec-
ond is the Siddhntaprakik of a certain Sarvtmaambhu, since that too
adheres to the basic dualistic and ritualistic tenets of the classical Siddhnta
of the early commentators.72
The later works of this exegetical literature, that is to say, all but the
works of Sadyojyotis, add to our knowledge of the scriptural corpus, since
they are rich in citations, drawing on more scriptural texts than have survived
independently. However, their principal interest for the historian lies in the
fact that they follow Sadyojyotis by adhering to a strictly ritualistic reading
of the scriptures, holding that only the ritual of initiation, performed by a
consecrated officiant, or rather by iva through such a person, can effect the
liberation of the soul, this being accomplished subliminally at the time of
is the person of that name who was taught by both Jnaiva and Aghoraiva is weak, since in this
work, unlike in the commentary on the Paddhati of Somaambhu and the Pryacittasamuccaya, the
author does not reveal his spiritual ancestry. The same is true of the Siddhntarahasyasra. One may
add that there is no reference in those two works to their author having been an abbot at vetraya.
The fact that he is named Locanaiva rather than Trilocanaiva in this passage of the Siddhntasa-
muccaya is of no consequence. Initiatory names are frequently applied in a number of synonymous
variants. Thus it is normal for one and the same person to refer to himself, or be referred to, with a
name that ends sometimes in -iva and sometimes in -ambhu, and sometimes, though less commonly,
in -akara or -a; and the same applies to the element that precedes this. Thus this name appears
variously and inconsistently as Trilocanaiva, Tryambakaiva, Tryambakaambhu, Tryambakea,
Netraiva, Nayanaiva, and, as we see here, Locanaiva. Similarly in the Kriykakramval
Somaambhu uses this name, Somaiva, and Induiva to refer to himself; in his Jnaratnval
Jnaiva identifies himself variously as Jnaiva (B p. 165), Jnaambhu (B p. 165), and Jna-
akara (B p. 182); Aghoraiva calls himself Bahurpaambhu in his Sarvajnottaravtti (p. 76);
Hdayaiva appears as Hdayea (Gwalior Museum Stone Inscription of Patagaambhu [Mirashi
1962], v. 1) and Vyomaiva as Vyomaakara, Vyomaambhu (Jnaratnval B p. 642), Gaganaiva,
and Gaganea (EI 1:41, v. 39).
71
Cf. Goodall 2007, p. 213.
72
Sarvtmaambhu, Siddhntaprakik A, p. 47: nirvadkay paramevarasmyarpa mo-
ka prpnuvanti Through nirvadk they attain liberation whose nature is a state of equality with
iva; and p. 49: ki tu paramevaraprasdtmikay *dkayaiva (corr. : dkayyeva A) moka.
itarair nsti But it is only through initiation, that is to say, through the grace of iva, that liberation
can be attained. It does not come about by [any of] the other [methods, namely knowledge, meditation,
and ascetic discipline].
initiation and becoming fully manifest only when the initiate is separated
from his body through death. The sense of this doctrine in the broader con-
text of the religion is that it constitutes a claim that the gift of liberation
is entirely in the hands of the ritualists, extruding the gnostic and visionary
tendencies that were present in the early Siddhnta and continued to flourish
in the non-Saiddhntika traditions of the Mantramrga as alternative routes
to liberation, and challenging the claims of those traditions to be able to bring
about liberation through ecstatic experience before death (jvanmukti).
One may wonder with good reason at the large span of time, two hundred
years at least, that separates Sadyojyotis and Bhaspatis works from the
rest of the Saiddhntika exegetical literature that has reached us. The reason
for this lacuna is not that no such literature was produced in the interim but
rather that the Kashmirian exegesis of the tenth to eleventh centuries was
a dogmatic return to the strictly ritualistic soteriology of Sadyojyotis after
a period during which alternative, more flexible readings of the scriptural
corpus had been current. The success of this fundamentalist reformation
appears to have ousted alternative readings to the extent that no manuscripts
of the commentaries that taught them have come down to us. Indeed we
would know nothing of these readings were it not that some non-Saiddhn-
tika authors have referred to them.73
In addition to commentaries we have a good number of surviving Pad-
dhatis or Guides produced by various Saiddhntika pontiffs. These go be-
yond the somewhat discrepant and incomplete prescriptions of the scriptures
to provide systematic and comprehensive accounts of the rituals, propagat-
ing a simpler and uniform system in the place of the diversity and complexity
seen in the scriptures by basing it on the Mantra-system and deity-set of one
of these, the Klottara in its Dviatika or Srdhatriatika recension, and
supplementing their parsimonious prescriptionsas their titles declare, the
first contains only two hundred verses and the second only three hundred
and fiftyby drawing on other scriptural sources. Notable among these
Paddhatis are the Nityakriynusadhna and Naimittikakriynusadhna
of the Paddhati of Brahmaambhu (Brahmaambhupaddhati), the latter com-
pleted in ad 937/8,74 the Siddhntasrapaddhati of Mahrjdhirja Bho-
73
For this argument and evidence of early Saiddhntika commentaries that do not conform to the
line of Sadyojyotis and his Kashmirian followers see Sanderson 2006b, pp. 7982. For evidence
of the view, which this tradition emanating from Sadyojyotis rejected, that ritual is not the only
means of access to liberation and a lower way than that of gnosis see Sanderson 1985, p. 566. See
also Sanderson 1992, pp. 291292 on the evident non-dualism and gnosticism of the Saiddhntika
scripture Sarvajnottara.
74
Naimittikakriynusadhna f. 103r4v1: rmanmattaikhaadeiknvayajanman | guru-
bhi prathitajnai karkarovieaai || prpitena param pra sasrgdhasindhuta |
*dkoupa samropya (conj. : dkouptramropya Cod.) jnaubhra pada mahat || ukto
mayaia dviatrthasag dkvidhir mattaikhajena | deyo gurubhyo gurudhikravyvtta-
ye svnvayadkitebhya || kle samn kharasasakhye *kakitasya (ka corr. : ska
jadeva, composed in Mlava at an unrecorded date during the first half

of the eleventh century, the Kriykakramval of Somaambhu, abbot
of the major Saiddhntika monastery at Golag (Gurgi) in the kingdom of
the Kalacuris of Tripur, composed in ad 1048/9,75 the Naarjapaddhati
of Rmantha of the Southern Golag Monastery founded at Tiruvrr,
some 1,500 km to the South, by Brahmaiva, an East-Indian (gauade-
ya) missionary from the original foundation, composed in ad 1057/8,76
Cod.) tithau daamym | araddvityetaramsikym ahyamnenduviksitym Having been taken

aboard *the boat of initiation (conj.) and transported across the unfathomable ocean of transmigration
to the great goal radiant with enlightenment on its further shore by my Guru of far-famed knowledge
and the Karkaro lineage, I, a [spiritual] son of the lineage of the venerable Guru Mattaikhaa
(= Mattamayrantha), have declared this [Synopsis of] the procedure of initiation that adheres to the
teaching of the Two-Hundred[-verse redaction of the Klottara] on the tenth day of the first month
of autumn, caused to expand by the waxing moon, in the year numbered space-flavour-eight [860]
of the era of the ka king. It should be given [only] by a Guru who is a son [in the lineage] of
Mattaikha (= Mattamayrantha), and [only] to Gurus initiated in his lineage, in order to [pass
on and so] terminate his tenure of office. I am not aware of a complete ms of Brahmaambhus
Nityakriynusadhna; but a substantial part of it, 346 verses out of an original total of about 500,
is found on disordered folios in a composite palm-leaf manuscript of the twelfth century (ms 511 of
the Kesar Library). It was, I propose, adopted with some rewriting, re-ordering, and expansion by the
redactor of the Kmika as that texts account of the daily observances (Prvabhga, Paalas 56, and
910).
75
For this new and somewhat earlier date of the composition of Somaambhus Paddhati see
Sanderson 2011, p. 5. For the correction of the name to Golag (formerly referred to as Golak
following Tamilian practice), the rejection of the view that it was located at Bheraghat near Tripur,
the capital in the south of the kingdom, and its identification with Gurgi, about 12 miles due east of
Rewa Town, in the north of the Kalacuri kingdom, the site of once vast aiva ruins, see Sanderson
2009a, p. 264, fn. 620.
76
I owe this information to access to passages transcribed from digital photographs taken by the
Pondicherry Centre of the EFEO in 2004 of the only known witness of this Paddhati, a modern
paper ms preserved in the aiva monastery at Tiruvvauturai and reported to be a transcript of
an old palm-leaf manuscript in the same. This access has been through the draft of an article by
Dominic Goodall on the Naarjapaddhati that he kindly sent to me in November, 2010. There
he shows that the work is full of verbal echoes of the Kriykakramval and transcribes the
colophonic verses (ms, p. 92) as follows: rmatpupavandhadhmaprmahadeika | ka-
kbdadaaate viativarjite || goakmahanihna + + + + vidhyinm | paddhatin naarjkhym
akarot sukhabodhitm. In spite of the corruptions the core meaning is clear: The Guru of the
Eastern Monastery of the temple of the holy iva Pupavandhvara has composed [this] easily
understood Naarjapaddhati in the aka year 980. For the second half of the first verse I conjecture
akbdake daaate <tte> viativarjite, considering the parallel in the colophon of this authors
Siddhntadpik: akbdake daaate sampte nynasaptake (see here fn. 69 on p. 18). The first half
of the second verse should probably read golagmahanihn [ivjnu]vidhyinm, conveying
that the Paddhatis purpose is to guide the practice of the orthoprax ascetics of the Golag monastery.
For my conjecture ivjnuvidhyinm cf. Svyambhuvastrasagraha 16.20: ittha guavatm
eva mumukm anugraha | kartavyo gvikalpena ivjnuvidhyinm; and Naimittikakriy-
nusadhna f. 72r34 (4.86): ittha guavatm eva mumukm anugraha | bubhuk ca
kartavya ivjnavidhyinm. In this connection it should be noted that Rmantha tells us in
the concluding verses, which I have accessed in this draft, that the Saiddhntika establishment
of Tiruvrr (Kamalpur, Kamallaya) in the Tajvr district, was known as the Southern
Golagmaha, having been founded by a missionary from the original Golagmaha far to the
north: tev eko *gauadeya (conj. Goodall : gauadee ya Cod.) prptavn kamallayam | d-
the Kriysagrahapaddhati of Vladhrin, composed before ad 1090, the

date of its only manuscript known to me,77 the Vimalvat of Vimalaiva,
Rjaguru of the ruler of Magadha and resident in Banaras, composed in ad
1101/2,78 the Kriykramadyotik of Aghoraiva of Cidambaram, composed
mrtim dya dkityottitray || *gata (em. Goodall : agata Cod.) iva evyam iti *lok-
numodita (Cod. : loko numodita conj. Goodall) | padavkyapramaja rmn *brahmaiva
(conj. Goodall : brahmaiva Cod.) svayam || tatra pukaritre *dakie (conj. Goodall : da-
kio Cod.) *golagmahe (golag corr. : goak Cod.) | vidvadbhir avasat srddham agnikalpais
tapodhanai Among those [cryas of the Golagmaha] was the venerable Brahmaiva, a native
of the Gaua region, learned in grammar, hermeneutics, and epistemology, who came to Tiruvrr
and resided with fire-like learned ascetics in the Southern Golagmaha on the bank of the Pukari,
applauded by the people as iva himself who had come [to them] after assuming this form in order
to rescue the southerners [from transmigration].
77
Kriysagrahapaddhati, final colophon: iti *rrkahvatrarmadvladhriviracite (rr-
kahvatra conj. : rrkahvatre Cod.) *kriysagrahapaddhatau (paddhatau em. : paddhati
Cod.) daama paala sampta. samvacchatadvayadaamaikdaena caitrai. Vladhrin,
meaning the wearer of tresses, is, I propose, a poetic synonym of Vmaiva or Vmadevaiva,
Vmadeva being the feminine face of Sadiva. His Gurus, according to vv. 23, were Mrtiiva,
Ndaiva, and Prantaiva, probably his Paramehiguru, Paramaguru, and Guru.
78
Vimalaiva tells us that he was the successor of a Dharmaiva who was the Rjaguru of
Jayasha (= Jayasiha), the ruler of Daabhukti (in Bengal between Dakia-Rh and Orissa),
that he himself was the Rjaguru of Malayasiha, the ruler of Magadha, and that he composed
his manual in aka 1023 while he was residing in Banaras. Vimalvat N f. 45r5v5, speaking of
himself in the third person: ito dharmaambhur mahtm | yo rth kamram eto mihirahariiva-
mbhuvcygamaugha rutv *bendulaka (conj. : dendulaka N) sakalajanaguror *gotram
(conj. : ggauttam N) abhyetya jta || tasmin bhikuvane vasan surasarittrasthamuktvare rmn
ugratap *narendramukuodghtghripadmo va | vistryeamata nate hataripau vidvadvi-
nodlaye krtistrdayite daylur abhavat saddaabhuktvare || sarvcaryanidher apratapaso
gambhravidymbudher *asyeva (conj. : asyaiva N) jagaddhitya jagatm abhygatasya svaya
| atriacchivatattvabhvanasamudbhtaprabhtottamnandghritacittavttivasate satkarma-
*skia (corr. : skina N) || tasya rjayashanmanpater nthasya iyo dbhutasthmna
rvimala iva<> ivaparo vrassarita | ya so bht sukavi akakitipater lokadvikhaik-
bdake aivrcdividhe sadarthajaladher *dvtodbhavordhvmbudhi (conj. : dvtodbhavordhv-
mbadh N) || gurur malayasihasya magadhdhvarasya hi Then came the saintly Dharmaiva.
He travelled in search [of knowledge] to Kashmir, and after studying [there] all the Saura, Vaiava,
kta, and aiva scriptures, *1,500,000 verses (conj.), was [re]born by entering the lineage of iva
and took up residence in the famous (tasmin) hermitage in [the see of] Muktvara on the banks of
the Ganges. That venerable ascetic, of fierce austerities, his lotus-like feet repeatedly chafed by the
crowns of [obeisant] kings, propagated the doctrine of iva (amatam) and showed compassion for
the ruler of Daabhukti [by bestowing initiation on him] when that king, after he had disposed of
his enemies, becoming the darling of Fame and the source of happiness to the learned [through his
patronage], prostrated himself before him [as his devotee]. [Dharmaiva] was the inexhaustible source
of every variety of miraculous power. His austerities were boundless. He was a deep ocean containing
[all] learning. Indeed it seemed that in him iva himself had entered the world for the benefit of all.
This Guru (nthasya) of King Jayasha, of wondrous power, witness of the true rites [revealed in
the aiva scriptures], his consciousness reeling with the vast and unsurpassed ecstasy that had arisen
in him through his deep contemplation of the thirty-six reality-levels taught by iva, had a disciple
Vimalaiva (rvimala iva), intent on iva (ivapara). *An ocean fed by the Upper [current of
the aiva scriptures] that has arisen from (conj.) (conj.), he became while resident in Banaras
and Guru of Malayasiha, the king of Magadha, the excellent author of [this manual for] the aiva
[rituals] beginning with [regular] worship, an ocean of the true teaching, in the year of the aka king
worlds-two-space-one (akakitipater lokadvikhaikbdake) (akasavat 1023, = ad 1101/2). The
in ad 1157/8,79 the undated Jnaratnval of his contemporary Jnai-

va, originally from Cidambaram but living in Banaras when he wrote this
work,80 the Siddhntasrval of the South-Indian Trilocanaiva, a disciple
of both Aghoraiva and Jnaiva,81 the undated and incompletely trans-
mitted Tattvaratnval of Vimalcrya, also called Paramarotriya Sadi-
va, whose only know manuscript, written in the Pla script, is probably of
the twelfth century,82 the Siddhntaekhara of Vivantha, who was active
in Banaras in or close to the first half of the thirteenth century,83 and the
Siddhntasra of the Keralan naiva (the naivagurudevapaddhati) of
uncertain date.84 Based on the Mgendra rather than the Klottara we have
Jayasha of Daabhukti who was the disciple of Dharmaiva was, I propose, the Jayasiha, ruler of
Daabhukti, identified in the anonymous commentary on Sandhykaranandins Rmacarita 2.5 as
one of the vassals of Rmapla (r. c. 10721126).
79
This date is given in kaapaya notation in a verse found at the end of the Mahotsavavidhi
(p. 428): etan nitydika karma sopapattikam *dart (corr. : cart Ed.) | rutv kriykramasyaiva
dyotik racit may || ndajeye akasybde vartamne kalau yuge. See Goodall 1998, p. xiii-xvii,
fn. 24.
80
For his residence in Banaras (Vras/K) (and his devotion to Vivevara, the iva of Banaras)
see Jnaratnval A, Magala, v. 1ab: jayaty umvallabhavallabh bh k prakktavivarp;
Jnaratnval B, p. 643: vrasvsin | rmajjnaivena; B p. 471: *kvivevarajyotirmaa-
lbhogavsin (k conj. : krya Cod. vivevara corr. : vivevara Cod.) | rmajjnaiven-
tha ligalakaam ucyate; B p. 182: rvivevarapdbjacacarka ivlaya | rjnaakara
cakre vahnikrya savistaram; and B p. 420: rvivevarapdbjaapadena vipacit | rmajjna-
ivenyam abhiekavidhi kta. His birth in Coladea and brahmin caste are stated on B p. 222: r-
coadea*sabhtabhsurea (sabhta conj. : sambhn Cod.) tapodhin | rmajjnaivenya
pavitrakavidhi kta. At the end of the section on penances he tells us that he is still, though residing
in Banaras, a devotee of the Lord of the Dabhrasabh, that is to say, of iva Naarja in Cidambaram
(B p. 272): rmaddabhrasabhevarghrikamaladvandvlin dhmat | rmadvijnaivena vedavi-
du vrasvsin.
81
On the identity, oeuvre, and date of Trilocanaiva see Goodall 2000, pp. 208212.
82
Tattvaratnval f. 46v67: gamebhyo rtharatnni saghytimanoram | ekdaaatair e
deiklakti kt. iti rparamarotriyasadivparanmn vimalcryea nirmit tattvaratnval
sampt. The ms as photographed in the collection of the nak by the ngmpp has twenty-six folios,
therefore a little over half the text to judge from the fact that the last folio is numbered 46.
83
The date of Vivantha is determined approximately from his account of the generations of
his patriline from Nryaa, the grandfather of his great-great-grandfather Nrasiha, down to his
own father and himself (Siddhntaekhara 1.1.212). According to this his great-great-grandfather
Nrasiha composed a manual on the worship of Narasiha during the reign of the Cukya king
Pratpa. This can only be the Cukya of Kaly who ruled from 1138 to 1150, (as stated by Sitarama
Somayaji, with 1139 as the year of accession, in the Sanskrit introduction to his edition of the
Siddhntaekhara, pp. xxiii, xxiv), that is to say, Jagadekamalla II (V. Raghavan in his foreword
to Sitarama Somayajis edition of the Siddhntaekhara, pp. ivv) since that king is distinguished
from Jagadekamalla I (Jayasiha II) by the addition of the epithet Pratpacakravartin: Murari 1977,
p. 160. See EC 11 Dg 61 and 85: satyrayakuatiaka clukybharaa | rmatpratpacakravartti
jagadekamalladevara vijayarjya; Bollpalli inscription of Jagadekamalla II, Journal of the Epi-
graphical Society of India 22, p. 48, ll. 1314: rmaccukyapratpacakravarttijagadekamalla-; SII
18:144150, 152153, 155 (ad 11391149).
84
naiva tells us nothing about himself and any attempt to identify him with a naiva whom
we can date is therefore an arbitrary guess, since this is an extremely common initiation-name among
Saiddhntikas. There are, for example, twenty-four naivas in the series of more than ninety-five
the Mgendrapaddhati of the Aghoraiva who wrote the Kriykramadyotik

in 1157/8. We also have the brief Varuapaddhati of Varuaiva, which sum-
marizes the topics of dk and pratih in about 200 verses without going
into the details of procedure. Its date cannot be determined at present beyond
noting that it echoes the Kriykakramval of ad 1048/9 and is attested
by no dateable author before Vedajna II of Cidambaram, the sixteenth-
century author of a commentary on the text.85 This same Vedajna com-
posed two digest-like Paddhatis of his own: the tmrthapjpaddhati and
the Dkdara, both of which have reached us intact.86 Also from the six-
teenth century we have the Paddhati ivrcanacandrik of Appayyadkita,
written under the patronage of Cinna Bomma Reddi, the ruler of Vellore.87
We have commentaries on five of these Paddhatis. On the Mgendrapa-
ddhati we have that of the authors pupil Vaktraambhu. On the Kriyk-
labelled images of Saiddhntika officiants in the Rjarjevara temple at Trcuram (Hernault

1987, pp. 2021 and 3135), that is to say, about one in four. This fact fatally undermines the
proposal of Swamy (1975, p. 192) that our author is the naiva who was the Rjaguru of the Ca
king Rjarja I (r. ad 9851014) and that of Bhnemann (2000, p. 3, fn. 4) that our author is the
naiva who was the teacher of the Vairocana who wrote the Lakaasagraha. For these rest on
the agreement of names alone. We can reject even more confidently a third possibility, which has been
proposed by Dviveda (1968, p. xli), namely that the Kumra who cites naivas Paddhati in his
commentary on the Tattvapraka may be the Kumraiva who was the Guru of the Caulukya king
Mlarja and that if he was that Guru naiva can be assigned to the last part of the eleventh century
ad. For in this case there is not even identity of names. Names in -iva are initiation names and those
who have them do not drop the element -iva that declares that status. The only firm evidence for
naivas date is provided by those among the works he cites that are dateable. Of these the latest
are the Paddhati Siddhntasra of Bhojarja (cited in Smnyapda pp. 49, 49, 49, 52, and Kriypda
pp. 75, 78, 79, 97, 122, 137, 146, 178, 199, 207), composed at some date in the early decades of the
eleventh century, the Paddhati Kriykakramval of Somaambhu (cited in Kriypda pp. 97, 207,
214, 218, 220), composed thereafter in 1048/9, and the Prapacasra (mentioned in Smnyapda,
p. 40), probably of the twelfth century (Sanderson 2007a, pp. 230233).
85
Varuaiva tells us at the end of his work in a verse in the Upajti metre that he is the
Guru of a King Soma: ity *harad (B : hurud A) granthaata*dvayena (A : dvaysa B) rso-
mabhbhdgurur gamebhya | kle *jhaity ekatara <+> tat tad *bjadvaya (A : tanvya B)
rvarubhidhna. Soma here is probably for Somevara, but this does not allow identification,
since there are numerous kings with that name. He was perhaps one of the four Western Cukya
Somevaras of Kaly, who ruled from ad 1040 to the late twelfth century. It is possible that
the passage that I have enclosed with obeli may be giving the date of composition, perhaps in
kaapaya notation. But the text is, to my mind at least, hopelessly corrupt here. I have given the
reading that appears in ifp ms t. 143 of the commentary of Bhaa ivottama (p. 58), only because
it is almost metrical, merely noting that one syllable is lacking. The mss of the Varuapaddhati
consulted read jhahityeta kitutet (A) and kaityekaarakita (B). It has been asserted that
the Varuapaddhati predates Vivantha since the latter cites it in his treatment of dk in the
Siddhntaekhara (Ganesan 2006, p. 31, fn. 4). The two texts are certainly very closely related.
Indeed in Varuapaddhati 1.1523 most of the verses are identical with Siddhntaekhara, pp. 221
222, vv. 2633. However, I see nothing that indicates that Vivantha was the borrower.
86
For a review of the contents of the Dkdara and the tmrthapjpaddhati we have Ganesan
2009, pp. 49189.
87
ivrcanacandrik, pp. 129130: veradhacinabommavibhor udre citte ca dhmani cird
abhivardhamnm | arcvidh paupater amarbhinandym ittha samcakalam varasanena.
akramval of Somaambhu we have that of Trilocanaiva, the twelfth-

century author of the Siddhntasrval. He tells us in that commentary that
he also commented on the Paddhati of Brahmaambhu; but no manuscript of
this work has reached us.88 It is probable that this Trilocanaiva is identical
with the author of that name who wrote the Pryacittasamuccaya, a Sai-
ddhntika compendium on penances.89 On the Siddhntasrval we have
a commentary by one Anantaambhu, concerning whose date I can say only
that he postdates Vivantha, since he quotes him.90 On the Kriykrama-
dyotik of Aghoraiva we have a commentary by Nirmalamai, another late
South-Indian author, possibly of the sixteenth or seventeenth century but
certainly later than Vivantha, since he too quotes the Siddhntaekhara,91
and another by Kacchapevaraiva of Kc, of whose date I can cite no
evidence other than that he, like Nirmalamai, quotes Vivantha.92 On the
Varuapaddhati of Varuaiva we have in addition to the commentary of Ve-
dajna II already mentioned another by a Bhaa ivottama, for whose date
we have no evidence other than the fact that his commentary is mentioned
by Vedajna as his guide.93
We also have compendia that prescribe the penances to be undertaken for
intentional or accidental infringements of the rules binding initiates, and the
rules governing the states of impurity occasioned by a death, and the correct
timing of the various rituals, notably the Pryacittasamuccaya of Hda-
yaiva,94 the Pryacittasamuccaya of Trilocanaiva, the aucacandrik
of Uttugaiva, and the aucadpik and aivaklaviveka of Vedajna
88
Somaambhupaddhativykhy, p. 21: brahmaambhupaddhatau nimitta csmbhir vistare-
a taky nirpitam; brahmaambhupaddhatau etadarthanirpaam asmbhir vistarea ta-
kym uktatvn neha prapacyate.
89
For the evidence that renders it probable that the Trilocanaiva who wrote the commentary on the
Kriykakramval also wrote the Pryacittasamuccaya and Siddhntasrval see Goodall
2000, pp. 208213.
90
Siddhntasrvalvykhy, pt. 3, p. 62; pt. 4, p. 6, etc.
91
Nirmalamai, Kriykramadyotikprabh, p. 115. According to S.S. Janaki (1986, p. 6), Ni-
rmalamai was from Tiruvrr and lived in the 16th-17th centuries. His residence in Tiruvrr
is reported in the colophons of his commentary, which also tells us that he was the son of one
Tygarjcrya and a product of the Bhaktdhyaka lineage (e.g. p. 389) (otherwise unknown
to me): iti rmatkamallayanivsibhaktdhyakasantnaprabhavatygarjcrytmajanirmalama-
iguruviracitym asphurthaprakiky prabhsamkhyy kriykramadyotikvykhyy
nityakarmavidhi sampta.
92
Kriykramadyotikvykhy, pp. 11, 26, 30, 40, 46, 59, 62, 64, 72, 77, etc. That he was a resident
of Kc may be inferred from the following: kmkpatim*nato smi (em. : tanosmi Cod.) satata
kcpuranyakam || skt sadivapurt svayam eva ambhur bhaktntarn anugrahtum ihgato
ya | nmn sadiva iti prathito tra kcym asmadguru tam atisaumyagua nammi (pp. 12).
93
Varuapaddhativilocana, ed. Ganesan (2006), p. 43: rmadvaruapaddhaty vilocanam ida
satm | ivottamena guru led vykhynam ritam | aha *tadnuguyena (corr. : tadanuguyena
Ed.) vakye sakipya yuktita.
94
II;95 and we have treatises that give us systematic analyses of questions

concerning the ritual rights and obligations of the various social groups
among the aivas, such as the Antyeiprakaraa on the various types of
aiva cremation ritual and the periods of impurity that ensue,96 the Var-
ramacandrik, which gathers and analyses evidence from aiva scriptural
sources and Paddhatis bearing on the application of the brahmanical caste-
classes and disciplines within Saiddhntika practice and in particular on the
qualification of dras (Vas) to receive aiva initiation and consecration
to office, and the aivasanysapaddhati of ivgrayogndra Jnaivc-
rya, which establishes the related qualification of aiva Vas to enter the
discipline of the renouncer.
The Siddhntas Pratihtantras and Pratispddhatis. In addition to the
general scriptural works of the Siddhnta we have a number of specialized
scriptures called Pratihtantras that treat only the rituals of installation
(pratih) and such ancillary subjects as iconography, iconometry, and the
plans of various types of temple, royal palaces, and monasteries. Of scrip-
tures of this kind we have the Devymata,97 the Moharottara,98 the Pi-
galmata, and the Mayasagraha.99 The first three have reached us in
their entirety, while for the Mayasagraha we have at present only a single
95
For the contents of the aucadpik and aivaklaviveka see Ganesan 2009, pp. 190200 and
216218.
96
Its colophon claims that it is part of a Paddhati on personal aiva rites (tmrthapjpaddha-
ti), the Siddhntcrakaumud, composed by a Vmadevaiva, disciple of Aghoraiva, the latter
evidently the famous figure of that name who completed his Kriykramadyotik in ad 1158, since
he is further identified like that author as having Paramevara as another name (Antyeiprakaraa,
p. 44): rparamevarparanmadheyarmadaghoraivcryaiyea vmadevaivena viracity
tmrthapjpaddhaty siddntcrakaumudsamkhyy antyeiprakaraa samptim aga-
mat. The alternative name Paramevara is ascribed to the author of the Kriykramadyotik in the
chapter colophons of Nirmalamais commentary on that text (e.g., pp. 351352): iti paramevarpa-
ranmadheyarmadaghoraivcryaviracity kriykramadyotiky ivapjvidhi sampta.
However, the attribution to a disciple of Aghoraiva is implausible, since the short treatise uses a range
of second-wave Saiddhntika sources (see here p. 89), a feature not seen in the work of Aghoraiva
and his disciples Trilocanaiva and Vaktraambhu, namely scriptural texts such as Kmika, Kraa,
Ajita, and Suprabheda.
97
The work identifies itself in its colophon as the Pratihtantra in, that is to say, in the cycle
of, the Great Tantra called Nivsa, in the Bjabheda: nivskhye mahtantre bjabhede mahtape |
pratihtantram *khyta (B : samkhyta A) sampta stram uttamam. But it is identified in
the chapter colophons as the Devymata (iti devymate) and it is under this title or Devmata that it
is cited in the learned literature. The earliest citations known to me are in the Bhvacmai of the
Kashmirian Bhaa Vidykaha, a pupil of the commentator Bhaa Rmakaha (II) and therefore
active around the turn of the tenth and eleventh centuries, where the codex unicus gives the title
erroneously as Divymata (ff. 56v1011 and 58v45).
98
On the name Moharottara and its variants Mohacottara and Mohacrottara see Sanderson
2004, pp. 441442, fn. 339. I should add that the work is quoted by Rjnaka Takakavarta in
his Nitydisagraha with the name Moharottara (A f. 73v6, B f. 138v6: moharottare smbhir
da ceda ivgame).
99
For editions of parts of these works see Mills 2011.
incomplete witness.100 We also have the Bhvacmai, a commentary,

fortunately complete, written on the whole of that work by the Kashmirian
Vidykaha, a pupil of the Bhaa Rmakaha who has given us commen-
taries on the Klottara, Matagapramevara, and Kiraa. Commentaries
also existed on the Pigalmata and the Moharottara by Bhaa Nrya-
akaha of Kashmir (or his son Bhaa Rmakaha) and Aghoraiva of
Cidambaram respectively, but neither of these, it seems, has reached us.101
Here too we find a number of Paddhatis, works whose purpose, like
that of those that pertain to the whole range of Saiddhntika rituals, was
to provide fuller, more systematic coverage of the rituals, in this case those
of installation alone, and of all that pertains to them. Notable in this category
are the Pratihsrapaddhati composed in Banaras by a pupil of a Kumra-
iva who was a contemporary of Mlarja I, founder of the Caulukya dynasty
100
The Lakaasagraha of Vairocana reveals that there was once a much larger canon of such
texts, counting a total of twenty-one titles (2.179181): pratihkalpa<> kaumra kiraa
pigalmatam | devymata maya nandi pratihpramevaram || bhskara ligakalpa ca
vidypuravthulam | *ak<r>khya (?) vmadeva ca dvidh paitmaha tath || ba<>
gargamata ymya haskhya vaivakarmakam | pratihtantry etni ivoktny ekaviati
There are the following twenty-one Pratihtantras that have been taught by iva: (1) Pratihkalpa,
(2) Kaumra (= Skandamata), (3) Kiraa, (4) Pigalmata, (5) Devymata, (6) Mayamata (= Maya-
sagraha), (7) Nandi[mata] (= Nandikevaramata ?), (8) Pratihpramevara, (9) Bhskara[ma-
ta], (10) Ligakalpa, (11) Vidypura, (12) Vthula, (13) akra[mata] (?), (14) Vmadeva, (15
16) Paitmaha 1 and 2, (17) Ba[mata], (18) Gargamata, (19) Ymya, (20) Hasa, and (21)
Vivakarmamata. Of these the Devymata, the Mayasagraha, the Pigalmata, the Kiraa and
the Vthula survive in early Nepalese manuscripts, though the Mayasagraha does so incompletely.
The Kiraa and the Vthula, the latter also known as the Bhatklottara, are general Saiddhntika
scriptures, whose inclusion in this list is justified by their containing coverage of installation rituals,
iconography and the like. The same may be presumed to be the case with the Vidypura, from
which substantial citations survive in aiva digests, notably the Nitydisagraha of Takakavarta, the
Pryacittasamuccaya of Hdayaiva and the Haracaritacintmai of Jayadratha. Of the remaining
works we have citations of the Kaumra, the Nandikevaramata, the Pratihpramevara, the
Vivakarmamata, the Bhskaramata, the Ligakalpa, the Bamata, and a Paitmaha in the Laka-
asagraha itself and in such works as the Mayasagrahavtti (Bhvacmai) of Vidykaha,
the Vimalvat of Vimalaiva, and the Jnaratnval of Jnaiva. The Gargamata is probably the
Grgya that is listed with the Kiraa, Nandimata, Pratihpramevara, Ligakalpa, Skandamata,
Hasin (= Hasa[mata] ?), and Svyambhuva (= Paitmaha ?) among the nine texts given under the
rubric of the Yakipramevara in the account of the Pramevara cycle of texts in the rkah-
Srotobheda vv. 300c302b (f. 10r89): *yakipramea (em. : yakiparamea Cod. : yakii
paramea Hanneder) ca navadh paripahyate || kirakhya nandimata hasin brahmama-
alam | svyambhuva skandamata pratihpramevaram || ligakalpa sagrgya navakoi-
pravistaram.
101
On the commentary on the Pigalmata see Sanderson 2007b, p. 243. Aghoraivas authorship
of a commentary on the Moharottara is reported at the end of his Dviatiklottaravtti, p. 85: ya
cakre ivasaneu vividh *vttr (corr. : vttir Cod.) viuddhtmabhir vgbhir vkyapadapram-
a*nipua (conj. : + + + Cod.) rmohardiu | pj yasya vitanvate npataya colendra*p-
ydayo (conj. : + thydayo Cod.) vttis tena sukhagrah dviatikklottare *nirmit (conj. : krtit
Cod.) [Aghoraiva,] who, being skilled in Mms, Grammar, and Nyya, has produced various
commentaries on the Mohar[ottar]a and other aiva scriptures, in compositions free of all defects,
and whom the Ca, Pya and other kings revere, has fashioned [this] easily grasped commentary
on the Dviatikklottara.
of Gujarat, who ruled from ad 941 to 997/8,102 the Lakaasagraha of the

East-Indian Vairocana, probably of the same century,103 the aivgamani-
102
Pratihsrapaddhati, final colophon: kumrdiiva rmn mlarjdivandita | tacchiya
prathama ky ktavn srapaddhatim The first disciple of the venerable Kumraiva, who was
honoured by Mlarja and other kings, has composed [this] [Pratih]srapaddhati in Banaras. The
Mlarja mentioned here is Mlarja I, the founder of of the Caulukya dynasty of Aahillapattana.
The alternative, that he is Mlarja II, who ruled c. 1176c. 1178, is excluded by the date of the codex
unicus, which is ns 211 (= ad 1090/1).
103
The earliest known ms of the Lakaasagraha, also called Lakaasamuccaya, a Pratihpa-
ddhati of approximately 3000 stanzas, published as the Pratihlakaasrasamuccaya, is dated in
ad 1168 (Bhnemann in Bhnemann and Tachikawa 1990, p. 12). But it is unlikely to have
been written close to that date, since we have evidence that it was already canonical by that time
in the south of India. For it has been referred to and quoted as an authoritative source under the title
Lakaasagraha (used by the author himself in 1.2) by the mid-twelfth-century Tamil Jnaiva
(Jnaratnval, pp. 9697 [quoting 7.1c10], p. 482 [quoting 4.5253], pp. 492493 [quoting 4.84
90], and p. 591 [quoting 26.4]). Vaktraambhu also recognizes it, referring to it as Lakaasamuccaya
in his Mgendrapaddhativykhy (pp. 7273 [quoting 6.261262b]).
Further evidence that suggests the relative antiquity of this text is the fact that of the surviving
aiva Pratihtantras the Moharottara alone is missing from Vairocanas list of these given above
(fn. 100 on p. 27). Since that list claims completeness (pratihtantry etni ivoktny ekaviati)
it is probable that the Moharottara postdated him. The earliest citation from it of which I am
aware is relatively late, occurring in the Kriykakramval of Somaambhu, composed in ad
1048/9. It is also lacking in the Bhvacmai, the citation-rich commentary on the Pratihtantra
Mayasagraha composed c. ad 1000 by the Kashmirian Bhaa Vidykaha.
Finally, there is evidence in Vairocanas account of his Guru lineage that suggests that he was
active in the tenth century. For he tells us that he is the successor of naiva who was the successor
of a Vimalaiva in the Mattamayra lineage, and describes the last as the Guru of Nirbhayabh-
mipa (Nirbhayarja) (32.72): rmanmattamayrajo harasama *aivnvayadyotaka (conj. : aivo
rjunadyotaka Ed., citing variant aivekuledyotaka) prakhyto vimaldika ivapara ccrya*va-
ryo bhavat (corr. : varyobhavat Ed.) | pjyo nirbhayabhmipasya ca gurus tenbhiikta svaya
jnnaivas tadaghrijanito vairocano daiika There was the famous and outstanding crya
Vimalaiva, a spiritual son of the Mattamayra [lineage], resembling iva himself, illuminating the
aiva tradition, the venerable Guru of Nirbhayarja. He consecrated the self-enlightened naiva
[as his successor]; and from that most venerable Guru the crya Vairocana took [spiritual] birth.
This king, I propose, is the imperial Grjara-Prathra monarch Mahendrapla I, who ruled from
Kanyakubja over much of India north of the Vindhyas from c. ad 885 to 910, and is referred to with
the sobriquet (birudam) Nirbhayarja (King Fearless) in the Sanskrit and Prakrit dramas of the poet
Rjaekhara, of whom this powerful monarch was a pupil; see Blabhrata, Prastvan, p. 2: tena ca
raghuvaamuktmainryvartamahrjdhirjena rnirbhayanarendranandanendhikt sa-
bhsada; Karpramajar 1.9: blaka karo *ibbhayarassa (Jaina mss : ibbhararassa South-
Indian mss) taha uvajjho; and Blarmyaa 1.5: nirbhayaguru. This evidence places Vairocana
in the tenth century. I am aware of one other ruler called Nirbhaya. This is Nirbhayadeva of Nepal,
to whom we have a reference as the ruling monarch in an inscription of ns 125 (ad 1005) and as
ruling in a diarchy (dvairjyam) with Rudradeva in a ms colophon of ad 1008 or 1009 (ulc ms add.
866) (Petech 1984, pp. 3536). He is assigned a reign of five years in the Vaval fragment in the
Kesar library in Kathmandu, though ignored by the later chronicles (Petech 1984, p. 3537). But if
it were this ruler that was Vimalaivas patron then Vairocana would be pushed well into the eleventh
century. That is not absolutely excluded by the available evidence, but it seems unlikely in the light
of the absence of the Moharottara from his list of the Pratihtantras.
As for Vairocanas provenance, the Lakaasagrahas iconography reveals an East-Indian
background. I cite one instance of this from several. Vairocanas Viu image is flanked by attendant
images of Sarasvat and r/Lakm, a feature that is seen regularly in East-Indian Vius of the Pla
bandhana of Murribhaa, probably a Keralan,104 and the Prayogamajar

of the Keralan Ravi, written no later than the fifteenth.105
Saiddhntika Liturgical Hymnography
Within the corpus of surviving Saiddhntika aiva sources we have also
a small body of hymns (stava, stuti, stotram) composed for recitation
in the course of worship. The earliest will be the Vyomavypistava if the
Rmakaha to whom it is attributed by its sixteenth-century commentator
Vedajna II is the Kashmirian Saiddhntika Bhaa Rmakaha. Of certain
attribution are the Pacvaraastotra of Aghoraiva and the ivapjstava
of his contemporary Jnaiva. Closely related is the Dhynaratnval of
their pupil Trilocanaiva, which consists of verses to be recited for the visu-
alization of all the deities of the Saiddhntika pantheon in the order in which
they are worshipped.106
The scriptures of the non-Saiddhntika Mantramrga

The Siddhnta is strictly aiva, in the sense that the regular rites prescribed
by its scriptures are focused on iva alone (in his mild five-faced and ten-
armed Sadiva form), worshipped without his consort. The rest of the Man-
tramrga, which, as we shall see, has been variously classified by the aivas,
comprises texts that teach cults with a kta-aiva orientation, whose deities
are generally more ferocious in character and who for the most part differ
from the Siddhntas lacto-vegetarian Sadiva by requiring offerings such
as meat and alcoholic liquor. They are principally (i) the four goddesses
Jay, Vijay, Ajit (also called Jayant), and Aparjit (with their brother
Tumburu), (ii) Svacchandabhairava and his consort (Aghorevar, Bhairav),
period in the region of modern Bihar, West Bengal, and Bangladesh and, to my knowledge, nowhere
else (with the exception of a Javanese Viu in the Pla style [Knebel 1901, Pl. 1, 3]); and as in those
images Vairocana requires that these attendant deities should be depicted carrying a lute (v) and a
lotus respectively (6.54ab 57c58b). For examples of East-Indian images of Viu with these two
goddesses in attendance see HADDC nos. 3, 8, 9, 25, 28, 33, 48, 296, 310, 361, 365, etc.
104
On this work see Sarma 2010, pp. 444445. The text tells us nothing about its author and his
name appears only in the colophon: iti murribhaye aivgamanibandhane (p. 382). But the
known mss are Keralan (Sarma 2010, pp. 444, fn. 3).
105
C. K. Unni asserts in his introduction to C. K. Raman Nambiars edition of the Prayogamajar
that its author was active between the tenth and eleventh centuries, since naivagurudeva has
quoted profusely from the work (p. 5). I am unable to accept the date tacitly assigned to naiva
on which this inference rests; see here p. 23. The only firm evidence for Ravis date is that his
Prayogamajar was known to akaran Namptiri, who quotes it in his commentary on the
Tantrasamuccaya of his father and teacher Cenns Nryaan Namptiri (Tantrasamuccayavimarin
1, pp. 47, 48, 55, 56, 58, 7677 etc.), who tells us that he was born in Kali 4529, i.e. ad 1427/8
(Tantrasamuccaya 12.215). It was composed, then, not later than the fifteenth century. But it is not
likely to have been written very close in time to akaran Namptiri, since that author also knows
the naivagurudevapaddhati (Tantrasamuccayavimarin 1, pp. 64, 66, 67, 68, 69, etc.), which
also quotes the Prayogamajar (Kriypda, pp. 65, 97). The Prayogamajar reaches us with a
commentary (-pradyota) by Trivikrama (Sarma 2012, p. 445, fn. 4).
106
On these works see Goodall et al. 2005, pp. 716.
(iii) Kaplabhairava and his consort Aghor (Ca Kplin), (iv) the triad
of the goddesses Par, Parpar, and Apar, with or without their Bhairava
consorts, and (v) Klasakara (/Kl) and her many variants.107 In the
texts of all but the first of these cults we find to a greater or lesser extent
elements of the cremation ground practices found in Atimrga II and III,
practices lacking in the Saiddhntika scriptures with the exception of the
very early Nivsa corpus,108 in which the polarization of the Saiddhntika
and non-Saiddhntika traditions seems not yet to have emerged.
With these non-Saiddhntika works aiva accounts of the scriptural lit-
erature also group texts known as the Gruatantras and Bhtatantras con-
cerned with therapeutic and exorcistic procedures, which invoke such wrath-
ful Rudra-forms as Nlakaha, Khagarvaa, Lohaka, Krodhevara, De-
vatrsa, Aghora, and Jvarevara. In addition to texts of these traditions we
have the Netra (also called Amteavidhna and Mtyujit), which teaches
the cult of Amtevarabhairava and Amtalakm. This text, which does
not appear in any early account of the aiva canon and was produced in
Kashmir between c. ad 700 and 850, probably after 800,109 overrides the
distinctions between the various branches of the Mantramrga listed here
and that between the Mantramrga and the Kulamrga by propagating a
form of worship for use by royal officiants that can be inflected as required
to take on the character of any of these divisions and indeed of others outside
aivism.110
The texts of the non-Saiddhntika traditions for the most part do not enter
the territory of worship performed in temples for the public good, their cults
being mostly conceived as courses of propitiatory worship to be undertaken
by individuals in the private domain for the benefit of none but themselves
or their clients.111 Moreover, although the scriptures of the Siddhnta taught
rituals for the accomplishment of supernatural effects, it was the non-Sai-
107
I use the word cult here and throughout in its basic meaning to denote a specific system of ritual
observance, without the common connotations of marginality, strangeness, or fashionability.
108
See Sanderson 1985, p. 565.
109
110
On this universal (sarvasmnya-) Tantra and its function see Sanderson 2005b. Related to
the Netra is the Netrodbhava, which has reached us in a Nepalese palm-leaf manuscript.
111
This exclusion of the non-Saiddhntika cults, that is to say, of the installation and worship of the
Mantras of these in external non-mobile substrates, particularly when the latter are anthropomorphic
icons, is expressed in, for example, Tantrloka 27.78 and Tantrlokaviveka thereon, invoking
Netratantra 18.119c121. The latter passage refers to the commemorative installation of an image
of Bhairava on the spot on which the person to be commemorated has been cremated. The Mantra
installed in this Bhairava should be Amtevara, that being among the exoteric Mantras considered
non-specific (smnya-) and therefore able to be used in the domain of external, fixed images
(bahisthirapratih) without transgressing the rule. In this way only the icon, not the Mantra
embodied in it, belongs to the non-Saiddhntika field. However, it is certain that the boundary was
breached in certain cases. I have in mind the kta aiva tradition of the South-Indian Ymalatantras
that will be mentioned below (pp. 4041 and pp. 5052).
ddhntika scriptures that provided the most elaborate accounts of such ritu-
als; and the ferocious character of many of their deities no doubt rendered
them particularly appealing to royal and other clients eager to invest in
supernatural assistance against enemies and calamities. As a result we may
say that in the Mantramrgas engagement with society rather than in the
domain of personal religion the Siddhnta came to operate principally in the
fields of regular piety, legitimation, and stability, aspiring to subsume and
preserve the brahmanical socio-religious order and therefore tending to free
itself of the counter-cultural elements of its Atimrgic antecedents, while the
non-Saiddhntika kta-aiva systems, which maintained and developed
those elements, came to the fore in the domain of rituals commissioned to
avert danger in response to particular events or as regular, institutionalized
programmes of state protection.
This duality of function is not readily observed by reading the insiders
texts, since these belong to one or other of the divisions and all claim to be
offering the same goals. But it can be detected not only in the greater em-
phasis on rituals for supernatural effects in the non-Saiddhntika corpus but
also, for example, in the ruling of the Saiddhntika Mgendra that a person
may inflect his worship to accomplish supernatural effects by propitiating
iva in one or other of the secondary aspects of Sadiva considered to be
the sources of the non-Saiddhntika traditions,112 and in the Saiddhntika
Klottara-s brief account of how one may use the Saiddhntika Mantra of
the Klottara system in non-Saiddhntika Sdhanas to attain supernatural
effects by propitiating either Bhairava and the Mothers or Tumburu and
the Four Sisters, that is to say, the deities of the Dakia or Vma streams
respectively.113
This same duality can be detected in the Uttarrdha of the aiva Liga-
pura. For that text in spite of its claim to be a Pura covers Saiddhntika
worship as the norm and adds Bhairava-centred and kta rituals specifically
for the destruction of the kings enemies and the promoting of his victory in
battle.114 Other examples of the role of the non-Saiddhntika traditions in
this domain are the cult of Bhadrakl for the kings success in war seen in
the girasakalpa corpus of the Paippaldins of Orissa,115 the South-Indian
112
Mgendra, Kriypda 3.4649d. Compare in this regard the passage in the anonymous commen-
tary on the Saiddhntika Umpatis ataratnasagraha quoted and translated above (see fn. 122 on
p. 33), which distinguishes between the Siddhnta and the other four streams by saying that the first
bestows liberation and the others the counteracting of poisons (Grua), the exorcising of dangerous
spirits (Bhtatantra), the subjecting of others to ones will (Vma), and the destruction of enemies
(Bhairava/Dakia).
113
Jnapacik f. 2v35 and f. 4r4v4. These verses up to and including 54 have been edited
and translated in Goodall 2007, pp. 127128.
114
115
Sanderson 2007a, pp. 255276.
Mttantra tradition,116 and the cult of Tumburu and his sisters established
for state protection in Cambodia at the beginning of the ninth century.117 We
may compare in this regard the commissioning by kings in the brahmanical
domain both of status-enhancing rauta ceremonies and of Atharvavedic
rituals performed by specialists in the office of the royal chaplain for the
warding off of dangers of all kinds from the royal household and the king-
dom.
Nonetheless, however great the divergence between the Saiddhntika
and non-Saiddhntika cults of the Mantramrga in terms of their primary
function or emphasis, they are essentially variants of a single ritual sys-
tem.118
Classifications of the Mantramrgas scriptures

Five Streams (paca srotsi). Of the classifications of the Mantramrgas
scriptures found in works within it the earliest and most comprehensive
divides it into five streams of revelation held to have come forth from the
mouths of the five faces of Sadiva: the scriptures of the Siddhnta, di-
vided artificially into two sub-canons (the ten ivabhedas and the eighteen
Rudrabhedas) from the upper and upward-gazing na facethis then is
a Saiddhntika classificationand those of the non-Saiddhntika systems
from the four faces below, which look towards the cardinal directions: the
Vmatantras, teaching the cult of the four Sisters and their brother Tumburu
from the north/left-facing mild Vmadeva face, the Dakiatantras, teach-
ing cults of Bhairavas and Goddesses from the south/right-facing ferocious
Aghora face, the Gruatantras from the front/east-facing Tatpurua face,
and the Bhtatantras from the rear/west-facing face of Sadyojta. We find
this classificatory schema in the rkah-Srotobheda with long lists of the
texts and sub-texts in each category,119 in a shorter passage prefixed to a
manuscript of the Jnapacik, also seen in Vairocanas Lakaasa-
graha, giving only the primary texts in each division,120 in the Mgendra,
mentioning only one text as an example of each stream,121 and in a number
of other Saiddhntika sources, both scriptural and exegetical, that merely
mention the classification and emphasise the superiority of the Siddhnta
that it articulates.122
116
Sanderson 2007a, pp. 277278.
117
Sanderson 2004, pp. 355358; 2005b, pp. 223238.
118
On this essential unity and the points of difference see Sanderson 2007b, pp. 237239.
119
rkah-Srotobheda, vv. 106c270b. This account forms the probable basis of the rarified,
metaphysical treatment of the aiva revelation, modified by the addition of a higher, Kaula revelation,
given by Abhinavagupta in Mlinlokavrttika 1.169370b. On this modification see Sanderson
2009a, pp. 4647.
120
Jnapacik f. 1v1 f. 3r4, = Lakaasagraha 2.107128.
121
Mgendra, Carypda 1.3536b.
122
Kmika, Prvabhga 3.20c21: tev eva mantratantrkhya sadivamukhodgatam || siddh-
The three streams: Siddhnta, Vma, Dakia. In the non-Saiddhntika scrip-

ture Picumata, also called Brahmaymala, we encounter a modification of
this classification evidently designed to express the view that the non-Sai-
ddhntika traditions are superior to the Saiddhntika and to push the Gru-
atantras and Bhtatantras to the margin. It divides the aiva scriptures into
three principal streams, central (madhyamam), left (vmam) and right (da-
kiam), as emanations of three corresponding powers of the deity, termed
Madhyam, Vm, and Daki, in ascending order,123 assigning the Siddh-
nta grua vma bhtatantra ca bhairavam | rdhvaprvakuber*pyaymyavaktrd yath-

kramam (pya em. as quoted in the commentary on the ataratnasagraha, p. 9 and Jnaprakas
ivgamdimhtmyasagraha, p. 11: sya Ed.) Siddhnta, Grua, Vma, Bhtatantra, and Bhai-
rava from the upper, eastern, northern, western, and southern faces respectively; rkaha, Ratna-
trayapark v. 16: tad atra kathita sarvasrotas jyyasi prabho | udakeordhvavaktrea tatas
tad avadhrayet That [nature of the self] has been explained by the upward-gazing upper face of
the Lord in this, the highest of all the streams. So understand it therefrom; Aghorasiva thereon:
vmdisamastastrasrotas madhyd utkre siddhntkhye srotasi in this stream, called the
Siddhnta, which is superior to the Vma and all the other streams; Bhaa Rmakaha, Ma-
tagavtti, introducing Vidypda 1.1: anye tu prathamam evotstram asya strasya lkulamau-
suldibhya aivatvena viea tatrpi ca srotontarebhyo vmadakiagruabhtatantrebhya
siddhntatay varayanti Others explain at the very beginning [of their exegesis] a matter that
is not pertinent to the text [at this point], namely that this scripture is superior to the Lkula,
Mausula and related [scriptures of the Atimrga] because it is [part of the] aiva [Mantramrga]
and within that category is superior in turn to the Vma-, Dakia-, Bhta-, and Gruatantras,
because it is a [scripture of the] Siddhnta; and in the anonymous commentary on Umpatiivcryas
ataratnasagraha, p. 9, ll. 46: tatra mntrika pacavidham api kramea rdhvaprvakubera-
varuaymyasambandht muktipradasiddhntasarvaviaharaagruasarvavakaraavmabhta-
grahanivrakabhtatantraatrukayakarabhairavasajakam Among these [five] that of Mantras
is of five kinds, namely (i) the Siddhnta, bestowing liberation, (ii) the Grua, removing all poisons,
(iii) the Vma, subjecting all to ones will, (iv) the Bhtatantra, which drives out demons and
possessing spirits, and (v) the Bhairavatantra, which destroys ones enemies, through association
with, respectively, the upper, eastern, northern, western, and southern mouths. In a passage of the
Siddhntaprakik of Sarvtmaambhu we see the term Mantramrga used with reference to the
Siddhnta alone: mntra tu ivaprata siddhntastram, and the same in Kmika, Uttarabhga
24.82: siddhnto mantratantra syd atimrga tato varam | adhytma yat tato nca tasmd
vaidikam eva ca. This is in accordance with a tendency in South-Indian Saiddhntika works to align
their adherents more closely with brahmanical orthopraxy by dissociating their tradition from those
of the non-Saiddhntikas. Thus, for example, Siddhntaprakik p. 11: gruadakiavmabhtni
tv adhasrotsi the lower streams, [namely those of] the Grua-, Dakia-, Vma-, and Bhtata-
ntras.
123
The classification is expounded in the Picumatas 39th chapter (srotranirayapaala). That
madhyam is the source of the Siddhntatantras is stated in Picumata f. 199v12 (39.4955): sarva-
kmikastra tu tath yogodbhava priye | acintya kraa caiva ajita ca tathparam || dpt-
bha caiva skma ca shasra ca tathaiva ca | aum suprabha caiva ivabhed prakrtit
|| madhyamasrotrasabht rdhvavaktrd vinirgat | vijaya caiva nivsa svyambhuvam
ata para || vthula<> candrahsa ca raurava mkua tath | vrea ca tath cnya
tata rdhva *nibodhata (em. : nibodhata Cod.) || candrajna ca bimba ca prodgta lalita
tath | siddhisatnaka caiva sarvodgtam ata param || kiraa ca mahdevi pramevaram
eva ca | rudrabhed samkhyt *madhyamaktyadhihit (conj. : aktimcchaktyadhihit
Cod.). That vm and raudr (daki) are the sources of the Vma- and Dakiatantras is stated in the
following (f. 200r3 [39.7677] and 198v5 [39.29]): vmay preritentha vmavaktrea caiva hi | u-
ddhuddhavimireu catukritakni tu || sanmoha ca tath prokta *tath (conj. : bhav Cod.)
ntatantras to the first, the Vmatantras to the second, and the Dakiatantras,
among which it counts itself, to the third. Ascent through this hierarchy is
compared to the process of preparing rice. The system of the ivabhedas
and Rudrabhedas, that it to say, the Siddhnta, is likened to the removing
of the husks (tua) from the grains, that of the Vmatantras to the clean-
ing of the grains by the removing of the bran (kambka), and that of the
Dakiatantras to the cooking of the pure white grains that remain.124 The
Grua- and Bhtatantras, together with a number of other Tantric systems,
including the Vaiava Pacartra, are assigned to what it calls the lower
stream (adhasrota).125
Siddhntatantras and Bhairavatantras. Later classifications, of which there

are two, submerge the Vma within the Dakia and reflect, I propose, a time
when the former had become marginal, overtaken and engulfed by the forms
of kta aiva observance found in the Dakiatantras that carried forward
the tradition of Atimrga III. Both classifications leave the Bhtatantras and
Gruatantras out of their account, no doubt for the same reason. The first
presents the canon in terms of a simple dichotomy between Saiddhntika and
non-Saiddhntika Tantras, the former comprising ten ivatantras, eighteen
Rudratantras, and satellites of these,126 and the latter listed with evident
caiva nayottara | aukra caiva tath prokta vmasrotd vinirgata and raudray coditentha
rkahena mahyae | dakiena tu vaktrea dakisrotrasabhava. The form srotram appears
frequently in the Picumata, and also in other early aiva scriptural sources such as Nivsottara 1.1a
(mantrkhye pacame srotre) in place of Pinian srota and has therefore been accepted as an Aia
usage.
124
Picumata f. 198r5v1 [39.11c13]): *madhyam (Aia for madhyamay) odhita akty *n-
dho yti (conj. : ndyaakti Cod.) *kadcana (corr. : kadcana Cod.) || bahivrhi*tueeva (em. : tu-
senaiva Cod.) vilias taulo yath | kiciccheamalvastho vmrayasamudbhava || tuak-
mbkarahito nirmalo klandin | pkamtrakriypek viuddho dakiraya Once it has been
purified by madhyam akti [the soul] will never again descend [into the domain of transmigration].
It is then like the rice grain when it has been separated from the paddys outer husk. But it is still in
a state in which some impurity remains. When it is reborn through reliance on vm it is [like the
grain of rice] which has been freed of both the husk and the bran and has been purified by washing
and so forth. Now pure and awaiting only the action of cooking it resorts to daki. In support of
my conjectural emendation of the meaningless ndyaaktikadacna of 11d to ndho yti kadcana
I cite Tantrasadbhva f. 10v1 (1.349d350): sa yti parama padam || tasmi gata varrohe ndho
yti kadcana and Svacchanda 10.610: ndho ynti punar devi sasre dukhasgare | iva ynti
tata cordhva rkahena samkit.
125
Picumata f. 191v12 (39.87c92): adhasrotsthitni syus tantri ca tath puna || mkoa
ca vibhti ca adhyaya ca tath para | rudrabhede sthitni syu klgnyadhihitni tu || tantra-
trayam adhasrotanirgata varavarini | mkoatantrakni syu yni tni uva me || nrasiha-
vidhna tu vidhna ketrakalpan | vivarntargat kalp vrhasya vidhis tath || pacartra-
vidhna tu vaikuhasya vidhis tath | kulcrasamopet eva vai bhairavo bravt || garuasya
vidhna tu bhtatantrdiko *gaa (conj. : gu Cod.) | oadhkalpajta ca rasyanavidhis
tath.
126
On the relation between these twenty-eight texts and the Saiddhntika canon known to the
exegetes and surviving in manuscripts see Sanderson 2007b, p. 233.
artificiality as the sixty-four Bhairavatantras, divided into eight ogdoads.127

Vmatantras are found among the sixty-four listed in this classification, but
the great majority are, or appear to be, works of Dakina character.128
Mantrapha and Vidypha. The second classification, while recognizing
this basic dichotomy, subdivides the non-Saiddhntika category into Bhai-
rava-centred and Goddess-centred texts in works that belong to the latter
category. It articulates, then, a kta perspective on the canon. It divides the
non-Saiddhntika scriptures, excluding the Bhtatantras and Gruatantras,
into two collections termed Phas: the Mantrapha for the Bhairava-centred
tradition and the Vidypha for the Goddess-centred.129 Texts assigned to
the Vidypha generally refer to themselves in their colophons as belonging
to the Vidypha within the Bhairava stream (bhairavasrotasi), the latter
term evidently denoting the whole non-Saiddhntika corpus other than the
Gruatantras and Bhtatantras.130
127
This classification is seen in the rkah-Srotobheda, vv. 271285 (sdiva cakram a-
akavibhedata) (quoted in Tantrlokaviveka, vol. 1, pp. 4143) and in Jayadrathaymala, a-
ka 1, Paala 44 (sadivakaniraya) (A ff. 337v3340v2). See also Tantrloka 22.40c
41b1: siddhnte dkits tantre dadaabhedini || bhairavye catuaau tn pan dkayet
He should initiate into the sixty-four [Tantras] of Bhairava those bound-souls who have been
initiated into [the scriptures of] the Siddhnta, comprising the ten and eighteen divisions (-bhedini).
The ten and eighteen divisions (bhed) are the ten ivabhedas and the eighteen Rudrabhedas, as
the Saiddhntika ivatantras and Rudratantras are commonly called. Tantrasra, p. 4: sarvasmt
tu vimocaka paramevarastra pacasrotodaadaavasvaabhedabhinnam But that which
liberates from all [bondage] is the teaching of iva, divided into the five streams and the ten, eighteen,
and sixty-four divisions.
128
These Vma works are the Vikha, the Samoha, iracheda, and mara in the list of the
rkah-Srotobheda (vv. 283284). In that of the Jayadrathaymala (aka 1, f. 339r24 [44.21c
22c] they are the ukrasahit and, perhaps, the Nandiikh. A detailed analysis of this evidence
will be given in a later publication.
129
We find this classification in the Jayadrathaymala, aka 1, also called iraccheda (/iracheda)
(Paala 36; see Sanderson 2007b, pp. 234237), a text that existed independently before the addition
of three additional akas (Sanderson 2002, p. 1, endnote 3), and assigns itself in this account
to the Vidypha, more specifically to the aktitantra division thereof (see below), declaring that
unlike the other aktitantras, all of which belong to the Dakia stream, it embodies both Vma
and Dakia streams (40.3: etni aktitantri santi llayni tu | savyasrotasi siddhni iracchid
ubhaytmakam); see Sanderson 2002, p. 1, endnotes 79. The same classification was given
in the lost Sarvavra (Sarvavrasamyoga), another of the aktitantras in this account, since we
have a verse quoted by Kemarja from that work listing the Tantras of the Mantrapha exactly
as here (Svacchandoddyota, vol. 1 [Paala 1], pp. 109110: svacchandabhairava caa krodha
unmattabhairava | granthntari catvri mantrapha varnane [cf. Jayadrathaymala, aka 1,
A f. 308v5 (36.12): svacchandabhairava caa krodham unmattabhairavam | *granthntari
(em. : grathytari cod.) catvri mantraphe sthitni ca]). It is also seen in Abhinavaguptas
Tantrloka, his exposition of the teachings of the Mlinvijayottara, when he declares that the
Siddhayogevarmata, of which the Mlinvijayottara is for him the essence, is the highest revelation
in the Vidypha, which is itself the highest of the four Phas in the ascending order Maalapha,
Mudrpha, Mantrapha, and Vidypha (37.23d25b: maala mudrik tath || mantro vidyeti ca
pham utka cottarottaram | vidyphapradhna ca *siddhayogevarmatam [em. : siddhayo-
gvarmatam Ked ] || tasypi parama sra mlinvijayottaram).
130
See, e.g., Tantrasadbhva f. 14r2: iti bhairavasrotasi mahtantre vidyphe saptakoiprame
The Mantrapha is dominated by the Svacchanda, also known as the La-

litasvacchanda, the Tantra of the cult of Svacchandabhairava and his consort
Aghorevar. This work is the pre-eminent text of this category in the scrip-
tural accounts. It also the only one that has come down to us in its entirety.
The only other works of this category that have reached us through citation
or the incorporation of passages in compendia are its satellites: the Agho-
revarsvacchanda, the Dvdaashasra-Mantraphasvacchanda, and the
Rasasvacchanda.131
The importance of the Svacchanda is evident (i) from the fact that it has
come down us in manuscripts in widely separated parts of the subcontinent,
namely the Kathmandu valley, Kashmir, and Tamilnadu,132 (ii) from the
survival of various Paddhatis for worship and initiation based on it in the
Kathmandu valley,133 and, above all, in Kashmir, where it became, with
the Netra, the principal basis of the rituals of the regions aivas down to
rtantrasadbhve; Siddhayantrrava f. 13r56: iti bhairavasrotasi mahtantre vidyphe mahde-

vy samohane umtilake siddhayantrrava parisamptam; Picumata f. 363r4r: iti bhairava-
srotasi mahtantre vidyphe brahmaymale ; Jayadrathaymala, aka 1, B f. 6v2: iti bhairava-
srotasi vidyphe iracchede rjayadrathaymale ; and, without mentioning the Vidypha, H-
dayaiva, Pryacittasamuccaya f. 89r2: iti bhairavasrotasi siddhayogevarmate srdhatrishasrike
.
131
The chapters on penances from these three works have been included in his Pryacittasam-
uccaya by Hdayaiva (ff. 84r390r3, ff. 90r393v5, and ff. 101r102r). Part of a Rasasvacchanda
survives in Nepal, but it is certainly not the work of this name excerpted by Hdayaiva. For its
subject is the concocting of elixirs to defeat old age and death (rasasiddhi) (f. 2r56: odhana
stakendrasya ptana yantramayo | ras coparas caiva auadhpaka[ + + + |] baddha ca
devadevea krmaa rajana tath | dvandvamelpaka ste yath bhavati ta vada), and it does
not mention Svacchandabhairava. The Vddhasvacchanda that has reached us in Kashmirian mss is
also no part of this corpus, in spite of its name. On that kta work see here fn. 173 on p. 46. In the
Svacchandoddyota on 1.4c5b Kemarja refers to the existence of other Svacchanda-texts believed
to be divisions of an original Svacchanda in 1000 million verses, giving an open list consisting
of the Koarka-, the Vydhibhaka, and the Aghorevar-: *koarkavydhibhakghorevarsva-
cchanddin (bhakghorevar em. : bhakghorevara ked) bhednantyena sarpitam. In the canon
of the 32 Dakiatantras seen in the rkah-Srotobheda the Svacchanda-texts are subsumed under
the 24 sub-Tantras of the first, the Mahghora. Here we see yet others, since the list includes
Lkula[svacchanda], Aghorevarsvacchanda, Vidysvacchanda, Svacchandasra, Rasasvacchanda,
Rjaputryaka[svacchanda], Svacchanda, Bindusvacchanda, and Ndasvacchanda (vv. 227232).
The final part of the seventh Paala of the Aghorevarsvacchanda of the Mantrapha, on the subject
of the Ketraplas, has reached us in an undated Nepalese palm-leaf ms preserved in the Royal
Libary in Copenhagen (ms Nepal 92). I am grateful to Dr. Hartmut Buescher for his kindness in
preparing and sending me photographs of this ms in response to my enquiry after the publication
of his catalogue of Sanskrit mss in that collection (2011). The verses preserved in this ms are also
found as part of a passage of 38 verses included by Takakavarta in his Nitydisagraha as from the
Aghorpacaataka (A ff. 44v145v2; B ff. 80r1182r1).
132
For the South-Indian transmission see the ifp mss t. 507aa, 1032, and 1077. The text was also
well-known in Mlava, since it was utilized by Bhojadeva for his Siddhntasrapaddhati, and in
eastern India, since Vimalaiva draws on it in his Vimalvat of ad 1101/2. It was also known in the
Deccan, since its deity is referred to by Somevara, the Western Cukya king of Kalya in 3.731 of
his encyclopaedic Mnasollsa, composed in ad 1131.
133
See Sanderson 2001, pp. 2021, fn. 26.
recent times,134 and (iii) from the the fact that it is the unacknowledged
source of much of the wording and content of the prescription of the ritual
of Saiddhntika initiation set out by Bhojadeva in his influential Siddhn-
tasrapaddhati,135 stripped, of course, of all non-Saiddhntika Mantras and
deities, these being replaced by those of the Saiddhntika Klottara.
The Vidypha is divided into three sub-collections in the only known
account of it, which is contained in the first aka of the Jayadrathaymala:
the Vmatantras, Ymalatantras, and aktitantras. The first of these com-
prises, according to that source, three lead-texts: the Nayottara, the Mah-
raudra, and the Mahsamohana.136 The Picumata also recognizes three
Tantras in this category: the Samoha, the Nayottara, and the aukra.137
The Cambodian Sdok Kak Thom inscription of ad 1052 names four Vma
scriptures: the iracheda, the Vinikha (sic for Vikha), the Samoha,
and the Nayottara, and implies by referring to them as the four mouths of the
four-faced deity Tumburu that they were understood to constitute a complete
canon, at least of the traditions core texts.138
Of these texts we now have only the Vikha, which reaches us in
an undated palm-leaf manuscript in a proto-Bengali hand of the twelfth or
thirteenth century. Since the Vikha refers to the Samohana/Mahsa-
mohana, Nayottara, and iracheda as its antecedents, we learn that it is the
most recent of the four texts and that its absence from the Vma canons of
the Jayadrathaymala and Picumata may be because it was not in existence
when their accounts of the aiva revealed literature were drawn up.139
134
See Sanderson 2004, p. 240, fn. 20; 2007b, pp. 385387, 392397.
135
For evidence of Bhojadevas dependence on the Svacchanda see Sanderson 2004, pp. 359360.
136
Jayadrathaymala, aka 1, A f. 308r25 (36.1519b) (the fifteen Mlastras of the Vidypha:
granthntary asakhyni vidyphe sthitni tu | paca ca daa siddhni mlastri sundari
|| *vidyphe (conj. : vidypha A) prasiddhni nmabhi kathaymi te | sarvavrasamyoga
siddhayogevarmatam || pacmta ca vivdya yoginjlaavaram | vidybheda iracche-
da mahsamohana tath || nayottara mahraudra rudraymalam eva ca | brahmayma-
lasaja ca tathnya viuymalam || daaturya smta *skndam auma (conj. : kda
arma A) pacadaa matam; and A ff. 317v2318r1 (40.27) (these Mlastras divided into seven
aktitantras [six in the Dakia stream and one that embodies both Vma and Dakia streams], three
Tantras in the Vma, and five Ymalatantras in the Dakia): sarvavra trila ca rcakra viva-
prvakam | yoginjlasaja ca vidybheda irohtam || etni aktitantri *santi (conj. : santi
A) llayni tu | savyasrotasi siddhni iracchid ubhaytmakam || nayottara mahraudra
mahsamohana tath | trikam etan mahdevi vmasrotasi nirgatam || vibhinna koibhedena
khkalitavistaram | ymye srotasi stri *paca vai ymalni tu (conj. : pacakavaimalni tu
A) || santi vistrakhbhi kathyante tni nmabhi | raudrauma vaiava cpi caturtha
skandaymalam || akravycram etad dhi catukam api tat smtam | brahmaymalasaja ca
<pa>cama tat picu-r-matam.
137
Picumata f. 200r3 [39.77]: sanmoha ca tath prokta *tath (conj. : bhav Cod.) caiva nayo-
ttara | aukra caiva tath prokta vmasrotd vinirgata.
138
K. 235, v. 28: stra irachedavinikhkhya samohanmpi nayottarkhyam | tat tumvu-
ror vaktracatukam asya siddhyeva vipras samadarayat sa; see Sanderson 2004, p. 355357;
2005b, p. 237.
139
Vikha 4: ruta samohana tantra tath nayottara mahat | iracheda ca devea
We may safely assume that Samoha, Samohana, and Mahsamo-

hana are variant titles of one and the same work. As for the iracheda,
the Jayadrathaymala claims this as another name for itself. So might not
this, or rather its first aka, which is the original text to which the three
subsequent akas were added, be the Vmatantra referred to by the Sdok
Kak Thom inscription and the Vikha ? The first aka does refer to itself
as a Vma text. But this claim is hardly supported by its contents. For though
there are some Vma elements in the first aka they are incidental and
subordinated within a Dakia framework. At best we can accept the akas
own characterization of itself in its listing of the Vidyphas lead-texts
as a Vma-Dakia hybrid.140 Moreover, that same account speaks of the
original iracheda revelations having split into two transmissions of which
the available work represents only one. This may well have been intended to
account for the existence of another, purely Vma iracheda, now lost.141
We have, then, only one of the core scriptures of the Vma canon. In
addition we have testimony to a lost work whose title may tentatively be
reconstructed as *Devtantrasadbhva in the form of a two-folio fragment
of a birch-bark manuscript, possibly from as early as the mid-sixth century,
containing a prcis of this text, to be discussed under the heading of Vma ex-
egesis, and also an incomplete eleventh-century Nepalese manuscript of the
Siddhayantrrava (The Ocean of Empowered Yantras), which attributes
itself to the Umtilaka of the Samohana cycle.142
The other two text-groups in the Vidypha are the Ymalatantras and
aktitantras. The lead-texts of the first are said by the Jayadrathaymala
to be five: Rudraymala, Brahmaymala, Viuymala, Skandaymala, and
Umymala.143 The treatment of these in the Jayadrathaymala makes it
clear that the Brahmaymala was the pre-eminent work of this class; and
indeed it is this alone that has reached us intact, as a work of about 12,000
*tvatprasdt (corr. : tvatprasda Cod., Goudriaan) sudurlabham. See also v. 304: *nayottardita-
ntreu (em. Goudriaan : nayottaritantreu Cod.) kalpokta karma krayet. In v. 316 it refers to
the first of these texts as the Mahsamohana and mentions another, the Sarvatobhadra: ukrea
sarvatobhadre mahsamohane tath | nirmathya *kathita (corr. : kathito Cod., Goudriaan) devi
dadhno ghtam ivoddhtam.
140
See here fn. 136 on p. 37 (42.3d: iracchid ubhaytmakam).
141
See Sanderson 2002, pp. 12 and endnotes 710.
142
Colophon: iti bhairavasrotasi mahtantre vidyphe mahdevy samohane umtilake siddha-
yantrrava parisamptam.
143
See the list of the fifteen lead-texts of the Vidypha cited here in fn. 136 on p. 37. The same five
Ymalas appear in the related list of Tantras from the mouth of the Yogins in Siddhayogevarmata,
A f. 69v15, B f. 22r35 (29.1619): *asmka tu (B : amstta A) vard (conj. : varm AB) et
nirgat yoginmukht | vrkhya siddhasra ca pacmtam atah para || *vivdya (B : vimb-
dy A) yoginjla klkhya khecara tath | sdhana *avara (conj. : savara AB) caiva
tilaka hdaya para || *vidybheda (em. : vidypha AB) iraccheda mahsamohana
tath | nayottara mahraudra rudraymalam eva ca || brahmaymalam anya ca tathnya
viuymala | skandaymalam eva ca umymalam eva ca.
verses variously entitled Brahmaymala, Picumata, and Ucchuma, surviv-

ing in a well-preserved Nepalese palm-leaf manuscript dated in ad 1052.
We also have three of its satellite-texts: the Mahbhairavamagal,144 the
Pigalmata,145 and the Matasra, which teaches a cult of the same pan-
theon as the Picumata but with additions that are its signature.146
The Brahmaymala is strongly Kplika in character, carrying forward
into the Mantramrga the antinomian and sanguinary culture of Atimrga
III;147 and the relative antiquity of this current of Mantramrgic aivism is
144
The Mahbhairavamagal, which reaches us in an undated Nepalese ms whose Licchavi
script suggests that it was penned in the ninth century (Vasudeva 2004, p. 458), tells us that it
is the very essence of the Ucchumamahtantra, that is to say, the supposed work of 125,000
verses of which the actual Picumata/Brahmaymala claims to be only a short redaction (f. 1v5
[1.6]): [ucch]u[m][y]e mahtantre lakapddhike vibho | sarvatantrasya sro ya siddhntam
paripahyate. The Picumata (Brahmaymala) refers to itself as tantram ucchumasabhavam in
1.3d, 1.8d, 2.14d etc. or ucchumatantram (2.455c) and it tells us in its final words that it is a
short redaction in 12,000 verses of the Brahmaymala of 125,000 verses, which derives in turn
from an original text of 1000 million verses: brahmaymalatantreda lakapddhika gata | ata-
koyujjval<t> tantrt srtsratarottaram || sthita dvdaashasra pacastrojjvala matam |
may te kathitam bhadre bhadrasiddhipradyaka. The Mahbhairavamagal is identified in its
colophon as a text in the [cycle of the] Srasvatamata (f. 22v4: iti mahbhairavatantre vidyphe
srasvatamate mahbhairavamagalkalpaikadea parisampta Here ends one part of the Ma-
hbhairavamagalkalpa of the Srasvatamata of the Vidypha of the Mahbhairavatantra. The
Jayadrathaymalas account of the aiva canon in its first aka tells us that the Srasvatamata is
the Upatantra of the avarmata, the latter being one of the eight Mata-texts in the cycle of the
Picumata. For the passage listing these eight, ending with the Pigalmata see Sanderson 2007b,
p. 249, fn. 54.
145
As for the Pigalmata, it tells us that it is part of the Brahmaymala corpus, as does the
first aka of the Jayadrathaymala; see Sanderson 2007b, pp. 248249 and the sources quoted
and translated there in footnotes 54 and 55. Though largely concerned with fixed installations of
the Saiddhntika type and therefore much cited by Saiddhntika authors, it also covers such non-
Saiddhntika matters as the installation of Tras, skulls into whose outer surface the icons of the
deities to be worshipped have been incised (see Tantrloka 27.20c29), and of Paas, cloths on whose
gessoed surface the same deities have been painted. In the latter context it covers the deities of the
Vma, Dakia, and Trika, and reveals its affiliation with the Brahmaymala by specifying for the
Dakia the four goddesses of that work: Rakt, Karl, Cak, and Mahocchum (Pigalmata
f. 28r37 [Citrdhikra vv. 1625]).
146
The Matasra calls its central deity-pair Mahbhairava and Mahlakm (f. 16r34: mahbhaira-
vadevasya [conj. : mahbhairavasya Cod.] mahlakmiyutasya ca). The circuits of ancillary deities
(parivradevat) are (ff. 16v117v3) (1) the three Magals, (2) the four goddesses Rakt, Karl,
Cak, and Mahocchum, (3) the six Lakms, (4) the eight Vgs, and (5) the four Dts who
stand as guardians in the four gateways of the Maala (Karl, Dantur, Bhm, and Gajakar). Of
these circuits the second and the fifth constitute with the central deity the core Yga of the Picumata.
The Matasra acknowledges this by saying of the first four goddesses that they are those of the
root-text (mlam), that is to say, the Picumata (f. 16v35: rakt karl cak mahocchum var-
nane | *catupatrasthit (patra em. : patha Cod.) nitya bhogamokasya siddhid<> || mlasth
devat hy et jtavy sdhakottamai | *smtamtrrtihara (em. : smtamtrrttiprahara
Cod.) mahyogavibhtid<>; and f. 137r45: rakt karl cak mahocchum caturthik |
*catupatre (corr. : catuai Cod.) sthit hy et mlasth sarvasiddhid || *nmamtrrcand
(conj. : nmamrccan Cod.) devi matasiddhiphalaprad<>).
147
See, e.g., Sanderson 2009a, pp. 133134, fn. 311; pp. 179180, fn. 435; pp. 183184, fn. 444;
p. 238, fn. 544.
evident in many details of its doctrines and prescriptions. As to how old it

is, the earliest verifiable citations of the work are found in the Tantrloka of
Abhinavagupta, who was active in Kashmir around the end of the tenth and
the beginning of the eleventh centuries ad; but it is mentioned indirectly,
together with the Viuymala and Rudraymala in the hymn Bhairavva-
rdhamnaka that survives in a codex of ad 819,148 and the earliest and
probably original Skandapura of the sixth or early seventh century149 lists
seven Mttantras with -ymala titles, beginning with the Brahmaymala,
all but two of which are named in accounts of the Ymalatantras seen in our
Mantramrgic sources.150
Connected with this early Brahmaymala are two texts under this title
surviving in South India. These claim to be part of the Brahmaymala and
indeed are derived from it to the extent that they share its core pantheon and
a number of other formal features; but they differ from it radically in that
they prescribe a regular cult of Cmu/Bhadrakl and the seven Moth-
148
Bhairavvardhamnaka in Pramevara ms, 53a1: tvam brahmaymal tva viuymal. tva
rudraymal. The codex is dated in Savat 252. This is evidently a date of the era of Auvarman
and therefore in ad 819, rather than in 858 as proposed by Bendall (1883, p. xxxixli) on the
unwarranted assumption that the era is Haras. The manuscript lacks many of its folios and many
are damaged. Folio numbers are visible on few. The folio reference, 53a1, given here, is from the
pagination added in pencil in modern times.
149
On the date of this text see here fn. 41 on p. 11.
150
Skandapurakb 171.127130ab (iva addressing the Mothers at Koivara [/Devkoa]): aha
brahm ca viu ca aya ca tapodhan | mttantri divyni mtyajavidhi *prati
(conj. : param Ed.) || 128 puyni prakariymo yajana yair avpsyatha | brhma svyambhuva
caiva kaumra ymala tath || 129 srasvata sagndhram aina nandiymalam | tantr-
y etni yumka tathnyni sahasraa || bhaviyanti nar yais tu yumn yakyanti bhaktita. I
propose that ymalam should be taken with all six of the adjectives in 128c129b, from brhmam to
ainam, with the result that the passage lists seven Ymalatantras, as follows: I, Brahm, Viu, and
the ascetic sages will compose excellent, holy Mttantras *for (conj.) the rites of worshipping the
Mothers, so that you will receive worship: the Brahmaymala, Svayambhuymala, Kumraymala
(= Skandaymala), Sarasvatymala, *Gandhraymala (?), Inaymala, and Nandiymala. These
Tantras of yours, and others in thousands, will be the means by which men will worship you with
devotion. Of these titles only the Svayambhu- and *Gandhra- are not found in the Mantramrgas
Ymala-lists. According to aka 1 of the Jayadrathaymala the Inaymala is a derivative of the
Viuymala, and the Sarasvatymala of the Skandaymala (ff. 334r3v1 [42.17]): *upaymalak
(em. : umymalak Cod.) paca pacabhyo nirgatni tu | ymalebhya karlbjalocane tni vacmi
te || 2 vetlaymala devi nirgata *brahmaymalt (corr. : brahmaymalam Cod.) | naymala
tantram udbhta viuymalt || 3 atharvaymala ghora prasta rudraymalt | sarasvat-
ymala tu cyuta tat *skandaymalt (corr. : skandaymalam Cod.) || 4 *umymalata sa
*vila (conj. : vitna Cod.) *somaymalam (corr. : somaymalt Cod.). As for the Nandiymala,
it is not listed in any of the formal accounts of the canon known to me; but it is mentioned in the
strongly Kplika Yoginsacra in aka 3 of the Jayadrathaymala in the course of a list of fifty-
eight Tantras in which iva has taught the topic of yoginsacra. The thirty-eighth to forty-seventh
are Ymalas (f. 170v78 [Yogincakrevarotpattipaala vv. 3739b]): ruruymalam atyugra tath-
nya rudraymalam | umymalam evnya gaurymalam eva ca || skandaymalam evnya
tath bhairavaymalam | viuymalam eva syn nandiymalam eva ca || ukraymalam evnyac
chakraymalam eva ca. As for the *Gandhraymala, I have found no reference to it anywhere else
and find the name implausible, but can propose no emendation that I find compelling.
ers to be conducted before fixed idols in temples by non-brahmin priests

of the Praava caste for the protection of the state and its subjects and
the enhancement of royal power. The antiquity of this South-Indian vari-
ant of what was originally a purely private form of worship undertaken
by individual initiates of any caste for their own benefit alone cannot be
determined from the surviving manuscripts, but the textual prescriptions
of the cult are closely reflected in two Tamil inscriptions that set out the
provisions for the funding of the temple of the goddess Kolramm at Kolr
in Noambavi, detailing the yearly allowances for the staff, who include
a teacher of Grammar and Ymala, the deities, and the various ceremonies.
The first is dated in the second regnal year of K-Rjakesarivarma, alias
Rjendracoladeva (Kulottuga I), that is to say, in ad 1071/2. The second
is undated but appears to be the continuation of the first, recording the same
witnesses to its provisions.151
The third sub-collection, that of the aktitantras, is said by the Jayad-
rathaymala to contain seven lead-texts: the Sarvavrasamyoga, the Si-
ddhayogevarmata, the Pacmta, the Vivdya, the Yoginjlaavara,
the Vidybheda, and the iraccheda.152 Of these, two have reached us: (1)
the Siddhayogevarmata, in what is evidently a much shorter redaction than
that which is frequently quoted in the Kashmirian exegetical literature, and
(2) the iraccheda,153 otherwise known as the Jayadrathaymala, at this
stage only the work that would later be the first of four akas passing under
this title.
These two are at the base of the other two traditions that are well-repre-
sented in our surviving sources. The first, taught in the former, is the cult
of the goddesses Par, Parpar, and Apar. This gave rise to the Mlinvi-
jayottara, which for Abhinavagupta became the base scripture of the kta
system known as the Trika, and is part of a larger corpus of scriptures that
also includes the Tantrasadbhva and, known for the most part only through
citations and other testimonia, the Triirobhairava, the Devyymala, the
151
EC 10, Kl 108 (text: pp. 3542; translation: pp. 3540); and Kl 106d, (probably a continuation
of Kl 108) (text: pp. 3335; translation: pp. 3334). For a preliminary statement of the textual and
epigraphical evidence of this South-Indian Ymala temple cult see Sanderson 2007a, pp. 277278
and footnotes 140143. On the Praava priests, known as uvacca or cca in Tamil, who officiate
in the sanguinary worship in the shrines of the fierce goddesses (piri) of the region, see Ghose
1996, pp. 223226.
152
See Jayadrathaymala, aka 1, 36.1516c and 40.23 edited above, fn. 136 on p. 37; and cf. the
Tantras listed in Siddhayogevarmata 29.16c18a edited above, fn. 143 on p. 38.
153
Of the other five aktitantras listed by the Jayadrathaymala only the Sarvavrasamyoga/Sa-
rvavra and the Pacmta have been cited in the surviving exegetical literature. There is no trace
there of knowledge of the other three. For evidence of knowledge of the Sarvavrasamyoga and
Pacmta, of the reality of the Yoginjlaavara for the redactors of scripture and for evidence
that draws the reality of the Vivdya and Vidybheda into question see Sanderson 2007b, p. 236,
footnotes 2122.
Trikakularatnaml, the Trikasadbhva, the Trikasra,154 the Yogasacra,

the Bhairavakula, and the Vrval. In addition we have chapters from three
other texts of this tradition assigned in their colophons to [the cycle of] the
Siddhayogevarmata in Hdayaivas Pryacittasamuccaya: the Bjabhe-
da, the Bhairavodyna, and the Trikasrottara.155 We also have the Par-
triik/Partrik or Anuttaratriik, a short work teaching an essen-
tialized form of Trika worship that is directed to the goddess Par alone,
a system also known as the Anuttara or Parkrama. Finally, we have the
Vijnabhairava. This scripture is concerned entirely with the outlining of
a hundred and twelve meditation exercises, with one verse for each, these
being referred to as teachings concerning the Waveless.156 It does not engage
with the specifics of Tantric ritual in a manner that would enable us to
conclude that it is a work of the Trika or some other ritual tradition. But
its Trika background is apparent from verses in which this transcendence of
ritual is formulated as the transcendence of the Trikas ritual. This is, in other
words, a Trika work that advocates practices that are free of the specifics of
its Mantra-deities.157
The second surviving aktitantra tradition, taught in the Jayadrathay-
mala, also called Tantrarja and Tantrarjabharaka, is that of the cult
of the goddess Klasakara or Kl. This, in its expanded form created
by the addition of three subsequent akas, probably in Kashmir, adds a vast
array of Kalpas for the propitiation of variant forms of this goddess and intro-
duces material closely related to the Kaula tradition of Kl worship known
as the Klkula, Krama, Mahnaya, Mahrtha, or Devnaya, whose scriptural
sources will be covered below under the literature of the Kulamrga.158
As for the Gruatantras and Bhtatantras, pushed into the background
by the non-Saiddhntika classificatory systems, we have lists of titles both
in the passage prefixed to a manuscript of the Jnapacik and seen in
Vairocanas Lakaasagraha and, with lists of sub-texts, in the rkah-
Srotobheda; but nearly all of this extensive canon seems not to have reached
us, the only survivors being two texts in Nepalese palm-leaf manuscripts that
claim to be parts of the Trottala, also known as the Tottala, Trotula, or Totula,
a work that appears in the lists of the primary Gruatantras and has been
quoted by the Kashmirian scholar Kemarja.159 These are the Tvaritmla-
154
An incomplete Nepalese palm-leaf manuscript containing three folios of the Trikasra has
reached us. Colophon: iti vidyphe guhyakaulike tkasre ttya pariccheda sampta.
155
Hdayaiva, Pryacittasamuccaya ff. 95r496r (14 verses), ff. 96r99r (38 verses), and ff. 99r-
100r (14 verses).
156
Vijnabhairava, v. 139: nistaragopaden atam ukta samsata | dvdabhyadhika
devi yaj jtv jnavij jana.
157
See Vijnabhairava vv. 117.
158
For evidence that akas 24 of the Jayadrathaymala were added by Kashmirian redactors see
Sanderson 2005b, pp. 280283.
159
Svacchandoddyota on 7.42c43b and 7.4446; Netroddyota on 19.182.
stra160 and the Tvaritjnakalpa.161 We also have the Kriyklaguottara.

This is not listed in the canonical accounts, but it contains material pertaining
to both these streams, has been quoted by Kemarja in his Netroddyota,162
and reaches us complete in a number of Nepalese manuscripts, the earliest
penned in ad 1184/5 for the preceptor of a feudatory ruler in the kingdom
of Dhavalasrota in the west of Nepal.163 The assumption that its exorcistic
sections draw on our lost Bhtatantras is supported by the fact that it includes
a Khagarvaakalpa and a Casidhrakalpa, sections devoted to the
rites of the Rudras Khagarvaa and Casidhra. For Tantras bearing
the names of these Mantra-deities are found in the canonical lists.164 There
is evidence of the same kind of its having drawn on the lost Gruatantras.165
For it also contains a Devatrsakalpa and there is a Devatrsatantra among
the listed scriptures of that class.
In addition we have in other aiva scriptural sources, particularly the Ja-
yadrathaymala, a quantity of Grua material, that is to say, prescriptions
whose purpose is the removing of poison and the control of snakes, both
actual snakes and the mythical Ngas, and through the latter the control of
rainfall, believed to lie in their power, and hence the protection of crops.166
160
Tvaritmlastra B f. 200r5v1: ity dye trotale mahtantre tvaritmlastre navamapaala
sampta. magalamahr. samvat 317 rvaauklattyy. anaicaravre. rjdhirjapara-
mevararmallakmkmade<va>sya vijayarjye. The date falls in ad 1196/7.
161
Begins: asmin tu trottale tantre tvarit nma y smt; f. 10r12: sahasraikdaasya tu | trotta-
lasya samkhyt tvarit sarvakmad | dviata parimena loknm parikrttita. I am very
grateful to Michael Slouber, who has done pioneering work on the Grua textual tradition, for
bringing the mss of these two works to my attention and for sharing with me the e-texts that he
has prepared of them. Their kta character raises a slight suspicion that they are built on the basis
of Trottala material rather than genuine parts of the original. But in the absence of stronger counter-
evidence I am inclined to accept the latter alternative.
162
See Sanderson 2001, p. 14, fn. 13 for the references.
163
Kriyklaguottara f. 144r24: sampta ca kriyklaguottara. nepladeyasavat 304
jyeha udi 13 gurau. dhavalasrotapure. *mahsmantarratnadevarjye (deva corr. : dva Cod.).
magala mahr. *trikaaanvayaivcryarrdhararja*guru (trika corr. : tka Cod. gu-
ru corr. : gur Cod.) likhpita likhita dharmdityena. For the hypothesis that Dhavalasrota
was somewhere in Magar territory (magvaraviaya) in the foothills of the Dhaulgiri massif to the
West of the Kathmandu valley see Pant and Sharma 1977, pp. 2124 and Petech 1984, p. 50, n. 2.
The use of -dva for -deva in Ratnadeva is seen also in the copper-plates of the feudatories Rmadeva
and Rahasyadeva issued from the same district (Magvara) in ad 1100 and 1161 respectively (Pant
and Sharma 1977, p. 7, line 7 and p. 28, line 4).
164
For these lists see Sanderson 2001, p. 14, fn. 13.
165
For the lists of the 28 Gruatantras see Lakaasagraha 2.112115 and rkah-Srotobheda
vv. 152155 with 66 sub-texts in 156166.
166
Jayadrathaymala, aka 2, ff. 72v173r6, gives the Sdhana of Ekatar, the ninth varadevat
of the Klasakaravidy. She is said to bring about the destruction of Ngas (ngakaya). She
is three-faced with a Garua face on the right. Ff. 124r4125r9 of the same teach the propitiation
of the Netra auxiliary of the Vidyvidyevar form of Klasakara. It enables ngasdhanam.
aka 3, ff. 96v7107v1 teach the Sdhanas of Matacakrevar. Among the effects is the protection
of crops of grain (sasyarakaam). A trident is smeared with the five jewels and menstrual blood;
the goddess is installed in it and worshipped. It then protects the crops from storms and drives out
The working of such material into the major Tantras may account at least in
part for the atrophy of the original sources.
The Non-Saiddhntika Mantramrgas Exegesis

The exegetical literature on the non-Saiddhntika Tantras may be presented
most aptly within the categories given by the Jayadrathaymala, since it is
this perception of the components of the aiva revelation that the authors of
this literature adopted, that is to say, in terms of the dichotomy between the
Bhairava-centred Mantrapha and the Dev-centred Vidypha, and within
the latter between the Tantras of the Vma stream, the Ymalatantras, and
the aktitantras, and within the last, between the Trika and the cult of Kla-
sakara taught in the Jayadrathaymala itself.
On the Svacchanda, the principal scripture of the Mantrapha, we have
an extensive and exhaustive commentary (Svacchandoddyota) composed by
the Kashmirian Kemarja (fl. c. ad 10001050). He refers to an earlier com-
mentary on the text by Rjnaka Bhullaka, another Kashmirian, as his title
Rjnaka reveals. No manuscript of his work has reached us. We have only
its titleKemarja refers to it as the Long Commentary (Bhak)and
some of its interpretations, which Kemarja cites to reject.167 We also have
Kemarjas commentary on the Netra, which though not explicitly claimed
for the Mantraphaindeed this Tantra is mentioned to my knowledge in
no early account of the aiva canonmay nonetheless be considered as an
auxiliary text of that division.
snakes. It also enables the Sdhaka to draw a Nga out of the earth to employ as he wishes, to
receive from him Siddhis associated with the underworld, and to destroy or transfer poison. In the
Mudrkoa section of aka 4 (ff. 4v436v4) the Pannagamudr eliminates the effects of poison, and
stills storms. In ff. 137v7138v6 of the same the Ngan form of Klasakara is specifically
for the destruction of poisons; she is black, emaciated, with a girdle of snakes, seated on Garua,
devouring the Kulangas and drinking their blood. When one has accomplished her Sdhana one can
devour whole mountains of poison, and when one contemplates her Vidy all snakes are killed within
a radius of 100 yojanas. Ff. 138v6139v6 of the same aka teach the Sdhana of Meghakl. She is
black, fleshless, hideous, riding Garua, with corpses as her ear-ornaments, snake-garlanded, snake-
destroying, immersed in the enjoyment of the five nectars. The Sdhaka may use her Vidy to stop
clouds while casting mustard seeds and ashes at them. The Vidy also banishes snakes. If the clouds do
not disperse when he has recited it once he should repeat it thrice with furious mind: the head even of
the Nga Kulika will shatter into a hundred fragments. Ff. 157r1158r5 give the Sdhana of Ngntak
Ekatar. She is four-faced with blazing hair, fierce-eyed, terrifying, adorned with hissing snakes,
and crowned with the eight Kulangas. She is seated on the corpse of Sadiva (mahpretsan).
She holds a son, a Vajra, a goad, a noose, and a sword, and [with two hands] is eating Ngas. The
purpose of the Sdhana is to bind the Ngas (ngabandhanam). The use of Grua Mantra-rites in
crop-protection seems to have been common practice; see Nyyamajar, p. 605, ll,13, Narmaml
2.142cd, and Rjataragi 1.233239.
167
See, e.g,, Svacchandoddyota vol. 5a, p. 211: yat tu bhakkrarjnakabhullakena iti svaru-
cy vykhyta tad asratvd upekyam; p. 272; vol. 5b, p. 474: yat tu rbhullakena vykhyta
tad yuktam ayukta veti sacetaso jnanti; vol. 6, p. 125: yat tu rbhullaka itydi pahitavn
tad upekyam; p. 137: yat tu rbhullaka ity apahat tad asagatatvd upekyam.
We have in addition a substantial body of Kashmirian Paddhatis based

on either or both of these two Tantras, though they also incorporate ancillary
material from Saiddhntika and kta sources. Notable among these are the
iyasaskrapaddhati for the neophytes initiation (samayadk), the Ka-
ldkpaddhati, originally composed by the Kashmirian Guru Manodada-
tta/Manoda in ad 1335/6 and subsequently expanded with the development
of somewhat divergent versions down to at least the seventeenth century,168
for the full initiations (nirvadk and sdhakadk) and consecrations
to office (crybhieka, sdhakbhieka, and aiva rjybhieka), the
anonymous Agnikryapaddhati in full and abbreviated versions for the fire-
sacrifice, the ivanirvapaddhati for cremation, usually anonymous but
sometimes attributed to a Guru called Manohara,169 and, commonly trans-
mitted with the last, Paddhatis covering the various rituals that follow crema-
tion, from the offerings of the first ten days to the annual rddha.170 Based
on the Netra we have in the Gurupustik/Gurupustaka of Rjnaka itika-
ha, a Kashmirian who was active c. ad 13751425, a comprehensive Pa-
ddhati, covering regular worship, penances, initiation, consecration of offi-
ciants, and installation.171 In the domain of the regular obligatory worship of
168
On Manodadattas Kaldkpaddhati see Sanderson 2004, p. 362, fn. 34. For other Kashmirian
aiva initiation Paddhatis, now lost, to which that work refers see Sanderson 2007b, pp. 392397.
169
ivanirvapaddhati A f. 52v67: ity anteividhi prokt strelokya sagraham | manohare-
a guru smtaye pi nivsinm.
170
A text of the ivanirvapaddhati and the Paddhatis for the offerings of water to the dead and the
subsequent rddhas was published for local use in 1936 and is among the Sanskrit texts republished
in photographic reproduction by Lokesh Chandra (1984).
171
itikaha, Gurupustik f. 2r1415: mtyujicchsanasthasya tattantraprakriyocitam | nityaktya-
vidhi vakymy antevsibhir arthita Entreated by my pupils I shall expound for one who adheres
to the teachings of the Mtyujit (= Netra) the procedure for the regular observances in accordance with
the system of that Tantra. On this itikaha see Sanderson 2007b, pp. 394396, fn. 549 and 2009a,
pp. 126127, fn. 294. In the second publication, written after acquiring scans of the Gurupustik ms,
I confirmed the hypothesis of the first that this ms, known to me then only as an item listed in a
catalogue, might be the Gurupustik claimed by Rjnaka nanda in 1654 in a panegyric on his
patriline as the work of his ascendant itikaha commissioned by a king Sagrmasiha. To that
end I cited a passage in the ms in which the author names himself and one in which he tells his readers
that he wrote the Paddhati when a ruler of that name had requested dk from him. I omitted, however,
to cite a passage that offers a means of testing my further hypothesis, stated in the first publication,
namely that this was the Chamna (Cha, Chauhan) Sagrmasiha of Scr (Sanchore,
Satyapura) (2445'11"N 7146'15"E) in the Jlr district in the far south of Rajasthan mentioned as the
father of Pratpasiha in the latters stone pillar inscription at Scr of ad 1387 (EI 11:2627). For
in this passage itikaha tells his readers that he performed the Pratih ceremony of the iva[liga]
Harirjevara at this kings request (f. 81v1214: abhyarthitasya iyea *rsagrmamahbhuj
[em. : rmadrjamahbhuj Cod.] | harirjeasadratnapratihyai mahodyama. iti sthiraligapra-
tihvidhis sampta). Evidence of a Liga Harirjevara in that former princely state would settle
the matter. I also speculated in that earlier publication that this work is identical with the Gurupustaka
that has been quoted in the Kaldkpaddhati, but omitted to reveal in the later publication whether
the ms confirms that hypothesis. So I add here that it does. In Kaldkpaddhati (A f. 169r1315)
we read the following verse cited as from the Gurupustaka: tath ca gurupustake tantre dhmno nte
odhaymy astra svhety ekaikayhuti | eva sarvatra mla tu atajpena odhayed iti. That
initiates we have a Paddhati for the worship of Svacchandabhairava,172 and,

representing a variant tradition, an anonymous Paddhati setting out aiva
worship both regular (nityapj) and on special occasions (naimittikapj)
such as the annual ivartri festival, the first centred on Amteabhairava
(Netrabharaka) and the second on Sakala-Svacchanda, his consort Agho-
resvar, and Nikala-Svacchanda drawn from the Svacchanda, culminating
in the worship of a new form not found there, namely Mahsvacchandabhai-
rava, which has its own, post-classical scripture, the Vddhasvacchanda,
and which embodies in one seven-faced and thirty-six armed figure not
only Svacchandabhairava but also the Nrasiha and Vrha faces of the
trademark Vaikuha icon of Kashmirian Pcartrika Vaiavism, the face
of the Sun (Kulamrtaabhairava) representing the Saura tradition, and the
face of Heruka embodying the Buddhism of the Yogintantras, an innovation
not found in any of the other Kashmirian Paddhatis mentioned here.173
Nepal too has preserved Svacchanda-based Paddhatis for the worship
of Svacchandabhairava, notably the Svacchandadevrcanavidhi and Sva-
cchandadevalakahomayga,174 and Netra-based Paddhatis for the worship
is found in Gurupustik f. 51v1012: dhmopayuktasaskras te krya pthak pthak | dhmno

nte odhaymy astra svhety ekaikayhuti | eva sarvatra mla tu atajpena odhayet.
172
This is found bound with other Paddhatis in orls 2376 on folios numbered 1018. It lacks its
beginning and has no colophon, therefore no statement of its title. I have given it the descriptive title
Svacchandabhairavapjpaddhati.
173
These two Paddhatis are given one after the other in a rad paper ms in the Cambridge
University Library, the second beginning on f. 15r14 (iti pacyatanapj nityakarma*viaye
[em. : viayea Cod.]. atha naimittike ivartrau vgnikrye v vieadine pj), recorded in the
librarys handwritten list under the title Lalitaparamarahasya. The title is a mistake, deriving from
the fact that the word lalitasvacchandaparamarahasya appears on f. 1r in the manner of a title
before the text, which begins on f. 1v. This is not the title of the Paddhatis that follow but the
locus of attribution of the first item in the text, namely the Bahurpagarbhastotra, whose recitation
became a standard feature at the beginning of aiva worship in Kashmir. For that is assigned in
its colophon to the supremely secret Lalitasvacchanda (iti rlalitasvacchande paramarahasye
bahurpagarbhastotra samptam, f. 4v45). The visualization of Mahsvacchandabhairava recited
in this liturgy is drawn without attribution from Vddhasvacchanda 4.2565. I have not mentioned
this text above among the satellite Tantras of the Svacchanda, because it is predominantly kta
and indeed its colophons describe it as a Kaula work. The ktism here is that of the cult of
Klasakara. Mahsvacchandabhairavas consort is Vddhakl equated with that goddess and
there are textual links with the Krama Kaulism of the Bhogahasta/rmikaulrava.
174
See Sanderson 2001, fn. 25, p. 21. In general the aiva manuscripts that have survived in the
Kathmandu valley from the ninth century down to recent times transmit texts that show no influence
or awareness of the Kashmirian exegetical tradition. Here, however, we encounter an exception. For
though the work explicitly locates itself in the Kathmandu valley in its Bali text with its invocations of
Nepal, Hayagrva, Paupati, Vkodara (= Bhmasena), and Guhyevar (Svacchandadevrcanavidhi
f. 6v14: o phopaphasadohaketropaketrasadoha o h ha neplya avatara avatara
ketrapla mahbala kapilajabhrabhsvara trinetrojjvalamukha gandhadhpabalipj<> g-
ha gha namo nama. o hayagrvya nama. o paupataye nama. o vkodarya nama.
o hra phre guhyevaryai (conj. : guhyevarbhyo nama. o *bhcarbhyo [corr. : bhcari-
bhyo Cod.] nama. o *bhuvacarbhyo [corr. : bhuvacaribhyo Cod.] nama. o *svacarbhyo
[corr. : vacaribhyo Cod.] nama), it ends with verses of praise of which the first three (f. 7r14)
of Amtevarabhairava: the Apratihatamahdksuippaaka, also called

Netroddyota, of Vivevara, probably of the twelfth century,175 and the Am-
tevarapjana composed by the Nepalese king Abhayamalla (r. 12161255).
Other relevant Nepalese manuscripts in this category are the Amtevarap-
jgnikryavidhna, the Amtasryapjvidhi with drawings of the deities,
176
and the Pjka, which contains an Amtabhairavrcanavidhi penned
in ad 1277/8, an Amtabhairavabharakhnikavidhi, and an Amtas-
ryrcanavidhi.177
Within the Vidypha we have no exegetical material on the scriptures

of its Vma division other than the fragment already mentioned, the first two
folios of a work that we may call *Devtantrasadbhvasraits title is not
contained in the surviving portionbecause it claims at its beginning to be
a prcis in the ry metre of the key parts (sra) of what it calls devn
tantrasadbhvam the Essence of the Tantras of the Goddesses. The latter
appears to have been a scriptural work, since our fragment describes it as
having been received from iva by a sage who is described as the adornment
are the Magala verses of the first three chapters of the Svacchandoddyota of Kemarja: *vivai-
karpavivtmavivasargaikakraam (vivaika ked : vivaka Cod. sargaika Cod. : sargdi ked)
paraprakavapua stuma svacchandabhairavam || prasaracchaktikallola*jagallaharikelaye (ja-
gal ked : jarl Cod.) | sarvasapannidhnya bhairavmbhodhaye nama || *ekaiva (ked : ekaika
Cod.) bodhajaladhe aktiukti<r> jayaty asau | yadantar akhila bhti muktmayam ida jagat.
175
On the date see Sanderson 2005b, p. 242. In that publication I referred to this work as the
Amtevaradkvidhi, that being an accurate description of the content of the text and the title
assigned to this ms in the hand-written catalogue card of the ngmpp. I refer to it here as the
Apratihatamahdksuippaaka following the statement of the ms itself and the abbreviation a pra
ha ma d in the left margins of the versos.
176
The Amtasryapjvidhi is a short Paddhati for the worship of Amtevarabhairava in the
form of the Sun as a preliminary to the worship of Amtevarabhairava himself (f. 3r1011: deva
satua prahamanasa sabhvya *sphikkamlay (conj. : rrtikstalik Cod.) japa
ktv devya nive[dya praa]mya hd visjya ca amtabhairavrcana bhajed ity amtasryrca-
navidhi).There is no such preliminary in the account of worship given in the Netratantra. This is
rather a modification of the tradition derived from that source under the influence of the practice seen
in the Saiddhntika Paddhatis of the worship iva as Srya (ivasrya) before the main worship, for
which see Sanderson 2009a, pp. 5556, fn. 39, giving the Paddhati from the Siddhntasrapaddhati
of Bhojadeva. The visualization of Amtasrya in this Paddhati is the second of the two visualizations
of Srya taught in the Netratantra (13.21c25).
177
For the details of these mss see the bibliography in Sanderson 2005b.
of the line of Atri178 and is therefore probably Durvsas, the son of Atri,179
who is widely encountered in the role of the intermediary through whom
ivas teachings have reached mankind.180 The identification of the text as
a work in the Vma tradition is secured by its subject-matter, since that is the
attaining of supernatural effects (siddhi) through the correct formation and
modification of the Mantras of Tumburu, his four Sisters, and the secondary
deities of that pantheon of worship.181 Though our text claims to be only a
prcis, and indeed preserves the form of its source to the extent that it begins
after the opening verses in the manner of scripture as a dialogue in which
iva teaches in response to the sages enquiry, its declaration of intent in the
opening verses and the choice of the ry metre both suggest that this work
wished to be seen as a product of human learning rather than as scripture.
178
*Devtantrasadbhvasra f. 1a17 (vv. 16): o svasti. ivam acalam aprameya carcare-
nam avyayam acintyam | praipatya somam a sagaendra saparivra ca || *ekadvitricaturdh
(tri corr. : t Cod.) navadh bhyo py anekadh bhedai | devbhi ivamrga vypta ts
gur ca || treyavaatilakenokta arvd avpya yat prvam | suramuninarsur devn
tantrasadbhvam || tasmd aham apy adhun vakye sahtya sram rybhi | spaatarkara-
paktibhir aviladhiy *prabodhya (em. : pravodhta Cod.) || bhagava (corr. : bhagava Cod.)
ivamantr ye vidysrotasy avasthits te vai | vidhinpy upsyamns sidhyante *mantri neha
(conj. : mantnnyeha Cod.) || dv *tn vimanaskn (corr. : t vimanaskm Cod.) atva me ma-
nyuvihvala hdayam | siddhyanti *kalau (conj. : cakaloca Cod.) vidhin yena tam cakva *devea
(em. : dehea Cod.) Having bowed to iva, the unchanging, unknowable master of all that moves
and all that does not, undying, and unthinkable, and to a accompanied by Um, the Gaesvaras, and
all his retinue, to the cosmic path that leads to iva and is pervaded by the goddesses as one, two,
three, four, nine, and beyond even [nine,] in numerous divisions, to those [goddesses themselves], and
to the Gurus, I shall now extract the fundamentals of The Essence of the Tantras of the Goddesses
that was received of old from arva by the mark adorning the forehead of the lineage of Atri and
taught to gods, sages, men, and titans and declare them in ry verses whose lines of syllables will
be completely clear in meaning for the instruction of those of limited understanding. O Lord, the
Mantras established in the stream of the Vidys (vidysrotasi) are not yielding results for Mantra-
masters in this world even though they are being propitiated in accordance with prescription. Seeing
them disheartened my heart is overcome by sadness. O Lord of the Gods, teach the procedure that
will enable them to achieve success in [this age of] Kali .
179
See, e.g., Rmyaa 7.50.2: durvs atre putro mahmuni; Krmapura 1.12.6c
7b: anasy tathaivtrer jaje putrn akalman || soma durvsasa caiva datttreya ca yogi-
nam; Ba, Haracarita, p. 12: atres tanayas trpater bhrt nmn durvs.
180
See, e.g., Vimalvat N f. 44r5v1, A f. 52r24, B f. 77r25: dadaadh bhinna *vivi-
dhopdhivistaram (N : vividhdhivistara AB) || pardiohsambandhayuk rmacchivabhita |
avatraguru *krodhamuni (N : krodha mui A : krodha muin B) *durvsasa (AB : drvv-
sasa N) kramt || prpta so pi phandrasya vsuker bhuvi virute | *rmadmardakasth-
ne (em. : rmadmandarkasthne N : rmadmadkasthne AB) *prathamo dhvaro bhavat
(conj. : prathamevvarobhavet AB : prathamemvarobhavat Nac : prathame varobhavat Npc) The
teachings of iva, divided into two divisions, of ten and eighteen texts [respectively], further
multiplied due to various adventitious factors, passing through their six transmissions, beginning
with the Supreme, reached in due course the wrathful sage (Krodhamuni) Durvsas, the Guru
who promulgated them [among men]. He became the *first abbot (conj.) in the renowned See of
mardaka[pura] in the territory of the Nga-king Vsuki; and in the case of the non-Saiddhntika
tradition of the kta aivas, ivadi 7.107122b.
181
See Sanderson 2009a, pp. 5051, fn. 22.
This work reaches us from a very early period in the development of the
Mantramrga. For the two birch-bark folios, which were preserved against
all odds by inclusion in the famous mass of Buddhist manuscripts, mostly
fragmentary, discovered in 1931 by shepherds in a ruined Stpa near Gilgit
in the Gilgit-Baltistan territory of Pakistan, are written in an early variety of
the Kashmirian script whose archaic features suggest that it may be as early
as the middle of the sixth century ad.182 In that case it is older by three cen-
turies than what are otherwise our oldest Tantric aiva manuscripts, those
that have survived from the ninth century in Nepal: Nivsatattvasahit,
Sarvajnottara, Pramevara, and Mahbhairavamagal.183
Up to the eighth century at least this tradition enjoyed considerable pop-
ularity in the Indian subcontinent, and also in Southeast Asia, where it may
have lingered for several centuries. We can infer this popularity from a wide
range of evidence found in Buddhist, Jaina, and brahmanical textual sources,
and also, in the case of Southeast Asia, in inscriptions.184
However, evidence from the tenth century and after suggests that by
then the Vma system had faded from view. The surviving works of the
aiva exegetes of this period make no references to its primary texts in
their citation-rich works;185 and this silence is particularly striking in the
case of the digests of Hdayaiva and Rjnaka Takakavarta. The formers
Pryacittasamuccaya draws extensively on the whole range of the non-Sai-
ddhntika Mantramrga, both Mantrapha and Vidypha, but includes no
Vma text. The same applies to Takakavartas Nitydisagraha. It includes
a long passage from a Vikhottara, which is a Vma text if we may
182
See Sanderson 2009a, p. 50, in which I report the palaeographical analysis of my colleague,
then my student, Dr. Somdev Vasudeva. I chanced upon the first folio (facsimiles 32213222) and
communicated my finding to him. He then promptly searched through the published fascimiles of
the Gilgit manuscripts and found the second (facsimiles 33403341). The script of these two folios
has a close affinity with that which Sander (1968, pp. 159161) has called Gilgit-Bamiyan Typ ii,
which she judged to have been in use in the northwest of the subcontinent during the period from the
sixth to the tenth century. In an email communication of 7 December, 2000, Vasudeva assigned the
folios to the beginning of this period because of three archaic features: the tripartite ya ligature, the
occurrence of the old style of h, and of the Gupta-style ru. See Sanderson 2009a, pp. 5051, fn. 22
for the text of vv. 34.
183
Of these four mss only the Pramevara fragments are dated, in ad 829 (Harimoto 2012,
p. 90). This date, like the date in ad 810/11 assigned to the earliest of the Nepalese mss of the
Skandapura (see here fn. 41 on p. 11), rests on the assumption that the unstated era is that of
Mnadeva/Auvarman. This assumption, accepted by elimination of alternatives, is further justified
by palaeographical comparison of these four mss, both dated and undated, with a Nepalese ms of the
Surutasahit (Kesar Library, Kathmandu, Acc. no. 699), which does include mention of this era,
giving a date in ad 878 (Harimoto 2012, p. 88).
184
See Sanderson 2001, p. 8, fn. 5, 2004, pp. 355356 and 373374, fn. 76, 2009a, pp. 50 and 129
130, also Goudriaan 1973 and 1981 for some of the Buddhist and Southeast Asian evidence. For
the sake of brevity and balance a presentation of all the Buddhist and other evidence must await a
later occasion.
185
I refer to the Vikha, Nayottara, Mahsamohana/Samohana, and iracheda.
judge from its title alone; but it contains nothing that proves or indicates
that affiliation.186 In his detailed presentation of scriptural sources bearing
on the regular duties of initiates he illuminates only worship that follows
the Siddhnta, the Svacchanda, or the Netra. Nor to my knowledge have
any of the South-Indian authors from the eleventh century onwards cited
Vma scripture. The same absence is seen in the Saiddhntika Paddhati
Vimalvat of the East-Indian Vimalaiva (ad 1101/2), although he, like the
Saiddhntika Hdayaiva, has cited numerous non-Saiddhntika works of
the Mantrapha, the Vidypha, and the Kulamrga.187
The Ymala division of the Vidypha seems also to have fared poorly
in the times of our exegetes, though not as poorly as the Vmatantras. We
have no commentary on the Brahmaymala, and no report of one in our
sources. But the text was still well known around the turn of the first and
second millennia, since it is cited quite frequently by Abhinavagupta.188
Moreover, its deities were sufficiently important in Kashmir to enter, al-
beit as a minor element, the regions Svacchanda-based Paddhatis. Its chief
goddess Ca Kplin is included among the recipients of oblations in the
Agnikryapaddhati and the ivartripjpaddhati; and she is worshipped
with her four subordinates Rakt, Karl, Cak, and Mahocchum and
their attendants (Dts) Karl, Dantur, Bhmavaktr, and Mahbal as the
deities of the rddha lamp in the Kashmirian aivas ivadparddham.189
The Brahmaymala materials derived from this source whose context
is the South-Indian tradition of temple-based Ymala worship190 have also
reached us without a commentary. However, we do have the Mtsadbhva,
an explanatory work of professed human authorship that sets out to provide
a summary account of the rituals of this tradition as found in various Ymala
texts, collating their teachings, which, we are told, are not complete in any
186
Nitydisagraha, A ff. 67v1068v1, B ff. 128r2129v12. The passage concerns the character-
istics through which Sdhakas can be recognized by observation as having a natural affinity with
one or other class of supernaturals, from Picas (pica) to Rudra (rudra), and of how,
alternatively, the Guru should determine through divination whether or not a certain Mantra is suitable
for a certain Sdhaka.
187
I have noted the following non-Saiddhntika works cited with or without attribution in the Vima-
lvat: Netra, Svatantra/Svacchanda/Lalita, Svacchandoddyota of Kemarja, Siddhayogevarmata,
Mlinvijayottara/rprva, Tantrloka, Brahmaymala, Uddmabhairava, Lakaasagraha, Kul-
rava, Kubjikmata, Daurvsika, Pigalmata, Mtsadbhva, Koalmata, Subhagmata, Niisa-
cra, Mnavvimalevara, and ikhmta. His Saiddhntika sources are as follows: Mgendra/Mge-
ndrottara, Srdhaatika-Klottara, Sarvajnottara, Paukara, Llvat, Maya, Mohacra/Mohac-
rottara, Svyambhuvastrasagraha, Bhatsvyambhuva, Raurava/Rauravottara, Mukhabimbaka,
Bhrgava, Ligrava, Somaambhupaddhati, Nradevara, Devymata, Bhanmaya, Yakimata,
Gaurtantra, Bhadvidypura, Nryaakaha, Nivsaekhara, Bhatklottara, Kmika, and
Ligakalpa.
188
See Sanderson 2007c, p. 98, fn. 10 for a list of the places in the Tantrloka at which Abhinava-
gupta cites this Tantra.
189
See Sanderson 2007b, p. 237, fn. 23.
190
See here p. 40.
one of these sources, to present a comprehensive, ordered account of the

cult of the Mothers.191 When compared to the scriptural texts of this tradi-
tion the Mtsadbhva differs primarily not only in its lucid and generally
correct Sanskrit but also in its extensive expurgation of most of the strongly
Kplika elements of this tradition while in spite of this recalling the tra-
ditions roots in Atimrga III by, for example, describing the officiant as
one who has mastered the Somasiddhnta.192 The expurgation of counter-
brahmanical elements and the fact that it survives in Kerala and is cited in
the Keralan Tantric Paddhati literature inclines me to think that the work
was produced in that region among the Namptiri brahmins. As for its date,
I can say at present only that it predates the fifteenth-century Keralan author
akaran Namptiri, since he refers to it as the principal authority for the
Keralan tradition of the worship of Rurujit-Cmu and the Mothers.193
However, the text or one or more of the lost Ymala texts on which it draws,
has a wider geographical horizon. For it relates the myth of the conquest
of the Daitya enemies of the gods by Cmu/Karamo and the other
Mothers at Koivara in the far north of Bengal,194 that of the origin of that
sites sacred Pool of the Trident (lakua) and the drinking of its water, the
granting of the boon to the Mothers as the reward for their victory that those
who worship them with devotion will attain whatever Siddhi they desire
191
Mtsadbhva, p. 1 (1.24): praamya ca guru vighna durg ca ketraplakam | mtsad-
bhvanmn ca *tantram (em. : mantram Cod.) etat pravakyate || *ymalni (conj. : ymaleu Cod.)
samlocya svasmarthynurpata | jagaddhitya csmbhi kriyate srasagraha || tnvaramu-
khmbhoja*samudgrny (corr. : samudgrn Cod.) anekadh | brahmapi na akyni jtu kim
uta mdai Having offered obeisance to my Guru, Gaea, Durg, and the Ketrapla, I shall
declare this Tantra under the name Mtsadbhva. I have examined the Ymalas and will now, as
far as I am able, make a summary of their essentials for the benefit of mankind. Even Brahm is
not able to understand these [texts] that have come forth in various forms from the lotus that is the
mouth of iva. How much less can such as I?; and pp. 12: (1.1011): naikatra teu samprokt
kriys tantreu ambhun | mtyga samuddiya na jnmo tra kraam || tasmd pajya t
kartu kriy lokeu naihik | anukramea vakyante sagrahea yathvidhi iva did not teach
[all] the rituals for the worship of the Mothers in those Tantras in one [place]. The reason for this
I do not know. Therefore I shall teach them in summary form in their proper order. The text
is incomplete, breaking off in its 28th Paala. But it is unlikely in the light of the list of topics to be
covered given in the first Paala that much has been lost. I am very grateful to Dr. S. A. S. Sharma
(EFEO, Pondicherry) for his kindness in providing me with a scan of this manuscript.
192
Mtsadbhva, p. 102: arcayet param akti somasiddhntapraga.
193
easamuccayavimarin, p. 56: ivaikabermtketrapln yaugapadyenaikasminn yatane
sthpanapradaranrtha mtsadbhvdygamoktakriykrama vadan Explaining the ritual
procedure taught in such scriptures as the Mtsadbhva in order to show how iva, Ekaber
[Bhadrakl/Cmu], the Mothers, and the Ketrapla are to be installed simultaneously in a
single temple . A Mtsadbhva is cited by Somaambhu in his Kriykakramval (N, f. 57r1,
ked v. 1311ab: *madhybhve [ked : madhyabhve Cod.] catasro pi mtsadbhvasamat) and,
following him, by Vimalaiva in his Vimalvat (N f. 110r1: *madhybhvc [em. : madhybhv
N] catasro pi mtsadbhvakrttit). But the information attributed to it in those passages is not
found in this text.
194
On the location of Koivara/Devkoa in the Varendra district see Sanderson 2001, p. 7, fn. 4,
and 2009a, pp. 112113, fn. 238. On the goddess tradition of Koivara see now also Yokochi 2013b.
and salvation at death, and the presence there with the Mothers of iva as
Hetukevara.195 This material, probably in its original form, appears in the
Skandapura of the sixth or early seventh century in its account of how
Cmu/Bahums and the other Mothers came to be worshipped with
the rites of the Ymalatantras.196 The memory of Koivara as the source
of the tradition is also embedded in the ritual system. For when the kta
sacred sites are installed one by one in vases on the site of worship Koivara
is to be in the central vase surrounded in the directions by Prayga and the
rest.197
In the manuscript in which I have accessed this text the Mtsadbhva
is followed by a Balikalpa, a prose Paddhati that sets out the procedure
for the making of Bali offerings in a temple of the Goddess established
following this tradition.198 There are certainly other Keralan materials of
this kind awaiting recognition or close study, such as the Rurujidvidhna-
pjpaddhati governing the procedures for the cult of Cmu and the
Mothers and the already published Paddhati of that cult that occupies Paalas
79 of the easamuccaya and its auto-commentary composed by akaran
Namptiri in the fifteenth century.
As for exegesis in the aktitantra division of the Vidypha, we have an
abundance in the case of the Trika, the system of worship represented by
the Siddhayogevarmata in the Jayadrathaymalas list of primary scrip-
tures (mlastri). We have no commentary on that work itself. But on
the Mlinvijayottara, which rightly places itself in the cycle of that text,
we have in the Tantrloka, Mlinlokavrttika, and Tantrasra of the Kash-
mirian Abhinavagupta, active c. ad 9751025, what is undoubtedly the most
extensive, elaborate, intellectually sophisticated, and influential exegesis
in the aiva literature. Though these works are formally exegesis of the
Mlinvijayottara alone they develop on that base a comprehensive kta
195
Mtsadbhva, pp. 138149 (Paala 19); e.g. p. 144: koivaram iti khyta yatra devyas
sahetuk | tatra lodaka divya sarva + + + + + +; p. 145: tata prasdaym su cmum
asuradvia | pjaym sur n mtyajena siddhaye || tato mahevarepi + + + + + + + +
| koivare mahpuye yatra lodaka<> *smtam (em. : smta Cod.) || la il kapla tu
kpa divya pur ktam | may stuts tu ts sarv vedoktenaiva vartman || + + + + + yajena
sarvs sampracetasa | pjit viun devya akrepi surair api || ts tuo mahdevo
devn tu vara dadau | pjayiyanti ye bhakty marty bhvasamanvit || siddhyanti vchit
siddhi parata ca vianti mm; p. 146: tatas sampjya mt akrdyais tridaair api | lgrc
ca samutpanna rudrasya tu mahtmana || koivare mahpuye ptam mtgaai pur | tena
cbhyarcayed dev vedoktenaiva vartman | sudhay kratoybhy yatra lodaka ktam |
tatra cbhyarcayed devm abhrthaprasiddhaye.
196
Skandapurakb 171.78137. On the date of this Skandapura see here fn. 41 on p. 11.
197
Mtsadbhva p. 159 (20.75): trthny api ca vakymi kalaeu yathkramam | madhyame
*koivara tu (corr. : kivaran tu Cod.) praygdys tathpare. I take apare here to mean apareu.
The contex is that of the affusion (abhieka) of the deity on the fourth day after its installation.
198
Their exemplars appear to be two palm-leaf manuscripts in the Malayam script: 1017a and
1017c of Smbaiva strs catalogue (1938).
aivism that subsumes within itself the entire Mantramrga, both Saiddhn-
tika and non-Saiddhntika, and grounds this complex both in the Kulamrga,
drawing strongly on the Kl-focused form of that tradition known as the
Krama, and in the doctrine of dynamic non-dual consciousness expounded
philosophically by Somnanda, Utpaladeva, and Abhinavagupta himself.199
We also have an elaborate commentary (-vivaraa) by Abhinavagupta on the
Partriik, the scripture of the Trika sub-system known as the Parkrama
or Anuttara. But that lies in the domain of the Kulamrga.
The Trika system expounded in the Tantrloka had a great impact on -
kta aiva theory in Kashmir and throughout the subcontinent in subsequent
centuries, but it seems not to have put down deep roots in Kashmir as a
system of ritual-based observance. Apart from the vast running commentary
of Rjnaka Jayaratha on the whole of this text, written in Kashmir in the
thirteenth century,200 we have no other Trika works from that region; and
even this commentary suggests that its author was not an initiate in the Trika
as a living system of rituals, his own ritual expertise being rather in the cult
of the goddess Tripurasundar,201 to which we shall return. The Kaldk-
paddhati that guided aiva initiation in Kashmir until, in the first quarter of
the twentieth century, that ceremony ceased to be performed, recognizes that
some initiands passing through its Svacchanda-based ceremonies retained a
connection with the Trika, probably through family tradition, and so ordains
that in their case the officiant should insert during the fire-sacrifice some
additional oblations for the Trikas principal Mantra-deities;202 but it is a
striking fact that this is one of the very rare evidences of Trika ritual practice
in Kashmir. Among the many Kashmirian manuscripts that have reached us
I have encountered no Paddhati for the regular worship or initiation cere-
monies of this tradition.
On the Vijnabhairava, the Trika scripture concerned with meditation
practices, there was a commentary by Abhinavaguptas pupil Kemarja,
of which only the commentary on the introductory twenty-three verses is
known to have reached us. ivopadhyya, a Kashmirian author writing dur-
ing the governorship of Sukhajvana (ad 175362), tells us that he could
find no manuscript that contained more and so composed a work in which he
added to the surviving portion of Kemarjas work his own commentary on
the remaining verses (24163).203 We have another commentary (Vijna-
199
For this character of Abhinavaguptas Trika exegesis see Sanderson 2005a, pp. 101122; and
2007b, pp. 370379. For the philosophical texts of the doctrine of dynamic non-dual consciousness
see here p. 74.
200
On the date of Jayaratha see Sanderson 2007b, pp. 418419.
201
For this hypothesis that Jayaratha was not a initiated practitioner of the Trikas ritual see also
Sanderson 2007b, pp. 377378 and 383.
202
See here p. 60.
203
Vijnabhairavavivti, p. 143. For the date of ivasvmin/ivopdhyya see Sanderson 2007b,
kaumud), written on the whole work by the Kashmirian Bharaka nanda

in ad 1672, during the time of Akbar.
As for exegesis on the Jayadrathaymala, the other aktitantra that has
reached us in manuscripts, its huge extent and encyclopaedic character may
have discouraged any aspiration to write a running commentary on the whole.
Nonetheless some exegesis on the teachings of this Tantra has reached us.
We have the Bhuvanamlinkalpaviamapadavivti of the Kashmirian rva-
tsa, a commentary on the chapter of the fourth aka that gives the Kalpa for
the rites of Bhuvanamlin, also known as Dkdev, which served among
the aiva officiants of Kashmir as a brief substitute for the elaborate form
of Svacchanda-based initiation to be adopted in times of hardship or emer-
gency.204 We also have Nepalese manuscripts of an anonymous Jayadratha-
ymalaprastramantrasagraha. This work, probably Kashmirian, com-
ments on and decodes the passages of the work that give the Mantras of
its numerous deities in encrypted form, covering the whole text, though
not exhaustively, and also provides line drawings of some of the encryption
diagrams known as prastra referred to in the text. The manuscripts that
contain this useful manual preface it with the Tantrarjatantrvatrastotra,
a hymn to the tradition of this Tantra by one Vivvarta, whose name reveals
him to have been a Kashmirian.205 This states the first akas view of its
position in the aiva canon and adores what it takes to be the principal
Kls of the four akas: Klasakara in the first, Siddhalakm in the
second, the three 1000-syllable Vidys, Trailokyamar, Matacakrevar,
and Ghoraghoratar, in the third, and, in the fourth, Siddhayogevar and
the Kramas innermost pantheon of the thirteen Kls.206 Finally, a section of
Abhinavaguptas Tantrloka, though it is a work of the Trika, is a Paddhati
following the Mdhavakula, a Kaula Kalpa contained in the fourth aka,
though it is not beyond doubt that it was already part of the Jayadrathay-
mala at that time.207
That the text was influential in Kashmir can be seen in the fact that a
number of the forms of Kl whose Kalpas it teaches were taken into the
Svacchanda-based Agnikryapaddhati that guided until recent times the fire-
sacrifices that were performed in the major aiva ceremonies. In the section
of that sacrifice in which goddesses are worshipped with oblations of clar-
ified butter (devnm jyahoma) we find several of the Jayadrathayma-
las deities: Bhuvanamlin, Ppntakri, Vidyvidyevar, Vgbhaveva-
p. 423, fn. 652.

204
On Bhuvanamlinkalpaviamapadavivti and its author see Sanderson 2007b, pp. 254255.
205
On the Kashmirian character of this and other names in -varta, -varta, -vaa, or -vaa see
206
On the Jayadrathaymalaprastramantrasagraha and the Tantrarjatantrvatrastotra see
207
See Sanderson 2007b, p. 258259; also 2002, p. 2.
r, Vg, Siddhalakm, Mantramtk, Mantramarik, Saptakovar,

Bhgydhirohi and Nitykl. The sections in the Paddhatis devoted to
each of these goddesses use verse passages from the Jayadrathaymalas
Kalpas as recitation-texts for the goddesses gratification (tarpaalok)
when making the oblations to them into the fire, and give their Mantras, both
the primary (mlamantra) and the six ancillaries (a agni).208 We also
have a Kashmirian Jayadrathaymala-based Paddhati for the worship of Si-
ddhalakm (Siddhalakmpjpaddhati) and a so-called Pratyagirstotra,
which contains materials on the four Pratyagirs of the Jayadrathaymala,
namely Siddhalakm, Mantramtk, Mantramarik, and Saptakovar,
giving the Mantras, visualizations, and ritual procedure, drawing on this
scripture but also going beyond it. Thus its text for the visualization (dhy-
nam) of Mantramarik accords with the prescription of the Mantra-
marikpaala of the third aka but is an independent composition, and
supplements that text by supplying the weapons in four of her sixteen hands,
which are unspecified there.209 In the case of Saptakovar it supplies a
visualization-verse not found there.210,211 These materials exhibit accurate
interpretation of the text of the Jayadrathaymala, since while that gives the
Mantras in encrypted form the Kashmirian Paddhatis report them as they
are.212
The cults of the Jayadrathaymalas goddesses were by no means re-
stricted to Kashmir. A detailed view of the geographical range of this tradi-
tion, as of most Tantric traditions, is not possible from the materials currently
known; but we have abundant evidence of the importance of the cult of the
goddess Siddhalakm in the kingdoms of the Kathmandu valley down to
modern times, where she is generally referred to with a small inaccuracy
as Siddhilakm. She was adopted as a royal deity and her worship, in con-
208
For the details of the relevant sections of the Jayadrathaymala and the corresponding passages
in the Agnikryapaddhati see Sanderson 2007b, p. 254, fn. 70.
209
Pratyagirstotra f. 3r1316: gajacarmatumbave trilaakau dhvaja ca gdhrasya | nara-
muahtsaroje cchurikkhagau kaplakhavgau || dvbhy dvbhy *dadhat (corr. : da-
dat Cod.) pibhy kokillikula*nlm (conj. : mlm Cod.) | kharaskaramukharpastanagata-
pi*dvaym (corr. : dvayam Cod.) atha dvbhy || dadhat yantrasphoanam adhysita<susita>-
sanmahpretm | adaabhulat bhm kamrti viktadargrm || phaibha
pradpt praaumy aha mantramarikm.
210
Pratyagirstotra f. 3r163v2: ek akkamud<r> kavalananirat saptamusanasth rod-
bhtdhracakrt pralayaikhiikh saptadh *prasphurant (corr. : prasphurantm Cod.) | nddya-
ntntarle dhvaninidhanamahvyomavgvar y s dev vyomacapaharatu durita saptako-
var na.
211
This verse is also found, with some divergent readings (notably siddhilakmvar va<> at
the end), as the fifth of the Saptakovarstotra, a hymn to this goddess appended to a ms of the
Guhyatantra (f. 38r24), that being a scripture teaching a variant form of the Krama-based cult of
Guhyakl (colophon, f. 37v12: iti mahguhyatantrkhye *dvdaashasrasahity (conj. : dv-
daasahity Cod.) mahottarmnye guhyaklikmahdevy guhyatantra<> sampta.
212
junction with that of Kubjik, Guhyakl, and Tripurasundar, appears in the

ritual manuals of the Newars as the constant frame in which other rituals are
contained.213 Moreover, of these royal goddesses, Guhyakl too is Jaya-
drathaymala-based to the extent that the goddess and her cult, though not
found in the Jayadrathaymala, are very much in its spirit and draw heavily
upon it.
As for post-scriptural literature in the traditions of the Gruatantras
and Bhtatantras we have a rich tradition of learned exposition among the
Namptiri brahmins of Kerala in the Mantravda section of, or rather added
to, the Siddhntasra of the Keralan naiva214 and in the Tantrasrasa-
graha or Nryaya (nryayo mantravda) of Nryaa of ivapura
with the commentary Mantravimarin of Vsudeva, which owes its title
according to its author to the fact that it is a summary (srasagraha) of
the teachings of such Tantras as the ikhyoga, which is one of titles in
the canonical lists of the Gruatantras.215 We also have the Sahitsra, a
work in fine Prakrit verse by akuka, which, as its title and content declare,
claims to have extracted the essentials from the Grua scriptures,216 with
an anonymous Sanskrit commentary which almost certainly was written
by a Kashmirian, probably in the tenth or eleventh century, surviving in
an undated but probably early twelfth-century Nepalese manuscript.217 The
Yogaratnval of rkahaambhu, perhaps a Keralan, does the same in
Sanskrit for both the Gruatantras and the Bhtatantras in its first and
second chapters respectively.218
213
On the cult of Siddhilakm and these other goddesses among the Newars of the Kathmandu
valley see Sanderson 2004, pp. 366372.
214
naivagurudevapaddhati, Prvrdha, Paalas 3952.
215
Tantrasrasagraha 1.2: yvatsmarthyam asmbhi sarvalokahitaiibhi | ikhyogditantre-
bhya kriyate tantrasagraha.
216
Sahitsra v. 2: eso sirisakuamahuarea sattha tattamarado | grulasatthojje saga-
hio bakusumesu Behold, this is the pollen of the essence of the teachings that the bee akuka has
gathered from the seeds and flowers in the garden of the Grua scriptures.
217
On this text see Slouber 2011, which gives us a critical edition of forty of its approximately
two hundred verses and their commentary on the basis of this manuscript (nak 73, ngmpp a 44/8
[Garuasahitsrasagraha]). On akuka, his date, and his commentator see Slouber 2011,
pp. 35. The view expressed there that this akuka is the ninth-century Kashmirian akuka who
wrote the lost Kvya Bhuvanbhyudaya and the akuka whose understanding of aesthetic experience
is criticized by Abhinavagupta in his Abhinavabhrat (vol. 1, pp. 274278, 285, 293) is doubtful,
resting as it does only on the fact that the author of the Prakrit Sahitsra shows poetic skill
and the supposed rarity of the name akuka. What we do know is that the work was known in
Kashmir in the late tenth century, since it is quoted by Kemarja in his Svacchandoddyota on 7.42
(Slouber 2011, p. 4, fn. 1) and that the anonymous commentator subscribed to the Kashmirian non-
dualistic kta aiva doctrine of the identity of iva and the soul (p. 24: tmevardvayavda) as
the light of non-dual consciousness (p. 22: advayacitprakamayasvarpapratiha tmaiva tasya
svarpavyatiriktapadrthntarbhvt).
218
Yogaratnval p. 1: yogaratnval nma hdy rkahaambhun | kriyate sram dya [pa]ki-
rjditantra[ta]; colophon, p. 266: iti paramaaivcryarkahaivapaitaviracity yogara-
tnvaly . The Pakirja is among the primary Gruatantras of the canonical list and is the first of
The Kulamrga
As for the Kulamrga, its texts share with those of the non-Saiddhntika
Mantramrga the counter-brahmanical character of its offerings and obser-
vances. But it is more extreme in this regard and also departs markedly
by following a distinct ritual system, which was inherited, I propose, with
some modifications and additions, from the Kplika Atimrga III.219 It is
found both in its own independent texts (the Kulastras), such as the Ku-
lapacik, the Kulasra, the Kulnanda, the Kaulajnaniraya, and the
Timirodghana, and within texts of kta orientation that are assigned to the
Mantramrga such as the Mlinvijayottara and the second, third, and fourth
akas of the Jayadrathaymala, so that in such traditions we are offered
two distinct cults of their deities, one following the Mantramrga and the
other, seen as more elevated, following the Kulamrga. In the latter, instead
of the elaborate and time-consuming process of initiation through offerings
into a consecrated fire (hautr dk) seen throughout the Mantramrga, we
see initiation through possession (vea) by the Goddess and the consump-
tion of impure sacramental substances (carupranam, vrapnam). We
also find sexual intercourse with a consecrated consort (dt) as a central
element of private worship, sanguinary sacrifices, and collective orgiastic
rites celebrated by assemblies of initiates and women of low caste.220 Here
them in the shorter canon of twelve such Tantras given by rkahaambhu in this work: paki[rja
i]khyoga *bindusra (em. : vidhsra Cod.) ikhmatam | tottala klaka ca kga
*tollalottaram (em. : tottaottaa Cod.) | [ka]ha *ngatua (conj. : ngarua Cod.) ca
*sugrva (em. : kugrva Cod.) karkamukham | etni viatantri dvdavocad vara. The
second chapter begins as follows (p. 37): atha vacmi prabhtasya bhtatantrasya sagraham | gra-
habhtajvarakrrakinsarpanigraham. It then lists a canon of five Bhtatantras, all found in the
longer lists: *bhtatantri pacea (conj. : bhtantri pahye Cod.) *proktavn (corr. : poktavn
Cod.) khagarvaam | bhtatrsa ca karkoa muamla<> karoakam. On the Yogaratnval
see Slouber 2012, p. 63. I have seen nothing in the work that establishes its date or provenance.
The author is, I propose, identical with the rkahaambhu who wrote the Nidhipradpa on the
art of discovering buried treasure on the basis, he tells us, of the Siddhabaratantra (1.1cd: sram
dya *siddhabaratantrakt [A : siddhn hitakraam Ed.]). For that begins in a strikingly
similar manner: nidhipradpanmya siddharkahaambhun | kriyate sram dya siddhn
hitakraam; and both state their extent in the same way. In the Yogaratnval this is granthe nava-
paricchedair mite *hy (conj. : ty Cod.) aaatdhik | trisahasramit <sa>khy vijeynuubhm
iha (v. 9); and in the Nidhipradpa it is: *granthe (em : granthai Ed.) catuparicchedai padyair
nuubhair iha | atni paca padyni. However, neither gives us any information about the author.
Since all the known mss of the Nidhipradpa are Keralan, perhaps rkahaambhu was a Keralan
brahmin. The oldest of these mss was judged by the editor to be about 400 years old, that is to say,
from the first half of the sixteenth century.
219
220
On the Kaulas impure sacramental substances and initiation through consuming them see
Sanderson 2005a, pp. 110114, fn. 63. The proposition that the essentials of this ritual system were
carried forward from the Kplika tradition of the Somasiddhnta (Atimrga III) must be argued in
detail elsewhere. Here I merely point out that the salient features of the latter show a marked similarity
between the two traditions, setting them apart from the rest of aivism. These features are in brief
(i) erotic ritual with a female companion, (ii) sanguinary practices for the propitiation of the fierce
we may seem to be in the presence of a purely personal, largely secret, and

mystical cult. But, as in the cults of the non-Saiddhntika Mantramrga, the
public value of this form of aivism for the protection of society and the
state is also stressed.221
The texts of the Kulamrga, also called the Kula Teaching (kulasa-
nam, kulmnya, and the like), or simply the Kula, were focused on the
propitiation of the Goddess Kulevar with or without Bhairava (Kulevara)
surrounded by the eight Mothers, and attended by Gaea and Vauka, with
ancillary worship of the four Yuganthas (the Siddhas who propagated the
tradition in the four Ages) together with their consorts, ending with Maccha-
nda and Koka in the present Age of Kali, and the six non-celibate Rjapu-
tras who were the sons of this couple, together with their consorts;222 but in
course of time this was variously inflected and modified in liturgical systems
differentiated most obviously by the identity of the central deity. Thus in an
early classification, seen in the Cicimata, we are given accounts of four
systems of Kaula teaching,223 called the mnyas (Traditions), assigned
to the four directions, east (Prvmnya), north (Uttarmnya), west (Paci-
mmnya), and south (Dakimnya), each with a distinctive pantheon of
worship.224
gods Mahbhairava/Bhairava and Cmu, (iii) the notion that supernatural powers may be attained
through the extraction by Yogic means of the vital essences of living beings (also prominent in the
Kulamrga), (iv) initiation through the consumption of consecrated liquor, and (v) the centrality of
states of possession (vea).
221
Netratantra, on the worship of the Eight Mothers in the Kulamrga (12.6c8): sarvem eva
ntyartha prin bhtim icchat || bhriygena yaavy yathkmnurpata | vied devi
yaavy bhbhtm api daiikai || sm eva prasdena rjya nihatakaakam | bhujate sarva-
rjna subhag hy avantale The [Mothers] should be worshipped with abundant offerings for the
warding off of danger from the whole society [or], by one desiring power, in accordance with his
particular aim; and the Gurus of kings, O goddess, should worship them with special lavishness. For
it is only by their favour that any king on this earth enjoys sovereignty in good fortune, with all his
enemies destroyed.
222
For this characterization of the basic form of worship see Netratantra 12.16b and Kemarjas
commentary thereon. In this case, since it is an ectype of the cult of Amtevara, it has Bhairava as
the central deity (Kulevara). In the Kaula worship of the Trikas Mlinvijayottara 11.316 we see
Kulevar (Kulaakti) with the eight Mothers and Bhairava with the eight Vras. In the exegesis of
that passage in Tantrloka 29.1855 we see Gaea and Vauka, the four Siddhas and their consorts,
the first three each with two sons and their consorts and the fourth, Macchanda and Koka, with six
sons (the Rjaputras) and their consorts, and with Kulevar (here Par as Mtsadbhva) as the central
deity, with or without Kulevara (29.48cd: ekavr ca s pjy yadi v sakulevar), surrounded by
the eight Mothers or, if she is worshipped with Kulevara, by the Mothers and Vras. The Siddhas and
their sons are referred to as -nthas (e.g. Macchandantha, Guikntha) and the consorts as -ambs
(e.g. Kokamb/Kukamb, Ill-amb).
223
Skt. kaula- or kaulika- are the usual adjectives for whatever pertains to the Kula. I adopt the first
alone to express this sense in English.
224
The word mnya has two different meanings in Skt.: (i) teaching (or more specifically the
Veda) and (ii) lineage, tradition. I have preferred the second because the text uses mnya and an-
vaya lineage interchangeably for the sake of the metre as in pacimmnyo devei (f. 15v2 [7.42c]),
*prvnvayam anuttamam (em. : prvvtvayam anukrama Cod.) (f. 15v6 [7.48b]), prvmnya
Of these the Prvmnya as outlined in this text appears to be the unin-

flected, original form of the Kula;225 and it is closely related to that which
was taught for the Trika by the Mlinvijayottara (11.316), Abhinavagu-
ptas Tantrloka (29.1855), and Jayarathas commentary thereon. Indeed
there is textual continuity between this part of the Cicimata and the pas-
sages of the Kulakrvatra, a text that has not otherwise survived to my
knowledge, which Jayaratha quotes at length in his commentary on this
section of the Tantrloka to provide the scriptural authority that remains
unstated in Abhinavaguptas presentation.226 The only significant difference
is that the Trika has superimposed its own distinctive Mantra-deities on to
the underlying model.227
The Kashmirian kta aiva exegetes of the ninth to eleventh centuries
prakrtitam (f. 16r1 [7.100d]), and pacimnvayam uttamam (f. 24v4 [8.1b]), as do other Kaula texts,
as in Kubjikmata 2.22ab: pacimmnyamrgo yam; and 2.47d and 10.65b: pacimnvaye. It also
refers to them with the term gharmnya (prvagharmnya etc.) or, in abbreviated form, gharam,
as in u devi pravakymi ghara *prva (corr. : prvva Cod.) suvistaram (f. 15v23 [7.43d])
and dakia gharam uttamam (f. 16r1 [7.101b]). In this context the term gharam, literally house
is probably to be understood as a lodge, meaning a place for the assembling of members of an
initiatory lineage and by extension that lineage itself. The Cicimata covers the mnyas one by one
as follows: Pacimmnya, ff. 1v118r1 (1.17.37) and ff. 24v438v3 (Paalas 812); Prvmnya,
ff. 15r718r1 (7.38100); Dakimnya, ff. 18r120r8 (7.101154); and Uttarmnya, ff. 20r824v3
(7.155250).
225
We are told the pantheon of worship, essentially Kulevar accompanied by the Siddhas, their
sons, and consorts, and given a brief hagiographical account of the six qualified sons of Macchanda
and Koka, their lineage names (ovallya), and the sites at which they accomplished their Sdhana.
226
Compare Cicimata f. 16v79 (7.7374): tripurottarasaketa siddhasthna tu ta
vidu | amarasya varrohe varadevasya *kmar (em. : kmada Cod.) | citrasya aahsam vai
devikoam alisya ca | dakidia vindhyasya kaulagiry tu gauika with Kulakrvatra quoted
in Tantrlokaviveka on 29.3639: *tripurottara (em : tripurottare ked) niketa siddhisthna
tu tad vidu | amarasya varrohe varadevasya kmar | citrasya aahsa vai devkoa ales
tath | dakia caiva vindhyasya *guike kaulagiry ata iti (conj : guiko kaulagiryat iti ked). The
use here of the toponym Kmar for Kmarpa (in Assam) is also seen, for example, in Pigalmata
f. 3v7 (kmar*kacchakmrau [kaccha em. : paccha Cod.]) [an crya or Sdhaka] who is a
native of Kmar, Kaccha (Cutch), or Kashmir, and in Old Bengali/Maithili kmaru (Kukkurip,
Carygti 2.4). Its currency is also evidenced in a Chinese itinerary of the late 8th century, which
calls the region Gomolu (Pelliot 1904, p. 178).
227
Tantrloka 29.45c46b prescribes that after the worship of the Siddhas and their consorts one
should worship Mtk and Mlin and then the Mantracakra. The latter is defined by Jayaratha in
his comment on this passage as the three goddesses Par, Parpar, and Apar together with their
Bhairava consorts at the three corners of the central triangle of the Maala and Kulevar and her
consort in the centre: ygamadhyavartini kariksthnye trikoe. tatra prvadakiavmakoeu
sabhairava pardidevtraya madhye ca *kulevarv (conj. : kulevaram ked) iti, yad vakyati
sapjya madhyamapade kuleayugma tv artraye dev (= Tantrloka 29.131cd). Kulevar here,
Abhinavagupta explains, is either Par as Mtsadbhva or, by superimposition, either Parpar or
Apar (29.46c48b). Jayaratha comments here that the choice among these is determined by the
blind casting of a flower by the initiand [at the time of initiation] or some other method, the central
goddess being the one revealed thereby to be most suitable for propitiation by that initiand. She may
be accompanied by her consort (Kulevara) or not (ekavr) (29.48cd). Outside this core pantheon
one is to worship the eight Mothers and their Bhairava consorts (29.5253).
do not use this classification into mnyas. But later Kashmirian sources
do support the close connection between the Trika and the Prvmnya
that I am proposing. The Kaldkpaddhati tells us that at a certain point
in the preparatory rituals offerings into fire should be made in the case
of the Prvmnya, that is to say, in the case of adherents thereof, to the
three Bhairavas (Bhairavasadbhva, Ratiekhara, and Navtman), three god-
desses (Par, Parpar, and Apar), and Mtsadbhva. These, as the text of
the Mantras that follows this statement shows, are the core Mantra-deities
that define the Trika.228 Likewise in a fragmentary birch-bark manuscript
that contains parts of the text guiding the Kashmirian ivartri worship as
performed by aiva initiates we find the Trikas alphabet goddess Mlin
receiving offerings as the goddess of the Prvmnya after the recitation
of a meditation verse that identifies her with the Trikas high goddess as
embodied in the three goddesses enthroned on the lotuses on the tips of the
trident at the centre of the Trikas initiation Maala as the non-dual ground
of the agent, means, and object of cognition.229 Mlin is also worshipped
as the goddess of the Prvmnya in the Kashmirian aiva Gurus Agni-
kryapaddhati, in the section on the fire-offerings of clarified butter to the
goddesses (devinm jyahoma), with a meditation verse addressed to Par,
the Trikas highest goddess, as embodied in her seed-syllable sau.230
228
Kaldkpaddhati A f. 61v12, E f. 26v1227r5: rprvmnye bhairavatrayadevtrayamt-
sadbhvabhairavagae hom, yath: o jhkr bhairavasadbhvabhairavya svh 3.
o hs<h>phre mtsadbhvabhairavya nama iti sapjya o hs<h>phre *mtsadbhvya
(corr. : mtsadbhvabhairavya Cod.) svh 3. o hr h pha aparyai nama <iti sapjya>
o hr h pha aparyai svh 3 iti kecit. For the Mantras/Vidys see Tantrloka 30.1112b
(Ratiekhara- and Navtma-), 16c18b (Bhairavasadbhva), 2027b (the three goddesses), 45c46
(Mtsadbhva). .
229
ivartripj, frame 64, ll. 25: atha prvmnye rmlindevpjanam. o naumi citpratibh
dev par bhairavamlinm | mtmnaprameyalmbujaktspadm. This (naumi ) is the
second benedictory verse of the Tantrloka, modified for the context by the substituting of the word
-mlinm where that has -yoginm. For the Trikas Maala (trilbjamaalam) see Sanderson
1986, pp. 171 and 195, where I have translated into line-drawings the instructions given for the
design of this and the triple trident Maala (tritrilbjamaalam) in Tantrloka 31.6285b and
31.1041b. Kubjik, who also receives offerings in the Kashmirian fire-sacrifice, is introduced in the
same way: atha rpacimmnye kubjikdev (ivartripj, frame 13, l. 10; cf. Agnikryapaddhati
A f. 60r1516: anena mantrahomena rkubjik pacimmnyadevat sg saparivr savaktr
*pryat [corr. : pryat Cod.] prtstu).
230
Agnikryapaddhati A f. 63r1620, C f. 39r13v2, D f. 65r1316: *atha prvmnye mlinma-
ntrapjanam (ACD : atha prvmnyevar B f. 92r16). tmendudhmani yugeanareaputracitr
trilabiladhmani saaktim | naisargike ca citidhmani *purg (conj. : puark
Codd.) kcit par trikapar praammi aktim *Now the worship of the Mantra of Mlin in
the Prvmnya (ACD : Now the goddess of the Prvmnya B). I bow before the matchless *white-
limbed (conj.) akti Par, who transcends the triad, who, adorned by the Yuganthas and Rjaputras,
emits her power in (i) the moon-centre that is individual consciousness [= s], (ii) the fontanel-centre
that is the trident [= au], and (iii) the innate ground of consciousness [= ]. For the encrypting of
the seed-syllable sau used here see Tantrloka 3.165c166 (s = amtam [= indu]); 3.104c105b
(au = trilam); 4.186b188 and 5.54c56b (sau). That the third element, (visarga) is intended
here is evident by elimination but would be explicit if naisargike, seen in all the mss consulted, were
The Trika produced several scriptures with a predominantly or exclu-

sively Kaula orientation. Unfortunately these survive for the most part only
in citations in the Tantrloka and Jayarathas commentary thereon. The prin-
cipal among them are the Triirobhairava, the Trikakularatnaml, the Yoga-
sacra, the Trikasra, the Bhairavakula, and the Vrval. The citations do
not reveal much about the character of these texts on the level of the specifics
of ritual; but we can at least see that the Vrval was considered to pertain to
a higher form of Kaula practice in which external elaborations were rejected
in favour of inner experience. Thus in initiation the Vrval advocated in
place of the outer Kulas method of possession (vea), in which there
occurs a paralysis (stobha) of the initiands physical agency as his body
and consciousness are taken over by the Goddess, a higher method of spon-
taneous fusion of the initiators and initiands consciousness (smarasyam).
This evidence of distinction between different levels of practice within the
Trika is confirmed by a passage in the Siddhakhaa of the Pacimmnya-
Kaula Manthnabhairava. For that teaches a ladder of higher and higher
means of liberation in which the Bhairavatantras are followed in ascending
order by the methods of the Mlinvijayottara, the Bhairavakula, and the
Vrval, with the last transcended in turn by the Krama, and that by the
form of Kaula practice espoused by the Manthnabhairava itself.231
The Pacimmnya, with which the Cicimata aligns itself, is that of
the cult of the goddess Kubjik and her consort Navtman, a system whose
scriptural corpus comprises principally the Kubjikmata, Laghvikmnya,
and ashasra-Kullikmnya, but also such works as the rmatottara/Go-
rakasahit, Kularatnoddyota, and Manthnabhairava. The last contains
several remarks that reveal its provenance to be the Deccan plateau, more
specifically Desh (dea), the central subregion of the modern state of Maha-
an error for vaisargike.
231
For the relevant passages in the Manthnabhairava see Sanderson 2009a, pp. 4748, fn. 13. For
explicit stating of this hierarchy in the literature of the Trika see Tantrloka 22.40c42b: siddhnte
dkits tantre dadaabhedini || bhairavye catuaau tn pan dkayet trike | siddhavrva-
lsre bhairavye kule pi ca || pacadkkramoptt dknuttarasajit He may initiate into the
[system of the] sixty-four [scriptures] of Bhairava such bound souls as have already been initiated
into the [Siddhnta] with its ten and eighteen constituent [ivatantras and Rudratantras], and those in
turn into the Trika [= Mlinvijayottara], and the Bhairavakula, whose essence is the Siddhavrval.
The initiation that we call ultimate is attained by passing successively through these five initiations.
Jayaratha on Tantrloka 13.302 quotes a passage that distinguishes the five initiations as being centred
on five different transformative processes: hautr dk tu siddhnte tantre yojanik smt | trike
samveavat kule stobhtmik mat || smarasyamay kaule dk pacavidhodit Initiation is
taught to be of five kinds. In the Siddhnta it is [principally] through offerings into the fire. In
the Tantras [of Bhairava] it is the fusion [of the soul of the candidate with the deity at the end
of the fire-ritual that is crucial]. In the Trika[= Mlinvijayottara,] initiation requires [one of the
modes of penetration by Rudraakti known as] Samvea. In the Kula [= Bhairavakula] it is a
state of automatism (stobha) [in which it is the possessing deity that moves ones limbs]. In the
Kaula [= Vrval/Siddhavrval] it is a state of spontaneous fusion [with the consciousness of the
initiator].
rashtra. It tells us that it is in the Deccan (dakipatha) that the initiatory

tradition (j) of the Kubjik cult is maintained; that it is here in Desh
that Siddhi can be achieved; that those in the Konkan, the coastal region of
Maharashtra, Goa, and Karnataka, should travel up to the Deccan plateau
to obtain the scriptures, since without them this tradition will bear no fruit;
and that the Khajinmata of 24,000 verses, which was brought back to earth
from the subterranean paradise at the beginning of the current age of Kali,
is (already) well-known in the Deccan in the form of the Kullikmata, its
redaction in 3,500 verses. That redaction is surely the Kubjikmata in the
principal of its three redactions. That and that alone is of this length; and it
is referred to in its colophons with the synonym Kullikmnya.232 That the
Manthnabhairava was composed in the Deccan is confirmed by its practice
of compounding the names of goddesses with -avv.233 This is surely a reflex
of the vernacular usage in this region, where goddess-names of this kind are
commonplace,234 avv mother being used in Kannaa as a feminine title of
respect and affection.235 This feature is also found in the Kubjikmata.236 It
is probable, then, that it too is a product of the Deccan, and therefore that the
whole tradition emerged and developed in that region. This should be taken
to include the Konkan. For the claim of the Siddhakhaa that those in the
Konkan should go to Desh for this Tantra admits that teaching is found in
the Konkan too, claiming only that the best tradition is to be found inland.
Moreover, the ashasrasahit begins with the information that it was
at Candrapur/Candrapura in the Konkan, probably the ancient port town of
Goa now called Chandor, that rntha first propagated this teaching at the
232
Manthnabhairava, Siddhakhaa f. 21v23: okre adhikra tu bhavate dakipathe | ta-
thj vartate rv olimrgatrayeu ca; f. 21v5: uttara vighnabahula siddhasatnavarji-
tam || tadtra jyate siddhi rdee dakipathe; f. 22r12: kokae ca vin stra sapr-
pto pi nirarthakam | pramparya vin stra yaa bhavati niphalam || asmd gama sagr-
hya gatv rdakipathe; ff. 5v26r2: rmatkarlakahena ntam avantale | caturviatis-
hasra durbodha khajinmatam || srdh tri sahasri tumburevatrit | tatsra *kaulike
(conj. : kaulik Cod.) mrge rmat*kullikmatam (em. : kaulikmatam Cod.) || ratnastram iti pro-
kta prasiddha *dakipathe (conj. : dakie pathe Cod.).
233
In the first twelve folios of the Siddhakhaa manuscript we find the following: Caccikvv, Ra-
ktvv, Klikvv, Magalvv, Ovv, Jlvv, Prvv, Kmvv, Mahocchumvv, Kubji-
kvv, Khajikvv and Tkvv. Moreover, in its chapter colophons the Manthnabhairava is said
to have been taught in or by the avvkrama, the tradition of Avv or the Avvs (avvkramabhite).
234
See, e.g., Ekavv, Myavv, and Mhkavv in the index of Sontheimer 1989.
235
Cf. Telugu avva a grandmother, a mother; any old or respectable woman, and Tamil avvai
mother, old woman, a female ascetic.
236
Kubjikmata 7.30a: yastr-a yaivvkako ccevi iki iki, which is kii kii vi-
cce kokavvyai astrya in reverse; 7.39a: stram-a vvkako ccevi, which is vicce
kokavv astram in reverse; and 18.125b: siddhvv. This feature is carried over into the
Paddhatis; see, e.g. Nityhnikatilaka A f. 18r23: asyaiva akti rgaganvv rcaulvvp p;
f. 18r5: asyaiva akti rmahsiddhevar-avvp p; f. 18v23: asyaiva akti rpadmvvp p;
etc. Here -p p is an abbreviation for -pduk pjaymi. The same readings are seen in ms B.
beginning of the current Kaliyuga.237

This evidence establishes, moreover, that the Trika (Prvmnya) was
present in the Deccan, and that it was so before the literature of the Pacim-
mnya was redacted. For the Kubjikmata drew extensively on the Trikas
scriptures, embedding the cult of its deities in a modified Trika substrate.238
Nor is there good reason, in spite of the later prominence of the Trika in
Kashmir, to suppose that it must have travelled from Kashmir to the Deccan
before it exerted this influence. There is no need, then, to seek a connection
with Kashmir to explain the fact that the Jaina Somadevasri has referred
to the Trika in his Yaastilaka, completed in ad 959 at Gagdhr, near
Vemulawada in the Karimnagar District of Andhra Pradesh.239
The Cicimatas account of the Uttarmnya shows this to be the sys-
tem for the worship of the goddess Kl (/Klasakara) known variously
as the Krama, Mahnaya, Mahrtha, Devnaya, or Klkula that we find
in a number of liturgical variants in parts of the Jayadrathaymalas later
akas,240 the Klikkulapacaataka, the Devdvyardhaatik, the Klku-
lakramasadbhva, the Yonigahvara, and, known only through their utiliza-
tion in the Paddhati Klkulakramrcana of Vimalaprabodha, the Guru of
King Arimalla of Nepal (r. ad 12001216), the Pacacmaraekhara, Dv-
pamata, Dvpottara, aktikaulika, Kaulakamala, Kharapuccha, and Mah-
237
ashasrasahit 1.2bc: rntha candrapury prathamakaliyuge kokae . An in-
scription of ad 1029 at Slandevanhalli in Kannaa and Sanskrit (Epigraphia Carnatica 9, Nl 1
begins its account of a lineage of -nthas with the abbot at the Vkamla [monastery] in Candrapur,
which, it tells us, is on the coast of the Arabian Sea: rpacimbdhisthitacandrapury. These -
nthas are in all probability Kaulas following the Pacimmnya; but this need not be demonstrated
here.
238
For this dependence see Sanderson in the discussion that is appended to Goudriaan 1986,
pp. 163164; and Sanderson 2001, pp. 3235.
239
Yaastilaka, pt. 1, p. 43: sakalajanasdhrae pi svadehe trikamatadkitasyeva devabhyen-
bhiniviamnasya like an initiate in the Trika doctrine, fully believing in his own body as a god,
though it is no different from anyone elses; and pt. 2, p. 269: sarveu peypeyabhakybhakydiu
niakacittd vttd iti kulcryak. tath ca trikamatoktir madirmodameduravadanas tarasara-
saprasannahdaya savyaprvaviniveitaakti aktimudrsanadhara svayam ummahevarya-
ma kay *arvvaram (Cod. : sarvvaram Ed.) rdhayed iti The wretched Kulcryas
[maintain] that [liberation comes about] from practice in which the mind is free of inhibition in all
matters such as the distinction between permitted and forbidden foods and drinks. To explain: the
Trika doctrine teaches that one should propitiate arvvara at night, with ones mouth full of the
fragrance of alcoholic liquor, with ones heart tranquil through [the consumption of] meat-broth, with
ones consort placed at ones left side, adopting the akti-seal posture, enacting in ones person the
[union of] Um and Mahevara. I thank Dr. Csaba Dezs (Budapest) for providing me on request
images of the relevant portion of the bori ms of this text and Prof. Dr. Harunaga Isaacson (Hamburg)
for pointing out to me the presence in this passage of the word tarasa- in the meaning flesh. I take
arvsvara as equivalent to Gaurvara, and therefore as a synonym of Ardhanrvara, meaning
the iva form in which the left half of his body is that of his consort. On the location of Gagdhr
see Handiqui 1968, pp. xiixiii.
240
For the location of these variants see Sanderson 2007b, pp. 260, fn. 84.
rthakramabheda.241 The Klikkulapacaataka and Klkulakramasadbh-

va identify Uiyna, that is to say, the Swat valley, in the far northwest of
the subcontinent, as the place of their revelation.242 But there are several
pieces of evidence that encourage us to suspect that this is myth rather than
fact. In Vimalaprabodhas account in the Klkulakramrcana of the Krama
ritual in which male and female adepts are worshipped collectively with of-
ferings of food and drink (cakrakr) he gives a secret jargon (samayacho-
mmakam) that should be used by the sponsor with all the invited participants
to refer to the five phases of the Krama, from Emission (si) to Radiance
(bhs). The expressions are unmistakably Dravidian, and probably from
the Kannaa- or Tuu-speaking areas of the Deccan.243 The Manthnabhai-
rava, a work of the Deccan, knows the Krama, placing it, as we have seen,
between the Trika and itself in its ascending hierarchy of revelation, even
redacting in its Siddhakhaa a Krama scriptural text of 115 verses of which
most are found in the Devdvyardhaatik.244 Finally, the rmikaulrava,
also called Bhogahasta, teaches a version of the Krama that it associates
with the sacred site of the goddess Mahlakm at Kolhapur in the Deccan,
saying that it had been brought by Siddhas to this place from the site of its
original revelation by rntha in Assam (Kmarpa).245
The last of the four, the Dakimnya, is presented by the Cicimata
as the cult of Kmevari surrounded by Kmadeva and the eleven goddesses
known as the Nitys, a tradition of whose literature we now possess only a
single incomplete Nepalese manuscript of one work, the Nitykaula.246 This
241
On the date of Vimalaprabodha see Sanderson 2007b, p. 282, fn. 168.
242
See Sanderson 2007b, pp. 261268. The chapter colophons of the Klikkulapacaataka say
that it arose in the Uttarapha (= Uiyna) and was propagated by rntha (rmaduttarapho-
dbhte rrnthvatrite). Those of the Klkulakramasadbhva say that it was originally from the
Uttarapha and propagated by rntha (rmaduttaraphavinirgate rrnthvatrite).
243
244
This Klkula text is found in Manthnabhairava, Siddhakhaa ff. 179r5186v.
245
rmikaulrava f. 27r25: mahketre kmarpe rnthena prakitam | sasthita tatra deve-
i yoginguhyasanam || anyaakadvayd bhadre *mahkaulravbhidht (conj : mahkaulra-
vbhidha A) | kulamadhy<d> daaata bhogahastraveti ca || tasm<d> dvdaashasrt s-
ram etad udhta | vykhytamtra khecarair nta phntara priye || kaulagiryabhidhna
tu mahlakmniketanam | tasmin phavare devi *sacarat tu mukhn mukham (conj. : sacarati
mukhmukha A) || sthita yogavara siddha pustake naiva lekhayet. Kolhapur, in southwest
Maharasthtra close to the border with Karnataka, appears in our Kaula sources as Kollgiri, Kolgiri,
Koll, Kolpura, and Kollpura. The form Kaulagiri seen in this passage is probably an artificial
sanskritization.
246
The pantheon of the Daknmnya is detailed by the Cicimata as follows (ff. 18v919r3
[7.123126]): hllekh kledin nand kobhi madantur | nirajan rgavat tathny madanva-
t | khakal drvi caiva tath vegavat smt | ekdaait devys tu madano dvdaa smta | ca-
kravypta mahdevi akoa vahnimaalam | arakair antarlai ca pjayitv varnane | prve
tu madana divya prvrnte vyavasthitam | madhye kmevardev pjayed divyamaale. Cf.
Nitykaula, f. 2r72v2: hllekh kledin nand kobhan madantur | nirajan [+ + + + + + +
+ ]danvat || khekal drva caiva tath vegavat var | ekdaait devys te madano dvdaa
smta || rakev antar[le]u cakra vypya vyavasthitam. For the related cult of the nine Nitys
cult was eclipsed in time by its own outgrowth, the cult of the goddess Tri-
pur/Tripurasundar, which eventually became much the most widespread
and popular form of kta worship, surviving with some vigour down to the
present. This later form, whose primary scriptures are the Nityoaikra-
va and the Yoginhdaya, did not assign itself to the Dakimnya. Rather
it claimed from the beginning that it transcends the mnyas as the essence
and embodiment of all four; and this stance was elaborated in the learned
exegesis in the claim that the constituent parts of Tripurs Maala of nine
intersecting triangles, known as the rcakra, are the embodiment of these
four, equated with the four phases of emission, stasis, retraction, and the
Nameless (ankhyam), a tetrad borrowed from the Krama, thus transforming
the Maala into a proof, as it were, of the cults claim to encompass and
surpass all the other Kaula traditions.247
This claim that the four mnyas are embodied in the constituent parts
of the rcakra is purely theoretical or rhetorical, since no deities or Mantras
from those traditions are incorporated. However, in the Jnrava, a scrip-
tural work of this tradition that shows additional elements not found in the
system set out in the Nityoaikrava and Yoginhdaya and which is no
doubt later than both of them for this reason and because it is not cited by the
early exegetes,248 an attempt has been made to provide a more graphic ex-
pression of this belief by working the goddesses of the four mnyas into the
liturgy as subordinates of Tripur. What is striking in this, however, is not the
mere fact that this has been done but the fact that in doing so the redactors of
the tradition reveal that by their time while the concept of the four mnyas
was alive only the Pacimmnya and Uttarmnya out of the four identified
see Sanderson 2009a, p. 47, fn. 13 citing the Kumrkhaa of the Manthnabhairava on adepts
of the scriptural traditions of the Nine Nitys (navanitygamaj) and p. 48, fn. 15, citing the
Siddhakhaa of the same on that cult. Abhinavagupta refers to adepts of the Nitytantra(s) (nity-
tantravida) in Tantrloka 28.123b.
247
Nityoaikrava 1.12cd: caturjkoabht naumi rtripurm aham I venerate Tripur
as the precious core of the Four mnyas; Vidynanda thereon, p. 41, ll. 78: iya ca vidy
caturmnyasdhray api And this Mantra [of Tripurasundar], although common to [all four
mnyas] ; and p. 65, ll. 89: prva caturjkoabhtm ity uktam. atra sydipadena
caturmnyarpatva cakrasya lakyate Above it was stated that she is the precious core of
the Four mnyas. Here it is indicated that the [r]cakra embodies these same four in the form
of [its four segments, namely those of] Emission[, Stasis, Withdrawal,] and [the Nameless]. See
also Bhskararya thereon, p. 20, ll. 56: athav caturj catvra mny prvadakiapacimot-
tarkhys tem evottamatvt prdhnyeneha nirdea Or caturj- means the four mnyas,
namely the Prva, Dakia, Pacima, and Uttara. These are the primary referent here because it is
they that are the highest; and Amtnanda, Saubhgyasudhodaya 2.1ab: saiva mahvidytm mt
caturanvayaikavirnti This same Mother, who is the Supreme Vidy, is the single ground in which
the Four Anvayas come to rest.
248
A lower limit of ad 1310/11 will be provided for this work if a manuscript of it in the Nepalese
National Archives (nak 1-1580; ngmpp a 1263/34: Jnravanitytantra) was indeed completed
as has been reported (<http://catalogue.ngmcp.uni-hamburg.de/titlelist>) in that year (ns 431). I have
not yet examined it.
by the Cicimata were familiar to them as active traditions. This we can

infer from the fact that Kubjik and Kl are given there as the goddesses
of those two mnyas with their root-Mantras correctly recorded,249 while
the other two mnyas are filled in with goddesses and Mantras created or
adopted for this purpose without precedent in those traditions as evidenced
in early sources, namely with Unman in the Prvmnya and Bhogin in the
Dakimnya.250 We may surmise that the Dakimnya had disappeared
from view through its transformation into this ascendant cult of Tripurasun-
dar. As for the Prvmnya, the earliest and least elaborate of these systems,
it had perhaps died out as an independent tradition, outmoded in the face of
these later kta developments.
Both this claim to transcend the four mnyas and the obsolescence
of the old Dakimnya and Prvmnya are confirmed by another and
independent account of the mnya system found in the Partantra, also re-
ferred to as the Karavrayga, a work probably composed within the Newar
community of the Kathmandu valley at some time during the Malla period
(ad 12001768), probably in its latter half.251 It presents the four mnyas
as the traditions of the goddesses that preside over them and these goddesses
as seated on lion-thrones (sihsanam) located in the corresponding cardi-
nal directions. Tripur is introduced after chapters devoted to those four as
the goddess of the upper lion-throne (rdhvasihsanam), as venerated in
all the mnyas and as embodied in [the teachings of] all four of the cardi-
nal thrones, that is to say, as the goddess of the rdhvmnya the Upper
mnya,252 transcending them just as the Siddhnta claimed its superiority
within the Mantramrga by making its scriptures come forth from the mouth
of na, the upward-gazing, upper face of Sadiva, and the Vmatantra,
Dakiatantras, Gruatantras, and Bhtatantras, from the mouths of the
faces below that look out to the four directions.253 And here too, as in the
249
Jnrava 9.62b68.
250
Jnrava 9.5862a.
251
Sanderson 2004, pp. 366372. The alternative name is seen in the final colophon, f. 45v56: iti
mahsrotasi iracchede mahkaravrayge partantre klikulakrama sampta.
252
Partantra f. 13r23 (5.12a): rdhvasihsana vakye trailokyaivaryaprakam | sarva-
cakrevar nity sarvmnyaprapjit || sarvasihsanamay; and the chapter colophon, f. 17v5: iti
rpartantre rvidy-rdhvmnya. That the worship of Tripur is the rdhvmnya is standard
doctrine among the Newars, as can be seen from such anonymous Paddhatis as the rdhvmnya-
pavitrrohaadamanrohaapaddhati.
253
The doctrine that five rather than four mnyas, from the Prvmnya to the rdhvmnya,
came forth from the five faces of iva, as in the case of the streams of the Mantramrga, is seen, for
example, in the Paraurmakalpastra (Dkvidhi, Stra 23): bhagavn paramaivabharaka
savinmayy bhagavaty bhairavy svtmbhinnay pa pacabhir mukhai pacmnyn
paramrthasrabhtn *prainya (corr. : praanya Ed.). tatrya siddhnta Lord Paramaiva,
questioned by the Goddess Bhairav, by the awareness that is his own self, promulgated through his
five faces the five mnyas as the very essence of ultimate truth. In these what follows is the definitive
doctrine.
Jnrava, it is very clear that the redactor knew only the Pacimmn-
ya and Uttarmnya as living traditions in the lineage of those outlined in
the Cicimata. It gives an accurate account of the cult of Kubjik and
Navtmabhairava for the first and of those of Siddhalakm and Guhyakl
for the second. But for the Prvmnya and Dakimnya it gives us two
goddesses Prevar and Nievar that have been concocted, it seems, in
order to complete the set of four. For these two goddesses appear in the aiva
tradition only in this text and its Nepalese derivatives.254 I know no evidence
of scriptural production that would attest that these traditions existed at any
time in their own right and I consider it improbable that any will surface,
though I do not exclude the possibility that we may encounter in the ill-
explored mass of the Newars kta Paddhatis evidence of the creation of
liturgies for their independent worship after their invention in this artificial
context. The Partantra itself suggests their fictitious character by reporting
that the devotees of these two goddesses dwell on Plakadvpa, Kuadvpa,
kadvpa, and Pukaradvpa, that is to say, on four of the six concentric
island-continents that the cosmographers of the Puras imagined beyond
the salt-water ocean that surrounds Jambudvpa, the central continent cen-
tred on Mt. Meru, within whose southern segment they located their known
world.255
The Tantras mentioned here as the two principal scriptural authorities
of this neo-kta tradition, the Nityoaikrava and the Yoginhdaya,
came to be considered to be the prior and posterior halves of a single work,
the Vmakevara, the first devoted to external worship and the second to
internal worship or rather to the inner meaning of the ritual, awareness of
which was claimed to render the outer ritual effective.256 But the two works
are of very different character. While the first is free of doctrinal or so-
teriological subtlety, the Yoginhdaya was composed by an author who
sought to encode the ritual system of Tripur worship set out in the ear-
lier work with the metaphysics of the Kashmirian aiva non-dualists.257
254
See, e.g., Karmasramahtantra ff. 143r2147r12. This is undoubtedly a product of the Newars
of the late medieval period or later.
255
See Sanderson 2004, p. 368.
256
See, for example, Bhskararya in his commentary Setubandha on Nityoaikrava,
p. 7, ll. 23: tad ida vmakevaratantra prvottaracatuatyugaltmakam eva manyante [The
learned] consider this Vmakevaratantra to consist of two [works], each of four hundred verses, the
prior and posterior. At the beginning of his commentary on the Yoginhdaya, which for him is the
second half of this unitary composition, he declares: eva srdhatriadadhikacatuatai lokair
bhyam eva yga prapacyntaryga prapacenopadeukma paramaivas tadviayaka
devpranam avatrayati Having thus elaborated external worship alone in 430 and a half verses
Paramaiva, wishing to teach at length the internal worship promulgates the question on this matter
addressed to him by the Goddess. On the relationship between external and internal worship in the
kta literature of Kashmir see Sanderson 1995.
257
Compare, for example, (1) yad s param akti svecchay vivarpi || sphurattm tmana
payet (Yoginhdaya 1.9c10a) with varapratyabhijkrik 1.5.14 (1.45): s sphuratt mahsa-
Therefore it cannot have been written before the eleventh century. Indeed
the earliest attestations of its existence known to me are a citation of it by
Mahevarnanda (c. ad 12751325)258 and the commentary on the text by
Amtnanda (c. ad 13251375), who claims, I propose, that he is the first
to have written a commentary on the work259 and was active in Andhra
c. ad 1350.260 His predecessor ivnanda, who flourished around ad 1225
1275,261 does not cite the text in his commentary on the Nityoaikrava,
and this would be very surprising if the text had already existed in his time.
As for the Nityoaikrava, we can say at present only that it had been
existence for an undetermined period before it received a commentary from
the Kashmirian Jayaratha, who flourished under Rjadeva, who ruled from
ad 1213 to 1236, but probably not much earlier than the eleventh century.262
Exegetical Literature of the Kulamrga
For exegesis of the Kulamrga of the Prvmnya as represented in the
literature of the Trika we have the Kashmirian Abhinavaguptas Tantrloka,
in particular its 28th and 29th chapters, and Jayarathas commentary thereon.
For the Anuttara sub-system of the Trika, based on the Partriik, also
known as the Partrik or Anuttaratriik, we have Abhinavaguptas Pa-
rtriikvivaraa, and the 22nd chapter of his Tantrasra corresponding
to the 29th of the Tantrloka, in which he deviates from the latter by taking
the Partriik rather than the Mlinvijayottara as the basis of his Kaula
Paddhati. We also have a number of texts from South India written within
the conceptual framework of the Kashmirian Trika that show that this sub-
system became established in that region in later times. This is the probable
provenance of the commentary Partriiklaghuvtti or Anuttaravimari-
n. That too has been attributed to Abhinavagupta; but the two commen-
taries, this and Abhinavaguptas much longer and more complex -vivaraa,
tt deaklviei | sai sratay prokt hdaya paramehina; (2) svecchvivamayollekha-
khacita vivarpakam | caitanyam tmano rpa nisargnandasundaram (1.50) and cidtmabhi-
ttau vivasya prakmarane yad | karoti svecchay (1.56abc) with Svacchandoddyota on 2.60
61b: vivollekhabhittibhtm icchaktim viya; Mahnayapraka 3.73ab: etat svollekhavibhava-
maya viva svabhvata; and Pratyabhijhdaya, Stra 3: svecchay svabhittau vivam unmla-
yati.
258
Mahrthamajarparimala, p. 129 (= Yoginhdaya 1.38+40cd).
259
Yoginhdayadpik, Magala v. 7: ananyodghita divygamakoaghntaram | udghyate
mayedn mahrtho ghyat budhai I shall now unlock the inner treasury of the divine scriptures
that no other has unlocked. May the learned grasp its sublime teaching.
260
261
Sanderson 2007b, p. 416.
262
See Sanderson 2007b, pp. 383385 and 418420. There would be much earlier evidence of the
tradition if Tirumlars Tirumantiram, which draws on this tradition, had been written at any of the
early dates assigned to him from the second century to the tenth (e.g. Brooks 1990, p. 47, claiming
the sixth). But see Goodall 1998, pp. xxxviixxxix, fn. 85; 2000, p. 213, fn. 27 and 28; and 2004,
pp. xxixxxx. A date before the thirteenth century is very unlikely in the light of the texts fusion of
the Tamil aiva Siddhnta, the kta cult of Tripur, Kualinyoga, and Vednta.
are of markedly different intellectual quality and diverge not only in their
interpretations but also in their readings.263 That the -laghuvtti is a South-
Indian work is suggested by its manuscript transmission and by the existence
of a body of South-Indian material based on it, namely a commentary (-
laghuvttivimarin) by Kadsa, the successor of Madhurja/Mdhur-
crya (the crya of Madurai),264 a verse commentary, the Partrik-
ttparyadpik, written in Cidambaram and of unknown authorship,265 and
Paddhatis and other ancillary texts that attest to the enduring popularity of
a tradition based on this commentary among South-Indian kta aivas: the
Anuttarasavidarcancarc, the *Parrcanakrama,266 the *Parkramav-
san in the Paramaivdvaitakalpalatik of mbhavnanda,267 the Prva-
parpj, the Parpj, and the Paraparpj that are chapters 8, 9, and
11 of the nandakalpavall of Mahevaratejnanda, the Parpjprayoga,
the Mahrthamlasaketastra of Paraambhudeva, the Anuttarapraka-
pacik, also called Parpacik, attributed to dyantha, the Par-
prveik of Ngnanda, also known as Svarpaprakik,268 with a com-
mentary (Svarpavimarin) by one Cidnanda, and another (Ngnanda-
stravivaraa) by Heddase Hariharaarman written for Basavappa Nya-
ka of Klai in Karnataka (r. ad 16971714),269 the Anuttarapaddhati of
263
In the 71 lines of the -vivaraas text of the Partriik and the 72 of the -laghuvttis there
are 21 divergences in reading and one of line-order (inversion of 4ab and 4cd ). The additional line
in the -laghuvttis text (mantravryasamveaprabhvn na niyantra) falls between 18b and 18c
of the -vivaraas.
264
I have yet to examine this ms. The catalogue entry reports that the author is the pupil of Mdhu-
rcrya, and this succession is also seen in Magala v. 17 of Mahevaratejnandas nandakalpavall:
rmdhuramahena*sevnirdvandvamnasa (sev A : ivo B) | avyhataivbhsa kadsa
prasdatu; see also here fn. 300 on p. 76. This Mdhurcrya is evidently the Madhurja/Mdhura
of the Gurunthaparmara, vv. 3946, who describes himself there as an adept of the Parkrama
(v. 40: parkramkrntavivadikcakre | madhurje mayi. The belief that this Guru of Madurai was a
direct disciple of Abhinavagupta is unfounded (Sanderson 2007b, p. 381, fn. 486).
265
See Sanderson 1990, p. 33. The variant Partrik goes back to Abhinavagupta, who argues
(unconvincingly from the philological point of view) in his -vivaraa (p. 192, ll. 314) that it is this
rather than Partriik that is the correct title.
266
The *Parrcanakrama is a thorough prose Paddhati following the Partriklaghuvtti and is
related to, though much more detailed than, the Anuttarasavidarcancarc. My access to it has been
through an incomplete copy in whose folios no title appears: the title *Parrcanakrama is roughly
descriptive and ascribed by myself. Other closely related and yet more detailed material, partly in
verse and also incomplete, is found later in the same codex.
267
mbhavnanda can have written this work no earlier than the sixteenth century, since he quotes
the Nimbrka-Vaiava Keavakmrins Kramadpik (p. 3: gopyati sakalam ida ) on p. 275
of his work. Keavas dates are far from well-established, but he is not likely to have written earlier
than the end of the fifteenth century.
268
This work is wrongly attributed to the Kashmirian Kemarja in the edition of the ksts. It
is attributed to Ngnanda in South-Indian sources; see, e.g., Paramaivdvaitakalpalatik, p. 181
(= Parprveik, pp. 78), Kmakalvilsacidvall, p. 2 (= Parprveik, pp. 12). The title Svar-
paprakik is seen in goml r. 2159. goml d. 15328 and Trivandrum 1075a, Col. 247a call the
work Svarpapraveik. The second identifies the author as Bhaanga.
269
Mysore e 40751, ms b. 168; see Mysore vol. 12, Appendix 1, aiva, pp 1819. That gives the
the Paraurmakalpastra with the commentary (Saubhgyasudhodaya) of

Rmevara (ad 1831), the parallel Parpaddhati of Umnandas Nityotsava
(ad 1745), the Parmantramhtmya, and the Parstuti of Sahajnanda.270
There is also another probably South-Indian commentary (-vivaraa) on the
Partriik, written by one by Sadnanda.271
This tradition also reached Orissa, since it is the content of the Parja-
pavidhi and Parmantravidhi in the girasakalpa collection of the Oriya
Paippaldin Atharvavedins.272 As to whether it reached Orissa through the
spread of the tradition from the south up through Andhra or by some other
route cannot be settled beyond doubt from the evidence now known to me.
But the numerous correspondences in details of procedure between these
texts and the South-Indian Parkrama, not least the use of the visualization-
verse for the goddess Par seen in those texts, make the former scenario the
more probable.273 The least probable is transmission from Kashmir, since
the part of the Partriik incorporated in the Orissan Parjapavidhi agrees
with the South-Indian version of the text rather than the Kashmirian trans-
mitted in Abhinavaguptas -vivaraa.274
For the Uttarmnya, including the Krama, we have no running commen-
taries on its scriptures, but we do have a rich literature of professed human
authorship setting out its ritual and meditational disciplines. That composed
by Kashmirians, principally the three texts that share the title Mahnaya-
praka (one anonymous, and the other two by Kulcrya Arasiha and
Rjnaka itikaha) and the Chummsaketapraka of Nikriynanda,
has been covered in some detail in another publication.275 From Coanu
in South India we have the Mahrthamajar in Mhrr Prakrit with an
elaborate Sanskrit auto-commentary (-parimala) by Mahevarnanda (c. ad
1300), and, of unknown provenance, the Cidgaganacandrik of rvatsa.276
title Svarpaprakik. Hariharaarman states that he wrote for the pleasure of king Basava, who
was the full moon to the ocean that was Kea-Cannammb (varakeacannammbmbure |
prendos tuivddhyai basavanpate). There were three Basavas among the rulers of the Klai
Nyaka dynasty. But the reference to Cannammb reveals that the king in question was the
Basava (Basavappa, Basappa) who ruled from 1697 to 1714, since he was the [adopted] son of
Cannammb/Cannam. For his adoptive parentage see Sewell 1910. From Harihariarman we
also have a commentary on the Virpkapacik. Concerning Cidnanda, the author of the other
commentary, I can at present report no more than his name.
270
The Parstuti is included for recitation in the Parpaddhati of Umnanda, p. 151.
271
Cf. here fn. 294 on p. 75.
272
These Orissan materials have been introduced, edited, and translated with annotation in Sander-
son 2007a, pp. 239254.
273
For such correspondences see Sanderson 2007a, pp. 242255, fns 102106, 108, 110111, 114
115, 121, 125.
274
Sanderson 2007a, pp. 254255, fn. 125.
275
276
For the dates of rvatsa, after c. ad 1100 and before c. 1300, and Mahevarnanda see
From Nepal we have Vimalaprabodhas Klkulakramrcana, an exhaustive

Paddhati for the Krama worship of Guhyakl, and the Mahrthakramapa-
cakamantrapaddhati, which gives the Mantra-text of this same liturgy.277
For the cult of the goddess Kubjik in the Pacimmnya we have in
Nepalese manuscripts practical commentaries on both the Kubjikmata (-
laghuippa) and the ashasra-Kullikmnya (-ippa)278 and at least
three detailed Paddhatis by learned scholars: (1) the Nityhnikatilaka of Jaya,
son of rkaha, which reaches us in Nepalese and East-Indian manuscripts,
the earliest dated in ad 1268/9, (2) the Nityapraka of Vracandra, com-
posed in ad 1072/3, with the commentary Nityaprakavivaraapajik,
also called Nityakaumud, written by his chief disciple Gagdhara at the
request of the latters pupil ambhudatta, the personal physician of the Pla
monarch Rmapla (r. c. 10721126);279 and (3) the rimatapaddhati, also
called Siddhasatnasopnapakti, of Jasorja (Yaorjacandra), of which
we have an incomplete copy in a composite Nepalese codex of the twelfth
century and a copy in an East-Indian manuscript dated in year 144 of the era
277
This Mahrthakramapacakamantrapaddhati is contained in ulc ms add. 1412 (Pjka).
278
See Schoterman 1982, p. 13, fn. 1213 for details of the mss.
279
Nityapraka A f. 1v3: arbudemlkhyv ryattau nammy aha | guru svarodaya
bhakty ato nityaprako ya vracandrea likhyate With devotion I bow to my noble parents
Arbude and Mla, and to my Guru Svarodaya Therefore Vracandra is writing this Nityaprak-
a; Nityakaumud A f. 125r: caturnavatyuttaranavaatavarasakhye akanpatikle mdhavamse
vaikhe kto ya nityapraka<> This Nityapraka was composed in the month Mdhava
(= Vaikha), in the year 994 of the aka kings era; Nityakaumud B f. 1v: guro rvracandrasya
*pacimnvayasagraham (sagraha corr. : sagrahe Cod.) | nityapraka vivomy aha ga-
gdhara kt || *rrmaplanpatiprcryea (npati conj. : npati Cod.) ambhun | ycita
iyakpay ktavn aham udyamam I, the scholar Gagdhara, shall explain the Nityapraka, a
compendium of the Pacimnvaya, of the Guru Vracandra. I have made this effort out of compas-
sion for my pupils, requested by ambhu[datta], the physician of king Rmapla; Nityakaumud
A f. 252v12, B ff. 146v4147r3: *cakre svrodayir (conj. : cekresvarodayir B : cakrerodayir A)
ya aavayavaparo *daivavid (em. : devavid A : devadvid B) vracandras *tasyntevsimukhyo
(A : tathytevsimukhyo B) vivaraam akarod yatra gagdharkhya | *yac chrot (B : yacchobha
A) *gauarjapraayapadabhiak (gauarja conj. : gauarja AB) ambhudatto sya iya so
ya *railadevkulasamayamaya (samaya A : sama B) ko pi nityapraka This is the extraor-
dinary Nityapraka that embodies the Kula system of [Kubjik,] the goddess of raila, which the
astrologer Vracandra, disciple of Svarodaya, devoted to *[Kubjiks Mantra] of six parts (conj.),
has composed, and on which his chief disciple Gagdhara has composed [this] commentary that
his own disciple ambhudatta, the physician dear to the ruler of Gaua, will study. We learn in
Nityapraka A f. 1v3 that Vracandras Guru was called Svarodaya. I have therefore rejected the
readings svarodayir and rodayir in Nityakaumud B and A and conjectured svrodayir, taking
that as a patronymic meaning son of Svarodaya (svarodayasypatyam) by Adhyy 4.1.95 and
understanding this as figurative for disciple of Svarodaya. For another case of such a figurative
patronymic we have saumata in the meaning disciple of Sumati in Tantrloka 37.61: *rsaumata
(conj. : rsomata Ed.) sakalavit kila ambhuntha. For the reasons for my emendation of somata
to saumata see Sanderson 2005a, pp. 132133, fn. 106. I conjecture that the unidentified entity
described here as aavayava- having six parts is the root-Mantra of Kubjik, also called the
Samayamantra, whose six auxiliary Mantras (agamantr) are formed from its six successive
segments. For that Mantra and its auxiliaries see Goudriaan 1986, pp. 142145.
of Lakmana[sena], that is to say, in ad 1263 or 1252.280

From the Dakimnya as defined by the Cicimata, that is to say,
from the cult of Kmevar attended by Kmadeva and the eleven Nitys, no
exegetical work has come to light. But from the Kaula cult of Tripurasundar
that developed from it have such an abundance of post-scriptural sources
that only the most influential will be mentioned. We have commentaries
on the Nityoaikrava by the South-Indians ivnanda (c. ad 1225
1275) (-juvimarin), and Vidynanda (-artharatnval), probably his near
contemporary,281 and by the Kashmirian Rjnaka Jayaratha (c. 1250) (V-
makevarmatavivaraa), a commentary on the Yoginhdaya by the South-
Indian Amtnanda (c. 13251375), and a commentary (-setubandha) on
both Tantras, presented as the prior and posterior divisions of a single work,
the Vmakevara, by the Maharashtrian Deastha brahmin Bhskararya
(ad 16901785). From Ngabhaa we have the Paddhati Tripursrasam-
uccaya, from ivnanda, who cites Ngabhaa, two Paddhatis, Subhagoda-
ya and Subhagodayavsan, one covering the ritual procedures and the other
giving their inner meanings (vsan), the contemplation of which is held to
animate the external actions. We also have a liturgical hymn of his: the Sau-
bhgyahdayastotra. From a Vidynandantha, who is probably identical
with the Vidynanda who wrote the -artharatnval, we have the Paddhati
Jnadpavimarin of which we have a Nepalese manuscript dated in ad
1382/3,282 and from Amtnanda the Paddhati Saubhgyasudhodaya and
a liturgical hymn, the Cidvilsa. From his Guru Puynanda we have the
Kmakalvilsa, with a commentary (-cidvall) by Naannanda.
We also have texts from the aanvayambhava system of worship, a
secondary variant of the Pacimmnya, not mentioned by the Cicimata,
that flourished in conjunction with the cult of Tripurasundar.283 We have its
scripture ambhuniraya and by way of exegesis a commentary (-dpik)
280
These two manuscripts are ms 511 of the Kesar Library, Kathmandu (ngmpp c 48/2) and
nak 3/401, ngmpp a 998/3. The latters colophon (f. 58v16): goptmajaryasorjaviracity
siddhasatnasopnapaktyabhidhny siddhamrgaprakiky rmat<a>paddhaty d-
ivijnavinirayo nma adaama paala. iti siddhasatnasopnapaktyabhidhn rmata-
paddhati<> sampt. blavgvarkhyasya blayogvarasya ca | ryasorjacandrasya ktir e
mahtmana || ubham astu. la sa 144 haudi 11 ravivre.
281
Vidynandas account of the Guru lineage ends with Vsudeva (-artharatnval, p. 223), the
immediate predecessor of ivnanda (-juvimarin, p. 224).
282
Jnadpavimarin f. 115v13: amnyamahpadmavanaaavihri | rvidynandan-
thena parahasena nirmit || jnadpavimarin sampt. naiplavatsare yte tryadhike atapa-
cake | bhdramse site pake dvday kujavsare || paddha[t]is tripurdevy jnadpavimari-
| lekha<> sapram pann pacavargaphalaprad. The identity of this Vidynanda with the
author of the commentary is supported by the evidence that the former shares the latters Guru lineage
exactly, ending with Vsudeva (the Guru of ivnanda); see the end of the Jnadpavimarins
Dkpaddhati (Section 21), which agrees in all details and almost verbatim with -artharatnval,
p. 223, ll. 1311.
283
On the aanvayambhava or mbhava system see Sanderson 1988, p. 687; and 2002, pp. 2
3.
on that text by ivnanda, the author of the juvimarin commentary on

the Nityoaikrava. We also have for this system chapter 10 of the
nandakalpavall of Mahevaratejnanda, the aanvayambhavakrama
of Umknta, a disciple of Amtnanda,284 and the anonymous Paddhati
mbhavapjvidhna.285
Salvific Alchemy and Procedures for Victory in Battle
Two further categories of aiva Tantric literature may be mentioned. One,
the Rasastra, teaches an initiatory Tantric alchemical cult for the attain-
ment of immortality and liberation through the use of mercurial elixirs, and
is found in such Tantras as the Rasrava, the nandakanda, and the Rasa-
svacchanda,286 and such scripture-based works as the Rasaratnasamuccaya
of Vgbhaa.287 The other teaches rituals and prognosticatory procedures to
secure victory in battle. Its fundamental scripture is the Yuddhajayrava,
which reaches us in a manuscript of ad 1061. Based on this source we have
Narapatis Narapatijayacarysvarodaya, completed in Aahillapattana, the
capital of the Caulukyas in northern Gujarat, during the reign of Ajayap-
la (ad 1173/41176/7), and the anonymous Sagrmavijayodaya, which
claims to have been extracted from the Yuddhajayrava as its essence.288
Material from this tradition also found its way into the Agnipura as its
chapters 123 to 150.
This martial tradition might have been mentioned above in the com-
284
This contains quotations bearing on the specifics of this tradition not only from the ambhunira-
ya, but also from a Kubjikmata that is other than the original text of this name, the rmatapacaka,
the mbhavatantra, and the nandakalpalatik (= nandakalpavall of Mahevaratejnanda). See
also the Saubhgyavardhan and other commentaries on Saundaryalahar 14, quoting this same
Kubjikmata in the context of the mbhava system.
285
The popularity of this system in southern India is evident from that fact that it has been
worked into the Saundaryalahar, the famous Smrta kta hymn of devotion to Tripurasundar.
The importance of that hymn in the Smrta brahmin community of south India is evident from its
attribution to akara, the famous Vedntin seen as the founder of the religious tradition of that
community, and from the fact that it has attracted a large number of commentaries. Moreover, the
fact that this tradition of kta devotion was taken up by the Smrtas in a purified form that removed
its non-orthoprax character is strong evidence that these Kaula traditions were far from marginal.
286
This tradition offers liberation in life, defined as a state of identity with iva experienced by
one whose body has become immune to ageing and death through an alchemical transmutation
that parallels that of base metals into gold. See, e.g., Rasrava 1.8cd, defining jvanmukti as
ajarmaradehasya ivatdtmyavedanam the experience of identity with iva of one whose body has
become immortal and unageing. This claim to bestow liberation is, we may presume, why this form
of aivism has been included under the heading Rasevaradarana in the Sarvadaranasagraha,
Syaa-Mdhavas fourteenth-century review of Indias soteriologies; see p. 205: na ca rasastra
dhtuvdrtham eveti mantavya dehavedhadvr mukter eva paramaprayojanatvt Nor should
one think that Rasastra is solely for the occult art of the transmutation of base metals (dhtuvda).
For its ultimate purpose is liberation through the transmutation of the body.
287
For an overview of the Tantric alchemical literature see White 1996, pp. 78170.
288
Sagrmavijayodaya 1.6: yuddhajayravastrd uddhtya mank tato mayrybhi | kriyate
stra sra sagrmajayodaya nma.
pany of the Bhtatantras and Gruatantras, since like those traditions it

is ancillary to the main aiva systems, and indeed is covered with them in
the Keralan works naivagurudevapaddhati and Tantrasrasagraha. It
has been placed here, as has the tradition of tantric alchemy, because the
cultic background on which both draw is that of the Kulamrga. Thus in the
Rasrava and Rasaratnasamuccaya Kaula practice is rejected but Kaula
terminology is frequently used and the pantheon draws on the Kaula cults.
The iconography of Rasabhairava and Rasku, the central syzygy, reveal
them to be ectypes of Svacchandabhairava and Tripurasundar, and their
innermost circuit of attendant deities comprises Mlin, Par, Parpar, and
Apar,289 the core triad of the Trika with Mlin as the transcendent fourth.290
Also present is the Vidy of the Pacimmnyas goddess Kubjik.291 The
Yuddhajayrava too requires the worship of Kaula deities.292
Pratyabhij and Spanda
The South-Indian authors ivnanda, Vidynanda (either one or two), Pu-
ynanda, Naannanda, Amtnanda, Ngnanda, Mahevaratejnanda,
Mahevarnanda, Paraambhudeva, mbhavnanda, and Sahajnanda, all
wrote within the philosophical and soteriological position formulated by
Kashmirian kta aiva scholars during the course of the tenth century and
into the early years of the eleventh. That development began with the iva-
di of Somnanda (fl. c. ad 900950) and was refined by his pupil Utpa-
ladeva in his commentary on that work, and in four independent treatises,
namely the Siddhitray (varasiddhi, Sabandhasiddhi, and Ajaapramt-
siddhi), and the varapratyabhijkrik. On the last of these he composed
two commentaries: the Vtti, which survives, and the Vivti, of which we
have only a few fragments. Abhinavagupta, pupil of Utpaladevas pupil La-
kmaagupta, composed his commentary varapratyabhijvimarin on
the varapratyabhijkrik and his varapratyabhijvivtivimarin on
the second of Utpaladevas auto-commentaries. From Abhinavaguptas pupil
Kemarja we have the Pratyabhijhdaya, in which he relates the doctrine
of this philosophical corpus to the non-dualistic practice of his Kaula tradi-
tion, drawing primarily on the Krama, which for him is the summit of the
aiva revelation.293 On the varapratyabhijkrik we also have a com-
mentary (Pratyabhijkaumud) by a Bharaka Sundara, a Kashmirian
289
Rasrava 2.6273b; cf. Rasaratnasamuccaya 6.2442 (lacking the four beginning with Mlin).
290
Cf. here p. 60.
291
Rasrava 3.9.
292
Yuddhajayrava B f. 6v2 (2.4cd): kaulika tu krama pjya kulakasamanvitam After mak-
ing offerings to the Kaula [deity-]series together with the Kulaka . In the terminology of the
Pacimmnya the Kulaka is the Kaula seed-syllable hskhphre; see ashasra-Kullikmnya-
ippa f. 218v67: te maaln pj kulakena mantrea. kulaka hskhphre.
293
Svacchandoddyota vol. 4 (hnika 8), p. 26, l. 13: *vedebhya (em. : devebhya Ed.) kramnta
nikhilam etat | stra This entire teaching, from the Vedas to the Krama, ..
devotee of Tripurasundar, and another by a certain Sadnanda (varapra-

tyabhijttparynvayadpik), probably a South-Indian.294 On the vara-
pratyabhijvimarin we have two commentaries, one, the Bhskar, writ-
ten by the Kashmirian Bhskarakaha towards the end of the seventeenth
century, and the other, an anonymous -vykhy.295 The manuscript of the
latter does not reveal the authors identity. But he is evidently a South-Indian,
since the sources that he quotes closely match those of other works of this
tradition in the Tamilian region, such as the Paramaivdvaitakalpalatik
of mbhavnanda and the Mahrthamajarparimala of Mahevarnanda;
and he quotes South-Indian works not known outside that region until recent
times, such as the Paryantapacik, the Partriiklaghuvtti, and an
unnamed work by Vdipralayabhairava,296 who is no doubt the Vdibhaira-
va mentioned as a propagator of the Pratyabhij doctrine and as one of the
teachers of the Guru of Madurai in the opening verses of two other works
of the Tamil country: the nandakalpavall of Mahevaratejnanda and the
Gurupaktistotra.297 Since the author of the -vykhy quotes the Mahrtha-
majar, he cannot have been active before the fourteenth century.298
Also influential on those assimilating the Kashmirian aiva non-dualism
and its terminology were the ivastra, the Spandakrik, and their com-
mentaries by Kemarja and others, these texts like the Pratyabhij corpus
representing an attempt to establish a doctrine that transcends the liturgical
and devotional specifics of such systems as the Trika and the Krama.299
Among the texts of this corpus is a work by a South-Indian: the ivastrav-
rttika of Varadarja, also called Kadsa, which is a paraphrase in verse
294
I have yet to read this second commentary and report here no more than its title and authorship
as recorded in Mysore vol. 12, Appendix 1, aiva, p. 3. The style of its title (-ttparyadpik)
is common in South India. The author is probably identical with the Sadnanda who wrote the
commentary on the Partriik (see here p. 70).
295
On the date of Bhskarakaha see Sanderson 2007b, p. 424.
296
varapratyabhijvimarinvykhy, pp. 2021: iti rmadvdipralayabhairavoktanty. The
Paryantapacik is quoted on pp. 2, 43, and 51, and the Partriiklaghuvtti on pp. 4, 7, 10, and
11. The Paryantapacik, like the Partriiklaghuvtti, has been ascribed to Abhinavagupta.
The only known witness, from which V. Raghavan edited the text, is a palm-leaf ms in the Malayalam
script in Trivandrum, and the ascription to Abhinavagupta rests on nothing but a scribal statement in
that ms after the last verse: paripr ktir iya rimadabhinavaguptanthasya paryantapacik
nma.
297
nandakalpavall, Magala v. 15: *rvdibhairavasvminyakodayadeik (vdibhairava
em. : pdabhairava B : vdinthabhairava A svminyako conj. : svdunyako B : svdunyiko A)
trayo yasya prasann me *sa prasdatu mdhura (conj. : suprasdantu mdhur AB); Gurupak-
tistotra: *rvdibhairavasvminyakodayadeik (vdibhairava em. : vdijainava Cod. svmin-
yakodayadeik conj. : svmanyakobhayadeik Cod.) trayo pi me prasdantu pratyabhijpra-
vartak.
298
varapratyabhijvimarinvykhy, p. 43: att khu vsamla tattha pama a kovi *atthei
(corr. : atthe Cod.) iti rmahrthamajarym. This is verse 3ab.
299
For a brief survey of the texts of the Spanda literature see Sanderson 2007b, pp. 400409.
of Kemarjas prose commentary (-vimarin) on the ivastra.300

These doctrines of the Pratyabhij and Spanda texts could then be ap-
plied, and were applied, to the exegesis of other Tantric traditions in Kashmir
and beyond, notably the cults of Svacchanda and Amtevara, the Trika, the
Krama, the cult of Tripurasundar, the aanvayambhava variant of the
Pacimmnya, the Vraaivism of the Siddhntaikhmai of ivayogin,
also called Reukcrya, and its commentary Tattvapradpik by Marita-
drya,301 and even beyond aivism, in the South-Indian Pcartrika Vai-
ava system seen in the Lakmtantra and Ahirbudhnyasahit.302
Non-Saiddhntika aiva Hymnography
Also instrumental in propagating the new kta aiva non-dualism of the
Kashmirians among non-Saiddhntika aivas of all liturgical persuasions
was a literature of devotional hymns (stotram, stuti, stava) supported by
learned commentaries. Notable are the Bahurpagarbhastotra with the com-
mentary of Anantaakti, the hymn-collections Stavacintmai of Bhaa N-
ryaa and ivastotrval of Utpaladeva, on both of which we have com-
mentaries by Kemarja, the Smbapacik with a commentary by the
same, and the Virpkapacik with commentaries by Vidycakravartin
and Heddase Hariharaarman.303
Later Developments
The map of aiva literature outlined here holds for the period up to about
the twelfth century, though many of its elements continued, as we have seen,
to produce texts long after that. But it should not be thought that the twelfth
century marked the end of the aivas capacity for innovation.
In the Padyavhin of akara, a South-Indian work probably of the first
half of the fourteenth century, we encounter a novel form of syncretistic -
kta devotion in which the cult of Tripurasundar, the Anuttaras cult of Par,
the aanvayambhava variant of the cult of Kubjik, and the pantheon
of the Krama system, that is to say, the elements that as distinct systems
constitute the kta domain known to ivnanda and Mahevarnanda, are
woven together into a single course of regular and occasional worship.304
300
ivastravrttika, p. 55, vv. 211215. He describes himself there as the liberated successor of
Madhurja (/Mdhura), an ascetic of Madurai (to whom the Gurunthaparmara is attributed),
whom he describes as an adept of the Anuttara sub-system of the Trika: parkramahahkrntaa-
trisattattvasapadm (v. 212cd). On this succession see also here fn. 264 on p. 69.
301
For evidence of this influence see here fn. 344 on p. 84.
302
On the kta aiva doctrinal base of these two Vaiava texts see Sanderson 2001, pp. 3538.
303
For the aiva hymnography of Kashmir see now Stainton 2013. On Heddase Hariharaarman
see here fn. 269 on p. 69. On Vidycakravartin see Lawrence 2008, pp. 35, proposing his identity
with the fourteenth-century poetician Vidycakravartin at the court of Hoysaa Ballla III (r. 1291
1342).
304
Padyavhin, p. 1: akaro ya dvija ka cid vtargo viviktadh | karoti paddhati padyai
srotasm aikyavhinm This akara, an enlightened brahmin ascetic, is now going to create in
We have evidence of another such syncretistic development in South

India in the literature of a cult of the goddess Lalit/Kmk of Kcpuram.
Here she is worshipped as Tripurasundar with ancillary cults of Gaapati
and the goddesses Mtag (/ymal), Vrh (/Dain), and Par, the
last adopted from of the Anuttara form of the Trika. This was prescribed
in the Paraurmakalpastra, which pious tradition holds to be the last and
shortest of a series of abridgements of an original Dattasahit of 18,000
verses.305 We have a Paddhati, the Nityotsava, composed in ad 1745 follow-
ing this -stra by the Maharashtrian Deastha brahmin Jaganntha (initiated
as Umnandantha), a disciple of Bhskararya, who enjoyed the patronage
of the Marha of the Bhonsle dynasty then ruling from Tajvr,306 an
extensive commentary (Saubhgyasudhodaya) on the -stra composed in
ad 1831 by the Maharashtrian Deastha brahmin Rmevara (initiated as
Aparjitnandantha), disciple of a disciple of a disciple of Bhskararya,307
and another by the Maharashtrian Kokaastha brahmin Lakmaa Rade
(Stratattvavimarin), completed in ad 1889.308 There was also a commen-
tary (Ratnloka) by the Deastha brahmin Bhskararya (initiated as Bhsu-
rnandantha), the Guru of Jaganntha. But I do not know of any surviving
manuscript of this work.309 The system was provided with less ambiguously
verse a Paddhati that will unite the streams. I propose the fourteenth century on the following
grounds. akara incorporates the Saubhgyahdayastotra of ivnanda: saubhgyahdaya gu-
hya ivnandena yogin | samrdhanaprtyartha smta sakalakmadam (p. 38); and ivna-
ndalatotphulla pratibhmodabhitam | aprvam idam amlna stotrapupa vijmbhate (p. 39).
He also states that he has composed his work after carefully and repeatedly studying the Hrda of his
Paramehiguru: paramehiguror hrdam locylocya yatnata (p. 2). If this is the Saubhgyahdaya
of ivnanda, as seems very probable, then the term paramehiguru conveys that he was the
disciple of a disciple of a disciple of ivnanda. Since it is probable that ivnanda was active
c. 12251275 (Sanderson 2007b, pp. 412416), it is probable that akara was active in the first
half of the fourteenth century. ivnanda, as shown above, authored works pertaining both to the cult
of Tripurasundar and to the aanvayambhava system. Mahevarnanda declares himself in the
opening verses of his Mahrthamajarparimala, a work of the Krama system, to be the recipient of
two Kaula transmissions (ovalli): that of the Anuttara and that of the saubhgyambhavasukham
(v. 5). The latter term is evidently a Dvandva compound denoting the pairing of the two cults of
Tripurasundar (Saubhgya) and Kubjik (the aanvayambhava).
305
This myth of derivation is related in Tripurrahasya; see Mahadeva Sastri in Paraurmakalpa-
stra, introduction, pp. ixxi.
306
Son of a minister of Venkoji/Ekoji, the first Marha ruler of Tajvr, he also wrote the
arabharjavilsa, a poem in praise of Venkojis son and successor Serfoji/arabhoji I (r. ad 1675
1728), and the drama Ratimanmatha.
307
On the dates of Jaganntha and Rmevara and their being Maharashtrian [Deastha] brahmins
see Sanderson 1990, p. 81. The Tajvr Marha kingdom brought about the migration to this
region of many Maharashtrian administrators, scholars, soldiers, and noblemen, and as a result of
this Marha hegemony, which lasted from ad 1674 to 1855, when Tajvr was annexed by the
British, an archaic dialect of Marh (Tajvr Marh) is still the first language of more than 3%
of the population of Kumbhakonam and Tajvr.
308
On this commentary, which I have not yet read, see Mahadeva Sastri in Paraurmakalpastra,
introduction, pp. ixx.
309
It is referred to by Jaganntha in Nityotsava, p. 1: rguruprokte ratnloke.
scriptural status in the Paramnandatantra and the Tripurrahasya with

the minor difference that these works have replaced the Anuttaras goddess
Par with the cognate Bl form of Tripurasundar.310 The former work has
reached us with a commentary (Saubhgynandasadoha) by Mahevar-
nandantha, a resident of Banaras, written in ad 1828/9,311 and the latter
with a commentary written in ad 1832 by rnivsabhaa of Madurai in
the Far South.312 Also in this tradition, with Bl in place of Par, are the
eighteenth-century Paddhati Saubhgyakalpadruma of the Drvia brahmin
Lakmaa (initiated as Mdhavnandantha) and, following it, the Mahy-
gapaddhati of the Drvia brahmin Lakmntha (initiated as Ambiknanda-
ntha) written at the request of Mahrja Saw Rm Singh II of Jaipur (b.
1833, r. 18351880). All the literature of this cult is steeped in the tradition of
the Kashmirian kta aiva non-dualists, and the commentaries frequently
cite their works.313 How long before its eighteenth- and nineteenth-century
exegesis this syncretistic variant of the cult of Tripurasundar came into
existence is uncertain. But it is probably this or a cult very close to it that
is referred to in the sixteenth century in a verse that Ratnakhea rniv-
sabhaa has a kta named aktisiddhnta recite in his allegorical drama
Bhvanpuruottama.314
Another influential development that is probably to be assigned to a date
after the twelfth century is seen in the Kulrava. This expounds a new form
of Kaulism that it refers to as the rdhvmnya or Upper Tradition, thereby
claiming, like the cult of Tripurasundar, superiority over the forms of kta
aivism that preceded it. This has little in common with the elaborate pan-
theons and Mantra-systems of the forms of the Kulamrga reviewed up to
this point. For it teaches a radically simplified cult of Ardhanrvara with
an icon that is a variant of the Trikas Par (4.112c113b) but, as its name
declares, is half iva and half the Goddess. This fusion is also expressed
in the systems Mantras. For these are the Prsdapar (hsau) and the
Parprsda (shau),315 which are the result of fusing the Mantra of Par
(sau), the high goddess of the Trika, with the Prsda (hau), the Mantra
310
On the close connection between Par and Bl see Sanderson 1990, pp. 4849.
311
Saubhgynandasadoha, closing verse 16: nandapakkajaladhimitbdke kalau.
312
Tripurrahasyattparyadpik, p. 452, ll. 312.
313
See, e.g., Saubhgynandasadoha, closing verses 1920. rnivsabhaa too cites works of
the Kashmirian tradition in his commentary on the Tripurrahasya. In the light of the fact that
South-Indian mss of these works must therefore have been available in the South into the nineteenth
century it is somewhat surprising, indeed disappointing, that as yet so few South-Indian mss of these
Kashmirian works have come to light.
314
Bhvanpuruottama 3.44, p. 103: bl mtagakany vrh cpi. rnivsabhaa was a poet
at the court of Srappa, the Nyaka of Senji (Gingee/ej) in South Arcot, within the Tura/Toai
region of northern Tamilnu. Inscriptions recording Srappa Nyaka as the donor are dated from ad
1547 to ad 1567 (Karashima 2001, pp. 2224, inscriptions 1222).
315
See Sanderson 1990, p. 41 (2.10.3), citing Kulrava 4.45b.
of iva in the Saiddhntika system on which most of the Saiddhntika Pad-

dhatis are based.316 However, apart from the Mantra there is no discernible
connection with the Trika and certainly no trace of awareness of the dis-
tinctive doctrines of the Kashmirian non-dualistic exegesis of that tradition
that permeated the South-Indian exegesis of the cult of Tripurasundar and
related systems down to recent times. The latest stratum of the South-Indian
kta literature takes it into account by including it in a classification of
the Mantra-pantheon into six mnyas. In this the Kulrava tradition is
accommodated in the rdhvmnya division with a yet higher division, the
Anuttarmnya the Ultimate Tradition, ranked above it and populated with
Mantras that include those proper to the worship of Tripurasundar.317
It was also during this period that there emerged out of the Kulamrga the
tradition later known as the Nth Sampradya, comprising lineages of kta-
aiva Kplikas claiming spiritual descent from Gorakantha (Gorakhn-
th), whom they venerate as a disciple of Matsyendrantha, the Macchandan-
tha of the Prvmnya, the propagator of the Kulamrga during the present
age of Kali.318 The literature of this vigorous tradition, which appears to have
316
This system is that of the Dviatika and Srdhatriatika recensions of the Klottara. For its
Mlamantra hau, the Nikala Prsda, see, for example, Brunner 1963, p. xxxiii; the Keralan
Tantrasrasagraha 23.53ab (p. 294), radtilaka 18.49ab and Rghavabhaa thereon; Srdhatri-
ati-Klottara 19.4cd and Rmakaha thereon; Jnaratnval, p. 10; aivgamanibandhana p. 17
(2.2): snta bindusamyukta caturdaakalnvitam | prsdabjam uddia ivasya paramtma-
na.
317
See the detailed treatment of the Mantras of the six mnyas and Gurumaala in (i) two
chapters attributed to the Parnandatantra (ifp ms t. 578i); (ii) two chapters attributed to the
Mahlakmratnakoa; (iii) the 22nd chapter (Kusuma) and the last section of the 21st (Khaa
3, ff. 32v349r11) of the Tripurrcanamajar of the Gauya brahmin Gaddhara Bhacrya
(Jnnandantha), a work of some 20,000 verses in 4 Khaas, completed by the author in Jaipur
in ad 1843/4; (iv) mnyamantr; (v) the rmahtripurasundarvarivasy of Karaptrasvmin
(19051980), pp. 237261 (rvidysarvasvabht amnyamantr); and (vi) Samaytantra and
rkramasahit quoted in gamarahasya, Uttarrdha, 1.82121.
318
On this tradition and its background see Bouillier 2004 and Mallinson (2011). The term
Kplika that I have used here is that employed to identify these Yogins in the doxography of contem-
porary sects presented in the sixteenth-century South-Indian allegorical drama Bhvanpuruottama.
There the personification of this tradition is called Kplikasiddhnta and Kplika throughout.
There is no doubt that he represents what is now the Nth Sampradya, because the description
of his appearance and attributes is so detailed that all alternatives are excluded. It is sufficient
in this regard to cite the following (p. 98): aye kplikasiddhnta saha iyea samgamyatm.
kplika samdher utthya saiyo buddhasampam gatya goraka gorakety uccrayann tanoti
gandam Kplikasiddhnta, please approach with your disciple(s). The Kplika, having
emerged from his deep meditation approaches the Buddha with his disciple(s) and calling out
goraka goraka blows his horn-whistle. Calling out gorakh gorakh, the vernacular equivalent of
the Skt. goraka goraka reported here, that is to say, calling on Goraka, the founder of the tradition,
by repeating his name twice in the vocative, was a signature practice among Nth Yogis in former
times (see Mallinson 2011, p. 12), as was, and is to this day, the blowing of a horn-whistle. The
unusual term ganda that is used for this whistle here is evidently the Skt. corresponding to
the Hind sgnd or nd by which the same essential item of a Nths equipment is known today.
Worn around his neck attached to a black woollen cord (the sgnd-jane or nd-jane) he blows it
had its origin in the Deccan,319 contains works such as the Matsyendrasa-
hit, probably a South-Indian work of the thirteenth centurythis is also the
date of the earliest references to Gorakantha,320 which combines Kaula
materials pertaining to the cults of Tripurasundar and Kubjik (particularly
in its aanvayambhva variant), and many works teaching a system of
Yoga that use Kaula terminology and concepts but tend to reject Kaula exter-
nals, such as the Vivekamrtaa, the Gorakaataka, the Amaraughapra-
bodha, Amaraughasana, and the Khecarvidy.321
Related to this meta-Kaula Yoga literature are the Amtasiddhi, the Ama-
naska, the Datttreyayogastra, the ivasahit,322 and works found vari-
ously grouped together in Kashmirian manuscripts alongside the Gorakaa-
taka and Amaraughasana, namely the Candrajna, Jnasra, Nirutta-
ravda, Nirvayogottara, Paramrthasra, Prgnihotra, Brahmasa-
dhna, Matsyodarayogastra, Sarvajnottarayogastra, and Hasas-
ra.323
In eastern India after the decline of Buddhism in that region, various
goddesses not encountered in earlier Kaula/kta sources, namely ym
(Daki, Daki Kl, Dakiakl), Tr, Chinnamast, Dhmvat, Ba-
gal or Bagalmukh, and Bhuvanevar, made their appearance in a new
wave of Kaula scriptural literature, eventually forming with Tripurasundar
(oa, rvidy), Mtag, Kamal, and Tripurabhairav the ten Mahvi-
dys, with three of these the primary focus of devotion: Tripurasundar, Tr,
and Daki Kl.324 Notable Tantras of this East-Indian kta tradition are
the Kaklamlin, Kmadhenu, Klvilsa, Kubjik, Kumr, Kulac-
mai, Kaulvalniraya, Guptasdhana, Jnasakalin, Toala, Nigama-
kalpadruma, Nigamatattvasra, Niruttara, Nirva, Picchil, Phetkri,
Bhadyoni, Bhannla, Bhvacmai, Muaml, Yogin, Yoni, Rdh,
Varad, Vra, Samaycra, and Samohana;325 a major early compendium
before and after after every ritual act and when prostrating before a senior (Mallinson 2011, p. 11;
Bouillier 2004, pp. 22, 37, 65).
319
Mallinson 2011, pp. 6b7a.
320
Mallinson 2011, p. 5.
321
On the Matsyendrasahit and its place in the aiva literature see Kiss 2007 and 2009. For an
overview of the primary sources attributed to the Nth Sampradya see Mallinson 2007, pp. 1733;
2011, pp. 15b16b; and Mallinson 2013, p. 9.
322
For the probable dates of the texts listed here, from the Vivekamrtaa to the ivasahit, see
Birch 2011, p. 528.
323
I have consulted the following Kashmirian manuscripts that contain these texts: Banaras Hindu
University, Accession numbers 42424257; orls ms 1342 and 1804. On the Amanaska or Amana-
skayoga see Birch 2013.
324
See, e.g., Samohanatantra f. 3r4 (1.67ab): rvidy klik tr trividh triguakramt; Jna-
dvpa quoted in Sarvollsatantra 3.28: bhvtt mahkl tri bhvasayut | tripur sirp
tu tridhaikaik tridh sthit.
325
This is clearly not the Tantra of that name listed as one of the primary works of the Vmasrotas,
since it makes no reference to Tumburu and the four Sisters but teaches the tradition of the
drawing on many of these texts and thereby providing those with a terminus
ante quem is the Sarvollsatantra of Sarvnandantha, probably compiled
c. ad 1400;326 and important later scriptural sources are the aktisaga-
matantra, probably of the seventeenth century, and the Merutantra, a work
composed or at least completed in its present form after the arrival of the
British in India.327
Notable among numerous later compendia and Paddhatis in this tradition
are the sixteenth-century Bengali Brahmnandagiris ktnandataragi
and Trrahasya, the former a general kta treatise and the latter on the
worship of Tr, his disciple Prnandas ymrahasya on the worship
of Daki Kl and rtattvacintmai on that of Tripurasundar, the lat-
ter completed in ad 1577, the Mantramahodadhi of Mahdhara, a brahmin
of Ahicchatra residing in Banaras, completed in ad 1588, the Tantrasra
of the Bengali Knanda gamavga, written in the sixteenth or sev-
enteenth century,328 the ymrcanacandrik and Kramacandrik of the
Bengali Ratnagarbha Srvabhauma, Guru of Kedr Ry, the Zamindar of
Bikrampur near Dhaka killed in 1603, the Trbhaktisudhrava of the
Maithila Narasiha hakkura completed in ad 1668, the gamatattvavilsa
of the Bengali Raghuntha Tarkavga (ad 1687), the Puracaryrava of
Mahrja Pratp Singh Shh of Nepal (r. ad 17741777), the eighteenth-
century Klikrcanacandrik of the Bengali Keava Nyyabhaa, the T-
rbhaktitaragi of the Bengali Kntha (ad 1815), the Pratoa (ad
1820) of the Bengali Rmatoaa Bhacrya,329 the Dkpraka of the
Maithila Jvantha (ad 1869/70), and the ktapramoda (ad 1889) of Rja
Devanandan Singh, a Zamindar of Muzaffarpur in Bihar.
From late medieval Kashmir we have the syncretistic, Tripur-centred
kta tradition of the Devrahasya, also called Parrahasya, which adapts
this East-Indian tradition in various ways, also working in rik, rad,
Rj, and Jvlmukh, the lineage goddesses (kuladev) of the Kashmirian
brahmins. From Shib Kaul, the seventeenth-century kta scholar of the
Mahvidys.
326
See Sanderson 2007a, p. 236, fn. 89. On the cult of the Mahvidys see Sanderson 2007a,
pp. 235236, especially fn. 89.
327
Merutantra 35.149150 refers in a prediction to the British, London, and Christianity. A list of
about 100 works of this neo-kta canon, including the aktisagamatantra and Merutantra, is given
by the Bengali Rmatoaa in the early nineteenth century in his Pratoa, pp. 23.
328
See Goudriaan in Goudriaan and Gupta 1981, p. 139.
329
I thank Dr. Somdev Vasudeva (Kyoto) for ascertaining that the date of composition given in
this work (p. 4, ll.1418) in the Kali and ka eras converts according to M. Yano and M. Fushimis
Pancanga 3.13 (http://www.cc.kyoto-su.ac.jp/~yanom/pancanga/), using the latitude of Ujjain and
the longitude of Calcutta, to May 15, ad 1820. I am also grateful to him for detecting a number of
typographical errors in my LaTex file when he was converting its format for publication in this journal.
For several such corrections I also thank my colleague Prof. Dr. Harunaga Isaacson and my pupils
Paul Gerstmayr and Anna Golovkova.
Kashmirian Kaul lineage that originated in northern Bihar,330 we have de-

tailed Paddhatis for the regular worship of three deities of this tradition: a
ympaddhati for Daki Kl, a Hllekhpaddhati for Bhuvanevar, and
a rvidynityapjpaddhati for Tripurasundar.
Probably from Mithil, we have the tradition of the Mahklasahit,331
which, in the context of the East-Indian kta tradition of the Mahvidys,332
teaches at great length the cults of two Kls, Kmakalkl and Guhyakl,
in an expurgated form in which only dras are allowed to offer and con-
sume alcoholic liquor and meat in the worship of the Goddess, the twice-
born being required to employ various tame substitutes.333
All the works of this East-Indian neo-kta tradition lack the doctrinal
underpinning provided by the earlier aiva and kta aiva traditions re-
viewed here, reverting to a Smrta ontology based on the twenty-five Tattvas
of the Skhya system, in which the Goddess (akti) is equated with Prakti
and iva with Purua.
Also to be mentioned as major developments of this period are the ex-
purgated and internalized cult that called itself the Samayamata, expounded
by Lakmdhara, a courtier of Pratparudra, the Gajapati ruler of Orissa, in
the first decades of the sixteenth century, in his commentary on the kta
hymn Saundaryalahar, for those who wished to remain within the bounds
of brahmanical orthopraxy and orthodoxy,334 the eclectic, Smrta Tantric
tradition, probably originating in Orissa in the twelfth century, of the Pra-
pacasra and radtilaka,335 and, following the latter, such texts as the
aivacintmai of Lakmdharamira, a late-seventeenth-century Vaidika of
Bhubaneshwar under Gajapati Mukundadeva I.336 The radtilaka reaches
330
For the evidence that the Kashmirian Kauls are, and once recognized themselves to be, the
descendants of Maithila brahmins who migrated from Bihar see Sanderson 2004, pp. 363364.
331
The known manuscripts of the Mahklasahit are found in Bihar, Banaras, and Nepal and
citations from the text appear in the 17th-century Trbhaktisudhrava of the Maithila scholar
Narasiha hakkura and in the Puracaryrava of Mahrja Pratp Singh Shh of Nepal (r. 1774
1777).
332
Kmakalkhaa, Paala 241.34.
333
See, for example, Mahklasahit, Guhyaklkhaa 6.378457.
334
Lakmdhara tells us in the colophon of his work (Lakmdhar, p. 302) that his patron was
Gajapati Vrarudra (= Pratparudra) (rayktagajapativrarudrea), who ruled in Orissa from ad
1497 to 1540. In his commentary on v. 31 Lakmdhara rejects the corpus of the sixty-four Tantras
(listed in Nityoaikrava 1.1321) as incompatible with brahmanical orthopraxy and accepts
as valid guides only five Sahits attributed to the sages Vasiha, Sanaka, uka, Sanandana, and
Sanatkumra (Vasihasahit etc.). Only in these good (ubha-) Tantras, he declares, is a system
of Tantric practice taught that is compatible with the path prescribed by the Vedas (p. 268).
335
Sanderson 2007a, pp. 230233. For a refutation of the oft-repeated view that Lakmaadeika,
the author of the radtilaka, is the Lakmaagupta who was among the Kashmirian Gurus of
Abhinavagupta see Sanderson 2007a, pp. 230232.
336
For the date of this work and evidence of its dependence on the radtilaka see Sanderson
2007a, p. 232233, fn. 76. The learned literature of Smrta aivism is abundant and as yet little
explored. Apart from the aivacintmai of Lakmdhara and his unpublished aivakalpadruma we
us in many manuscripts from all over the subcontinent, along with an exhaus-
tive citation-rich commentary composed in Banaras in ad 1494 by Rgha-
vabhaa, a Deastha brahmin whose father had migrated from Maharashtra
to Banaras.337 Both the Samayamata and this tradition of the Prapacasra
and radtilaka have alligned themselves with brahmanical orthodoxy by
jettisoning the thirty-six Tattva hierarchy of the classical aiva systems for
that of the Skhya.
Nor was creativity after the twelfth century limited to the kta side of
aivism. The period from the close of the twelfth century saw the emergence
in the Deccan of the movement of the non-brahmin Vraaivas, also called
Ligyatas, who are now the largest community in Karnataka, forming about
fifteen percent of the population overall and up to a third in some areas.338
This produced its own literature in Kannaa, Sanskrit, and, to a lesser extent,
in Telugu and Marh, from the twelfth century down to modern times. The
Kannaa sources comprise collections of devotional poetic prose (Vacanas)
written in simple language by the saints (araas) of this tradition, namely
Allamaprabhu (Prabhuliga), Basava, Cennabasava, Siddharmayya, and
numerous others, including women, such as Mahdeviyakk, and hagio-
graphical works such as the twelfth-century ivagaadararagae of Hari-
hara, the Somanthacaritre and Siddharmapura of Hariharas disciple
Rghavaka, the Basavapura of Bhmakavi (ad 1369), which is a Kan-
naa translation of the thirteenth-century Telugu Basavapuramu of Plku-
riki Somantha, the Prabhuligalle of Cmarasa (1430), the Vraaivmta-
pura of Mallarya (c. 1513), and the Cennabasavapura of Virpka
(ad 1584), the ivatattvacintmai of Lakkaa Daa (1441), general
and minister of Devarya II of Vijayanagara, and the four versions of the
nyasapdane, by ivagaaprasdi Mahdvayya (c. 1420), Kecavra-
odeyaru or his Guru Halageya Dvaru (c. 1495), Gummapurada Siddha-
ligadvaru (c. 1500), and Gra Siddhavraryaru (c. 1510), in which the
Vacanas of the saints are embedded in a narrative framework arranged to
portray the stages of spiritual progress.339
In Telugu notable Vraaiva works other than the thirteenth-century Ba-
savapuramu of Plkuriki Somantha mentioned above,340 are the same au-
have such works as the ivavkyval and aivamnasollsa of Caevara, and the aivasarvasva-
sra of Vidypati, both Maithila brahmins of the fourteenth century. The last four works are known
to me only by name: I have yet to read them.
337
radtilakapadrthdarsa, pp. 916917 (concluding verses 15).
338
See Michael 1992, pp. 181183. The population is most numerous in North and Central
Karnataka. Areas in which more than 25% of the population were found to be Vraaiva in the 1931
Census were Sandur State in the current District Bellary (26%), and Districts Belgaum (27%), Bijapur
(35%), and Dharwad (34%).
339
For the successive versions of the nyasapdane and a detailed analysis of the last see
Michael 1992.
340
English tr. Rao 1990. See pp. 2123 of Raos introduction to that work, where he cautiously
thors Paitrdhyacaritramu, Anubhavasramu, Caturvedasramu, and

Vdhipaatakamu, the ivatattvasramu of Paitrdhya, the Haravil-
samu, Bhmevarapuramu, also called Bhmakhaamu, ivartrimh-
tmyamu, Kkhaamu, and Paitrdhyacaritramu of rntha (ad 1365
1440),341 and the Kahastvaramhtmyamu and Kahastvaraatakamu
of Dhrjai in the early sixteenth century.342
Notable among Vraaiva works in Marh are the sixteenth-century
ntaligas Karahastaki, Vivekacintmai, and ntabodha, and the Para-
marahasya, Jnabodha, Anubhavnanda, and other works of Manmatha
(ad 15601613).343
The Sanskrit sources, which dominate in the areas of ritual and theo-
logical doctrine, comprise scriptural works such as the Kraa, Candra-
jna, Makua, Pramevara, Vtulauddha, and Vra (Vrottara) these
have the names of early Saiddhntika scriptures in spite of their Vraaiva
content, which is for the most part the detailed prescription of the rituals
of daily worship and initiation, the doctrinal Anubhavastra of Myide-
va, which claims to transmit the teaching of the scripture Vtulottara, and
exegetical works such as the Kriysra composed by Nlakahaivcrya
at some time between c. 1350 and 1530, when, he says, iva himself had
appeared to him in a dream and commanded him to produce a summary
of all the aiva scriptures, the Siddhntaikhmai of ivayogin, probably
of the thirteenth or early fourteenth century, together with its seventeenth-
century commentary by Maritadrya, both following in their metaphysics
the non-dualistic doctrine of the Kashmirian kta aivas,344 rpatis r-
assigns Somantha to the period 1200 to 1300, rejecting the arguments advanced by various Telugu
scholars for more precise dates.
341
On the works of rntha see Rao and Shulman 2012.
342
The first work is known to be his from its colophon. The second is attributed to him by tradition.
For the latter we have the poetic English translation of Heifetz and Rao (1987).
343
For further bibliographical information on Marh Vraaiva literature see Tulpule 1979,
p. 373.
344
See, for example, the distinctively Kashmirian terms savitpraka, parhant, and vimara
in Siddhntaikhmai 20.78, 2933: vivdhramahsavitprakaparipritam | parhantma-
ya prhur vimara paramtmana. The approximate date of the Siddhntaikhmai is estab-
lished by its referring to Basava and being referred to by rpati in the rkarabhya, his Vraaiva
commentary on the Brahmastra, when on 1.1.1 he speaks of the distinctively Vraaiva practice
of carrying a Liga on ones person at all times (ligadhraam) (p. 10: uta pavitra te iti gveda-
mantrasya siddhntaikhmaau reukcryea ligadhraatvena nirdet). The rkarabhya
was composed c. ad 1400 (Rao 1936, vol. 1, pp. 724, 2933). It certainly postdates Madhvcrya
(probably ad 12381317), since it refers to him on 2.3.18. It predates Mallarya, since that author,
whose Vraaivmtapura was completed c. ad 1513, mentions rpati in his Bhvacintratna
of ad 1513 (Rao 1936, vol. 1, p. 17). The commentary of Maritadrya is fully conversant
with the background of ivayogins doctrine, quoting the ivadi of Somnanda (1.37c38b) on
18.11 (p. 428), the varapratyabhijkrik of Utpaladeva (1.5.7) on 5.39 (p. 80), the Partriik
(vv. 24c25b, 58b [in the South-Indian recension followed by the Partriiklaghuvtti]) on 20.41
(p. 518), the Virpkapacik (2.1 and 3.27) on 20.41 (p. 518) and on 18.34 (p. 438), and the
karabhya, a Vraaiva commentary (c. ad 1400) on the brahmanical Bra-

hmastra, the ivayogapradpik of Cennasadivayogin (15th century), the
seventeenth-century Ligadhraacandrik of Nandikevara, the Pacara-
tna of Vrardhya and its commentary by Sosale Revardhya (c. ad
1650), the latters Pramathagaapaddhati, the Andivraaivcrasagra-
ha of Sampdanasiddha-Vraaivayogin (c. ad 1600), the Paddhati-like V-
raaivcrasroddhrabhya of Somantha, the Vramhevarcrasa-
graha of Nlakahagaantha, the Vraaivasiddhntottarakaumud of V-
rabhadrrdhya, and the Vivekacintmai of Ligarja. This later literature
is heavily dependent on the doctrinal sources of the Saiddhntikas, both their
scriptures and such exegetical or secondary works as the Tattvapraka, the
Siddhntaekhara, and the Siddhntasrval, but it also looks for support
to the ivadharma, the aiva Puras, the Upaniads, and works on Yoga
such as the Yogabja and the Yogatrval.345
The period after the twelfth century also saw significant innovations
among the aivas of the Tamil-speaking region. Here too we find a body
of devotional poetry in the vernacular, but one whose earliest and most
venerated collections predate that of the Vraaivas by several centuries.
By the eleventh century a closed canon of aiva devotional literature in
Tamil had been established. Arranged in twelve books, known as the Sacred
Treatises (tirumuai), it comprises primarily collections of Tamil hymns
attributed to a number of poet-saints, expressing devotion (bhakti) to iva
as manifest to these devotees in numerous sacred sites throughout the re-
gion. Books 13 contain the poems of Tiruacampantamrtti (Campa-
ntar), books 46 those of Tirunvukaracu (Appar), book 7 those of Cuntara-
mrtti (Cuntarar)the hymns of these three poets are known collectively as
the Tvram, book 8 those of Mikkavcakar, and books 9 and 11 those
of twenty-one other devotees, among them Nampiyr Nampi and the
poetess Kraikklammaiyr. To these collections were added the soteriolog-
ical treatise Tirumantiram of Tirumlar as book 10 and the Periyapuram
of Ckkir as book 12. The last, composed during the reign of the Coa
Kulottuga II (r. ad 11331150), is a hagiographical narrative of the lives
of these and other Tamil aiva saints, the sixty-three Lords (nyamr),346
of whom, according to this account, less than a fifth were brahmins and three
Savidullsa of Mahevarnanda (as quoted in Mahrthamajarparimala on v. 10, p. 32) on 15.39

(p. 79).
345
For the date of the Yogabja (14th/15th century) see Birch 2011, pp. 528, 533534, 542; for
that of the Yogatrval (15th/16th century) see Birch 2011, pp. 528529, fn. 19. Dependence on
Saiddhntika literature is particularly strong in Revardhyas exegesis of the Pacaratna.
346
The names of sixty-two of the nyamr are listed in a hymn of Cuntarar, the Tiruttoattokai
(The List of the Holy Devotees). The total of sixty-three, seen in the Periyapuram (Great
Pura), also called Tiruttoarpuram (The Pura of the Holy Devotees), of the hagiographer
Ckkir, is reached by the addition of the nyar Cuntarar himself. Ckkir tells us that he wrote the
Periyapuram during the reign of Anapya. This is a name of Kulottuga II (Sastri 1984, p. 349).
were women.
It is widely held that Appar and Campantar lived in the seventh century,
Cuntarar and Mikkavcakar in the ninth, and, even earlier than these,
Kraikklammaiyr in the sixth. It is at least clear that Cuntarar, who refers
with reverence to both Campantar and Appar, was living before ad 913, the
last year of Pallava rule, since he refers to iva as punishing rulers who
refuse to pay tribute to these kings.347 The Tirumantiram has been assigned
various early dates, but its contents render a date long before the closure of
this canon in the twelfth century very unlikely.348
After this corpus of sacred texts had been constituted there developed a
body of neo-Saiddhntika theological writing in Tamil, eventually forming
a canon of fourteen texts known as the stras of Meykar (meykaa-
cttiraka). The first two works, the Tiruvuntiyr of Tiruviyalr Uyyava-
ntatvanyanr, and its expansion, the Tirukkaiuppaiyr of Tirukkatavr
Uyyavantatvanyanr, are transitional between the devotional poetry of
the Tirumuai and the twelve theological treatises that followed. These are
the Civaaptam of Meykar,349 the Civaa-cittiyr of Aruanti, a
treatise elaborating the new doctrine, which attracted a number of Tamil
commentaries, his Irupvirupatu, the Umaiviakkam of Maavcakaka-
antr, and eight works by Umpatiiva: the Civappirakcam, Tiruvarupa-
ya, the Vivep, the Poippaoai, the Koikkavi, the Necuviuttu,
the Umaineiviakkamtukaauptam, and the Cakapanirkaraam.350
Dates have been assigned to all fourteen texts, beginning with ad 1147 for
the Tiruvuntiyr and 1177 for the Tirukkaiuppaiyr. But the authority for
the dates assigned to the first thirteen works is obscure. Only the last, the
Cakapanirkaraam, is securely dated, in ad 1313.351
This Tamil corpus and its exegesis were complemented in the sixteenth
century by Sanskrit works along the same lines, notably the Paukarabhya
of another Umpatiiva on the Paukarajnapda,352 the latter claiming
347
Tirumuai 7.90.4 (916); tr. Shulman 1990, p. 569. For the view that the poems of Kraikklam-
maiyr are the earliest see, e.g., Gros in Karavelane 1982, pp. 96102. On the dating of Appar,
Campantar, and Cuntarar see Gros, introduction to Iyer 1984, pp. viiixiv/xlxlvi; and Shulman
1990, pp. xxxvxliii, pointing to Cuntarars mention of those who fail to pay their taxes to the Pallavas.
348
349
There is both a Tamil and a Sanskrit version (ivajnabodha) of this text, both of twelve verses;
see Dhavamony 1971, pp. 327334, for both with English translations. It is claimed (ibid.) that the
Sanskrit version is an extract from the Saiddhntika scripture Raurava (op. cit. p. 327), which amounts
to a declaration that the Tamil version is a translation of the Sanskrit.
350
This date, actually that of a debate after which the text was written, is reported by Umpatiiva
in the introduction to his Cakapanirkaraam; see Goodall 2000, p. 211, fn. 20. For summary
analyses of the contents of each of these fourteen texts see Dhavamony 1971, pp. 175324.
351
On the dubiousness of all these dates except the last see Goodall 2004, p. xxxii.
352
The Paukarabhya has commonly been attributed to the Umpatiiva who composed the
Tamil Cakapa-nirkaraam, which tells us that it was written in ad 1313. But this attribution
has been shown to be impossible by Sharma (1938), by drawing attention to the fact that the
to be the doctrinal section of the Paukarapramevara, one of the early

Saiddhntika scriptures,353 the aivaparibh of ivgrayogndra Jna-
ivcrya, the same authors Sagrahabhya and Vistarabhya on the
ivajnabodha,354 and, of uncertain date, the Devklottara, a short text
claiming scriptural status as a redaction of the Klottara, though of very
different content and spirit from the early Klottara versions, which are
genuine redactions of a single work, probably the Srdhatriatika.355
This new tradition in Tamil and Sanskrit propagated a rapprochement
with the language of Vedntic non-dualism,356 shifted the emphasis from
rites to devotion and liberating knowledge, claiming that the latter alone can
complete the souls liberation,357 stressed the neo-Siddhntas congruence
with brahmanical orthopraxy, and accordingly condemned as delusive the
Paukarabhya cites with attribution a verse of the Nyymta of Vysarya/Vysatrtha (ad 1478
1539). It also knows Pakadhara and Rucidatta, the Navya-Naiyyikas of the early sixteenth century
(Colas-Chauhan 2002, p. 306; 2007, pp. 34). Moreover, Goodall (2004, pp. cxiii, cxv, cxviii)
has concluded from doctrinal divergences that the authors of the Cakapanirkaraam and the
Paukarabhya must have been different Umpatis.
353
On the dubiousness of this claim see Goodall 2004, p. xlivxlv.
354
ivgrayogndra Jnaivcrya tells us in his aivasanysapaddhati that he wrote under the
Vijayanagara emperor Sadivarya while Cinna Cevappa was Nyaka of Tajvr (Jayammal 1993,
pp. xviiixix). Sadivarya was crowned in 1543 and was still alive in 1575 (Stein 1989, pp. 114
and 120). Cinna Cevappa governed Tajvr from 1532 until 1563 (Vriddhagirisan 1995, p. 34).
355
The work, of only 84 verses, presents itself in its colophon as the 65th Paala of the Jnaka
of the Devklottara of 24,000 verses. But there is no evidence that any other Paalas existed. Two
commentaries, which comment on this chapter alone, have reached us, one by Nirajanasiddha,
following, he tells us, a commentary in Kannaa, and the other by an author whose name is not
reported but who refers us to his commentary (-vtti) on the Siddhntasrval for definitions
of the [five] states of the soul (from waking to the state beyond the fourth) (Devklottaravy-
khy, p. 1873: avasthlakaa sarvam asmbhis siddhntasrvalvttau pravistareoktam. tata
evvadhryam). The only commentary on the Siddhntasrval that has reached us is that of
Anantaambhu, who does indeed define the five states in that work, in his comment on v. 125. But
that proves nothing, since the verse itself defines these states and therefore any commentator might
have done so when commenting on this verse.
356
The neo-Siddhnta is not non-dualistic in the sense of the Advaitavednta or the Pratyabhij. For
it continued to adhere to the doctrine of the plurality of souls and the reality of the material universe.
However it rephrased the Saiddhntika definition of ivas causality in a manner that enabled it to
appear to escape the criticism of aivism enshrined in the Brahmastra (2.2.35: patyur asmajasyt),
namely that it claims that iva is only the efficient cause of the universe (nimittakraam) and not
also its material cause (updnakraam). We are now told that iva is both causes, being the former
per se and the latter through association with the two Mys that provide the matter of the pure and
impure universes. See aivaparibh, pp. 3641.
357
See, for example, aivaparibh, pp. 132148. This gnostic re-orientation is already apparent
in what is said to be the earliest of the meykaacttiraka, the Tiruvuntiyr; see Dhavamony 1971,
pp. 175182. There is another respect in which the neo-Siddhnta comes closer to Smrta doctrine.
For it has redefined liberation not as the manifestation (abhivyakti) of the souls equality with iva
(ivasmyam), the doctrine of the Kashmirian Saiddhntikas and their South-Indian followers, but
as the direct experience of the bliss of iva through oneness with him; see ibid. p. 159: tasmn
na ivasmya mukti. ki ca ivaikbhvena ivnandnubhava eva moka; p. 132: ete ca
pnm asaspare ivaikyena ivnandbhivyaktilaka mukti krameyam tm prpnoti.
Atimrga and the non-Saiddhntika forms of the Mantramrga.358 In all

these ways it sought to draw itself closer to the dominant Smrta aiva
tradition of the region. It also reached out to the uninitiated majority by
shifting the emphasis from the Siddhntas Tantric Mantras, accessible only
to initiates, to the universal aiva Mantra advocated for lay devotees in the
ivadharma corpus and the aiva Puras, namely the Packara (five-
syllable) nama ivya, a feature that the neo-Siddhnta shares with the
Vraaiva movement.359
It was no doubt in the same spirit that in the sixteenth century Vedajna
I translated the ivadharmottara and ivayogndra Jnaivcrya the De-
vklottara and Sarvajnottara into Tamil,360 and that Tamil was used for
many of the Sthalapuras, texts in praise of particular sacred sites, that were
composed during this period, such as the Kyirppuram of Umpatiiva
glorifying Cidambaram, the Kamallayacciappu and Aruakiripuram
of Vedajna I in praise of Tiruvrr and Tiruvamalai,361 the Tiruvai-
yyuppuram of akttr, and the numerous such works produced
by Ellappa Nvalar in the seventeenth century.362 We may note also that
Vedajna I produced the Caivasamayanei and other works in Tamil on
aspects of aiva observance,363 thus ending the monopoly of Sanskrit in
358
See, for example, ivajnabodhasagrahabhya, p. 16, citing Krmapura (=2.37.145
146): vma pupata caiva lkula caiva bhairavam | na sevyam etat kathita vedabhya
tathetarat It has been declared that these should not be followed: the Vma, the Pupata, the Lkula,
and the Bhairava, and whatever other [system of religious practice is outside the Veda.
359
With the addition of o at its head it is known as the aakara (the [Mantra] of six syllables).
See ivadharmottara N1 f. 35 (1.3538) ( Haracaritacintmai 30.19c22b). The form with o
is for the use of brahmins, that without for the use of others (Caivasamayanei 3.469 as reported in
Ganesan 2009, p. 16). This Mantra is distinguished from the Mlamantras of the Mantramrga by
the absence of a bjamantra and the fact that nama precedes the name in the dative case. In the
Mantramrga the order is o + bjamantra + name in the dative + nama, e.g. o hau ivya
nama. For the centrality of the Packara/aakara in the Tamil aiva tradition see, for example,
the hymns of Appar and Campantar translated in Viswanathan Peterson 1991, pp. 217218;
Maavcakakaantr, Umaiviakkam 3.3140; and the eleventh chapter of Umpaticivcriyrs
Tiruvarupaya (The Fruit of Divine Grace) (tr. Pope 1900, pp. xxxixxlii; Pechilis Prentiss
1999, pp. 189209; Smith 1996, pp. 128131); and Tiruvcakam, pp. 1, 56, and 69. For the role of
this Mantra in Vraaivism see the Packarsthala.
360
See R. Ramasastri in aivaparibh, Skt. introduction, p. 22. He also wrote a commentary,
apparently lost, on the Sarvajnottara (aivaparibh, p. 160: sarvajnottaravykhyne smbhi
pratipditam). That scripture, unlike the Devklottara, is ancient, surviving in an early Nepalese
palm-leaf ms and well-known to the aivas of Kashmir in the tenth/eleventh century; but it assumed
special importance at this time in the Tamil region because unlike the great majority of the early
Saiddhntika scriptures it contains passages supporting the gnostic doctrines in favour among these
neo-Saiddhntikas (Sanderson 1992, pp. 291292, fn. 42). See, for example, the citations from both
these works in aivaparibh, pp. 30, 37, 144, and 159160.
361
These two works are dated in ad 1548 and 1555 and he died in 1563 or 1564; see Dagens 1979,
pp. 67.
362
For an account of some Tamil Sthalapuras (talapuram) and their function see Shulman
1980.
363
For summaries of these works see Ganesan 2009, pp. 128.
this domain too.

During the same centuries the Sanskrit Saiddhntika literature of the
Tamil zone expanded greatly through the creation, redaction, or compila-
tion of numerous scriptures such as the Aumat, Ajita, Kmika, Kraa,
Candrajna, Cintyavivasdkhya, Dpta, Makua, Yogaja, Raurava, Vi-
jaya/Vijayottara, Vra, arvottara, Satna, Shasra, Siddha, Suprabheda,
and Skma. These too, like the Sanskrit scriptures of the Vraaivas, have
titles contained in the old lists of the Tantras of the Siddhnta found in our
early sources; but they too are unlikely to be, or are certainly not, works of
that period.364 There is no trace of them in the North Indian and Nepalese
manuscript collections and where an early work under one of these titles
has been cited or excerpted in the early exegetical literature, as is the case
with the Kmika, Makua, and Shasra, the text passages so preserved do
not establish identity with the works assigned the same titles in late south-
ern sources. Moreover, the manifest purpose of much of this material is
to provide scriptural authority for the specifics of the tradition of aiva
temple worship that had developed in that region under the Tamil diaiva
priesthood, whose hereditary and exclusive right to officiate in the temples
of iva is much stressed in this literature.365
Nonetheless, one should not conclude that the traditions reflected in these
materials are entirely South-Indian. For instance, the Kmika, probably
among the earliest of these neo-Saiddhntika Tantras, is aware also of an
East-Indian context, ruling in its coverage of temple worship that devotional
songs should be sung either in the Gaua language or the Drvia, that
is to say, in the vernacular of Bengal or Tamil.366 This prescription may
be understood in the context of textual and epigraphic evidence that East-
Indian (gauadeya-) Saiddhntikas were involved in the propagation of the
Saiddhntika tradition in Tamilnadu, a phenomenon of which we have seen
an example above in the ascetic Brahmaiva who carried the Saiddhntika
tradition of the Golagmaha in Central India south to Tiruvrr.367
The corpus of aiva literature from the Tamil-speaking region also in-
364
See Goodall 2000, pp. 212213.
365
Sanderson 2009a, pp. 278279. An excellent account of this priesthood, as observed in the
Mnksundarevara temple in Madurai, has been provided by Fuller (1984, pp. 2335, 4971).
366
Kmika, Prvabhga 6.437c438b: tadrdhva gauabhdyair gna dhpntam caret || -
rdhva *drviabhka (ka conj. : ga Ed.) gna nttayuta tu v Thereafter he should
engage in singing in the Gaua or [related] languages until the burning incense is finished, or in
singing in the Drvia language, together with dancing. The practice of singing Tamil devotional
songs in the regions iva temples as a regular part of the programme of worship, which has continued
down to the present, finds its first epigraphical attestation in an inscription of the Pallava Nandivarman
III of c. ad 863 at the Bilvanthevara temple of Tiruvallam not far from the Pallava capital recording
a grain allowance for the servants of the temple who are singers of the sacred hymns (tiruppatiyam-
puvr); see IP 132, ll. 3132, and for a review and analysis of the epigraphical analysis of provision
for such singing see Swamy 1972.
367
cludes works that accommodate a more kta perspective. This trend, which
may be correlated with the widespread construction throughout the region
from the twelfth century onwards of separate temples known as kmakko-
am for ivas consort in aiva temple complexes, a phenomenon that has
been thought to be a consequence of the growing influence of the non-brah-
min, Va agriculturalist castes as patrons of religion during this period,368
appears in one of the Tamil Tirumuai, namely the Tirumantiram of Ti-
rumlar, and also in such Sanskrit works as the Jnasiddhygama and
the Siddhntapaddhati of a certain Jnaivcrya, all showing a similar
admixture of the Tamil aiva Siddhnta, ktism, and Vednta. A aiva-
kta-Vaidika fusion is also enacted in the system of worship followed in the
Cidambaram temple by its Dkita (non-diaiva) priesthood seen in their
Paddhatis for regular and festival worship, namely the Cidambarevarani-
tyapjstra and Citsabheotsavastra of the Cidambaraketrasarvasva. In
this system the priests worship first Sadiva, then his consort Manonman,
then, above them, Naarja, and then Tripurasundar as Naarjas consort.369
The desire of certain South-Indian aivas to increase their acceptability
in the eyes of the Smrtas may also account for the rkahabhya, a
aiva commentary on the Brahmastra composed by Nlakaha, also called
rkaha. For this work goes beyond the stance of the Tamil neo-Saiddh-
ntikas to expound a Vedantic aiva non-dualism in which iva qualified by
his power of consciousness (cicchaktiviiaivdvaitam) is said, in keeping
with Vedantic orthodoxy, to be both the efficient and the material cause
of the world, drawing for this purpose not only on the usual brahmanical
sources but also on the works of the Kashmirian kta aivas, quoting the
varapratyabhijkrik of Utpaladeva and the Bodhapacadaik and Ta-
ntrloka of Abhinavagupta, though without identifying the authors or works
by name.370 In the sixteenth century Appayyadkita wrote the ivrkamai-
368
This hypothesis has been proposed in Stein 1994, pp. 237241.
369
See Cidambaraketrasarvasva vol. 1, pp. 6993: ligamastakesadivarpa vibhvya
(p. 72)tatas sacintayet tasya vmabhge manonmanm (p. 74)sabhpati sadivopari v-
hanamudrayvhya (p. 77)sabhpativmabhge rtripurasundar (p. 78)dhytv (p. 79);
vol. 2, pp. 138146.
370
varapratyabhijkrik 1.38 is quoted thrice, on 1.2.1 (as abhiyuktokti), 2.1.18 (as pta-
vacanam), and 2.2.30; and Bodhapacadaik v. 3 is quoted on 1.2.1 (as abhiyuktaskti). On
4.4.17 Nlakaha quotes a passage of two verses as ptavacanam, of which the first is a somewhat
corrupt version of Tantrloka 3.203c204b and the second is Tantrloka 6.268. Nlakahas second
benedictory verse glorifies iva as the supreme self on the surface of whose innate power the whole
picture of the universe has been created (nijaaktibhittinirmitanikhilajagajjlacitranikurumba | sa
jayati iva paramtm sakalgamasrasarvasvam). With this compare varapratyabhijkrik
2.3.15: vivavaicitryacitrasya samabhittitalopame | viruddhbhvasaspare paramrthasatvare;
the benedictory verse of Utpaladevas ivadylocana (cidkamaye svge vivlekhyavidhyine
), Stavacintmai 9 (nirupdnasabhram abhittv eva tanvate jagaccitra namas tasmai );
and Kemarjas Pratyabhijhdaya, Stras 12 (citi svatantr vivasiddhihetu, svecchay viva
svabhittau vivam unmlayati).
dpik, an elaborate commentary on this work, and an independent treatise,

the ivdvaitaniraya, in which he contended that Nlakahas doctrine is
ultimately indistinguishable from the pure non-dualism (uddhdvaitam) of
the Smrtas. This interpretation is implausible and it was not universally
accepted: it was resisted by Brahmavidydhvarndra in his Vedntasarva-
svaivadarpaa. But whatever the truth of this, we learn that it was possi-
ble at this time to be a Saiddhntika in ones ritual life while adhering to
Smrta orthodoxy in ones metaphysics. For Appayyadkita, as we have
seen above, was also the author of an exhaustive Saiddhntika Paddhati, the
ivrcanacandrik.371
Non-prescriptive Evidence
In this survey of the aiva literature I hope to have shown something of the
richness and diversity of our surviving textual record and its great range both
in time and geographical distribution.372 But I cannot end without pointing to
this records limitations as evidence of the traditions that produced it. The
foremost of these is that the sources are almost entirely prescriptive. This
means that they tell aivas what to do and what to think (and sometimes
why they should do so) but disclose very little about the prevalence of the
practices and beliefs that they advocate, of where or when they originated,
of where and when they spread, or of the institutional infrastructure and pa-
tronage that enabled and sustained these developments. Anyone undertaking
the study of this literature with an historians perspective should be aware of
this problem and work towards its alleviation by confronting the texts with
various forms of non-prescriptive evidence.373
Some of this evidence is to be found within the texts themselves, espe-
cially in those of professed human authorship, in the form of accounts of lin-
eages and institutional affiliations and in reports of what other groups were
actually doing and thinking. There is also a certain amount of information
that can be gleaned outside the aiva literature, from portrayals of aivas in
dramas, historical Kvyas, local chronicles, satirical works, narrative fiction,
and reports of their practices and beliefs in non-aiva religious literature.
But we also have non-literary evidence. We have the material evidence
provided by what survives of temples, monasteries, and images of deities
371
372
A fuller account of aiva and kta literature than I am competent to attempt would also review
not only aiva texts from Java and Bali but also the substantial bodies of non-prescriptive texts,
principally hymns and devotional narratives, written in North-Indian vernaculars, notably Bengali,
Maithil, Hind, Rjasthn, and Kashmr. For a brief account of this literature in the first four of
these languages see Gupta in Goudriaan and Gupta 1981, pp. 172213. In Old Kashmr we
have the Mahnayapraka, and verses transmitted with the Chummsaketapraka, and in the
later language the Vkhs of two female mystics, Lal Dd/Lallevar (fourteenth century) and Rp
Bhavn/Alakyevar (ad 16251721).
373
See Sanderson 2013b.
in the various regions; we have ethnographic records of aiva groups from

the nineteenth century onwards; and above all we have the evidence of the
very numerous inscriptions on stone and copper plates found in the subcon-
tinent and Southeast Asia that record donations made by rulers and others
to religious beneficiaries, establishing temples and installing deities, and
providing endowments to finance their worship and the support of ascetics
and priests. These data, material, ethnographic, and epigraphic, enable us to
learn much more than the prescriptive texts reveal about the date, spread, and
patronage of the aiva movements in India and beyond, to gain insight into
their relative strength in various regions and periods, and to see important
elements of these traditions and their institutions that are not mentioned in
the prescriptive literature or if mentioned are not emphasized, and in some
cases to find in our texts evidence whose significance is not evident until
the texts are re-read in the light of the non-prescriptive record.
The most effective work on aivism will be that which not only tran-
scends the long prevalent limitation of focusing on one artificially constructed
territory such as Kashmir aivism or South Indian aivism to the exclu-
sion of others, not to mention neglect of the position of these coexisting and
often co-functioning traditions in the broader picture of brahmanical, Bud-
dhist, and Jaina religion, but also transcends the limitation that has tended
to separate those able to read and understand the prescriptive and theoretical
literature of religious traditions from those who concentrate their attention
on epigraphic and material or ethnographic data. It is only by attempting to
encompass all these forms of evidence that we can hope to escape to some
extent at least from the limitations of each.
Abbreviations
ac the reading of the manuscript before correction (ante correctionem)
asb Asiatic Society of Bengal
asi Archaeological Survey of India
BKI Bijdragen tot de Taal-, Land- en Volkenkunde, formerly (18531948) Bijdragen tot
de Taal-, Land- en Volkenkunde van Nederlandsch-Indi
blo Bodleian Library, Oxford
bori Bhandarkar Oriental Research Institute, Pune
CII 4 Mirashi 1955
Cod. the reading of the manuscript
conj. conjecture (mine, if followed by no name)
corr. correction (mine, if followed by no name)
EC Epigraphia Carnatica
Ed. reading of the edition
EFEO cole franaise dExtrme-Orient
EI Epigraphia Indica
em. emendation (mine, if followed by no name)

Fogg ms photocopy made in 1995 of a paper manuscript in the Devangar script then in the
possession of Sam Fogg Rare Books & Manuscripts, London
fl. c. ad floruit circa (flourished around) ad
goml Government Oriental Manuscripts Library, Chennai
gos Gaekwads Oriental Series
HADDC The Huntington Archive, Digital Database Collection. <http://huntingtonarchive.osu.
edu/database.php>
IA Indian Antiquary
IFI Institut franais dIndologie
IFP Institut franais de Pondichry
ifp ms t. manuscript transcript, Institut franais de Pondichry
IIJ Indo-Iranian Journal
IIP The Inscriptions of Imperial Paramras Mittal 1979
IP Inscriptions of the Pallavas Mahalingam 1988
IsMEO Istituto italiano per il Medio ed Estremo Oriente
JRAS Journal of the Royal Asiatic Society of Great Britain and Ireland
K Khmer inscription, numbered as in Cds 1966
ked reading given in the edition of the ksts
ksts Kashmir Series of Texts and Studies
LKA Licchaviklak Abhilekha. Vajrcrya 1996
MIA Middle Indo-Aryan
ms, mss manuscript, manuscripts
ms t. manuscript transcript
nak National Archives, Kathmandu
ngmpp Nepal-German Manuscript Preservation Project, Reel No.
ns Neplasavat, the Newari era of ad 879
orls Oriental Research Library, Srinagar, Kashmir
OUP Oxford University Press
pc the reading of the manuscript after correction (post correctionem)
Pkt. Prakrit
r. c. ruled circa
SII South-Indian Inscriptions
sbb-pk, oa Staatsbibliothek zu Berlin - Preussischer Kulturbesitz, Orientabteilung
Skt. Sanskrit
Taish The Taish edition of the Chinese Buddhist Tripiaka Takakusu and Watanabe
19241932
tr. translated by
tss Trivandrum Sanskrit Series
ulc University Library, Cambridge, England
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paper, except for B, which is written on birch-bark.
Kmakalvilsa of Puynanda with the commentary (-cidvall) of Naannanda, ed. Sadshiva
Mishra. Tantrik Texts 10. Calcutta & London: gamnusandhna Samiti and Luzac, 1922.
Kmikgama: Prvabhga, 1975; Uttarabhga, 1988. No editor accredited: published by C. Swami-
natha Sivacarya. Madras: South-Indian Arcakas Association.
Kragama (Vraaiva): Kragama Kriypda (Kragame Uttarabhge Kriypda).
Translation with Notes, ed. Rama Chandra Peya.Varanasi: Shaiva Bharati Shodha Pratistha-
nam, 1994.
Klikkulapacaataka. nak ms 5-358, ngmpp b 30/26: palm-leaf; Newari script.
Klkulakramasadbhva. nak ms 1-76, ngmpp a 203/23: paper; Newari script; incomplete (up to 7.2
); probably seventeenth-century.
Klkulakramrcana of Vimalaprabodha. nak ms 3-314, ngmpp a 129/9: paper: Newari script.
Klottara. nak ms 11114, ngmpp b 25/7: palm-leaf; Pla script; contains Jnapacik, Ekaatika
( Goodall 2007), Dviatika, Srdhatriatika, and Trayodaaatika recensions; nak 2-226,
ngmpp b 25/13: palm-leaf; Newari script; contains only the Saptaatika recension. nak 1-1583,
ngmpp a 39/11: palm-leaf; Newari script; incomplete; contains the Srdhatriatika recension.
Kiraa. nak ms 5-893, ngmpp a 40/3: palm-leaf; Licchavi script; ad 924.
Kiraa with the commentary (Kiraavtti) of Bhaa Rmakaha II on Vidypda, Paalas 16.
Goodall 1998. ifp ms t. 290, a transcript of goml ms d 17160, contains the whole commentary,
on Vidypda, Paalas 112.
Kiraa with the commentary (Kiraak, Kiraajnakak called Blabodhin) of Siharja /
Aghoraivcrya / Vykhynikcrya on some chapters of the Jnaka, and the commentary
of Aghoraivcrya (Kiraakriykak called Cintmai) on nine chapters of the Kriyk-
a. ifp ms t. 322.
Kiraa with the commentary of Tryambakaambhu (Kiraavtti called iuhit) on the opening
chapters of the Jnaka. ifp ms t. 1102.
Kubjikmata. Goudriaan and Schoterman 1988.
Kubjikmatalaghuippa. Kathmandu, Kesar Library ms 34, ngmpp c 3/14: palm-leaf; Newari script;
ad 1384/5.
Kulapacik. nak ms 1-1076, ngmpp a 40/13: palm-leaf; Newari script; probably twelfth century.
Kularatnoddyota. nak 1-16, ngmpp a 206/10: paper; Newari script; ad 1633/4
Kulasra. nak ms 4-137, ngmpp 4-137: palm-leaf; early Ngar script.
Kulnanda. nak ms 1-1376, ngmpp a 40/6: palm-leaf; Newari script.
Kulravatantra, ed. Trnth Vidyratna. Tantrik Texts 5. London: Luzac & Co., 1917.
Krmapura, ed. Anand Swarup Gupta. Varanasi: All-India Kashiraj Trust, 1971.
Kaulajnaniraya: Kaulajna-niraya and Some Minor Texts of the School of Matsyendrantha,
ed. Prabodh Chandra Bagchi. Calcutta Sanskrit Series 3.d Calcutta: Metropolitan, 1934.
Kramadpik of Keavakmrin Bhacrya with commentary (-vivaraa) of Govinda Bhacrya,
ed. Deviprasada Sarma Sukla. 3 vol. Chowkhamba Sanskrit Series 233, 236, 254. Banaras:
Chowkhamba Sanskrit Series Office, 19171919.
Kriykakramval of Somaambhu. N = ulc ms add. 1406: palm-leaf; Newari script; probably
12th century. ked = Karmakakramval.
Kriyklaguottara. nak ms 3-392, ngmpp b 25/32: palm-leaf; Pla script; ad 1184/5. Chapters 17,
30, and 34 critically edited in Slouber 2012.
Kriykramadyotik of Aghoraivcrya with the commentary Prabh of Nirmalamai, ed. Rma-
strin and Ambalavnajnasambandhaparaktisvmin. Cidambaram, 1927.
Kriykramadyotik of Aghoraivcrya with the commentary -vykhy of Kacchapevaraiva. ifp ms

t. 109.
Kriysagrahapaddhati of Vladhrin. Kathmandu, Kesar Library, ms 63; ngmpp c 5/3: palm-leaf;
Nepalese Bhujimol script; ad 1091/2.
Kriysra of Nlakahaivcrya, ed. R. Ramasastri and N. S. Venkatanathacharya (vol. 1), and
S. Narayanaswamy Sastry (vols 23). Oriental Research Institute Publications, Sanskrit Series
95, 99, 1000. Mysore: University of Mysore, 1954, 1957 1958.
Gaavaho of Vkpati with the commentary of Haripla, ed. Shankar Pandurang. Bombay Sanskrit
Series 34. Bombay: Government Central Book Dept, 1887.
Gaakrik with the commentary (-ratnak), ed. C. D. Dalal. gos 15. Baroda: Central Library, 1920.
Gilgit Manuscript Facsimiles: Gilgit Buddhist Manuscripts. Raghu Vira and Lokesh Chandra. ata-
piaka, Indo-Asian literatures, v. 10, parts 110. New Delhi: International Academy of Indian
Culture, 1959-.
Gurunthaparmara of Madhurja, ed. P. N. Pushp. ksts 85. Srinagar, 1960.
Gurupaktistotra. goml ms d 15332.
Gurupustik of Rjnaka itikaha. Banaras Hindu University, Sayaji Rao Gaekwad Central Library
ms cn 4115: paper; rad script.
Guhyatantra. nak ms 1-86, ngmpp a 151/3: paper; Newari script.
Caturvargacintmai of Hemdri, ed. Bharatacandra iromai, Yajevara Smtiratna, Kmkhyn-
tha Tarkavga, and Pramathantha Tarkabhaa. 4 volumes bound as 7. Kashi Sanskrit Series
235. Varanasi: Caukhambha Sanskrit Sansthan, 1985.
Candrajna (Vraaiva): Candrajngama, Kriypda & Carypda. English Translation and
Notes, ed. Vajravallabha Dwivedi, tr. and annot. Rama Ghose. Varanasi: Shaiva Bharati Shodha
Pratisthanam, 1995.
Carygti with the commentary of Munidatta. Kvrne 1986.
Cicimata: Cicimatasrasamuccaya. nak ms 1767, ngmpp b 157/19: paper; Newari script; ad
1754.
Cidambaraketrasarvasva, comprising the Cidambarevaranityapjstra (vol. 1) and the Ci-
tsabheotsavastra (vol. 2), both attributed to Patajali, ed. Somasethu Dikshitar. Chi-
dambaram: M. S. Trust, 1977 and 1982.
Cidgaganacandrikstava of rvatsa, ed. Trivikrama Tirtha. Tantrik Texts 20. Calcutta: gamnusan-
dhna Samiti, 1937.
Cidvilsastava of Amtnanda. Nityoaikrava.
Chummsaketapraka of Nikriynandantha. sbb-pk, oa hs or. 11387 (Triaccarcrahasya):
paper; rad script. Sayaji Rao Gaekwad Central Library, Banaras Hindu University, ms cn
491: paper; rad script.
Jayadrathaymala, aka 1. A = nak ms 3-358, ngmpp a 995/6996/1: palm-leaf; Pla script. B = nak
ms 5-4650, ngmpp b 122/7: paper; Nepalese Devangar; ad 1925 from a palm-leaf exemplar.
Jayadrathaymala, aka 2. nak ms 5-4650, ngmpp b 153/3: paper; Nepalese Devangar; ad 1925
from a palm-leaf exemplar.
Jayadrathaymala, aka 3. nak ms 5-1975, ngmpp a 152/9: paper; Newari script; ad 1686/9.
Jayadrathaymala, aka 4. nak ms 11468, ngmpp b 122/4: paper; Newari script; ad 1626/7.
Jayadrathaymalaprastramantrasagraha. A = nak 1-258, ngmpp a152/8, ff. 3v364r5: paper;
Newari script; ad 1642/3. B = nak 1-1514, nak 1-1514, ngmpp a 1267/3: paper; Newari script;
ad 1584/4.
Jnadpavimarin of Vidynanda. nak ms 4-753, ngmpp b 26/12: palm-leaf; Newari script; ad
1382/3.
Jnapacik. Klottara.
Jnaratnval of Jnaivcrya. A = Mysore e 40723, ms p. 3801/7: palm-leaf; Nandingar script.
B = ifp ms t. 231.
Jnasiddhygama. ifp ms t. 507, pp. 395481.
Jnrava: Jnravatantra, ed. Gaeastr Gokhale. nandramasasktagranthval 69. Pu-
ne: nandrama, 1952.
Tattvatrayaniraya of Sadyojyotis with the commentary (-vtti) of Aghoraiva. Aaprakaraa.
Tattvatrayanirayavivti of Bhaa Rmakaha Goodall et al. 2008.

Tattvapraka of Bhojadeva with the commentaries of Aghoraivcrya (-vtti) and Kumra (-
ttparyadpik. Aaprakaraa.
Tattvaratnval of Vimalcrya, also known as Paramarotriya Sadiva. nak ms 1-1697, ngmpp b
26/17: palm-leaf; Pla script; probably 12th century; incomplete (26 out of 46 folios).
Tattvasagraha of Sadyojyotis with the commentary (-vtti) of Aghoraiva. Aaprakaraa.
Tantrarjatantrvatrastotra of Vivvarta. A = nak 1-258, ngmpp a A152/8, ff. 1v13v1. B = nak
1-154, ff. 1v13v7. On these mss see here Jayadrathaymalaprastramantrasagraha.
Tantrasadbhva. nak ms 1-445, ngmpp a 44/2; palm-leaf; Newari script; ad 1096/7.
Tantrasrasagraha of Nryaa of ivapura with the commentary (-mantravimarin) of V-
sudeva of Svaragrma, ed. N. V. P. Unithiri. Calicut University Sanskrit Series 1516. Cali-
cut: University of Calicut, 2002.
Tantrasrasagraha of Nryaa of ivapura with an anonymous commentary (-bhya), ed. M. Du-
raiswami Aiyangar. Vrajajivan Prachyabharati Granthamala 62. Delhi: Chaukhamba Sanskrit
Pratishthan, 1992.
Tantrasamuccaya of Cenns Nryaan Namptiri with the commentary (-vimarin) of his son
akaran Namptiri, ed. T. Gaapati str with an introduction by N. P. Unni. Delhi: Nag
Publishers, 1990. Reprint. Originally published: Trivandrum, 19191921.
Tantrasra of Abhinavagupta, ed. Mukund Rm Shstr. ksts 17. Bombay, 1918.
Tantrloka of Abhinavagupta with the commentary (-viveka) of Rjnaka Jayaratha, ed. Mukund
Rm str. ksts 23, 28, 30, 35, 29, 41, 47, 59, 52, 57, 58. Bombay and Srinagar, 191838.
Tantrlokaviveka mss: A = orls ms 2550; B = orls ms 1716; C = orls ms 1352; D = orls ms
2201; E = orls ms 1792.
Timirodghana. nak ms 5-690, ngmpp a 35/3: palm-leaf; Licchavi script.
Tiruvcakam of Mikkavcakar. Pope 1900.
Trikasra. nak ms 1-1693, ngmpp a 997/4: palm-leaf; a fragment (3 damaged folios) containing the
colophon of the third Pariccheda. nak 1.1693, ngmpp a 997/4: 3 palm-leaf folios; Newari script.
Tripurrahasya with the commentary (-ttparyadpik) of rnivsabhaa, ed. Gopinath Kaviraj.
Sarasvat Bhavana Granthaml 15, Varanasi, 1965.
Tripurrcanamajar of Gaddhara Bhacrya (Jnnandantha). Fogg ms.
Tripursrasamuccaya of Ngabhaa with the commentary (-sapradyadpik) of Govindcrya,
ed. Jvnanda Vidysgara. 2nd edition. Calcutta: 1897.
Tvaritjnakalpa. nak ms 4-304; ngmpp a 59/15: palm-leaf; Nepalese Bhujimol script; nak ms
1-226. ngmpp b 26/14(1): palm-leaf; Newari script.
Tvaritmlastra. A = nak ms 5-4852, ngmpp b 126/9: palm-leaf; complete; B = Kathmandu, Kesar
Library ms 70, ngmpp c 6/7: palm-leaf; Newari script; incomplete; dated in ad 1196/7.
Dkottara. Nivsakrik.
Daranasra of Devasena. Upadhye 1934.
Dasaveyliyasutta [Daavaiklikastra]: Dasakliasutta with the commentary (-niryukti) of Bha-
drabhu and the commentary (-cri) of Agastyasiha, ed. Muni Puyavijaya. Prakrit Text
Society Series 17. Ahmedabad: Prakrit Text Society, 2003.
Dkdara of Vedajna II. ifp mss t. 76 and 153.
Devklottara, with the commentary of Nirajanasiddha, ed. Gopinatha Kaviraja. Varanasi: Shaiva
Bharati Shodha Pratishthanam, 2000.
Devklottara, with the commentary of the author of a commentary on the Siddhntasrval, perhaps
Anantaambhu. ifp ms t. 371c, pp. 18481907.
*Devtantrasadbhvasra. A text on the cult of the aiva vmasrota by an unnamed author.
Gilgit Manuscript Facsimiles, 32213222 and 33403341: birch-bark; proto-rad script
(Gilgit/Bamiyan type 2); incomplete (the first two folios only).
Devdvyardhaatik. nak ms 1-242. ngmpp a 161/12: paper; Newari script; probably 17th century.
Devrahasya with Pariias, ed. Ram Chandra Kak and Harabhaa Shastri. Delhi: Chaukhamba
Sanskrit Pratishthan, 1993. Reprint. Originally published: Srinagar, 1941.
Devymata. A = nak ms 1-279; ngmpp a 41/15 (Nivskhyamahtantra): palm-leaf; Newari script;
ad 1060 (see Petech 1984, p. 44); B = nak ms 1-1003; ngmpp b 27/6 Pratihtantra; palm-
leaf; Newari script; ad 1134 (see Petech 1984, p. 59).

Dviatiklottaravtti of Aghoraiva. Pondicherry, ifp ms t. 176.
Dhtupha, ed. N. L. Westergaard in Bhtlingk 1887.
Dhynaratnval of Trilocanaiva. ifp ms 42976.
Naarjapaddhati of Rmantha of Tiruvrr. A modern transcript in the aiva monastery at
Tiruvvauturai, near Kumbhakonam.
Narapatijayacary, also called Svarodaya, of Narapati with the commentary (-jayalakm) of Hari-
vaa Phaka. Lithograph edition. Banaras: Kisasktamudryantr, 1882.
Narevarapark of Sadyojyotis with the commentary (-praka) of Bhaa Rmakaha, ed. Mad-
husudan Kaul Shastri. ksts 45. Srinagar, 1926.
Narmaml of Kemendra. Baldissera 2005.
Navashaskacarita of Padmagupta alias Parimala, ed. Vmanastr Islmapurakara. Bombay
Sanskrit Series 53. Bombay: Education Society Press, 1895.
Ngnandastravivaraa by Heddase Hariharaarman. Mysore e 40751, ms b. 168: paper; Telugu
script.
Nyastra of Bharatamuni with the commentary (Abhinavabhrat) of Abhinavagupta, ed. Man-
avalli Ramakrishna Kavi. 4 vols. gos 36, 68, 124, 145. Baroda: Central Library (vol. 1), Oriental
Institute (vols 24), 19261964.
Ndakrik of Bhaa Rmakaha II with the commentary of Aghorasiva. Aaprakaraa.
Nityakaumud. Nityapraka.
Nityakriynusadhna of Brahmaambhu. In ms 511 of the Kesar Library (Kathmandu), ngmpp Reel
C 48/2 (Klottara; Agninidhna; rmatapaddhati): 14 disordered folios numbered 13, 57,
9, 11, 1418, and 20; palm-leaf; no date, but two other texts in this composite ms in what appears
to be the same hand are dated in ad 1152 and 1162.
Nityapraka of Vracandra with the commentary Nityakaumud (Nityaprakavivaraapajik) of
Gagdhara. A = nak ms 6-8, ngmpp a 963/4: palm-leaf; Newari script; ad 1206/7; B = nak
ms 4-324, ngmpp b 35/26: palm-leaf; East-Indian Devangar.
Nitykaula. nak ms 2-226, ngmpp b 26/21: palm-leaf; Newari script; badly damaged and incomplete
(ff. 23 and 613), breaking off in the sixth Paala.
Nitydisagraha compiled by Rjnaka Takakavarta. A = bori ms 76 of 1875/76: paper; rad
script; wrongly catalogued as Bhgeasahit; B = blo ms Stein Or. d. 43 (Nitydisagrah-
bhidhnapaddhati): paper; rad script; an apograph of A.
Nityhnikatilaka of Jaya. A = nak 5-854, ngmpp b 26/2: palm-leaf; Newari script; ad 1268/9; B =
nak 1-1320, ngmpp b 26/10: palm-leaf; proto-Bengali script.
Nityoaikrava with the commentaries of ivnanda (juvimarin) and Vidynanda (Arthara-
tnval), ed. Vrajavallabha Dvivedi, Varanasi: Sampurnananda Sanskrit Vishvavidyalaya, 1985.
[Includes also the Tripurasundardaaka of Dpakantha (pp. 279283), the Subhagodaya
(pp. 284296), Subhagodayavsan (pp. 297303), and Saubhgyahdayastotra of ivnanda
(pp. 304305), and the Saubhgyasudhodaya (pp. 306321) and Cidvilsastava (pp. 312328)
of Amtnanda].
Nityotsava of Umnandantha, ed. A. Mahadeva Sastri, revised and enlarged by Swami Trivikrama
Tirtha. 3rd. ed. gos 23. Baroda: Oriental Institute, 1948.
Nidhipradpa of rkahaambhu, ed. Smbaiva str. tss 17. Trivandrum, 1930. A = Mysore
51996, ms b. 139, Mysore vol. 17, Appendix, pp. 368369.
Niisacra. nak ms 1-1604, ngmpp b 26/25: palm-leaf; Newari script.
Nivsakrik. A = ifp ms t. 127 (pp. 1162: Nivsakrik-Dkottara, Paalas 1 [from v. 35] to 19;
pp. 162493: Nivsakrik, Paalas 1261; pp. 493497: Nivsakrik-Dkottara, Paala 1,
vv. 134; pp. 497506: incomplete at the beginning and end; not yet identified); B = ifp ms t.
17 (pp. 1794: Nivsakrik, Paalas 1261; pp. 7951152: Dkottara [complete, Paalas 1
19).
Nivsatattvasahit nak ms 1-277, ngmpp a 41/14: palm-leaf; Licchavi script; c. ad 850900. Com-
prises the following works: Nivsamukha, Nivsamla (Mlastra), Nivsottara (Uttara-
stra), Nivsanaya (Nayastra), and Nivsaguhya (Guhyastra).
Nivsamukha. = Nivsatattvasahit, ff. 1v18v.
Nivsamla. = Nivsatattvasahit, ff. 18v23v.

Nivsottara. = Nivsatattvasahit, ff. 24r29r.
Netratantra with the commentary (Netroddyota) of Rjnaka Kemarja, ed. Madhusdan Kaul str.
ksts 46, 59. Bombay, 1926 and 1939.
Netrodbhava. ms 539 of the Kesar Library (Kathmandu), ngmpp c 114/22 (9ii): palm-leaf; Newari
script; ad 1058/9.
Naimittikakriynusadhna of Brahmaambhu. Calcutta, asb ms g 4767: palm-leaf; Newari script;
incomplete; probably 11th century.
Nyyamajar of Jayanta, 2 vols. ed. K.S. Varadacharya. Oriental Research Institute Series 116 and
139. Mysore: University of Mysore, 1969 and 1983.
Pacaratna of Vrardhya with the commentary (-pacik) of Revardhya. ifp ms t. 658.
Packarsthala. Mysore e 41006, ms p. 9264/15: palm-leaf; Kannaa.
Pacrtha, Pacrthabhya. Pupatastra.
Pacvaranastava of Aghoraiva. Goodall et al. 2005.
Padyavhin of akara, son of Somnanda. Pondicherry, ifp ms t. 639.
Pampmhtmya, Uttarabhga, Adhyyas 1116, ed. Filliozat 2001, pp. 96152.
Paramaivdvaitakalpalat of mbhavnandantha. ifp ms t. 594.
Paramnandatantra with the commentary (Saubhgynandasadoha) of Mahevarnandantha,
ed. Raghuntha Mira. Yogatantragranthaml 9. Varanasi: Sampurnananda Vishvavidyalaya,
1985.
Paramokanirsakrik of Sadyojyotis with the commentary (-vtti) of Rmakaha II. Aapra-
karaa and Watson et al. 2013.
Paraurmakalpastra with the commentary (-vtti) of Rmevara, ed. A. Mahadeva Sastri, revised
and enlarged by Sakarlal Yajneswar Sastri Dave. gos 22. Baroda: Oriental Institute, 1979.
*Parkramavsan. = Paramaivdvaitakalpalatik of mbhavnandantha, pp. 211, l. 14
214, l. 2.
Partriiklaghuvtti, also called Anuttaravimarin, attributed to Abhinavagupta, ed. Jagaddhara
Zadoo. ksts 68. Srinagar, 1947
Partantra. Calcutta, asb ms g 4775: paper; Newari script.
Partriikvivaraa of Abhinavagupta Gnoli 1985.
Partriikvivaraa of Sadnanda. Mysore e 40761, ms b. 170/2: paper; Kannaa script.
Partriiklaghuvttivimarin of Kadsa. Trivandrum ms 1074d (vol. 6).
Partrikttparyadpik, ed. Jagaddhar Zadoo. ksts 74. Srinagar, 1947.
Parnandatantra, Mantrakhaa, Pda 2, chapters 15 and 16. ifp ms t. 578i (pp. 214).
Parpaddhati. Nityotsava of Umnandantha, pp. 147152.
Parpjprayoga. goml ms d 5677: paper; Telugu script.
Parprveik of Ngnanda [attributed to Kemarja], ed. Mukunda Rma str. ksts 15. Bombay,
1918. See also Ngnandastravivaraa and Svarpavimarin.
Parmantramhtmya, the 53rd Kalpa of the Tripurasundartantra. ifp ms t. 621, pp. 111113.
*Parrcanakrama. ifp ms t. 307 (Aghoraivcryapaddhati), frames 148157 [ = ff. 138144 of its
exemplar], and, after a lacuna [ff. 145146 are missing in its exemplar], 158166 [= ff. 147153r
of the exemplar]. Other closely related and yet more detailed material, partly in verse, begins
on frame 250 and breaks off incomplete on 253 [= ff. 5860 of the exemplar].
Paryantapacik attributed to Abhinavagupta: The Paryanta Pacik of Abhinavagupta, ed. V.
Raghavan. Annals of Oriental Research 8. Madras, 195051.
Ptravidhi Acharya 2011.
Pramevara. ulc ms add. 1049 (Pramevaratantra): palm-leaf; Licchavi script; incomplete;
[Auvarmans era] Savat 252 = ad 819.
Pramevara (Vraaiva): Pramevargama, ed. Vrajavallabha Dwivedi. Varanasi: Shaiva Bharati
Shodha Prtatishthanam, 1995.
Pupatastra ( = Pacrtha) with the commentary (Pacrthabhya) of Bhagavat Kauinya, ed.
R. Anantakrishna Sastri. tss 143. Trivandrum: University of Travancore, 1940.
Pigalmata. nak ms 3376, ngmpp a 42/2; palm-leaf; Newari script; ad 1173/4.
Picumata ( = Brahmaymala). nak ms 3-370, ngmpp A 42/6: palm-leaf; Newari script; ad 1052.
Pjka. ulc ms add. 1412: thysaphu; Newari script. The codex contains (i) one side of a
Kubjikpaddhati; (ii) the second half of a Mahrthakramapacakamantrapaddhati, beginning
with the last of the Mantras of the Jnasiddhas; (iii) an incomplete Amtabhairavrcanavidhi
dated in ad 1278; (iv) the first half of the Mahrthakramapacakamantrapaddhati; (v) a
Tripurabhairavpjcakravidhi; (vi) an Amtabhairavabharakhnikavidhi; and (vii) an
Amtasryrcanavidhi.
Pratihsrapaddhati of a disciple of Kumraiva. Calcutta, asb ms g 2465 [5651].
Pratyagirstotra. On nine and a half unnumbered folio sides at the end of orls ms 1214: paper;
rad script.
Pratyabhijkaumud of Bharaka Sundara, a commentary on the varapratyabhijkrik of
Utpaladeva. orls ms 1089: paper; rad script.
Pratyabhijhdaya of Kemarja, ed. Jagadish Chandra Chatterji. ksts 3. Srinagar, 1911.
Prabandhacintmai of Merutugcrya, ed. Jinavijayamuni. Singhi Jaina Series 1. ntinike-
tan: The Adhiht, Sigh Jaina Jnapha, 1933.
Pramathagaapaddhati of Sosale Revardhya, Mysore e 41014, ms p. 5077/1: palm-leaf; Nandi-
ngar.
Prayogamajar of Ravi, ed. C. K. Raman Nambiar with an introduction by N.P. Unni. rravivarma-
sasktagranthval. ivapura, Kerala: Magalodaya Printing Press, 19531954.
Pratoa of Rmatoaa Bhacrya. 3rd. printing. Calcutta: Jvnanda Vidysgara Bhacrya,
1898.
Pryacittavidhi taught by Grgyapda. In Dkvidhi, nak ms 1-736, ngmpp b 32/12 (palm-leaf;
Devangar script), ff. 12r.
Pryacittasamuccaya of Trilocanaiva. ifp ms t. 15c.
Pryacittasamuccaya of Hdayaiva. ulc add. 2833: palm-leaf; Newari script; dated ad 1157/8.
Balikalpa. Oriental Manuscript Library, University of Kerala, t. 792 (paper; Devangar), pp. 246
279.
Bahurpagarbhastotra assigned to the Lalitasvacchanda, with the commentary (-viamapada-
saketa) of Anantaakti, ed. ambhunth Rzdn. New Delhi: r Ll Bahdur str Kendrya-
Saskta-Vidyph, 1986.
Blabhrata of Rjaekhara, ed. Paita Durgprasda and Kintha Puraga Paraba.
Kvyaml 4, Pt. 2. Bombay: Niraya Sgara, 1887.
Blarmyaa of Rjaekhara, ed. Govinda Deva str. Banaras: Medical Hall Press, 1869.
Bhatkathmajar of Kemendra, ed. ivadatta and Knth Purag Parab. Kvyaml 69.
Bombay: Purag Jwaj, 1931.
Bhatklottara. nak ms 4-139, ngmpp a 43/1: palm-leaf; Pla script; ad 1161.
Bhatsahit of Varhamihira, with the commentary of Bhaotpala, ed. Sudhkara Dvived. 2 parts.
Vizianagaram Sanskrit Series 10. Banaras: Lazarus, 1895.
Brahmaymala. Picumata.
Brahmaymala. A = ifp ms t. 522: a South-Indian mtpratihtantram in 69 Paalas. B = Univ.
Trivandrum ms 11170: paper; Devangar transcript; an incomplete South-Indian mtprati-
htantram, breaking off in the fifth Paala.
Bhvacmai, the commentary of Bhaa Vidykaha on the Mayasagraha. Raghunath Temple
mss Library, Jammu, ms 5291: paper; Kashmirian Devangar.
Bhvanpuruottama of Ratnakhea rnivsabhaa, ed. S. Swaminatha Sastri with a Sanskrit
introduction. Tanjore Sarasvati Mahal Series 167. Thanjavur: D. Gangappa, 1979.
Bhuvanamlinkalpaviamapadavivti of rvatsa. sbb-pk, oa hs or. 12231: paper; rad script.
Bhairavvardhamnaka, a hymn to Bhairav on 51a and 53ab of the Cambridge Pramevara codex
of ad 819.
Bhogakrik of Sadyojyotis with the commentary (-vtti) of Aghoraiva. Aaprakaraa.
Makua (Vraaiva): Makugama: Kriypda & Carypda, ed. Vrajavallabha Dvivedi, English
translation and notes by Rama Ghose. Varanasi: Shaiva Bharati Shodha Pratishthanam, 1996.
Matagapramevargama (Vidypda) with the commentary (Matagavtti) of Bhaa Rmakaha
II, ed. N. R. Bhatt. Publications de lIFI 56. Pondicherry: IFI, 1977; Matagapramevargama
(Kriypda, Yogapda et Carypda) with the commentary of Bhaa Rmakaha II, ed. N. R.
Bhatt. Publications de lIFI 65. Pondicherry: IFI, 1982.

Matagavtti Matagapramevargama.
Matasra. nak ms 3-379, ngmpp b 28/16: palm-leaf; Pla script; probably 12th century.
Manthnabhairava, Siddhakhaa. Scans courtesy of Sam Fogg Rare Books & Manuscripts, London;
palm-leaf; Pla script; 491 folios; probably 12th century. Present location unknown.
Mayasagraha. nak ms 1-1537, ngmpp A 31/18: palm-leaf; Newari script; incomplete.
Mahklasahit, Kmakalka, ed. Gopntha Kavirja, Allahabad: Gagnth Jh Kendriya
Saskt Vidyph, 1971; Guhyaklkhaa, ed. Kiornth Jh, 3 parts, Allahabad: Gagnth
Jh Kendriya Saskt Vidyph, 1976, 1977, 1979.
Mahnayapraka by an unknown Kashmirian author, ed. K. Smbaiva str. tss 130, Citrodaya-
majar 19. Trivandrum, 1937.
Mahnayapraka of Kulcrya Arasiha. nak ms 5-358, ngmpp b 30/26 (Klkkulapacaata-
ka), ff. 103v1130r5: palm-leaf; Newari script.
Mahnayapraka of itikaha in Old Kashmiri with a Sanskrit commentary, ed. Mukunda Rma
str. ksts 21. Bombay, 1918.
Mahpura of Pupadanta, ed. P. L. Vaidya. 5 parts. Jnapha Mrtidev Granthaml,
Apabhraa Grantha 1518, 23. 2nd edition with a Hindi tr. by Devendra Kumra. New
Delhi: Bhratya Jnapha, 19791999. First published 19371941.
Mahbhrata, ed V. S. Sukthankar et al., since 1943 S. Belvalkar. 19 volumes. Pune: bori, 1927
1959.
Mahbhairavamagal. nak ms 1-687, ngmpp b 27/21: palm-leaf; Licchavi script; probably 9th
century.
Mahygapaddhati of Lakmnthastrin (Ambiknandantha). Fogg ms.
Mahrthakramapacakamantrapaddhati. Pjka.
Mahrthamajar of Mahevarnanda with auto-commentary (-parimala), ed. T. Gaapati Sstr. tss
66. Trivandrum, 1919.
Mahrthamlasaketastra of Paraambhudeva. ifp ms t. 1027, pp. 9091.
Mahlakmratnakoa, Adhyyas 8287. ifp ms t. 578ii (pp. 1440). On the mnyamantras.
Mahotsavavidhi of Aghoraiva, ed. C. Swaminatha Sivacarya. Madras: South-Indian Archakar Asso-
ciation, 1974.
Mtsadbhva. Oriental Manuscript Library, University of Kerala, t. 792: paper; Devangar; 2800
granthas; incomplete; no date. It comprises the Mtsadbhva from its beginning but breaking
off incomplete in the 28th Paala (pp. 1246). See also Balikalpa.
Mnasollsa of Somevara, ed. G. K. Shrigondekar. 3 volumes. gos 28, 84, 138. Baroda: Oriental
Institute, 1925, 1929, 1961.
Mlinvijayottaratantra, ed. Madhusdana Kaula str. ksts 37. Srinagar, 1922.
Mlinlokavrttika: Mlinvijayavrttika of Abhinavagupta, ed. Madhusudan Kaul. ksts 32. Srina-
gar, 1921. See also Hanneder 1998.
Mudrlakaa (cited in Nirmalamais commentary Prabh on the Kriykramadyotik of Aghorai-
va), ed. S. S. Janaki. Mayiladuturai: International Institute of aiva Siddhnta Research, 1986.
Mgendra, Vidypda and Yogapda, with the commentary (-vtti) of Bhaa Nryaakaha, ed.
Madhusudan Kaul. ksts 50. Srinagar, 1930; Kriypda and Carypda, with the commentary
(-vtti) of Bhaa Nryaakaha, ed. N. R. Bhatt. Publications de lIFI 23. Pondicherry: IFI,
1962.
Mgendravttidpik of Aghorasivcarya on Bhaa Nryaakahas Mgendratantravtti, ed. N.
Kastrin and K. M. Subrahmayastrin. ivgamasiddhntapariplanasagha Publications
12. Devakoai: ivgamasiddhntapariplanasagha, 1928.
Mgendrapaddhati of Aghoraiva with the commentary (-vykhy) of Vaktraambhu ifp ms t. 1021.
Merutantra, ed. Raghunthastri Ojh. Bombay: Khemarja rkadsa, 1990. First published in
1908.
Mokakrik of Sadyojyotis with the commentary (-vtti) of Rmakaha II. Aaprakaraa.
Mohacrottara. nak 5-1977, ngmpp a 182/2: paper; Nepalese Devangar.
Moharottara. Mohacrottara.
Yamaprakaraa of Viuddhamuni, ed. C. D. Dalal, as an appendix of his edition of the Gaakrik-
ratnak, pp. 2425.

Yavanajtaka of Sphujidhvaja. Pingree 1979.
Yaastilaka of Somadevasri with the commentary of rutadevasri, ed. ivadatta, Vsudeva Laxma
str Paaikar, and Kntha Purag. Kvyaml 70. Bombay: Nirayasgar. 19031916.
Cod. = bori ms 230 of 190121907: paper; Devangar.
Ymalatantra. ifp ms t. 142b (pp. 2028).
Yuddhajayrava. A = Kesar Library 69, ngmpp c 6/6: palm-leaf; Newari script; ad 1061; B = nak
ms 1-72, ngmpp b 27/6: palm-leaf; Newari script.
Yogaratnval of Paramaaivcrya rkahaambhu. ifp ms t. 993: copied from a palm-leaf ms of
c. ad 1700 written in the Tuu script from the Udupi District of Karnataka.
Yoginhdaya with the commentaries of Amtnanda (-dpik) and Bhskararya (-setubandha). ed.
Gopinath Kaviraj, 2nd ed. (Sarasvat Bhavana Granthaml 7), Varanasi: Varasaneya Sanskrit
Vishwavidyalaya, 1963.
Yonigahvara. asb g 1000; palm-leaf; Newari script.
Ratnak. Gaakrik.
Ratnatrayapark of rkaha with the commentary (Ratnollekhin) of Aghoraiva. In Aaprakara-
a ed. Vrajavallabha Dviveda (Varanasi: Sampurnananda Sanskrit University, 1988), pp. 147
202.
Rasaratnasamuccaya of Vgbhaa, ed. Puruottam Govind Rade. nandramasasktagranth-
vali 115. Poona: nandrama, 1941.
Rasasvacchanda. nak ms 1-248, ngmpp a 222/6: thysaphu; Newari script; fragment (10 folios); no
date.
Rasrava, ed. P. C. Ray and Hariscandra Kaviratna. Bibliotheca Indica 174. Calcutta: Baptist
Mission Press, 1910.
Rjataragi of Kalhaa, ed. M. A. Stein. Reprint. Delhi: Munshi Ram Manohar Lal, 1960. First
published in 1892.
Rmacarita of Sandhykaranandin with a commentary of unknown authorship Shastri and
Basak 1969.
Rmyaa of Vlmki, ed. G. H. Bhatt et al. Baroda: Oriental Institute, 19601975.
Rudranti. ngmpp a 256/44 ii (f. 8v626v8; ends: iti rrudranti mahmridurbhikaprantivi-
dhi sampt).
Rurujidvidhnapjpaddhati. goml ms r 3365, sr 1865: paper; Malayalam script; transcribed in
19201921 from a ms of the Raja of Chirakkal.
Rauravastrasagraha. Edited as chapters of the Vidypda in Rauravgama, ed. N. R. Bhatt (3
vols, Publications de lIFI 18. Pondicherry: IFI, 19611988), vol. 1, pp. 116 and 175194.
Lakaasagraha: Pratihlakaasrasamuccaya of Vairocana, 2 parts, ed. Dmodaraarman and
Bbukaarman. Kathmandu: Rriybhilekhlaya, Vikrama 2023 and 2025 [ad 1966 and
1968].
Lakmdhar: the commentary of Lakmdhara on the Saundaryalahar. In Saundaryalahar of
akarabhagavatpda with Commentaries, ed. A. Kuppuswami (Delhi: Nag), 1991.
Laghvikmnya. nak ms 5-877/57, ngmpp a 41/3: palm-leaf; Newari script; ad 1037/8.
Lalitaparamarahasya. ulc ms add. 2477: paper; a cursive rad script. Thus wrongly titled in the
librarys handwritten list of uncatalogued mss. Contains a Paddhati for regular aiva worship
(nityapj) followed (f. 15r) by a Paddhati for aiva worship on festal days (naimittikapj).
Ligadhraacandrik of Nandikevara with the commentary of ivakumrastrin, ed. Vrajaval-
labha Dvivedi with a Hind translation by Svmi ivnanda. ivadharmagranthaml 31.
Vras: aivabhrat Bhavana, 1988.
Varuapaddhati of Varuaiva with the commentary (-vtti) of Bhaa ivottama. ifp ms t. 143.
Varuapaddhati of Varuaiva with the commentary (-vilocana) of Vedajna II. ifp ms t. 1034. Ed.
T. Ganesan (Dkprakaraa only): Varuapaddhati varuaivaviracit nigamajnadeika-
viracitavilocankhyavykhysahit (dkprakaraam). Pondicherry: French Institute, 2006.
Varramacandrik, anon. ifp ms t. 533, pp. 1114.
Vtulauddha (Vraaiva): Vtulauddhgama, ed. H. P. Malledevaru. Mysore: Oriental Research
Institute, 1983.
Vmakevarmata with the commentary (-vivaraa) of Rjnaka Jayaratha, ed. Madhusudan Kaul
Shastri. ksts 66, Srinagar, 1945.
Vijnakaumud: the Vijnabhairava with the commentary (Vijnakaumud) of Bharaka nanda,
ed. Mukunda Rma str ksts 9. Bombay, 1918.
Vijnabhairava with the commentary (uddyota) of Kemarja on vv. 123 and the commentary
(-vivti) of ivopdhyya on the rest, ed. Mukund Ram Sastri. ksts 8. Bombay, 1918.
Vitastmhtmya. ms photographically reproduced in Chandra 1983, pp. 556698 (paper; rad
script; no date).
Vimalvat of Vimalaiva. N = nak ms 1-1536, ngmpp b 28/7: palm-leaf; Newari script; A = nak ms
1131, ngmpp a 186/10: paper, Newari script. B = nak ms 8-586, ngmpp a 187/1: paper; Newari
script.
Virpkapacik with the commentary of Vidycakravartin, ed. T. Gaapati str. tss 9. Trivan-
drum, 1910.
Virpkapacikttparynvayadpik of Hariharaarman. Mysore e 40819, ms b. 169/2: paper:
Telugu script.
Vivekacintmai of Ligarja. Mysore e 41038, ms p. 4945: palm-leaf: Telugu script.
Vikha Goudriaan 1985; A = nak ms 1-1076, ngmpp a 431/13: palm-leaf; proto-Bengali
script; probably twelfth or thirteenth century; B = nak ms 5-1983, ngmpp b 145/7: paper:
Devangar; ad 1925/6 (a library copy of A).
Vramhevarcrasroddhrabhya of Somantha. ifp ms t. 330.
Vramhevarcrasagraha of Nlakahagaantha. Mysore e 41047, ms a. 564: paper; Kannaa
script.
Vraaivasiddhntottarakaumud of Vrabhadrrdhya. ifp ms t. 342 and 343.
Vrottara (Vraaiva): Vrgamottara, ed. H. P. Malledevaru. Mysore: University of Mysore, Oriental
Research Institute, 1983.
Vddhasvacchanda: Vddhasvacchandasagrahatantram, ed. Prakash Pandey. Ganganath Jha Ke-
ndriya Sanskrit Vidyapitha Text Series 50. Allahabad: Ganganath Jha Kendriya Sanskrit Vidyap-
itha, n.d. [2001?].
Vedntasarvasvaivadarpaa of Brahmavidydhvarndra. Adyar 888 e, tr 286: paper; Devangar
script.
ataratnasagraha compiled by Umpatiivcrya with an anonymous commentary (-ullekhin), ed.
Pancanan Sastri. Tantrik Texts 22. Calcutta, 1943.
ambhuniraya with the commentary (-dpik) of ivnanda. goml ms 14695 (r 3203c [ambhu-
niraya, pp. 77131] and 3203d [-dpik, pp. 132164]): modern paper; Devangar; transcribed
in 19191920 from a ms belonging to Tippan Nambdirippd of Ponnrkoamana, Perumbavr,
Travancore (goml r. 3203c,d).
arvvatra. blo ms Stein Or. d. 48 (i): paper; Kashmirian Devangar. An apograph of bori ms 94
of 187576 (paper; rad script).
mbhavapjvidhna. goml ms d 14695.
radtilaka of Lakmaadeika with the commentary (-padrthdara) of Rghavabhaa, ed.
[Sir John George Woodroffe] Arthur Avalon. Reprint. Delhi: Motilal Banarsidass, 1982. First
published in 1933 as Tantrik Text Series 17, Madras: Ganesh & Co.
ivajnabodhasagrahabhya of ivgrayogndra Jnaivcrya, ed. B. Balasubrahmanian, V.
K. S. N. Raghavan, and G. Mishra. Madras: Dr. S. Radhakrishnan Institute for Advanced Study
in Philosophy, University of Madras, 1992.
ivadi of Somnanda with the commentary (-vtti, -locana) of Utpaladeva, ed. Madhusudan Kaul
Shstri. ksts 54. Srinagar, 1934.
ivadharma. N1 = ulc ms add. 1645: palm-leaf, Nepalese script, ad 1139/40; N2 = ulc ms add.
169421: palm-leaf, Nepalese script (both contain ivadharma, ivadharmottara, ivadharma-
sagraha, and other works of the ivadharma corpus); B = ulc ms add. 1599: paper, Bengali
script, ad 1682/3 (contains ivadharma and ivadharmottara); K = orls ms 1467: paper, rad
script (ivadharma only).
ivadharmottara. ivadharma.
ivanirvapaddhati, ed. Pandit Kesho Bhat Ztish in paitakeavabhaajyotirvid saskra-
saodhanbhy sapdita sgopgaviubalisgaaivakriytmaka karmakam.

caturthapustakam, Bombay: Nirayasgara Press, 1936, pp. 205292; A = orls ms 2199: paper:
rad script; ad 1897/8.
ivapjstava of Jnaiva. ifp ms t. 567. Edition: ivapjstava savykhya jnaambhuivavi-
racita, ed. K. M. Subrahmayastrin. ivgamasaghaprakita granthasakhy 19. Deva-
koai, 1935.
ivartripjpaddhati: ivartripj. sbb-pk, oa hs or. 11279: birch-bark; rad script; fragmen-
tary and disordered. The title given here is based on the subject matter and the abbreviation
ivar p in the few surviving lower left margins of the versos.
ivastravrttika of Bhskara, ed. Jagadish Chandra Chatterji. ksts 4. Srinagar, 1916.
ivastravrttika of Varadarja, also called Kadsa, ed. Madhusudan Kaul. ksts 43, 1925.
ivastotrval, a compilation of the devotional verse of Utpaladeva, with the commentary (-vivti) of
Kemarja, ed. Rjnaka Lakmaa. Varanasi: Chowkhamba Sanskrit Series Office, 1964.
ivgamdimhtmyasagraha of Jnapraka of livipura (Jaffna). ifp ms t. 1059.
ivdvaitaniraya of Appayyadkita, ed. S. S. Suryanarayana Sastri with introduction, translation,
and notes. Madras University Philosophical Series 22. Madras: University of Madras, 1929.
ivrkamaidpik rkahabhya.
ivrcanacandrik of Appayyadkita, ed. Kvarasivcrya et al. Devakoai: ivgamasiddhnta-
pariplanasagha, 1922.
iyasaskrapaddhati: iyasaskra. Paris, Bibliothque Nationale, ms Sanscrit 505c: paper; -
rad script.
easamuccaya of akaran Namptiri with the auto-commentary Vimarin, ed. P. K. Narayana
Pillai. tss 166. Trivandrum: University of Travancore, 1951.
aivaklaviveka of Nigamajnaivcrya (Vedajna II) with the commentary (-vykhy) of Gaa-
patibhaa. Devakoai: ivgamasiddhntapariplanasagha, 1934.
aivaparibh of ivgrayogin, ed. H. R. Rangaswamy Iyengar, and R. Ramasastri. Oriental
Research Institute Publications Sanskrit Series 90. Mysore: University of Mysore, 1950.
aivgamanibandhana of Murribhaa. ifp ms t. 379.
ympaddhati of Shib Kaul. Fogg ms.
rkahabhya of Nlakaha, also called rkaha, with the commentary ivrkamaidpik of
Appayyadkita, ed. Hlsyanthastrin. Delhi: Ng, 1986.
rkah-Srotobheda. The chapter on the aiva and other scriptural canons, excerpted from the lost
scripture rkah (rkahasahit) in Nitydisagrahapaddhati A ff. 3r919v12; edited in
Hanneder 1998, pp. 240268, from B. The title given here has been taken from the excerpts
colophonic half-verse: ittha ivena rkahy srotobheda pradarita (f. 19v12).
rkarabhya of rpati. Rao 1936.
rmatottara. nak 2-220, ngmpp a 194/2 : paper; Newari script; ad 1608/9.
rmahtripurasundarvarivasy of Karaptrasvmin [Hariharnanda Sarasvat, 19051980], ed.
Pabhirmastrin, Calcutta: Sumitrdev and Ayodhyprasda Bhrgava, 1962.
rvidynityapjpaddhati of Shib Kaul. blo ms Chandra Shum Shere e. 264 (Tantric Col-
lectanea), ff. 226v-: paper; rad script; asb ms g 6345: paper; rad script.
ashasra-Kullikmnya. asb ms g 8329: palm-leaf; Licchavi script; incomplete; 12th century. nak
5-428, ngmpp a 1298/3: palm-leaf; Ngar script; complete.
ashasra-Kullikmnyaippa. nak 1-30, ngmpp b 121/6: paper; Newari script; ad 1699/70.
aanvayambhavakrama of Umknta. London, Wellcome Institute for the History of Medicine,
Sanskrit ms 353: paper; Devangar; ad 1673.
Sagrmavijayodaya, anon., ed. K. mbaiva str. tss 123. Trivandrum, 1936.
Samohanatantra. nak ms 4-1519, ngmpp a 203/8: paper; Devangar; ad 1891/2.
Saskravidhi. Acharya 2007.
Sahitsra of akuka. Slouber 2011.
Saptakovarstotra. Ff. 37v438v7 of Guhyatantra, nak ms 1-86, ngmpp a 1150/23: paper; Newari
script .
Sarvajnottara. A = nak ms 1-1692, ngmpp a 43/12: palm-leaf; Licchavi script; incomplete; no date
but probably ninth century. Chapter and verse numbers are from an e-text of a draft of a critical
edition by Dominic Goodall.

Sarvajnottaravtti of Aghoraiva. ifp ms t. 176.
Sarvadaranasagraha of Syaa-Mdhava with a Sanskrit commentary by Vasudev Shastri Abhya-
nkar, ed. T. G. Mainkar. 3rd edition. Government Oriental Series A1. Poona: BORI, 1978.
Sarvollsatantra of Sarvnandantha, ed. Rsamohana Cakravartin. 2nd ed. Calcutta: Herambaca-
ndra Bhacrya, 1953
Smbapacik with the commentary of Kemarja, ed. Pait Kedrntha and Wsudeva Laxma
Shstr Paashkar. Kvyaml 13. Bombay, 1910.
Srdhatriatika = Srdhatriatiklottara with the commentary (-vtti) of Bhaa Rmakaha II, ed.
N. R. Bhatt. Publications de lIFI 61. Pondicherry: ifp 1979.
Siddhayantrrava, claiming in its colophon to be part of the Umtilaka of the Vmatantra Samo-
hana. nak ms 1-781, ngmpp a 39/17 (Umtilaka): palm-leaf; Newari script; ad 1028/9.
Siddhayogevarmata. A = Calcutta, Asiatic Society of Bengal, ms g 5465: paper; Newari script; dated
in ad 1372/3. B = nak ms 5-2403, ngmpp a 203/6: paper; Devangar; no date; a modern library
transcript, but not of A. Also Trzsk 1999.
Siddhalakmpjpaddhati. orls ms 2375, ff. 58r1462r2: paper; rad script. Colophon: iti saki-
pt siddhalakmpjpaddhati sampt.
Siddhasatnasopnapakti of Yaorja (Jasorja). Kathmandu, Kesar Library ms 511, ngmpp c
48/2: palm-leaf; Newari script; mid-twelfth century. nak ms 3-401, ngmpp a 998/3: palm-leaf;
Maithila script; dated in Laksaa Savat 144 ( = ad 1263 or 1252).
Siddhntadpik of Rmantha. ifp ms t. 914.
Siddhntapaddhati of Jnaivcrya. ifp ms t. 507, pp. 374394.
Siddhntaprakik of Sarvtmaambhu, ed. T. R. Damodaran in The Journal of the Tanjore Ma-
haraja Serfojis Sarasvati Mahal Library 33 (1984). A = ifp ms t. 433.
Siddhntaikhmai of ivayogin with the commentary (-tattvapradpik) of Maritadrya, ed.
Candraekharaivcrya with a Marh tr. by C. S. Kpe, araayy str, and . D. Pasrkar.
Vras: aivabhrat Bhavana, 1993.
Siddhntaekhara of Vivantha, ed. K. Strma Somayjin and iva r Talaku gamika
Kadkita. Manonmangranthaml 20. Mysore: K. Strma Somayjin, 1971.
Siddhntaekhara of Jnaivcrya. Pondicherry, ifp ms t. 570ac and t. 57.
Siddhntasamuccaya of Trilocanaiva. Pondicherry, ifp ms t. 284, pp. 127174.
Siddhntasra. naivagurudevapaddhati.
Siddhntasrapaddhati of Mahrjdhirja Bhojadeva. A = nak ms 1-1363, ngmpp b 28/29: palm-
leaf; Newari script; ad 1077/8. B = nak ms 5-743, ngmpp b 8/19: palm-leaf; Newari script; ad
1111/2.
Siddhntasrvali of Trilocanaiva with the commentary (-vykhy) of Anantaiva (/Anantaambhu),
ed. A. A. Ramanathan et al., Bulletin of the Government Oriental Manuscripts Library, Madras
Vol. xvii, 1 (1965), pp. 148 (vv. 132); xviii, 1 (1968), pp. 168 (vv. 3359); xviii, 2 (1968),
pp. 164 (vv. 60109); xix, 1 (1969), pp. 5334 (vv. 110130); xix, 2 (1972), pp. 148 (vv. 131
150); xx, 2 (1972), pp. 4971 (vv. 151169).
Siddhitray of Utpaladeva, ed. Madhusudan Kaul Shastri. ksts 34. Srinagar, 1921.
Subhagodaya of ivnanda. Nityoaikrava.
Subhagodayavsan of ivnanda. Nityoaikrava.
Stratattvavimarin of Lakmaa Rade. Adyar ms tr 587.12.
Setubandha of Bhskararya, a commentary on the Nityoaikrava and Yoginhdaya, ed.
Kntha str ge, Poona: nandrama, 1908.
Somaambhupaddhativykhy of Trilocanaiva. Pondicherry, ifp ms t. 170.
Saundaryalahar, ed. A. Kuppuswami. Delhi: Nag, 1991.
Saubhgyakalpadruma of Lakmaa (Mdhavavnandantha). Fogg ms.
Saubhgyavardhan, the commentary of Kaivalyrama on the Saundaryalahar. In Saundaryala-
har, ed. A. Kuppuswami. Delhi: Nag, 1991.
Saubhgyasudhodaya of Amtnanda. Nityoaikrava.
Saubhgyahdayastotra of ivnanda. Nityoaikrava.
Saubhgynandasadoha Paramnandatantra.
Skandapuraabi (Crit. ed. of Ambikkhaa, Adhyyas 125) Adriaensen, Bakker, and

Isaacson 1998.
Skandapurab (Crit. ed. of Ambikkhaa, Adhyya 167) Bisschop 2006.
Skandapurakb: Skandapurasya Ambikkhaa, ed. Kaprasda Bhaar. Mahendraratna-
granthaml 2. Kathmandu, 1988.
Stavacintmai of Bhaa Nryaa with the commentary (-vivti) of Kemarja, ed. Mukunda Rma
str. ksts 10. Srinagar, 1918.
Spandakrik with the commentary (-vivti) of Rmakaha, ed. J. C. Chatterji. ksts 6. Srinagar,
1913.
Svacchanda: Svacchandatantra with the commentary (Svacchandoddyota) of Rjnaka Kemarja,
ed. Madhusdan Kaul str. ksts 31, 38, 44, 48, 51, 53, 56. Bombay, 192135.
Svarpavimarin, a commentary by Cidnanda on the Parprveik, also called Svarpaprakik,
of Ngnanda. Adyar 957e, ms 67595: palm-leaf; Telugu script; incomplete.
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The aiva Literature

Those engaged in the study of aivism have before them in manuscript

most desirable of incarnations in the human world.7 They claim, moreover,

Since this literature is composed for the laity, it is generally written in

asabhamaparopparrh | gayae cciya gadhai kuati kalaro The Kaula women

nence, just as they took over pre-existing aiva temple cults.23

called Viuddhamuni. The third, in twenty-six ry verses, summarizes,

the Jayadrathaymala, may have undergone little redactional modification.

The Saiddhntika Scriptures

kavarta, which preserve for us passages of several scriptures of the Man-

The Saiddhntika Exegesis

prose commentary, the Svyambhuvavtti, by Sadyojyotis, also known as

jyotis Siddhnta against the positions of the Buddhists and others.57 He

Blabodhin on some chapters of the doctrinal section (Jnaka) of the

jadeva, composed in Mlava at an unrecorded date during the first half

Cod.) tithau daamym | araddvityetaramsikym ahyamnenduviksitym Having been taken

the Kriysagrahapaddhati of Vladhrin, composed before ad 1090, the

in ad 1157/8,79 the undated Jnaratnval of his contemporary Jnai-

the Mgendrapaddhati of the Aghoraiva who wrote the Kriykramadyotik

labelled images of Saiddhntika officiants in the Rjarjevara temple at Trcuram (Hernault

akramval of Somaambhu we have that of Trilocanaiva, the twelfth-

II;95 and we have treatises that give us systematic analyses of questions

incomplete witness.100 We also have the Bhvacmai, a commentary,

of Gujarat, who ruled from ad 941 to 997/8,102 the Lakaasagraha of the

bandhana of Murribhaa, probably a Keralan,104 and the Prayogamajar

The scriptures of the non-Saiddhntika Mantramrga

Classifications of the Mantramrgas scriptures

The three streams: Siddhnta, Vma, Dakia. In the non-Saiddhntika scrip-

nta grua vma bhtatantra ca bhairavam | rdhvaprvakuber*pyaymyavaktrd yath-

Siddhntatantras and Bhairavatantras. Later classifications, of which there

artificiality as the sixty-four Bhairavatantras, divided into eight ogdoads.127

The Mantrapha is dominated by the Svacchanda, also known as the La-

rtantrasadbhve; Siddhayantrrava f. 13r56: iti bhairavasrotasi mahtantre vidyphe mahde-

We may safely assume that Samoha, Samohana, and Mahsamo-

verses variously entitled Brahmaymala, Picumata, and Ucchuma, surviv-

evident in many details of its doctrines and prescriptions. As to how old it

ers to be conducted before fixed idols in temples by non-brahmin priests

Trikakularatnaml, the Trikasadbhva, the Trikasra,154 the Yogasacra,

stra160 and the Tvaritjnakalpa.161 We also have the Kriyklaguottara.

The Non-Saiddhntika Mantramrgas Exegesis

We have in addition a substantial body of Kashmirian Paddhatis based

initiates we have a Paddhati for the worship of Svacchandabhairava,172 and,

is found in Gurupustik f. 51v1012: dhmopayuktasaskras te krya pthak pthak | dhmno

of Amtevarabhairava: the Apratihatamahdksuippaaka, also called

Within the Vidypha we have no exegetical material on the scriptures

one of these sources, to present a comprehensive, ordered account of the

kaumud), written on the whole work by the Kashmirian Bharaka nanda

p. 423, fn. 652.

r, Vg, Siddhalakm, Mantramtk, Mantramarik, Saptakovar,

junction with that of Kubjik, Guhyakl, and Tripurasundar, appears in the

we may seem to be in the presence of a purely personal, largely secret, and

Of these the Prvmnya as outlined in this text appears to be the unin-

The Trika produced several scriptures with a predominantly or exclu-

rashtra. It tells us that it is in the Deccan (dakipatha) that the initiatory

beginning of the current Kaliyuga.237

rthakramabheda.241 The Klikkulapacaataka and Klkulakramasadbh-

by the Cicimata were familiar to them as active traditions. This we can

the Paraurmakalpastra with the commentary (Saubhgyasudhodaya) of

From Nepal we have Vimalaprabodhas Klkulakramrcana, an exhaustive