लिङ्गम् ॥ (liṅgam)

The neuter noun लिङगम् (liṅgam) is a common term used in Śaiva tantric literature for an icon as a substrate of worship. Most commonly, liṅga is used to designate an icon of Śiva, the Śivaliṅga.

A number of doctrinal etymologies (nirvacanas) can be cited to explain the esoteric significance of this term: Kauṇḍinya on Pāśupatasūtra 1.6: līyanāl liṅganāc ca liṅgam. Mālinīvijayottara 18.3ab: yajed ādhyātmikaṃ liṅgaṃ yatra līnaṃ carācaram. Kaulajñānanirṇaya 3.10cd: tena liṅgaṃ tu vikhyātaṃ yatra līnaṃ carācaram. Mālinīślokavārttika 2.61cd: yatra viśvam idaṃ līnaṃ yadantaḥsthaṃ ca gamyate.

What these do not directly address is the phallic symbolism of the Śivaliṅga.

A very useful article by Hélène Brunner titled The Sexual Aspect of the linga Cult According to the Saiddhantika Scriptures (in: Studies in Hinduism II, Miscellanea to the Phenomenon of Tantras (BKGA 28 ), ed. G. Oberhammer, Wien 1998), addresses the wide-ranging denial of this simply observable fact. She puts forward a number of explanations why this so obvious fact should be so widely ignored or denied, noting that a uniform perception, irrespective of place and time, is of course hardly to be expected, so a more detailed investigation is called for.

A particularly clear statement by a learned author writing in Kashmir sheds light on what the medieval Kashmirian perception may have been. Since Brunner was not aware of this passage in her article I adduce it below. Significantly the statement does not occur in a Śaiva work but in a textbook on rhetorics, the Kāvyālaṅkārasūtravṛtti of Vāmana 2.1.19.

The passage concerns the use of words which in origin denote objects which ought to be “unmentionable” (asabhya) in polite discourse but are considered sufficiently ʻʻveiledʼʼ (saṃvīta/saṃvṛta) to be acceptable. The prime example of this kind of thing is the Śivaliṅga:

saṃvītasya hi lokena na doṣānveṣaṇaṃ kṣamam |
śivaliṅgasya saṃsthāne kasyāsabhyatvabhāvanā ||

The Siddhakhaṇḍa of the Manthānabhairavatantra

491 folios (the folios are numbered to 469), 48 × 317 mm, palmleaf, averages 5 lines per folio. (Seen with an art dealer in London, present location unkown. The first folios are here, more shortly).

This early Nepalese palmleaf manuscript is a major witness for the text of the Manthānabhairavatantra, an important scripture of the Kaula Tantric cult of the Western Tradition (paścimāmnāya). It is divided into three or four sections, three of which call themselves Khaṇḍas and presumably contain the oldest strata of the text. They are: Siddhakhaṇḍa is the third and shortest of the three (original?) khaṇḍas of the Manthānabhairavatantra (the others are the Yogakhaṇḍa, Kumārīkhaṇḍa, and there is also a fourth section called the Navanityāyāgādhikāra). The first colophon on fol. 4r gives the full long title of the work:

ity ādyāvatāre mahāmanthānabhairavayajñe anvaye saptakoṭipramāṇe merumārgavinirgate lakṣapādādhike ādyapīṭhāvatārite vidyāpīṭhamārge vimalabhedo[‘]ntaraṣaṭkanirṇṇaye kādibhede ājñāpārameśvare svāminīmate śrīcaturviṃśatisahasrasaṃhitāyāṃ avvā(?)kramabhāṣite ādyoghāvatāraṃ daṃḍakaṃ nāmānandaḥ ||.

A fragment of Amarāvatī?

A few years back I was lucky enough to receive these photographs from an art dealer, the piece was for sale. The circular floral motif immediately reminded me of Amarāvatī. Since I have not seen any publication mentioning this object since, I have posted these (rather poor) photographs.

The images are quite illegible, it would be comparatively easy to read the inscription from the original. The inscription seems to read:

<vi>śuddhabuddhiḥ Vaṃjarakācāryyaṃ Kosikabaṃdhuśrutekabhaṃgaduddhāraḥ mahāvihāranavakī**pratiṣṭh<āna> ... ā… py av[i?]yuktaḥ dharmmasyaḥ

This provisional reading does not seem to be quite right. It is difficult to be sure of the anusvāras, and I will put some more thought into this over the weekend.

Yoginī sketchbook

Part of a Nepalese folding sketchbook depicting the sixty-four Yoginīs (numbered from 1–64), and a few images of Mahiṣāsuramardinī.

(Seen with Sam Fogg Rare Books and Manuscripts, London, present location unkown. View all of the scanned images here).

The images appear to be no more than schemas intended to record significant details such as the number and disposition of the arms and heads, the arrangement of the āyudhas, stance, etc. As such it was presumably used by a Karmācārya ritualist.

चान्द्रव्याकरणम् ॥ (Cāndravyākaraṇa)

These few palm leaves must presumably be among the earliest witnesses to Candragomin’s system of Sanskrit grammar (fl. after 470 CE).

The colophon on folio 14verso (image 4b) reads:

samvat ñu-la-dvi {deleted} dvir āṣāḍhaśuklatrayodaśyāṃ likhate [’]yaṃ rājādhirājaparameśvaraparamabhaṭ[ṭ]ārakaḥ śrīmad-Arimalladevasya vijayarāj[y]e deyadharmo 'yam (= a religious gift) śrīmāṇīśukle śrīvitikhāccheṃ vihārak{ṣ}uṭumbaja-Gomendravarddhanena ya<d>dattapuṇyam bhavati

So the year is 332 + 880 = 1212 CE, on the 13th day of the waxing fortnight of the month āṣāḍha, in the reign of King Arimalla. There are two problems with reading this date. Firstly the initial cipher looks more like ā which yields a date 100 years earlier, falling before the documented reign of Arimalla (reg. 1200–16CE). The second is the duplication of the dvi. I am taking the small slanted mark following the first dvi to be a deletion mark.

For some recent work on the Cāndravyākaraṇa see: Oberlies, Thomas Studie zum Candravyakaraṇa. Stuttgart : Franz Steiner Verlag, 1989. Alt- und Neu-Indische Studien der Universität Hamburg, 38. Eine kritische Bearbeitung von Candra IV.4.52-148 und V.2.

Oberlies, Thomas. « Verschiedene neu-entdeckte Texte des Candravyakaraṇa und ihre Verfasser (Studien zum Candravyakaraṇa II) ». Studien zur Indologie und Iranistik. 1992, 16/17, p. 161-184.

Oberlies, Thomas. « Das zeitliche und ideengeschichte Verhältnis der Candra-Vṛtti zu andern V(ai)yakaraṇas (Studien zum Candravyakaraṇa III) ». Studien zur Indologie und Iranistik. 1996, 20, p. 265-317.


(Seen with Sam Fogg Rare Books and Manuscripts, London on the 9th of January 2002, present location unkown. View all of the scanned images here.)


Update 28/02/2006: Thomas Oberlies informs me that the Cāndravyākaraṇa is at last attracting quite a bit of attention: He himself is just finalising an article for the Festschrift for Gustav Roth, Michael Hahn is working with a student on a commentary written in a curious “Pfeilschrift”, Dimitrov is editing the Upasargavṛtti Oberlies discovered, and Pieter Verhagen and Thomas Oberlies plan to edit the Sambandhasiddhisūtra. This should have quite an impact on our current appreciation of Candragomin’s work.

पुष्पचिन्तामणिः (Puṣpacintāmaṇi)

81 folios, 75 × 275 mm, Nepalese yellow paper, 5 lines per folio, titlepage in ornate Rañjā characters the remainder in Nevār-lipi, in Sanskrit with a Nevārī gloss, undated. (Seen with Sam Fogg Rare Books and Manuscripts, London, present location unkown. View all of the scanned images here.

The Puṣpacintāmaṇi (‘the wishgranting-gem of flower[-offering]s’) is a compendium in four chapters called “illuminations” (prakāsa-) dealing exclusively with the ritual employment of flowers. This covers: the correct methods of using flowers in offerings (dāna-, arcana-), which types of flowers to offer to which deities, the correct time (seasonal, astrological), proscribed, malefic flowers (niṣiddhāni), the rewards to be expected (phala-), and special desiderative rites (kāmya-, e.g. long life, birth of a son, royal favour etc.).

The first chapter (sāmānyaprakāśa-), (ff. 1--31v) deals with the role of flowers in exoteric religion. The scriptures from which material is quoted are predominantly the Śivarahasya, the Śivadharmasaṃgraha, and the Śivapurāṇa; all works prescribing the observances of lay Śaiva devotees.

The second chapter (ff.31--50v) gives details of the flowers leading to the world of Viṣṇu, the world of the Sun-god (fol.43r), and the Planetary deities (Grahas). It quotes from the Viṣṇupurāṇa, the Narasiṃhapurāṇa, the Gautamīya, the Vāmanapurāṇa, the Bhaviṣyapurāṇa for Sūrya and Graha worship, and the (to me unknown Puṣpamālā). These are again exoteric works teaching religious observances for lay Vaiṣṇava devotees.

The short, third chapter (ff. 50v--59r), is dedicated to Goddesses (Durgā, Mahālakṣmī etc.). It cites the Devīpurāṇa, the Mahākālasaṃhitā, the Bhaviṣyapurāṇa, the Kālikāpurāṇa, and the Matsyasūkta (for Mahālakṣmī fol. 58v).

Finally, the fourth chapter (ff. 59r--81; it begins: atha bhagavatyā siṃhāsanavidyāyāḥ mantroktapuṣpavidhānaṃ likhyate) deals with esoteric deities. Ff. 60v- explain the role of flowers in the Western Transmission (paścimāmnāya) of Kaulism. One of the major scriptures of the school is quoted, the Manthānabhairavatantra. Ff. 63v- then deals with the Northern Transmisson (uttarāmnāya), quoting the syncretic Mahākālasaṃhitā. The remainder deals with obligatory and special observances (quoting the Hāhārāvatantra, the cult of the Goddess Dakṣiṇakālī (quoting the Kālītantra and the Śaktiyāmala on fol. 72r), the Goddess Nīlasarasvatī (quoting the Nīlatantra), with citations from the Triśaktiratna, the Vāmakeśvaratantra, and the Jñānārṇava.

The sources quoted by the anonymous author betray this as a compendium made in Nepal itself, possibly even in Bhaktapur?

Begins:

oṃ namaḥ śrīgaṇeśāya

kāmadaṃ kāmadaṃ natvā nītvā matimatā matam
puṣpacintāmaṇiṃ kurve vāñcchitārthaniketanam
tatrādau sāmānyataḥ puṣpamāhatmyaṃ likhyate/

tad uktaṃ śivarahasye//

puṣpair d[e]vāḥ prasīdanti puṣpair devāś ca saṃsthitāḥ
kiñcāpi bahunoktena puṣpasyotimatandrikāṃ
paraṃ jyoti puṣpagataṃ puṣpaṃ naiva prasīdati
trivargasādhanaṃ puṣpaṃ puṣṭiśrīsvargamokṣadaṃ
puṣpamūle vased brahmā puṣpamadhye ca keśavaḥ
puṣpāgre ca mahādevaḥ sarve devāḥ (em. sardhādavāḥ MS) sthitā daśe

Update: Jan. 17th, Just found this: KRAUSE, A, 2005, Untersuchungen zur Verwendung von Blüten bei der pūjā: das dritte Kapitel des Puṣpacintāmaṇi. Universität Leipzig. Fakultät für Geschichte, Kunst und Orientwissenschaften. Institut für Indologie. Leipzig 2005. (unpublished MA thesis) [Uses the following MS of the NGMPP: A 335/4, A 452/36, A 452/37, A 452/39, A 516/5, A 516/6, A 516/7, A 516/8, A 944/11, A 1270/3, E 402/10, E 683/21, E 1005/6, E 1795/9, E 2024/5, E 2057/12, E 2098/28, E 2265/5, E 3136/34, G 92/14, G 227/9, T 8/7]

का गतिः

अकिञ्चिज्ज्ञेन सोमेन दाडिमानि दिदङ्क्षुणा ।
प्रातिभं नेत्रमस्तावि सारासारविविक्तये ॥


“Soma[deva], who knows nothing about anything whatsoever, wishing to bite into pomegranate fruits, has invoked the eye of intuition, to separate fruit from pith (/to discern what is true and what is false).”

हंससारः (Haṃsasāra[samuccaya])

Haṃsasāra(samuccaya)
BHU C 4244, (C 4242–4257) fol. 68v–73r
typed by Somadeva Vasudeva 6/Jan/2006
from a handwritten transcript (\T) prepared by AGJS Sanderson

{x} = delete “x”
[x] = the reading “x” is uncertain
<x> = “x” is supplied by ed.

%Benediction
oṃ namaḥ śivāya saśivāya śivadāya namo namaḥ /
oṃ namaḥ paramātmane / oṃ namo vighnahartre /

%Scribal comment
atha haṃsasāraṃ likhyate //

%devy uvāca
Haṃsasāra1ab: śrutaṃ deva mayā pūrva{ṃ}m & amalaṃ haṃsayāmalam
Haṃsasāra1cd: punar hi śrotum icchāmi & sārāt sārataraṃ param
Haṃsasāra2ab: yat purā kathitaṃ deva & sūcitaṃ na prakāśitam
Haṃsasāra2cd: vada me vastusadbhāvaṃ & prasādaṃ kuru śūlabhṛt

%[note b: “Written in red ink and therefore illegible in my copy?”]
%probably: bhairava uvāca
Haṃsasāra3ab: sādhu sādhu mahāprājñe & sarvasattvārthabodhini
Haṃsasāra3cd: tad arthaṃ saṃpravakṣyāmi & tava snehān maheśvari
Haṃsasāra4ab: durlabhaṃ sarvadevānāṃ & yoginīnāṃ tathaiva ca
Haṃsasāra4cd: yo ’sau śānto ’vyayo devaḥ\var{’vyayo\lem \emV; hyayo \T} & śaktyādhāro hy avigrahaḥ
Haṃsasāra5ab: jīvabhūtaḥ sadā tiṣṭhed & vāmadakṣiṇamadhyagaḥ
Haṃsasāra5cd: sa caiṣa paramo haṃsaḥ & sa vai devaḥ sanātanaḥ
Haṃsasāra6ab: sa brahmā sa ca vai rudra & īśvaro viṣṇur eva ca
Haṃsasāra6cd: sadāśivaf paraṃ dhāma & tārakaṃ brahma eva ca
Haṃsasāra7ab: vārāṇasyāṃ tu deveśi & svakaṃ mārgaṃ prakāśitam
Haṃsasāra7cd: ajñā[n]aṃ caiva tat kṣetraṃ & jñāninām apratiṣṭhitam\var{apratiṣṭhitam\lem \emS; aprataḥsthitam \T} %em: ajñātaṃ?
Haṃsasāra8ab: lakṣaṇaṃ tasya vakṣyāmi & yena jñāsyanti sādhakāḥ
Haṃsasāra8cd: gurvavasthāgamaḥ so ’pi\var{so ’pi\lem \emS; so ’hi \T} & dṛśyate na tu lakṣyate
Haṃsasāra9ab: sa paraḥ sarvato hy ātmā & caṇḍālatve vyavasthitaḥ %Cf. Buddhist caṇḍālī = kuṇḍalinī?
Haṃsasāra9cd: sā bāhyābhyantarastho ’pi & spandate sarvadehinām
Haṃsasāra10ab: nityoditaḥ svaniṣṭhaś ca\var{svaniṣṭhaś\lem \emS; ca niṣṭhaś \T} & anādinidhaneśvaraḥ\var{anādinidhaneśvaraḥ\lem \emS; anādinnidhaneśvaraḥ \T}
Haṃsasāra10cd: avyakto vyaktarūpaś ca & agrāhyaś ca calācalaḥ
Haṃsasāra11ab: bhāvagrāhyas sa cinmātraś & caitanyāsusthitaḥ [sthitaḥ]
Haṃsasāra11cd: tejorūpī hi bhagavān & hṛdvyomny eva sthitaḥ paraḥ\var{hṛdvyomny eva\lem \emS; hṛdvyoneva \T}
Haṃsasāra12ab: bāhyavyomni sthito dhūmro & dhūmrāgre prakṛtir vapuḥ
Haṃsasāra12cd: śuddhasphaṭikasaṃkāśaṃ & bhinnaṃ vyomni tu vyomavat
Haṃsasāra13ab: [mukterṇatā] tadākāraṃ & citrāvalitatādṛśam
Haṃsasāra13cd: bhramareṇa pratīkāśaṃ & hakāram aśirohatam
Haṃsasāra14ab: kulanāthaṃ paraṃ śāntaṃ & kulasantati dṛśyate %for °santatau metri causa?
Haṃsasāra14cd: [siddhetinūnaṃ] tat tasmiñ & śivapuṣpāṇi paśyati
Haṃsasāra15ab: eko <’>nekavibhedena & koṭibhedena dṛśyate
Haṃsasāra15cd: nānākāravibhāgena & dṛśyate parameśvaraḥ
Haṃsasāra16ab: harito piṅgalo dīpto & niśi veśmani dṛśyate
Haṃsasāra16cd: sadvyomajyotirūpo <’>sau & nadate sa muhur muhuḥ
Haṃsasāra17ab: sabāhyābhyantaraṃ lakṣyaṃ & yo dadāti dine dine
Haṃsasāra17cd: aghaṃ śamayate devi & na kvacid yonisaṃbhavaḥ
Haṃsasāra18ab: janmāntarasahasreṇa & śivabhaktiparāyaṇaḥ
Haṃsasāra18cd: tasya cāpaścimaṃ janma & haṃso dṛśyo varānane
Haṃsasāra19ab: bhidyate hṛdayagranthiś & chidyate sarvasaṃśayāḥ\var{°saṃśayāḥ\lem \emS; °saṃśayaḥ \T}
Haṃsasāra19cd: kṣīyante cāsya karmāṇi & tasmin dṛṣṭe parāpare
Haṃsasāra20ab: haṃsajñānapradātā vai & durlabho devi daiśikaḥ
Haṃsasāra20cd: pṛthivyāṃ nāsti tad dravyaṃ & yad dattvā [cāriṇī]bhavet\testim{20cd = Timirodghāṭana 6.15cd: pṛthivyāṃ nāsti taṃ dravyaṃ yad dattvā niraṇībhavet}

%kālajñānam
Haṃsasāra21ab: athātaḥ saṃpravakṣyāmi & kālajñānaṃ gaṇāmbike
Haṃsasāra21cd: kālacihnaparijñānaṃ & nādhogatiṣu yoginām
Haṃsasāra22ab: bhujaṅgakuṭilākāram & agrataḥ sarvatantuṣu
Haṃsasāra22cd: taṃ dṛṣṭvāpi ciraṃ devi & punar janma na vidyate
Haṃsasāra23ab: liṅgākāre bhaven mokṣaṃ & dhanena bandhanaṃ bhavet
Haṃsasāra23cd: rakto yadā tanur vidyāt & pīte cārthasya sambhavaḥ
Haṃsasāra24ab: vyālair viśeṣagamanaṃ & bindunādaprasādanam
Haṃsasāra24cd: subhikṣaṃ ca pracāre ca & durbhikṣaṃ cañcubandhane
Haṃsasāra25ab: madhyacchede tribhir māsair & mriyate nātra saṃśayaḥ
Haṃsasāra25cd: tridivair divase yukte & mriyate ca tato dhruvam
Haṃsasāra26ab: pūrvāhṇe pūrvasaṃsthaṃ tu & yathā dṛṣṭvā varānane
Haṃsasāra26cd: aṃjaliṃ vāripūrṇāyāṃ & bhāvayeta vicakṣaṇaḥ
Haṃsasāra27ab: māsasthe dakṣiṇaṃ gatvā & ṣaṇmāsān mṛtyum ādiśet
Haṃsasāra27cd: somasūryavibhāgena & ahorātraṃ nirīkṣayet
Haṃsasāra28ab: dvau māsau & somasūryābhyāṃ & māsaṃ somasya dakṣiṇe
Haṃsasāra28cd: pūrve dakṣi[ṇam]āvasyāṃ & praviśed ravimaṇḍale
Haṃsasāra29ab: somāvasyāṃ daśāhe tu & pañcāhaṃ sūryagottare
Haṃsasāra29cd: ekaḥ kālasya paryāyaṃ & kathitaṃ tava sundari

%[devy uvāca]
Haṃsasāra30ab: kālasya vañcanaṃ deva & kathaṃ jānāti tattvataḥ
Haṃsasāra30cd: etad visaṃśayaṃ brūhi\var{etad visaṃśayaṃ\lem \emS; etaddhisaṃśayaṃ \T} & atra kautūhalaṃ mama

%[bhairava uvāca]
%kālavañcanam
Haṃsasāra31ab: śṛṇu devi paraṃ guhyaṃ & rahasyaṃ bhuvi durlabham
Haṃsasāra31cd: yan na kasya cid ākhyātaṃ & tat te vakṣyāmi suvrate
Haṃsasāra32ab: candramaṇḍalamadhye tu & ṭhakāraṃ cintayet priye
Haṃsasāra32cd: ṭhamadhyame gato haṃsaś & cintanīyaḥ prayatnataḥ
Haṃsasāra33ab: brahmarandhrāt sravantī ca & paramāmṛtarūpiṇī
Haṃsasāra33cd: avyayā sarvagā sūkṣmā & parā cāsya parā kalā
Haṃsasāra34ab: haṃsodaragatā sā tu & sravantī cintayet priye
Haṃsasāra34cd: kālo na kalayec cātra & na jarā vyādhir eva ca
Haṃsasāra35ab: kālasya vañcanaṃ devi & goptavyaṃ vīravandite
Haṃsasāra35cd: guḍe sāṃnidhyam icchanti & mātaraḥ sādhakeśvari
Haṃsasāra36ab: tasmāt sarvaprayatnena & na deyaṃ yasya kasyacit
Haṃsasāra36cd: dātavyaṃ bhaktiyuktānāṃ & gurubhaktiratātmanām
Haṃsasāra37ab: guruḥ śivagato jñeyaḥ & śivo gurumukhodgataḥ
Haṃsasāra37cd: yo guruḥ sa śivaḥ sākṣāt & pūjanīyaḥ prayatnataḥ
Haṃsasāra38ab: śucir dakṣo vinītaś ca & śaktiś cāpy asya tadvidhā\var{tadvidhā\lem \emV; tat[plu]tā \T}\testim{= \MVUT 1.18b.}
Haṃsasāra38cd: tasya jñānaṃ ca mokṣaṃ ca & siddhyate paramārthataḥ
Haṃsasāra39ab: tasmin sthāne yadā līnaṃ & cittaṃ vigatavṛttikam
Haṃsasāra39cd: valīpalitanirmuktaḥ & ṣaṇmāsena bhaviṣyati
Haṃsasāra40ab: na kālaṃ kalayec cātra & na jarā vyādhir eva ca\var{na jarā\lem \emS; nacasā \T}
Haṃsasāra40cd: haṃsasāraṃ paraṃ brahma & paraṃ vyoma paraḥ śivaḥ
Haṃsasāra41ab: tvacchreyorthaṃ idaṃ khyātaṃ & haṃsasārasamuccayam
Haṃsasāra41cd: anāstikānāṃ nādeyaṃ & śaṭhānāṃ krūracetasām
Haṃsasāra42ab: dāmbhikānām abhaktānāṃ & tantrācāraratātmanām
Haṃsasāra42cd: yatas te paśavaḥ kīṭā & mahāmārgabahiṣkṛtāḥ \testim{kīṭā\lem \cf Timirodghāṭana 3.9ab: [vaineyik<ās> ta]thā kīṭā<ḥ> paśutvaṃ parikīrtitā<ḥ>}
Haṃsasāra43ab: śaṅkāvikalpanirdagdhā & mahāmohāndhyapīḍitāḥ
Haṃsasāra43cd: anāśvastā asantuṣṭāḥ & paśuśāstreṣu bhāvitāḥ
Haṃsasāra44ab: na te labhante paramaṃ & mahorminikarākulam
Haṃsasāra44cd: oghasarvasvam atulaṃ & guruvaktre samāgatam
Haṃsasāra45ab: tasmāt sarvaprayatnena & dātavyaṃ vīravandite
Haṃsasāra45cd: gurubhaktāya śāntāya & nityābhāsaratāya ca
Haṃsasāra46ab: vīrācāraniṣaṇṇāya & dravyādvaitaparāya ca
Haṃsasāra46cd: samayāsevine nityaṃ & kulakaulodite śiva\var{kulakaulodite\lem \emS; kulakālodite \T}
Haṃsasāra47ab: adāmbhikāya guptāya & guptācāraratāya ca
Haṃsasāra47cd: yataḥ svaraśmirūpasthāḥ & pīṭheśyaḥ pīṭhavigrahāḥ\var{pīṭheśyaḥ\lem \emS; pīṭhebhyaḥ \T}\var{°vigrahāḥ\lem \emS; °vigrahaḥ \T}
Haṃsasāra48ab: nityaṃ bhrāntivihīnānāṃ & parokṣākāritāṃ śritāḥ
Haṃsasāra48cd: rakṣanti tāḥ kṛpāviṣṭāḥ & samayācārapālakāḥ
Haṃsasāra49ab: sarvabhāvaif prayatnena & prāṇamadhye ca mātaraḥ
Haṃsasāra49cd: vikāsayanti paramaṃ & tejo yad vāntasaṃhṛtam\var{°saṃhṛtam\lem \emS; °saṃbhṛtam \T}
Haṃsasāra50ab: tenoditenodayanti & melāpādisamṛddhayaḥ
Haṃsasāra50cd: pratyakṣarūpā vīrāṇāṃ\var{°rūpā\lem \emS; °rūpo \T} & sabāhyābhyantaraṃ sthitāḥ
Haṃsasāra51ab: [saṃ]vidyā hṛdayādīnāṃ & yogināṃ kaulaśāsane
Haṃsasāra51cd: rahasyaṃ jñeyagamanaṃ & bhūmir atra [m]agāhyagā
Haṃsasāra52ab: jīvanmuktirahasyaṃ ca & vīreśānāṃ mukhāgamam
Haṃsasāra52cd: kathitaṃ sārasarvasvaṃ & *umayāsaharaṃ* param
Haṃsasāra53ab: upeyagahvaraṃ prāyaḥ & śataśo ’tha sahasraśaḥ
Haṃsasāra53cd: tasmāt sarvaprayatnena & na deyaṃ yasya kasyacit
Haṃsasāra54ab: ekaśiṣyam idaṃ jñānam & aprakhyāpyaṃ mahātmabhiḥ \var{aprakhyāpyaṃ\lem \emS; aprakhyāpya \T}
Haṃsasāra54cd: sarvaśāstrabahirbhūtaṃ & hṛdayaṃ yoginīkule //54//

64 Tīrthas

A Nepalese Tyasaphu (a folding book or leporello), an illustrated guide-book to the tīrtha s, or sacred bathing places, the 64 Siddhaliṅgas. (Seen with Sam Fogg Rare Books and Manuscripts, London, present location unkown. The remaining scans are here.

Yellow paper Thyasaphu, 21 × 9.5 cm, 4–8 lines per folio, Pracīnanevārī script, composed in a mix of Nevārī and Sanskrit, illustrated, wooden cover boards.

The work is probably intended for the Māheśvara laity (non-initiates) of the Śaiva religion. The illustrations show schematically what the individual sacred bathing places look like. Most are of course located at the confluence of sacred rivers, but some are also ponds etc. At each of these spots Śiva is manifest as a Liṅga. Each of these Liṅga s has its own specific name, mantra, set of rituals and observances, auspicious time etc. The accompanying text supplies some of this information. The final panel after the list of the sacred fords shows Śiva with his consort Umā (Umāmaheśvara) being worshipped by the patron (dānapati) who sponsored the production of the manuscript in consort with his wife. It is noteworthy that no. 32, Yogeśvara[liṅga] appears to depict a Buddhist caitya.

The final colophon reads:

1 śrīśrīśrī paśupatipūjādinaṃ // kārttikī pūrṇimā // ... itiśrīcatuḥṣaṣthisiddhaliṅgatīrthāni (em: °tīrthānāṃ) kramaḥ samāptaḥ //... saṃvat 856 (=1736 CE) māghaśuklapūrṇimā ... saṃ 855 phālguṇa śuklacaturdaśī.

There follow two other texts dealing with details ofvratas.

Here follows a list of the names of the 64 sacred Liṅgas, the name of the ford(tīrtha) where they are located, and the recommended day for bathing there (snānadina).

1. Kuśeśvara, Durgātīrtha, māghakṛṣṇacaturdaśī pauṣapūrṇimā

2. Bhīmeśvara, Devatīrtha, māghakṛṣṇapratipadā māghakṛṣṇacaturdaśī

3. Kāphīśvara, Suvarṇṇatīrtha, māghakṛṣṇadvitīyā

4. Kaśyapeśvara, Kaśyapahradatīrtha, māghakṛṣṇadvitīyā caitrakṛṣṇāṣṭamī āṣāḍhapūrṇimā pūrvāṣāḍhānakṣatra

5. Gopadeśvara, Kāntitīrtha, māghakṛṣṇacaturdaśī āśivanapūrṇimā phālguṇakṛṣṇacaturdaśī

6. Caṇḍeśvara, Ugratīrtha, māghakṛṣṇacaturdaśī

7. Dhaneśvara, Spṛhādatīrtha, caitraśuklanavamī vaiśākhakṛṣṇacaturdaśī

8. Vikaṭeśvara, Puṣpatīrtha, māghakṛṣṇatṛtīyā

9. Indreśvara, Śacītīrtha, jyeṣṭhaśuklapūrṇimā

10. Bhāleśvara, Gandharvatīrtha, phālguṇaśuklasaptamī

11. Gupteśvara, Siddhatīrtha, māghakṛṣṇa amā amāvāsī

12. Tileśvara, Manaḥśrītīrtha, makarasaṃkrānti

13. Campakeśvara, Sarasvatītīrtha, dvādaśamāsayā pūrṇimā

14. Rāmeśvara, Prabhāvatītīrtha, caitrapūrṇimā

15. Kāleśvara, Kālamocanatīrtha, phālguṇaśuklacaturdaśī

16. Naṭārambheśvara, Brahmatīrtha, jyeṣṭhakṛṣṇāṣṭamī

17. Uddālakeśvara, Rudrakuṇḍatīrtha, śveśākhasaṃkrānti

18. Gopāleśvara, Yajñahgaṅgātīrtha, bhādrakṛṣṇacaturdaśī / jyeṣṭhaśukladaśamī ŚrīŚikharanārāyapūjādina caitraśukladvādaśī pūrṇimā saṃkrānti

19. Campakeśvara, Brahmodayatīrtha, vaiśākhakṛṣṇacaturdaśī / caitrakṛṣṇatṛtīyā

20. Unmatteśvara, Svarṇatīrtha, kārttikaśuklanavamī /phālguṇaśuklacaturthī

21. Nandikeśvara, Nandītīrtha, caitrakṛṣṇāṣṭamī / vaiśākhapūrṇimā

22. Gokhureśvara, Gotīrtha, māghaśuklāṣṭamī

23. Paṇḍukeśvara, Bhadratīrtha, māghaśuklanavamī

24. Kūṭeśvara, Gālavatīrtha, māghaśuklapañcamī daśamī māghakṛṣṇa aṣṭamī

25. Asiteśvara, Asitatīrtha, māghaśuklatṛtīyā navamī dvādaśī

26. Bhairaveśvara, Asitatīrtha, māghaśuklacaturdaśī caitrapūrṇimā

27. Brahmeśvara, Brahmagaṅgātīrtha, māghapūrṇimā phālguṇakṛṣṇa aṣṭamī

28. Kārttikeyeśvara, Skandatīrtha, caitraśuklatṛtīyā

29. Śatarudreśvara, Nṛsiṃhatīrtha, phālguṇakṛṣṇatṛtīyā jyeṣṭḥaśukladaśāmī pūrṇimā jyeṣṭhanakṣatre saṃkrānti ādityavāra

30. Kākeśvara, AAkāśagaṅgātīrtha, phālguṇakṛṣṇapaṃcamī bhādrapadaśukla aṣṭamī śrāvaṇakṛṣṇa aṣṭamī

31. Maṇicūḍeśvara, Maṇihradatīrtha, phālguṇakṛṣṇasaptamī saṃkrānti ādityavāra caitrapūrṇimā

32. Yogeśvara, Yogagaṅgātīrtha, phālguṇaśukla aṣṭamī āśvinakṛṣṇanavamī

33. Nārāyaṇeśvara, Kṛṣṇatīrtha, phālguṇakṛṣṇadaśamī

34. Jyotirliṅgeśvara, Yogatīrtha, phālguṇaśuklatṛtīyā vaiśākhapūrṇimā

35. Ratnacūḍeśvara, Ratnahradatīrtha, phālguṇakṛṣṇacaturdaśī āṣāḍhapūrṇimā caitrayā saṃkrānti

36. Vāgīśvara, Vīratīrtha, śrāvaṇī pūrṇimā

37. Kīleśvara, Śaṅkhahradatīrtha, phālguṇaśuklatṛtīyā āṣāḍhapūrṇimā
ŚrīCaṃgunārāyaṇapūjā…, ŚrīYaṃtajñadevīpūjā…

38. Vālmīkeśvara, Vīrarudratīrtha, phālguṇaśuklatṛtīyā pauṣapūrṇimā

39. Maṅgaleśvara, Rudratīrtha, phālgunaśuklapañcamī caitrakṛṣṇacaturdaśī

40. Vimaleśvara, Vimalodakatīrtha, phālguṇaśuklasaptamī mārgaśīrśakṛṣṇacaturdaśī

41. Ananteśvara, ṛṣitīrtha, caitrakṛṣṇanavamī

42. Viśvarūpeśvara, Vṛddhagaṅgātīrtha, phālguṇaśuklanavamī caitrāmavāsī

43. Somaliṅgeśvara, Ceṭakatīrtha, phālguṇaśukla ekādaśī kārttikaśukla aṣṭamī somavāra

44. Gobharāṭeśvara, Gośṛṅgatīrtha, phālguṇaśukladvādaśī pauṣapūrṇimā
Godāvarīśa, śrāvaṇī pūrṇimā

45. Bhṛṅgīśvara, Siddharasatīrtha, phālguṇakṛṣṇacaturdaśī vaiśākhapūrṇimā

46. Triliṅgeśvara, Munikuṇḍatīrtha, phālguṇapūrṇimā

47. Kupiteśvara, Udakuṇḍatīrtha, caitrakṛṣṇatṛtīyā māghakṛṣṇacaturdaśī

48. Sarveśvara, Gaurīkuṇḍatīrtha, caitrakṛṣṇacaturthī caitrakṛṣṇacaturdaśī

49. Golokeśvara, Rudratīrtha, caitrakṛṣṇaṣaṣṭhī māghaśuklāṣṭamy kārttikakṛṣṇāṣṭamī // Nalikvāṭhatīrtha… Mātātīrtha…

50. Candanabharāṭeśvara, Bhasmagaṅgātīrtha, caitrakṛṣṇāṣṭamī

51. Yajñeśvara, Yakṣatīrtha, māghakṛṣṇacaturdaśī

52. Caṇḍikeśvara, Piṇḍārakatīrtha, caitrakṛṣṇacaturdaśī

53. Dharmeśvara, Dharmatīrtha, jyeṣṭhakṛṣṇāmavāsī

54. Gokarṇeśvara, Pitāmahatīrtha, caitrakṛṣṇāmāsī bhādrakṛṣṇacaturdaśī śrāvaṇamāsī piṇḍadānam
Hanutīrtha…

55. Koṭīśvara, Rudradhārātīrtha, caitraśuklacaturdaśī

56. Bāṇeśvara, Bāṇagaṅgātīrtha, caitraśuklacaturdaśī

57. Jñāneśvara, Mayūratīrtha, caitraśuklaṣaṣṭhī jyeṣṭhaśukladaśamī

58. Parvateśvara, Jñānakūpatīrtha, caitraśukla ekādaśī śrāvaṇī pūrṇimā

59. Jaleśvara, Jaleśvarītīrtha, caitraśuklatṛtīyā

60. Guhyeśvara, Guhyeśvarītīrtha, caitraśuklacaturdaśī aśvinakṛṣṇacaturdaśī

61. Kirāteśvara, Rudrasahasratīrtha, caitrapūrṇimā vaiśākhaśuklāṣṭamī kārttikakṛṣṇacaturdaśī // Mṛgasthalīyātrā…

62. Bhasmeśvara, Bhasmakuṇḍatīrtha, vaiśākhakṛṣṇanavamī
AAkāśabhairavatīrtha…

63. Buvaneśvara, Jñānakuṇḍatīrtha, vaiśākhakṛṣṇaikādaśī māghakṛṣṇāṣṭamī pauṣākṛṣṇacaturdaśī

64. Rudrāgāreśvara, Rudrasnānatīrtha, vaiśākhakṛṣṇatrayodaśī āṣāḍhapūrṇimā

Devīmāhātmya MS illuminations

www.himalayanart.org item no. 89027 (entitled simply: Manuscript Pages - Illuminated Pages) shows two folios extracted from a Devīmāhātmya MS with vignettes showing 14 prominent episodes (seven on each). The episodes illustrated are labelled in order:



Folio A 1) madhukaiṭabhavadhaḥ, 2) mahiṣāsurasainyavadhaḥ, 3) mahiṣāsuravadhaḥ, 4) śakrādistutiḥ, 5) dūtavākya<ṃ>, 6) dhūmralocanavadhaḥ, 7) caṇḍamuṇḍavadhaḥ.


Folio B 8) raktabījavadhaḥ, 9) niśumbhavadhaḥ, 10) śumbhavadhaḥ, 11) nārāyaṇīstutiḥ, 12) phalaśrutiḥ, 13) surathavarapradāna<ṃ>, 14) bhagavatī devī.

Concerning lolībhāva

The term लोलीभावः (lolībhāva, lolībhūta) denotes a state of indistinctness or instability that various entities assume when they merge together (syn. laya, saṃghaṭṭa, yāmala, sāmarasya). See Tantrasadbhāva 1.20cd–21ab: punar eva tu te sarva ekabhāvagatā prabho / lolībhūtā yathā santi tathā tvaṃ kathayasva mām, and 1.473ab: lolībhūtam idaṃ sarvaṃ śaktisthāne layaṃ gataḥ; Tantrāloka 3.108cd: lolībhūtam ataḥ śaktitritayaṃ tat triśūlakam; Parātrīśikāvivaraṇa p.50 ll.17-18: viśvatra vācye viśvātmani vācakam api yadi viśvātmaiva tad evaṃ paraṃparācchādanalolībhāvātmā nirvahed adhyāsaḥ, na tv anyathā / na hi tricaturaṅgulanyūnatāmātre ‘pi paṭaḥ paṭāntarācchādakaḥ syāt. Kaulajñānanirṇaya 3.20d; Kubjikāmata 1.79; Jayaratha ad Tantrāloka 1.1: tasya yāmalaṃ = lolībhāvas… Tantrālokaviveka 3.232: ya āveśaḥ parasparasaṅghaṭṭātmā lolībhāvaḥ, ibid 3.237: yaḥ parasparaṃ lolībhāvātmā sandarbhaḥ, Īśvarapratyabhijñāvivṛtivimarśinī 2 p. 233, p. 278; 3 p. 27, p.50, Kularatnoddyota 12. 16, Timirodghāṭana fol. 48 recto, Devīpañcaśatikā 2.55: lolībhūta parāśaktī ravisomakalodayaṃ prakāśānandayor antar (antar MS G, antā Dyczk.) ekākāratayā sthitā, Matasāra fol. 6r: tataḥ sa maithunaṃ bheje drāvaye <’>mṛtam uttamam / akampitena manasā lolībhāvavivarjitaḥ.

Svacchandatantroddyota 4.296d explains it as identical with the state of sāmarasya: samo raso yasmin sa samaraso lolībhāvaḥ, ibid 4.299d: [lolībhūtam]…avikalpaṃ vimṛśya tadviśrāntyaiva samarasīkuryāt.

Pārameśvarasaṃhitā 6.4: bāhyotthā vāsanā vipra! bahujanmārjitā dṛḍhā / lolīkṛto ‘nayā hy ātmā śuddho ‘śuddhasvarūpayā.

Somānanda’s Śāktavijñāna

The Śāktavijñānam of Somānanda is among the earliest texts to teach a systematic Kuṇḍalinī practise drawn from revealed Śaiva scriptures. It is conceivably a work of the celebrated author of the Śivadṛṣṭi, but further study is needed to confirm this. Note that in verses 19–21 it cites verbatim a passage of the Timirodghāṭana, a very early Kaula scripture which can not have been popular in Kashmir much later than Abhinavagupta. The Timirodghāṭana is quoted by Abhinavagupta in the Parātriṃśikāvivaraṇa p.201 (ed. Gnoli): pīṭheśvaryo mahāghorā mohayanti muhur muhuḥ, the same half-verse is quoted also by Kṣemarāja in his ŚIvasūtravṛtti 1.4: pīṭheśvaryo mahāghorā mohayanti muhurmuhuḥ || iti śrītimirodghāṭaproktanītyanusārataḥ.

This confirms the antiquity of the text, confirms its Kaula nature and offers further evidence for the Kaula origin of Kuṇḍalinī in the opinion of an early named Tantric author. Somānanda does not use the name Kuṇḍalinī, but look at 9d: bhujaṅgakuṭilākṛtiḥ, “With the coiled shape of a serpent…”

(Śāktavijñānam of Somānanda, ed. Jagaddhar Zadoo, Śrīnagara 1947, pp. 47--49)

Thirteen stages of ascent; śākta = kaula
१ab: [१] स्थानं [२] प्रवेशो [३] रूपं च & [४] लक्षं [५] लक्षणमेव च %sthāna = piṇḍa
१cd: [६] उत्थापनं [७] बोधनं च & [८] चक्रविश्राममेव च
२ab: [९] भूमिकागमनं चैव & [१०] अन्तावस्था तथैव च
२cd: [११] विश्रामः [१२] परिणामश्च & [१३] तथागमनमेव च
३ab: इति त्रयोदशविधं & शाक्तं विज्ञानमुत्तमम् %vijñānam= “esoteric doctrine”
३cd: सर्वेषु त्रिकशास्त्रेषु & सूचितं शम्भुना स्वयम्

1. sthānam is the kanda, the “bulb”
४ab: नाभ्यध अङ्गुलाः पञ्च & मेढ्रस्योर्ध्वाङ्गुलद्वयम्
४cd: तन्मध्ये कन्दनामा च & चक्रस्थानमिति स्मृतम्

2. praveśaḥ of breath into the central channel
५ab: प्राणापाननिरोधेन & मनस्तत्रैव निःक्षिपेत्
५cd: सम्यग्वायुगतिं जित्वा & यावन्मध्यगतां नयेत्

3. rūpam = contemplation
६ab: एष प्रवेश इत्याहू & रूपं वक्ष्यामि चाधुना
६cd: शृङ्गाटकनिभं चक्रं & षडरं चापरं ध्रुवम्
७ab: दाडिमीकुसुमप्रख्यं & कन्दं वै जातिलोहितम् %like a pomegranate flower
७cd: एतद्रूपं समाख्यातं & तृतीयं चिन्तनात्मकम्

4. lakṣam = focus
८ab: तन्मध्ये निक्षिपेच्चित्तं & यावत्तत्र स्थिरीकृतम्
८cd: त्यक्तरुद्धो यदा वायुस् & तदा लक्षं विनिर्दिशेत्

5. lakṣaṇam = observing the focus with kumbhaka
९ab: कन्दचक्रस्य मध्यस्था & त्व्नाहतमयी कला
९cd: अधोर्ध्वे रेखासंयुक्ता & भुजङ्गकुटिलाकृतिः
१०ab: ऊर्ध्वाधोऽवस्थितावस्था & सूर्यचन्द्रमसावुभौ %left & right channels
१०cd: सत्यं विराजमाना सा & सहस्रार्कसमप्रभा
११ab: तामेवालोकयेच्छक्तिं & मनाक्कुम्भकवृत्तिना
११cd: एतल्लक्षणमुद्दिष्टमुत्थापनमतः परम्

6. utthāpanam = raising
cf. Matsyendrasaṃhitā 22 kuṇḍalyutthāpanaṃ,
cf. Paippalādavaśādiṣaṭkarmapaddhati
on śaktyutthāpanam
१२ab: जुषद्रेचकवृत्त्या तु & मन्त्रं चैव समुच्चरेत्
१२cd: प्रबुद्धं चिन्तयेच्छक्तिं & दण्डवत्परमेश्वरीम्
१३ab: आधारमध्याद् आयाता & सुषुम्नामार्गमाश्रिता
१३cd: उत्थापनं समाख्यातं & बोधनं परतस्तथा

7. bodhanaṃ = awakening
१४ab: कन्दस्थो वेधयेन्नाभिं & ततो हृत्स्थं पितामहम्
१४cd: कण्ठस्थमच्युतं साक्षाद् & रुद्रं तालुतले स्थितम्
१५ab: भ्रुवोर्मध्यगतं त्व्ीशं & ब्रह्मद्वारे सदाशिवम्
१५cd: बोधयित्वा व्रजेदाशु & पदं चानाश्रितं शिवम्
१६ab: एतद्बोधनमुद्दिष्टं & चक्रविश्रामणं ततः

8. cakraviśrāmaṇaṃ = piercing and resting in the cakrāṇi
१६cd: स्वाभाविकं दलं दीप्तं & द्रवं स्थिरनभोपमम्
१७ab: अमृतं शेखरं चैव & शक्तिर्ब्रह्मा तथैव च
१७cd: बिन्दुनादं तथा प्रोक्तं & चक्रद्वादशकं किल
१८ab: वेधयन्ती क्रमाच्छक्तिश् & चक्रे चक्रे प्रतिक्षणम्
१८cd: विश्रमेत्सा महादेवी & चक्रविश्राम उत्तमः

9. bhūmikāgamanaṃ = stages of progress
19–21 = Timirodghāṭana 4.8–10,
for the validity of its reading sṛṣṭisaṃkrānti
see Timirodghāṭana 6.6.
१९ab: हृदयं कम्पते पूवर्वं & तालुकद्वारमेव च
१९cd: शिरश्च भ्रमते तस्य & दृष्टिसंक्रान्तिलक्षणम्
२०ab: एकैकं भ्रमयत्यङ्गम् & अङ्गप्रत्यङ्गसन्धिषु
२०cd: घूर्णते हृदयं चास्य & सम्यग्विद्याप्रभावतः
२१ab: यानि यानि विकाराणि & अवस्था कुरुते सतः
२१cd: तेषु तेषु न भेतव्यं & क्रीडति परमेश्वरि
२२ab: अमृते सेयमुन्मत्ता & विकारान्कुरुते बहून्
२२cd: मलत्रयविकारेण & बहुजन्मसु यत्कृतम्
२३ab: धुनोति समलान्पाशात् & परशक्तिसमुत्थितान्
२३cd: भूमिकागमनं प्रोक्तं & अन्तावस्था तथोच्यते

10. antāvasthā = completion
२४ab: यत्संक्रान्तौ रोमहर्षोऽस्रुपातो & जृम्भारम्भो गद्गदा गीर्गिरोऽन्तः
२४cd: ग्रन्थिस्फोटः स्पर्शदिव्यप्रहर्षो & बिन्दुस्पन्दा नाभिकन्दात्स्फुरन्ति
२५ab: अन्तावस्था समाख्याता & विश्रामस्त्ववधुनोच्यते

11. viśrāmaḥ = repose
२५cd: नाभिचक्रविनिर्याता & यदा शाक्तिः प्रबुध्यते
२६ab: तदा त्वस्तमितं सर्वम् & अक्षग्रामं बहिः स्थितम्
२६cd: यदा सा परमा शक्तिः & सुलीना परमे पदे
२७ab: तदा न विन्दते किं चिद् & विषयी विषयान्तरम्
२७cd: शिवे विश्राम्यते शाक्तिस् & तदा विश्राम उच्यते

12. pariṇāmaḥ = transformation
२८ab: यत्र विश्रमणं शक्तेर् & मनस्तत्र लयं व्रजेत्
२८cd: तदात्मा परमात्मत्वे & ज्ञातव्यो निश्चितात्मभिः
२९ab: शिवीभूतो भवत्यात्मा & परिणामः स एव हि

13. āgamanaṃ = return
२९cd: सदा स वर्षते दिव्यम् & अमृतं जन्तुजीवनम्
३०ab: चित्तं तत्र तु सन्धार्य & पुनर् दैवी विशेत् तु सा
३०cd: तदा त्व् आगमनं प्रोक्तम् & एवं सम्यक् त्रयोदश

इति श्रीसोमानन्दपादविरचितं शाक्तविज्ञानं संपूर्णम् ॥
शिवमस्तु लेखकपाठकयोः ॥