Institut für Südasien-, Tibet- und Buddhismuskunde Universität Wien

 June, 

T Ś  C

Alexis Sanderson

Handout

Not to be quoted without the permission of the author

A. e doctrines of the single ‘caste’ of Śiva and of the artificiality of brahmanical

caste distinctions:

. Pauskarapārameśvara
. quoted in Nityādisamgraha. compiled by Rājānaka Taks. a-
kavarta (Kashmir, after c. ) (Bhandarkar Oriental Institute [BORI], Pune,
MS  of – ‘Bhrṅgeśasa
. mhitā’:
. paper: Śāradā; undated), f. v–:
manusyajātir
. ekaiva; f. r–: na jātir vihitā tatra varna
. m. vāpi sitādikam | yo-
niliṅgodbhavāh. sarve jīva ekah. samah. sthitah. | tatra sarvagato devo drśyate
. jñāna-
caksu
. .sā | ajñāna*dhvastacittānā m. (conj. : pāpacittānā m
. Cod.) kuśāstra*vivaśāt-
manām (conj. : vihitātmanām Cod.) | vākpralāpah. sthitas tesā . m. yadi jātih. pra-
yojanam ‘No caste has been enjoined with respect to them, nor colour such as
white. All are born from sexual union and the souls [of all] are equal. With the
eye of knowledge Śiva is seen pervading all of them. If [they declare that] caste
is relevant then this is the prattling of men whose understanding is destroyed
by ignorance, who are under the sway of false teachings’.
. Cintyaviśva quoted in Dīksādarśa
. of Vedajñāna II (Cidambaram, d. .. /),
A (Institut francais de Pondichery [IFP], Transcript ), p. ; B (IFP Transcript
), p. : navakhan. de. su
. sarvesu
. bhāratesu. *mayena ca (B : ca yena ca A)
| jātibhedam idam. kalpyam anyadeśesu . nāsti tat | tasmāt tat kalpanāmātram.
jātibhedam *iti kramam (?) ‘Maya [the Asura] created this division of the castes
throughout the nine divisions of the continent of Bharata. It does not exist in
other countries. erefore it is nothing but a fabrication/fiction.’
. Niśvāsakārikā (IFP Transcript ), pp. – (.–):  tattvāni yo
vijānāti tattvānām. *vyāptim uttamām (em. : vyāptir uttamam Cod.) | dharmād-
harmān na lipyeta sa sarvānugrahe ksama
. h. ||  brāhmana<
. h>
. ksatriyo
. *vaiśyah.
(corr. : veśyah. Cod.) śūdro vā tattvavid yadā | *vibhaktir (em. : vibhaktim. Cod.)
naiva vidyeta yathāgnāv agnir eva hi ||  ksīra . m. ksīre
. yathā nyasto toye toyam


 ivārpitam | vibhāgo naiva vidyeta tattvam īśvara*bhāsitam . (conj. : īśvarabhāvitam
Cod.) ||  yathā hi saritas sarvās sāgarāśrayasamsthitā . h. | *vivektum. (em. :
vivekan Cod.) tu na śakyante rasa*bhāve (conj. : bhāvam. Cod.) prthak . prthak
. ||
 tadvad varnāśramā
. devi dīk sito
. yadi vā paśu h
. | śivabhāvasamā*yuktās (conj.
: yukto Cod.) *tulyā (conj. : tulyam Cod.) eva na samśaya . h. ||  śivatantram.
samāśritya vibhaktim. yah. karisyati
. | *pacyen narah. sa (conj. : sa pacyen naro Cod.)
ghoresu
. dvātrimśan
. narakesu
. ca ||  brahmanas . tu dināh. pañca dināh. pañca ca
keśave | dinatrayam. tu rudrasya prāyaścittīyate narah. .
. Vāladhārin, Kriyāsamgrahapaddhati
. (Kaiser Library, Kathmandu, MS ; palm-
leaf; Bhujimol script; .. /), f. r–v: māyānvito yadā śisyo. viprajāti-
samudbhavah. | māyāhīnas tatah. pātram. mlecchaśūdrādisambhava
. h. || na vipre
dāpayed dīksā m
. . dāpayen mlecchajanmine | nādhikārī yato vipro māyādigu nasa
. m- .
yutah. || nisprapañcagu
. nair
. yukto mlecchaś caiva śivāgame | dīksā
. vai sarvathā
tasya yato māyāvivarjitah..
. Nityādisamgraha
. f. r–: taponibaddho yair ātmā brāhmanā . ms
. tān vidur
janāh. | paśupāśavidhānajñāh. śivajñānānusārina . h. || te hi devātidevasya pūjā-
karmani . kīrtitāh. | ity uktam. candrahāsākhye muku tādyāgame
. su
. ca || samayyā-
diviśese
. na. jātir ekaiva kīrtitā.
B. e limits of inclusion:

. Parākhya cited by Trilocanaśiva in Prāyaścittasamuccaya (Cidambaram, th

century) (IFP Transcript ), p. : yad uktam. śrīmatparākhye: kāryā dīksāpi
.
sarvesā
. m. *tacchaktividhiyoginām (tacchakti corr. : tacchaktir Cod.) | trayānām
.
api varnānā
. m. na tu śūdrāntyajātisu
. | amadyapās tu ye śūdrāh. śaivācārakriy*ā-
darāh. (corr. : ādirāh. Cod.) | śivabhaktāś *ca (corr. : cai Cod.) tesā
. m. sā dīksā
.
*kāryānyathā na hīti (em. : kāryannyathānuhīti Cod.) ‘As has been taught in the
Parākhya: ‘Initiation should be done for all who have received the action of [the
descent of] his power, for all three caste-classes but not for [ordinary] Śūdras
and the lowest-born [below them]. One may initiate Śūdras, but only those
who do not drink alcoholic liquor, who revere the disciplines and rites taught
by Śiva, and are devoted to Śiva themselves’.
. Kirana
. (National Archives, Kathmandu [NAK] MS -; Licchavi script; ..
) f. []v– (.–): caturnām . api varnānā
. m. (em. : catuvarn. nāpivar
. n. nā-
.
nām. m. Cod.) ācāryatvam ihoditam | brāhmanādicatu . skasya
. dvijo ’nugrahak rd
.
bhavet | ksatriyāditrika
. m. yac ca *ksatriyo
. *dīksito
. (corr. : dīksitod
. Cod.) guruh. |
vaiśyādidvitayam. vaiśyah. śūdrah. śūdrān tu dīksayet
. ‘In this [system] the office of
Ācārya has been taught for all four caste-classes. A brahmin may initiate persons


 of the four beginning with his, an initiated Ks. atriya Guru the three beginning
with his, and a Vaiśya the two beginning with his. A Śūdra may initiate [only]
Śūdras’.
. Parākhya quoted in Dīksādarśa
. A (IFP Transcript ), p. ; B (IFP Transcript
), p. : *amadyapāh. (em. : amadyapa A : amādyapa B) *kulīnāś (corr. :
kulīnaś A : kūlinañ B) ca *nityam. dharma*parāyanā . h. (em. : nityadharmaparāya-
na h
. . AB) | *śūdrāh. (em. : śūdra AB) ksatriyavaj
. jñeyāś śesā
. nindyā<s> tato bhrśam
.
‘ose Śūdras who do not drink alcohol, who are of good family, and are always
devoted to their religious duties should be looked upon as Ks. atriyas. All the
rest are completely to be condemned’.
. Dīksādarśa
. A, p. ; B, p. : atrādhikāri*tvanirūpanavidhir . (corr. : nirū-
panatvavidhir
. Codd.) ucyate | viprādīnā m
. . daśānām . gurutvam uktam | tathā
cintyaviśve ‘‘viprādisu
. catursv
. evam *anulome su
. (em. : anulomādi su
. Cod.) sa
. tsu
. ca
| etesā
. m. daśajātīnām ācāryatvam. vidhīyate’’ | tathā kāmike ‘‘catvāro brāhmanādyās
.
ca anulomāś ca ye matāh’’ . ‘I shall [now] explain how one determines who is
competent for this [office]. Ten, beginning with the brahmin, can be Gurus.
us in the Cintyaśiva: ‘‘It is ruled that these ten castes may be Ācāryas: the
four beginning with brahmin, and the six Anulomas’’. And in the Kāmika:
‘‘e four beginning with the brahmin and the [six] Anulomas’’’.
. Kirana
. f. []v– (.c–): yathāsthitena bhāvena *mantrāh. (em. : mantra
Cod.) kurvanty anugraham || yatas tato *’ntyajasyasyāpi (conj. : ntyajasyāsyāsya
Cod.) dīksā. *kim. tv atra (em. : kintatra Cod.) mānasī | kārukānām. tu samsparśā-
.
<n> *na tu hautrīm. (em. : nugrahautrī Cod.) prakalpayet ‘Since Mantras grant
initiation in consideration [only] of the state of [a person’s] mentality he may
give initiation even to an untouchable. But [the initition] in this case [must be
only] through the medium of the mind. It the case of workmen [it should be]
by touching them. He must not do the initiation involving fire-sacrifice [for
either]’.
. Kāmika quoted in the Dīksādarśa. A, p.  and B, p. : antyajānām. na hautrī
syāt kim. tu dīksā
. tu cāksu sī
. . ‘Untouchables may not receive initiation through
fire-sacrifice. But they can receive ocular initiation’.
. Vāyavyasamhitā
. quoted in the Dīksādarśa
. A, p.  and B, p. : asacchūdrāntya-
jātīnām. patitānām. viśesata
. . h | tathā sa mkarajātīnā
. m. nādhvaśuddhir vidhīyate |
te ’py akrtrimabhāvāś
. cec chive paramakārane . | pādodakapradānādyaih. kuryāt
*pāśaviśodhanam (A : pāduviśodhanam B) | atrānulomajātā ye *yuktā ye (em. :
yuktaye AB) *vā (A : va B) dvijātisu
. | tesām
. adhvaviśuddhyādi *kāryam atra (em.


 : kāryamātra AB) *kulocitam (A : kulojitam B) ‘e elimination of the paths
[of the universe through oblations in the sacrificial fire] is not permited for
Impure Śūdras, untouchables (antyajāti-), and, above all, for outcastes (patita-
), nor for those of the mixed castes (samkarajāti-).
. If[, however,] they have
genuine devotion to Śiva, the highest cause, he should eliminate their bonds
by such means as giving them the water from his feet. As for those who are
born of inter-caste marriages in which the father’s caste is higher or *if they are
connected with brahmins (?) he may do [for them the full ritual procedure]
that begins with the elimination of the paths as appropriate to the [caste of the]
family [in which they have been born]’. e term samkarajāti
. h,
. which I have
translated literally as ‘of the mixed castes’ refers to offspring of such unions
as that between a Māhis. ya (born of a Ks. atriya man and Vaiśya woman) and
Karana
. woman (born of a Vaiśya man and Śūdra woman; see, e.g., Mitāksarā .
on Yājñavalkyasmrti,. Ācārādhyāya .
. Pārameśvara (University Library, Cambridge, MS Add. ; Licchavi script;
.. ) f. v–: *amadyapās (em. : amedhyapās Cod.) tu ye śūdrā<h>
. śau[cā]-
cārasamanvitāh. | rudrabhaktās tu tesān
. tu bhojyam annam prakīrtitam ‘One is
permitted to accept food from those Śūdras who do not drink alcohol, who
observe the rules of purity, and are devotees of Śiva’.
. Trilocanaśiva, Somaśambhupaddhativyākhyā (IFP Transcript ), p. : tad
uktam. brahmaśambhupaddhatau ‘‘brahmaksatriyaviśā
. m. bhiksā
. m. *abhiśastādi-
varjitām (em. : abhiśabdādivarjitām Cod.) | amadyapās tu ye śūdrāh. śaucācā-
rasamanvitāh. | tesām
. eva cared bhiksā<
. m> . nānyesā. m. tu kadācana’’ iti ‘at has
been taught in the Paddhati of Brahmaśambhu in the following: ‘‘One may
gather alms only from brahmins, Ks. atriyas, and Vaiśyas, provided it is not from
someone who been condemned [for some sin] or [permanently excluded from
his caste], and also from such Śūdras as do not drink alcohol and observe the
rules of purity. One may never accept alms from others’’’.

C. Caste distinctions in the practice of the Saiddhāntikas:

. Somaśambhu, Kriyākān. dakramāvalī

. of ..  (Somaśambhupaddhati, pt. ,
ed. B ), p. , v. cd: savarnair
. ekayā paṅktyā bhuñjītāntarmanā
munih. ‘One should eat in silence with concentrate mind in a single line with
others of the same caste-class’.
. Trilocanaśiva, Prāyaścittasamuccaya, p. : ekapaṅktih. sadā varjyā bhojane bhi-
nnajātibhih. ‘When eating one must always avoid sitting in a single line with
persons of other castes’.


. For penances incurred by contact with persons of lower castes, both initiated
and uninitiated, see S , p. , footnote .
. Sarvajñānottara A (NAK MS -; Licchavi script; undated), f. r–
(.–), B (IFP Transcript ) pp. – (Liṅgoddhārādiprakarana . vv.
c–b): āpādamastakam. yāva bhasmasnānam. dvijasya tu | nābher ūrdhvam.
nrpasyoktam
. āraktena tu bhasmanā ||  vaiśyasya pat.tikā . proktā śūdrasya tu
tripun. drakam
. | bhasmanā brahmajaptena yathā*sthāne sv
. (B : sthānair A) anukra-
māt ||  brāhmanasya . jatā<
. h> . *sūksmā<
. h>
. (A : ślas.nā . B) kanakāh. parikīrtitāh.
| sthūlās taddvigunā . jñeyā ksatriyasya
. tu vyantarā h
. ||  vaiśyasyaikā śikhāsthāne
tathā śūdrasya kīrtitā | hrasvā ślaks.n*āk. sasa. myuktā
. h. (āksa. A : ānu B) samyatasya
.
*jitendriya (conj. : jitendriyah. Codd.) ||  *yajñopavītam. sautram. (A : yajñopa-
vītasūtram. B) tu vipre pañcasaram. smrtam . | trisaram. ksatriyasyokta
. m. vaiśyasya
dvisaram. smrtam
. ||  śūdrasyaikasara m
. jñeya m. nityam avyabhicāri na
. h. | *ar-
cāgnikāryakāle tu (A : arcāyām agnikārye vā B) samdhyākāle . ca nānyathā ‘A
brahmin’s bath with ashes should be from foot to head. A Ks. atriya’s has been
taught to be from the navel up and with reddish ash. A Vaiśya may have only
a broad band [of ash] on his forehead. A Śūdra may make the Tripun. draka .
marks with ash on the various prescribed points on the body in the [prescribed]
order[. In each the bath should be done] with ash empowered by the [five]
Brahma[mantra]s. A brahmin’s braids should be narrow and [of the round
variety,] called ‘thorn apples’ (kanakāh). . A Ks. atriya’s should be twice as thick
*. . . (?). A Vaiśya should have only one braid, on the crown of his head. It
should be short, smooth, with a Rudrāks. a bead attached. e same applies to a
Śūdra ascetic, *O you of controlled senses (?). e sacred thread should always
have five strands for a brahmin, three for a Ks. atriya, two for a Vaiśya, and one
for an observant Śūdra. e last, however, may wear it only when doing Pūjā,
making offerings into the sacrificial fire, and during the periods of the junctures
of the day’.
. Kirana. f. []r– (., –): upavītam. *bhaved (corr. : bhavedd Cod.)
evam. ksatriyāditrayasya
. tu | trisaram. dvisaram vāpi kāryam ekasaram. kramāt ||
 pūjātanmātrakam. kālam. nordhvam. tesā . m. bhaved iha | jatānā
. m. dhārana . m.
*bhasmalepanam. (corr. : bhasmamlepana
. na
. Cod.) *brāhma ne
. (corr. : brahma ne
.
Cod.) bhavet ||  tripun. draka<
. m>
. śikhā caikā ksatriyāditraye
. bhavet ‘is is
how the sacred thread should be [for a brahmin]. But for Ks. atriyas and the
rest it should be made with three, two, and one strand respectively and may be
worn only at the time of worship, not after. A brahmin [only] may wear [full]
braids and smear [his whole body] with ashes. e three [castes] beginning with
Ks. atriyas may have a Tripun. draka
. and a single [braid at the] crown’.


. Mrgendra,
. Caryāpāda .–a: vratino jatilā. mun. dās
. tesv
. agryā bhasmapān. darā
. h.
| tilakaih. pun. drakai
. h pa
. .. ttair bhū sitā
. bhūmipādaya h
. | jatā
. na śūdro bibhryāt
.
‘Ascetics [should either] have their hair in braids or be shaven bald. e
foremost among them[, the brahmins,] should be white with ash [from head to
foot]. Ks. atriyas[, Vaiśyas,] and [Śūdras] should be adorned with dots [of ash],
Vaiśyas with the [Tri]pun. draka
. lines, and Śūdras with a broad band [of ash on
the forehead]. A Śūdra may not wear braids’.
. Initiation names:

(a) Names in -śiva for the three higher caste-classes; names in -gana . for
Śūdras only, names in -śakti for all women. Bhat.t.a Nār. āyanaka . n. t.ha (fl.
c. –) on Mrgendra,. Kriyāpāda .c– (sraja m
. vimocayen nāma
dīksitānā
. m. tadādikam || śivāntakam. dvijendrānām itaresā . m. ganāntakam),
.
taking dvijendrānā . .m there to mean brahmins, K s
. atriyas, and Vaiśyas; two
verses quoted without attribution by Rājānaka Jayaratha (fl. c. )
in Tantrālokaviveka on .ab: śiśunā ksiptam . akāmān nipated yatra
nāma tatpūrvam | śaktyantam. nārīnām. śivaśabdāntam. nrnā . m. kuryāt ||
evam. vipraksatriyaviśā
. m
. śūdrā nā
. .m tu bhaved ga naprāntam;
. Kalādīksā-
.
paddhati, an expanded version of Manoda’s Paddhati of .. /, A
(BORI  of –), ff. v–r: tatpātāvasare śivanāmāṅkitam.
śisya
. m. vidhāya striyam. ca śaktināmāṅkitām. vidhāya . . . śūdravisaye . tu ayam
amukagana . āgatah. iti prayojyam.
(b) Names in -śiva, etc. for brahmins only, in -gana . for Ks. atriyas, Vaiśyas, and
Śūdras, and in -śakti for women. Vidyāpurāna, . a Saiddhāntika scripture
in spite of its title, quoted in Nityādisamgraha . f. v– r: śivo jyotih.
śikhā caiva sāvitraś ceti gocarāh. | . . . etāh. samjñā . dvijāgryānā . m. rājādīnām.
ganāṅkitā
. h. | śaktisa mjñās
. tu *vai (em: vā) strī nā
. .m sarvāsā m. parikīrtitāh; .
Kirana . .–b: k satriyāditrayasyoktam
. <m>antranāma ga nāṅkitam
. ||
 viprānā. . m *mantrapūrva m
. (conj. : mātupūrvvan Cod) tu sagotrān-
tam bhaved iha; Mrgendra,. Kriyāpāda .c–: srajam. vimocayen nāma
dīksitānā
. m. tadādikam || śivāntakam. dvijendrānām itaresā . m. ganāntakam.
.
(c) Names in -śiva for brahmins, and in -gana . and -deva for Ks. atriyas and
Vaiśyas. Brahmaśambhu, Naimittikakarmānusamdhāna . of ..  (Asi-
atic Society of Bengal, MS G : palm-leaf; Newari script; prob. th
century), f. v– (.): tatpātasūcitasthānapūrvam. śivapadottaram. |
nāmāvadhārya viprasya ganadevāntam . anyayoh; . Viśveśvara, Amrteśadīk . sā-
.
vidhi (prob. c. .. , Kathmandu valley) (NAK MS -; paper;


 Devanāgarī; undated), f. r–: śisyasya
. nāmakarana . m. śivāmaraganānta-
.
kam.
(d) Names in -śiva for brahmins, and in -deva, -gana,. and -muni for Ks. atriyas,
Vaiśyas, and Śūdras. Īśānaśiva, Siddhāntasāra (Īśānaśivagurudevapaddhati)
(Kerala, before the th century), Kriyāpāda  (.–b): śivāntam.
brāhmanasya
. syād devaganāntam
. anyayoh. | śūdrasya muniśabdāntam. nāma
kuryād.
(e) Names in -śiva for brahmins, -kavaca for Ks. atriyas, -deva for Vaiśyas, and
-gana
. for Śūdras; see Brhatkālottara
. A (NAK MS -: palm-leaf; Newari
script; undated), f. v–: śivasamjñā
. dvijasyaiva kavacākhyā nrpasya
. ca
| vaiśyānām. devasamjñā
. ca śūdrānā m. ca *ga nāntakam
. (em. : ganāntikam
.
Cod.) | puspapātānusāre
. na
. samjñā
. *tatpātato (conj. : tatpātrato Cod.) hitā
D. Rejection of caste among the Śākta Śaivas:
. Svacchanda .c– (cf. Niśvāsakārikā cited in A above): anenaiva vidhā-
nena dīksitā
. ye varānane ||  brāhmanā . h. ksatriyā
. vaiśyāh. śūdrāś cānye ’thavā
priye | sarve te samadharmāna h
. . śivadharme niyojitāh. ||  sarve jatādharā
. h.
proktā bhasmoddhūlitavigrahāh. | ekapaṅktibhujah. sarve samayinas tu varānane
||  putrakānā . m. bhaved ekā sādhakānām. tathā bhavet | cumbakānām. bhaved
ekā na prāgjātivibhedatah. ||  ekaiva sā smrtā . jātir bhairavīyā śivāvyayā |
tantram etat samāśritya prāgjātim. na hy udīrayet ||  putrakānā . m. sādhakānām.
tathā samayinām api | prāgjātyudīranād . devi prāyaścittī bhaven narah. || 
dinatrayam. tu rudrasya pañcāham. keśavasya ca | pitāmahasya paksaika . m. narake
pacyate tu sah. ||  avivekī bhavet tasmād yadīcched uttamām. siddhim | avivekena
deveśi siddhir muktir dhruvam. bhavet ‘O fair-faced one, all those who have beeen
initiated by this ritual are of equal nature, whether they be brahmins, Ks. atriyas,
Vaiśyas, Śūdras, or others [of lower castes]. [For] they have have been brought
into a state of fusion with the nature of Śiva. All are said to be [Śivas,] wearers
of [his] braids, their bodies dusted [like his] with ash. All Samayins should sit in
a single row. Putrakas, Sādhakas, and Cumbakas [Ācāryas] should do the same.
ey may not sit according to the divisions of their former castes. [For] they
are said to form but a single caste of Bhairava, auspicious and eternal. Once a
person has taken up this Tantric system he may never mention his former caste.
If any [initiate] mentions the former caste of any Putraka, Sādhaka, or Samayin
he will have sinned and will be roasted in hell for three days of the life of Rudra,
five of the life of Vis. nu,
. and fifteen of the life of Brahmā. So, if he aspires to the
highest Siddhi he must make no [such] discriminatory distinctions. O Empress
of the Gods, it is [only] through [this] freedom from discimination that one
will certainly attain both Siddhi and liberation.’


. Jayadrathayāmala, Sa
. tka
.  (NAK MS -: paper; Newari script; .. /),
f. v–: yady apy asmin mahātantre jātibhedo na vidyate ||  tathāpi dīksā- .
prārambhe bhavaty eva sulocane | dīksitānā
. m. na jātih. syād ekā jātis tu caiśvarī
||  tasmād viśesadīk
. sāyā
. m. *vaksyamā
. na
. m. (corr. : vaksyamā
. nā
. m. Cod.) samā-
caret | brāhmanā<
. m>ś. *cālipānena (em. : cālipātena Cod.) *ksatriyā . mś
. (em. :
ksatriyaś
. Cod.) ca śivāmbunā ||  vaiśyā< m>ś
. candanapānena śūdrā<n> vai
viśvabhasmanā | striyo vīrāṅgasamsparśā<d>
. dīksayeta
. sumadhyame.
. For passages in the Jayadrathayāmala’s fourth Sa
. tka
. and the Kālīkulakramārcana
of Vimalaprabodha (Rājaguru of Arimalla, who ruled from Kathmandu be-
tween ..  and ) prescribing caste-promiscuous orgiastic worship
see S , pp. –.
. Kulasāra (NAK -: palm-leaf; early Nāgarī; undated), f. r: ekabījapra-
sūtam. hi sarvam. jagad idam. priye | tasmāj jātivicāram. tu bhrāntipūrvam idam.
krtam
.
. Abhinavagupta (fl. c. –, Kashmir), Tantrāloka .: ata evārthasat-
tattvadeśiny asmin na diśyate | rahasyaśāstre jātyādisamācāro hi śāmbhave ||
. Tantrāloka .c–b: jātividyākulācāradehadeśagunārthajān
. ||  grahān
grahān ivās.tau
. drāk tyajed gahvaradarśitān | tathā śrīniśicārādau heyatvenopada-
rśitān ||  brāhmano. ’ham. mayā vedaśāstroktād aparam. katham | anus.theyam
.
ayam. jātigrahah. paranirodhakah. ||  evam anye ’py udāhāryāh. kulagahva-
ravartmanā | atatsvabhāve tādrūpyam. darśayann avaśe ’pi yah. ||  svarūpā-
cchādakah. so ’tra graho graha ivoditah. | samvitsvabhāve
. no jātiprabhrti
. h. kāpi
kalpanā ||  rūpam. sā tv asvarūpena . tadrūpam. chādayaty alam | yā kācit
kalpanā samvittattvasyākha
. n. ditātmana
. h. ||  samkocakāri
. nī
. sarvah. sa grahas
tām. parityajet |
. Ks. emendra (dated works .. –, Kashmir), Daśāvatāracarita .,
on the degeneration of society that will herald the descent of Kalkin, Vis. nu’s
.
tenth Avatāra: cakrasthitau rajakavāyakacarmakārakāpālikapramukhaśilpibhir
ekapātre | pānena muktim avikalparatotsavena vrttena
. cotsavavatā guravo vadanti.
. Abhinavagupta, Mālinīvijayavārtika .c–b: ata evāsti samhārad
. rśā
. m. kau-
liky apīha drk
. || yathoktam. kālapādādau dīksayec
. chvapacān iti, referring to
Sārdhatriśatikālottara .: śāntyatītā bhaved vyoma tat param. śāntam avyayam |
tam. viditvā mahāsena śvapacān api dīksayet.
. See also Ks. emendra, Narmamālā
.cd: nirvibhāgo ’bhavat tesā m
. . raticakramahotsava h.
.


 . Bhat.t.a Rāmakan. t.ha (fl. c. –, Kashmir) on this passage, Sārdhatriśatikā-
lottaravrtti,
. p. , ll. –: śvapacān api dīksayed
. ity atiśayārtho ’piśabdopahitasya
bhāvārthasya ‘‘api parvatam. śirasā bhindyād’’ ityādāv iva *parātiśayapratipāda-
nārthatvena (em. : pare ’tiśayapratipādanārthatvena Ed.) vidhivisayatvāsa. mbha-
.
*vād iti śirasā parvatabhedavan mlecchaśvapacādidīksa . nam
. atrāpi *mantavyam
(conj. : kartavyam Ed.) eveti yuktam. vyākhyātum | na tu kulācāryair iva balāt
kartavyam iti ‘e words śvapacān api dīksayet . convey the superiority [of
such Gurus rhetorically]. For there is no possibility of [this optative’s] being
injunctive, because [Pānini’s
. rule As.tādhyāyī
. .. teaches us that] when a
verb [in the optative] is qualified by api [before it] the intention is [only] to
express the superior capacity [of the agent], as in [the standard example of the
grammarians] api parvatam. śirasā bhindyāt ‘‘He will be able, I fancy, to break
a mountain with his head’’. So it is right to explain that in this case likewise
[the reference to] the initiating of foreigners, untouchables, and the like *is
to be understood (conj.) in the manner the breaking of a mountain with the
head [in that example and should not be forced to mean, as it is by the Kaula
Gurus, that these persons should actually be initiated’. Bhat.t.a Rāmakan. t.ha is
basing his analysis of api dīksayet
. on As.tādhyāyī
. .. (sambhāvane
. ’lam iti
cet siddhāprayoge). His example api parvatam. śirasā bhindyāt is given in the
Kāśikāvrtti
. thereon. e crucial point in this rule for Rāmakan. t.ha is evidently
that it states that an optative can be used after api to express the supposition that
someone has the ability to do something, provided that the action envisaged
does not actually take place (siddhāprayoge).
. Picumata (NAK MS -; palm-leaf; Newari script; .. ), f. v–,
r– (..–, –): odradeśe . tu jātasya devadattasya samjñayā . | caranā .
*bahvrcasyātha
. (em. : bahvrjasyātha
. Cod.) ādeśena na samśaya . h. ||  asiddhas tv
eva deveśi padmabhairavasamjña*ka . h. (corr. : kāh. Cod.) | caturvimśatisāhasra
. m.
grantham. dvādaśabhih. punah. ||  samghāra . m. tu sahasrais tu kari syati
. śivecchayā |
anenaiva tu *tantrena. (conj. : mantrena . Cod.) tatah. siddhim. prayāsya*ti (conj. : si
Cod.) ||  etat tantram asiddhasya sakāśāt *tata (conj. : tava Cod.) eva hi |
śrunvi
. syanti
. mahābhāge śisyāś. caiva caturdaśa (corr. : caturdaśam. Cod.) || 
raktabhairavako nāmnā jvālābhairavako ’parah. | helābhairavakaś caiva trayo
’py ete mahāyaśe ||  madhyadeśasamutpannā *caranātharva . nās
. (conj. [Aiśa =
caranād
. atharvanās;
. cf. .c and .c] : cara na mtharvva
. . na
. m. Cod.) tathā |
vāmabhairavako devi vijayabhairavako ’parah. ||  saurās.trāyā . m. *samutpannau
śūdrau jātyā prakīrtitau (conj. : samutpanna śūdrā jātyā prakīrtitah. Cod.) | bī-
bhatsabhairavo devi gajakarnas . tu bhairavah. || . can. dabhairava*kaś
. (corr. : kāś
Cod.) caiva sindhuvisayasa
. mbha*vā
. h
. (corr. : va h
. Cod.) | bībhatsabhairavo devi
gajakarnabhairavo
. ’pi ca || . ksatri*yau
. (corr. : yo Cod.) rājaputrau tu can. da- .


 bhairava*kah. (corr. : kā Cod.) punah. | brāhmano . ’tharvano . devi caranena. na
samśaya
. h
. || . . .  karālabhairavo nāma tathā ucchu smabhairava
. h
. | mātaṅga-
jātisambhū*tau
. (corr. : to Cod.) padmabhairavaśisya*kau
. (corr. : gau Cod.) ||
 yamabhairava*kaś cānyah. (corr. : kāś cānyāh. Cod.) kāśmīre sambhavi . syati
.
| chandogo brāhmano . devi tathā anyo bhavisyati . ||  vis.nubhairavanāmāno
.
lampāyām. visaye . tathā | vājimadhyamdine . vipro bhavisyati
. tathāparah. || 
daksi . nabhairava
. h. kāśyām utpanno brāhmanas . tathā | *bahvrco . cāparah. śisyo .
bhavisyati
. (conj. : bahvayo cāparā śisyā
. bhavi syanti
. Cod.) na samśaya
. h. || 
od. diyāne
. mahādevi tathā śekharabhairavah. | brāhmano . taittirīyaka āpastambo
bhavisyati
. ||  caturdaśa samākhyātā padmabhairavaśi syakā
. h. | jñātvā dvādaśa-
sāhasram. siddhim. prāpsyanti suvrate.
. Muktaka, Nityāhnikatilaka (MS of .. ), NAK MS - (palm-leaf;
Newari script; .. ), ff. v–r, detailing twenty-five Gurus (the nine
and sixteen Nāthas), among whom there are twelve brahmins, five Ks. atriyas,
three Vaiśyas, four Śūdras, and one untouchable, a maker and seller of alcoholic
liquor (kalyapālah). from Kundāpura in Od. dadeśa,
. venerated as the ninth in
the series of the nine Nāthas. See ff. v–r: od. davi. saye
. kundāpurapattane
janma jātikalyapālo māhilo nāma | caryānāma śrīkuharākhyadevah. | pūjānāma
śrīkr. s.nānandanātha
. h. | śrīkīrtināma gauś chalīkrtā. tadā śrīgaucchalīśavdevah. |
khambah. khalitam. tadā śrīkhambhādityanāthah. | kapilah. prabodhitas tadā śrī-
kapilaprabodhānandadevah. | asyaiva śaktih. śrīkr. s.napiṅgalāmbā
. pā pū ||  ||
. A variant listing of the nine and sixteen Nāthas is found in the Ciñcinī- .
kaulānām. gurusamtati
. h
. (in NAK MS -, ‘Tvaritāvidhānasūtra’: palm-leaf;
undated). ere the ninth of the nine is an untouchable (mātaṅgah) . called
Kañjika from Elāpura (modern Ellora): śrī-elāpure mahāsthāne janma mātam- .
gah. *śrīkañjiko (corr. : śrīkamjikā
. Cod.) nāma caryāsuprasiddhah. śrīvimalagala-
nāthah. | pūjyah. śrīkr. s.nānandadeva
. h. | gopyah. śrīkhagānandadevah. | tenāpi kīrtim.
krtvā
. sālavane *sālastambho ’nugrhīta
. h. (corr. : sālastambhānug
. rhīta
. h. Cod.) ||
 ||. Among the sixteen the seventh is a liquor-maker Jayadeva from Vaha-
pura, and the twelfth is a mātaṅgah. Lo from Śaubhāra: śrīvahapure karavālah.
śrījayadevanāmasuprasiddhah. | *śrīprayāgadevah. (corr. : śrīprayāśadevah. Cod.) |
pūjya *bhairavānandadevah. (conj. : bahyaravānandadevah. Cod.) | śrīvīrānanda-
devah. | gopya śrīmeghānandadevah. ||  || . . . śrīśaubhāranagare janma mātamga .
lo nāma caryāsu prasiddhah. śrīkhadgānandadeva
. h. | pūjya śrībālānandadeva h. |
ratnānandadevah. | trś . tikānandadeva
. h. | gopya viraktānandadevah. ||  ||.

E. Saiddhāntika initiation of untouchables?


. Sārdhatriśatikālottara .: śāntyatītā bhaved vyoma tat param. śāntam avyayam |
tam. viditvā mahāsena śvapacān api dīksayet.
.
. Niśvāsakārikā .: bhaksyābhak
. syair
. na lipyeta śvapacān api dīksayet
. | brahma-
hatyādibhih. pāpair naiva lipyeta yogavit.
. Mukuta . quoted by Jayaratha in Tantrālokaviveka. vol. , p.  (on .cd:
mukutādi
. su. śāstresu . devenāpi nirūpitam): tad uktam. tatra ‘‘śivadharmānuyāyī
ca śraddadhāno śivātmakah. | śive jñāne gurau bhaktah. prītah. sabrahmacārisu . ||
anasūyur dr. s.tatattva
. h samsk
. . . rtaś ca śivādhvare | anyajāto ’pi hīnāṅga h
. sādhaka h. sa
ca moksabhāk
. || ebhir gunair
. viyuktātmā brāhmano . ’pi na moksabhāk
. || dvijo ’pi
māyī tyājyas tu mleccho grāhyo hy amāyakah. || sa priyas tu maheśasya caturvedo na
dāmbhikah. | śivadvesī . pāpakarmā śivadharmādidūsaka . h. || . . . Cf. Śivadharma A
(Cambridge, University Library, MS. Add. ), f. r, B (Srinagar, Oriental
Research Library, MS  ‘Śivadharmacaritam’: paper; Śāradā; no date), f. r
(.–): bhaktir hy as.tavidhā
. hy esā
. yasmin mlecche ’pi vartate | sa viprendro
munih. śrīmān sa *yatih. (A : yātis B) sa ca pan. dita
. h. ||  na me priyaś *caturvedo
(B : caturvedī A) madbhaktah. śvapaco ’pi yah. | tasmai deyam. tato grāhyam. sa ca
pūjyo yathā hy aham.
. Padmavajra, Guhyasiddhi (th century) .c–b: paryated . *anyadeśesu . (conj.
[cf. .cd: praviśya cānyadeśesu] . : divyadeśesu . Ed. [Tib. bzang po’i yul du ’khyam
par bya]) yatra na jñāyate kvacit ||  praviśya *cāntyajātīnām. madhye (em. [Tib.
mthar skyes nang du 'jug par bya] : cāntyajādīnām. madhye Ed.) ye tripurāntake
| bhaktā jānanti naivānyam. daivatam. paramārthatah. ||  *siddhāntabhāvitā
nityam. (em. [Tib. rtag tu rang gi grub mtha’ bsgom (*svasiddhāntabhāvakā
nityam)]
. : siddhyante bhāvitā nityam. Ed.) snānadevārcane ratāh. | kimcidak . sara-
.
mārgena . *prasaktāh. (conj. : prasakte Ed.) śāstradarśane ||  eva m
. praviśya tan-
madhye sādhako dr. dhaniścaya
. h. | can. dālaga
. narūpe
. na
. bhāvayan bodhim uttamām
||  *darśayec ca tatas tesā. .m dharma m
. siddhāntapūrvakam (em. [cf. Tib. chos
dang grub mtha’ sngon ’gro ba | de nas de la ston par byed] : darśayec ca tatas tesā . m.
dharmasiddhāntapūrvakam Ed.) | kālottarādi*samsiddha . m. (em. : sa mśuddha
. m.
Ed.) no cen nihśvāsasa
. mbhavam
. ||  pātayitum. ca viśvāse sarvāms . tāms . tantra-
coditān | krtvā
. caivātmana h
. .śisyān dīk sāma
. n.. dalapūrvakam ||  tato yat samcita
. m.
dravyam. tair dattam. gurupūjane | tat tesām . arpayitvā tu pūrvam. vittena samyutam .
||  grhītvā
. kanyakā m tesā
. . .m cāruvaktrā m
. sulocanām | tām k
. . rtvā mantrasadbhāvā-
bhijñām. samayasammatām
. ||  cared vidyāvratam. dhīmān buddhatvakrtaniśca- .
yah. ‘He should wander in other lands, in which he is known nowhere. With firm
resolve the Sādhaka should enter among untouchables who are devotees of Śiva
and recognize no other deity as absolute, who are inspired by the Siddhānta,


 always attached to [the rituals of] bathing and deity-worship, and dedicated
to the doctrines of its scriptures through some slight degree of literacy. After
entering among them in the guise of an untouchable votary (can. dālaga
. na
. h),
. he
should, while cultivating insight into the highest wisdom, instruct them in the
religion of the Siddhānta established in such scriptures as the Kālottara, or the
Niśvāsa; and in order to win their trust he should take as his disciples all those
who are enjoined by the Tantra after [initiating them before] the Initiation
Man. dala
. [of Śiva]. en he should give back to them all the goods and money
that they will previously have gathered and given him as their offering to their
Guru and take [instead] a girl of theirs with a beautiful face and eyes. After
acquainting her with the essence of the Mantras and making her adhere to the
rules of an initiate that wise one should practice the Vidyā observance [with
her], after resolving to become a Buddha’.

B

S, Alexis. . e Śaiva Exegesis of Kashmir. In Mélanges tantriques a la

mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, edited by
Dominic Goodall and André Padoux, Pondicherry: IFI / EFEO (Collection Indologie
), pp. – and (bibliography) pp. –.
––-. . e Śaiva Age: e Rise and Dominance of Śaivism during the Early
Medieval Period. In Genesis and Development of Tantrism, edited by Shingo E
(Tokyo: Institute of Oriental Culture, University of Tokyo), pp. –.


Literally ‘‘that which has arisen from the outbreath (nihśvāsa
. h/niśvāsa
. h)
. [of Śiva]’’. Both forms of
the name of this scripture, Niśvāsa and Nihśvāsa
. are attested.

Padmavajra is elaborating on Guhyasamāja .: so . daśābdikā
. m. grhya
. sarvālaṅkārabhūsitām
. |
cāruvaktrām. viśālāksī . m. prāpya vidyāvratam. caret ‘He should take a girl of sixteen with a beautiful
face and wide eyes, adorned with every ornament, and practice the Vidyā observance with her’.

