Īśānaśivagurudevapaddhati
It is an encyclopedic ritual manual composed by Īśānaśivagurudeva (11th century A.D). The Paddhati texts, Brahmaśambhupaddhati, Somaśambhupaddhati, Aghoraśivācāryapaddhati, Īśānaśivapaddhati, Yogaśivapaddhati etc. belong to a particular genre of Śaiva ritual manuals. Though the origin of these classes of texts is traced to North India and Tamilnadu, the internal evidences point to its close affinity with Kerala tantric ritual practices. In addition to it, many of the later Keralite tantra authors either refer to the author or the text by name or authentically quote from it. Īśānaśivagurudevapaddhati (ISP) follows the style of agamas while classifying the subjects into four sections. They are (I) Sāmānyapāda (II) Mantrapāda (III) Kriyāpāda and (IV) Caryāpāda. The patalas from 16 to 19 of kriyāpāda exclusively deal with different kinds of initiation methods. It is only in ISP among Kerala tantric texts, the initiation techniques are extensively dealt with its all variations. Compared to other treatises the initiation methods are very complex here since it integrates all elements of Āgamic initiation. According to it the descent of power falls on him whose demerits are transformed through the religious practices. Initiation is that which severs all the pāśas and leads to self realization. Initiation is of two types niradhikarana and sadhikarana . As the name indicates, in the first form of initiation, Śiva Himself initiates those who well deserve it. In the second form of initiation Śiva gets it done through an intermediate (guru). sadhikarana is further divided into two namely sabīja and nirbīja.
The difference between these two dīkshas is that the former is intended for intellectually advanced, sādhaka and ācārya whereas the latter is mainly given to the king, girls, women, old people, sick and those who are not serious about life. Sabīja is again classified into kriyāvatī and jñānavatī dīksha. As the name suggests, kriyāvatī is a ritualistic initiation but the jñānavatī is done by the means of gurus imagination power. Kriyāvatī is again split into three more categories namely smayadīksha, nīvanadiksha and sādhakadīksha. In samayadīksha a neophyte is initiated first with some purification rituals and led to state of Rudra. involves an elaborate ritual in which the initiate is purified at all levels of his existence. By so doing he never returns to the world of birth and rebirth. As the name indicates the sādhakadīksha is for those who have succeeded in their tenure as a putraka. PM and SN deal only with the first two kinds of initiation. Jñānavatī dīksha is further classified into four based on means of initiation. They are (1) (2) Sparśa (3) Vācikī and (4) Mānasī.
Some of the special features of ISP are as following:
# Apart from the description of the aforesaid varieties of initiation methods ISP also refers to a particular form of initiation called Jātyuddhāradī. By this initiation a non-brahmin is raised to the status of a Brahmin. The significance of such a promoting ritual lies in the fact that according to basic tenets of paddhati texts, only a Brahmin is privileged to reap the fruits of salvation. Even if it is possible to attain brahminhood through the initiation such a convert Brahmin is not given privileges of a so called „Brahmin.
# The concept of the existence of different reality levels or worlds is central to all streams of Śaivism. The hierarchy worlds and their position in relation to each other are described in detail in connection with nirvanadiksha Because the soul of the initiate is taken through these realities in nirvanadiksha and all these are dissolved in order to make him absolutely free from the cycle of death and rebirth.
# The description of initiation rituals culminates in the consecration of ācārya followed by sādhakadī. Though PM and SN lay down the ritual procedures of samaya and niravānadīs, they do not mention about the hierarchies of initiates and corresponding initiation methods. But ISP provides every details of initiation in this regard. What is to be noted here that even if ISP incorporates the worship of other deities like vishnu, skanda etc. the initiation methods are exclusively of Śaiva sect.
It is an encyclopedic ritual manual composed by Īśānaśivagurudeva (11th century A.D). The Paddhati texts, Brahmaśambhupaddhati, Somaśambhupaddhati, Aghoraśivācāryapaddhati, Īśānaśivapaddhati, Yogaśivapaddhati etc. belong to a particular genre of Śaiva ritual manuals. Though the origin of these classes of texts is traced to North India and Tamilnadu, the internal evidences point to its close affinity with Kerala tantric ritual practices. In addition to it, many of the later Keralite tantra authors either refer to the author or the text by name or authentically quote from it. Īśānaśivagurudevapaddhati (ISP) follows the style of agamas while classifying the subjects into four sections. They are (I) Sāmānyapāda (II) Mantrapāda (III) Kriyāpāda and (IV) Caryāpāda. The patalas from 16 to 19 of kriyāpāda exclusively deal with different kinds of initiation methods. It is only in ISP among Kerala tantric texts, the initiation techniques are extensively dealt with its all variations. Compared to other treatises the initiation methods are very complex here since it integrates all elements of Āgamic initiation. According to it the descent of power falls on him whose demerits are transformed through the religious practices. Initiation is that which severs all the pāśas and leads to self realization. Initiation is of two types niradhikarana and sadhikarana . As the name indicates, in the first form of initiation, Śiva Himself initiates those who well deserve it. In the second form of initiation Śiva gets it done through an intermediate (guru). sadhikarana is further divided into two namely sabīja and nirbīja.
The difference between these two dīkshas is that the former is intended for intellectually advanced, sādhaka and ācārya whereas the latter is mainly given to the king, girls, women, old people, sick and those who are not serious about life. Sabīja is again classified into kriyāvatī and jñānavatī dīksha. As the name suggests, kriyāvatī is a ritualistic initiation but the jñānavatī is done by the means of gurus imagination power. Kriyāvatī is again split into three more categories namely smayadīksha, nīvanadiksha and sādhakadīksha. In samayadīksha a neophyte is initiated first with some purification rituals and led to state of Rudra. involves an elaborate ritual in which the initiate is purified at all levels of his existence. By so doing he never returns to the world of birth and rebirth. As the name indicates the sādhakadīksha is for those who have succeeded in their tenure as a putraka. PM and SN deal only with the first two kinds of initiation. Jñānavatī dīksha is further classified into four based on means of initiation. They are (1) (2) Sparśa (3) Vācikī and (4) Mānasī.
Some of the special features of ISP are as following:
# Apart from the description of the aforesaid varieties of initiation methods ISP also refers to a particular form of initiation called Jātyuddhāradī. By this initiation a non-brahmin is raised to the status of a Brahmin. The significance of such a promoting ritual lies in the fact that according to basic tenets of paddhati texts, only a Brahmin is privileged to reap the fruits of salvation. Even if it is possible to attain brahminhood through the initiation such a convert Brahmin is not given privileges of a so called „Brahmin.
# The concept of the existence of different reality levels or worlds is central to all streams of Śaivism. The hierarchy worlds and their position in relation to each other are described in detail in connection with nirvanadiksha Because the soul of the initiate is taken through these realities in nirvanadiksha and all these are dissolved in order to make him absolutely free from the cycle of death and rebirth.
# The description of initiation rituals culminates in the consecration of ācārya followed by sādhakadī. Though PM and SN lay down the ritual procedures of samaya and niravānadīs, they do not mention about the hierarchies of initiates and corresponding initiation methods. But ISP provides every details of initiation in this regard. What is to be noted here that even if ISP incorporates the worship of other deities like vishnu, skanda etc. the initiation methods are exclusively of Śaiva sect.