Śaivāgamanibandhana
Śaivāgamanibandhana (SN) of muraribhatta is relatively an unfamiliar work to present day scholars. Nothing much is known about the author and date of its composition. But its authenticity is evidenced from fact that many texts profusely quote and draw materials from it. Moreover, the commentators Trivikrama and narayana extensively quote the text on many occasions. All this shows the SNs popularity as a manual on Kerala tantra. The problem lies in finding its date of composition. All the evidences are in favor of the view that it comes posterior to Prayogamañjarī.
It is divided in to twenty seven chapters. Initiation is discussed in the seventh and eighth chapters. According to it the aim of initiation is to make one free from all sins. And at the same time it also mentions that initiation bestows priestly rights too. Notable features are as follows.
# It speaks of two types of initiation. They are 1. Kriyādīksha (bestows priesthood) and 2. Nirvānadīksha (bestows liberation). This is same as Adhikāradīksha and mumukshudīsha as it is found in PM.
# Those who belong to four casts, women and even eunuchs, devotees are eligible for receiving initiation.
# Though it mentions about two kinds of initiation in the beginning verses, later on description of two more dīksha namely navatattva dīksha and pañcatattva dīksha are also included. The purpose of navatattva dīksha is also bestowing priestly rights
# It begins with the description of samayadīksha and subsequently the post-initiation rules are also briefly discussed. Though it frequently refers to putraka and sādhaka class of initiates, the initiation forms that distinguish them from others are not specifically mentioned.
# Usually initiation is received only once in one‟s life time. One of the distinct features of SN is that it prescribes the initiation to be given for twelve
consecutive years. As a result the initiate becomes equal to Lord Śiva himself.
# Slightly varying from the line other Kerala tantra treatises it also refers to Lin ga dīksā- a form of initiation by which the śivalin ga is initiated. In addition to it yajamānadīksha (owner of the temple) also has been mentioned in SN.
# SN is particularly concerned about the qualification of those who assist guru in rituals. According to it they must be initiates.
Śaivāgamanibandhana (SN) of muraribhatta is relatively an unfamiliar work to present day scholars. Nothing much is known about the author and date of its composition. But its authenticity is evidenced from fact that many texts profusely quote and draw materials from it. Moreover, the commentators Trivikrama and narayana extensively quote the text on many occasions. All this shows the SNs popularity as a manual on Kerala tantra. The problem lies in finding its date of composition. All the evidences are in favor of the view that it comes posterior to Prayogamañjarī.
It is divided in to twenty seven chapters. Initiation is discussed in the seventh and eighth chapters. According to it the aim of initiation is to make one free from all sins. And at the same time it also mentions that initiation bestows priestly rights too. Notable features are as follows.
# It speaks of two types of initiation. They are 1. Kriyādīksha (bestows priesthood) and 2. Nirvānadīksha (bestows liberation). This is same as Adhikāradīksha and mumukshudīsha as it is found in PM.
# Those who belong to four casts, women and even eunuchs, devotees are eligible for receiving initiation.
# Though it mentions about two kinds of initiation in the beginning verses, later on description of two more dīksha namely navatattva dīksha and pañcatattva dīksha are also included. The purpose of navatattva dīksha is also bestowing priestly rights
# It begins with the description of samayadīksha and subsequently the post-initiation rules are also briefly discussed. Though it frequently refers to putraka and sādhaka class of initiates, the initiation forms that distinguish them from others are not specifically mentioned.
# Usually initiation is received only once in one‟s life time. One of the distinct features of SN is that it prescribes the initiation to be given for twelve
consecutive years. As a result the initiate becomes equal to Lord Śiva himself.
# Slightly varying from the line other Kerala tantra treatises it also refers to Lin ga dīksā- a form of initiation by which the śivalin ga is initiated. In addition to it yajamānadīksha (owner of the temple) also has been mentioned in SN.
# SN is particularly concerned about the qualification of those who assist guru in rituals. According to it they must be initiates.
