Lord Classification of Kerala tantra literature

So far no attempt has been made to identify the extent of pre and post Tantrasamuccaya texts. Even academics seem to have not succeeded in providing a relative chronology of these texts. The failure may be due to the fact that many of the texts do not provide sufficient information regarding the authorship or the date of its composition. Broadly Kerala tantra literature can be grouped into pre- Tantrasamuccaya and post- Tantrasmauccaya texts. This classification is based on following factors (1) no other ritual manual has gained such popularity at all levels (2) TS describes all rituals in detail and the chapters are arranged in a systematic manner. This is not the case with earlier texts (3) the necessity of having initiated into a particular cult is totally ignored in TS. The basic qualification is defined as any Brahmin who has undergone the sodashasamskaras is eligible to perform all temple rituals.
Īśānaśivagurudevapaddhati is the only reliable source to get details of pre-Tantrasamuccaya texts. On the basis the references made in it the pre-Tantrasamuccaya texts up to can be arranged chronologically as follows.
1. Prapañcasāra.
2. Prayogamañjarī.
3. Saivāgamanibandhanam.
4. Devodbhava.
5. Matrsadbhāva.
6. Īśānaśivagurudevapaddhati.
It is not certain whether this is the exact order of texts or not. And there are some texts written after Īśānaśivagurudevapaddhati and before the time of TS. They are:
7. visnusamhitā.
8. Kriyāsāra.
9. Putayurbasa
Here only the pre-Tantrasamuccaya texts are taken into account because the initiation totally disappears from post-Tantrasamuccaya Kerla tantra corpus. The texts Prayogamañjarī, Śaivāgamanibandhana and Īśānaśīvagurdevapaddhati follow the initiation methods of Śaivasiddhānta. visnusam hitā is a text of Pāñcarātra tradition and the initiation methods described there are in accordance with Pāñcarātra prescriptions. Matrsadbhāva is a text belonging to the genre of Sākta tantras. But the initiation procedures described in it are similar to that of Śaivatantras.
The two texts i.e. Prapañcasāra and Devodbhava are excluded from the ongoing discussion owing to the fact in the case of former the authorship of the text is not convincingly ascertained yet. Since the present scholar could not able to collect the Devodbhava it is also excluded from the discussion. And for the sake of convenience the initiation procedures found the śaiva class of texts i.e. Prayogamañjarī, Śaivāgamanibandhana and Īśānaśivagurdevapaddhati are discussed together one by one.

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Tanthra Samuchayam: This script was compiled by Chenaas Narayanan Nambootiripadu during A.D. Fifteenth Century. The famous book defines the implementation of Vastu in Temples construction.

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Tanthra samuchaya composed by Chennas Narayanan Namboothiri is believed as among the authorised texts in the Kerala kshethra tantra. It's scripted in Devanagara lipi( sanskrit ) on with Vivarana, explanation & Vimarshana, comments.

Lord Vishnusamhita: Kerala Tantric Literature

vishnusamhita
Vishnusamhita of Sumati is the one and only typical vaishnava tantric treatise produced in Kerala. While retaining its Pāñcarātra identity it prescribes a ritual system that bears the characteristics of Kerala tantra. Nothing is known about the author other than his name. According to the textual reference it belongs to the genre of Pāñcarātra literature. But a close examination will reveal the fact that structurally it varies to a great extent from a typical Pāñcarātra literature. In all probability it might have been composed after ISP since the latter does not mention about it. Without even room for doubt we can say that VS was one of the main sources for the author of TS to compose his magnum opus.
In 30 chapters VS expounds a vast spectrum of rituals ranging from the rites for initiates up to installation rituals. It begins with the description of its own origin and goes on to explain the fundamental Pāñcarātra tenets. The initiation is the core of 9th and 10th chapters. Like other Pāñcarātra treatises VS also duly emphasizes on the importance of dīksā especially when it comes to explain installation rituals. The very purpose of initiation is stated in the beginning of the10th chapter as it qualifies a disciple to practice ritulas and bestows liberation, the latter is specific to yogins. So initiation grants two essential things in the life of a religious vasnavite. According to VS, initiation brings forth whatever an initiate needs in life and deteriorates the power of granthins which confines the soul to a limited being. Some notable features are as follows:
# Hierarchy of initiates – (1) Samayin (2) Putraka (3) Sādhaka and (4) Ācārya/Deśika. (i)Samayin- before the initiation ceremony begins a mandala is drawn and it is worshipped by ācārya. The disciple, who is blindfold during the process, is brought to the place and shown the mandala , where the retinues of deities are worshipped. Those who have undergone this first level initiation are known as samayin. (ii) Putraka- the main difference between samayin and putraka is that the latter is shown mandala after the main deity along with his retinues were worshipped. (iii) Sādhaka- those who are initiated with homa in addition to mandaladarshana . (iv) Ācārya/ Deśika- those who are initiated with all the above mentioned rituals.
#There are two classes of initiates namely dīkshita and abhisikta . The differences between them are the former is expected to strictly follow the code of conduct of a samayin and has a good working knowledge of the scriptural teachings. The latter is privileged to initiate others and to practise meditations and rituals.
# After initiation the initiate is known in a different name i.e. in one of various names of vishnu , in the circle of disciples. The suffixes attached at end of names indicate the caste of the disciples. Usually deva stands for Brahmins, varma for , gupta for vaiśya, dāsa for śūdra and devi for women.
# It is by consecration ritual an initiate becomes ācārya. Both putrka and deśika can be ācārya by the consecration.
# There are many parallels seen between VS and SN. All the evidences suggest that the flow is from SN to VS. An example can be shown in this regard. In connection with consecration rituals it is said in 11th patala that the one who is initiated for twelve consecutive years is the Lord vishnu himself. This is an exact reflection of what is seen in SN.
# VS includes even the king, childless sādhakas, poor and sick in the list of persons who are eligible for getting initiated.

Lord Isanasivagurudevapaddhati :Tantric literature in kerala

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.

Lord Saivagamanibandhana: Tantra literature in kerala

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.

Lord Prayogamanjari: Tantric literature in kerala

Initiation in pre-Tantrasamuccaya tantric literature
Prayogamañjarī
The author of the Prayogamñjarī (PM) is a Ravi who is born in mammannu family of brahmins. PM is said to be written between the 10th and 11th century A.D. In 21chapters it deals with the topics ācharaya parigraha. bhuparigraha, vastuyaga, lingalaksana, diksha, ankuraropana, istakanyasa, garbhadhana, prasadalaksna, sitalaksana, jaladhivasa, raksoghnahoma, snapana and jurnodharavidhi respectively. The initiation is described in the 9th chapter in connection with installation ritual. Here the author remarks that only an initiated can do such rituals and hence its process is going to be discussed in detail.26 Notable features are as follows.

$ Initiation of two kinds 1.mumuksudiksha- that which leads to liberation and 2. Adhikāradī- that qualifies someone to observe consecration rituals.

# Those who assist guru in rituals must be initiates.28

# Silent on who is eligible for dīksha among four castes.

# No specific mantra is mentioned to be imparted at the time of initiation.

Lord General features of tantric initiation in kerala

General features of tantric initiation in kerala
# Prior to the discussion of various methods of initiation, the characteristics of an ideal „guru are described in detail usually in all scriptures. Either before or after it the essential qualities of a disciple are also given in detail.

# Usually the initiation is done in accompaniment with some particular kind of rituals. It takes at least two days to finish the rituals. For this purpose a yagamandapa has to be built in accordance with the scriptural specifications. On the first day the procedure begins with mandalapooja A particular diagram is drawn (usually bhadraka in both śaiva and vaishnava cults ) and filled with powders. Subsequently the main deity is worshipped in it. Adjacent to the mandala an altar is made where the homa is done after the mandala worship. When all these rituals are over both guru and sisya has to sleep there that night.

On the next day the sisya is asked to describe the content of his dream. Because the nature of the dream acts as a major factor for deciding the rituals to be followed next day. In the case of inauspicious dreams various expiatory rites are suggested.

# All initiation rituals culminate in consecration of the disciple. When it is over the guru teaches him the beliefs and practices (samayācāra) of the tradition which are mandatory in the case of a new disciple.

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