Initiation in Pre-Tantrasamuccaya Kerala Tantric Literature

Ajithan.P.I*
The main objective of this paper is to show that the importance of
initiation has been gradually declining in Kerala tantric tradition. It is divided into
three sections. The first section begins with a general introduction and moves on
discussing the nature and purpose of initiation in different cultures. The second
section focuses on the nature and purpose of initiation in different tantric traditions i.e.
aiva, Vaisnava and kta traditions. The third section is exclusively devoted to
arrange the Kerala tantric treatises in a chronological order and to analyze their views
on the necessity of having initiated. Finally the conclusion is made on the basis of the
textual evidences.

Introduction
Every religion is deeply rooted in particular concepts and beliefs.
Differences in the outlook distinguish a religion from other group of religions.
Religious concepts often go against the background of scientific discoveries. Certainly
these concepts might be formed out of personal experiences. So the inner experience
lies at the core of all religions. Tantrism is a tradition which duly emphasize on
personal religious experiences and this aspect keeps the tradition still alive. In this
tradition initiation is the key which opens the door of wide range of mystical
experiences. Even now, at a time when a lot of researches are going on the impact of
religious practices on consciousness, academics in India, consciously or otherwise
overlook the psychological impact of the tantric practises. For them it is not even
worth to discuss in academic settings. On the other side the westerners, who are well
known for their intellectual acumen, are showing much interest to explore into the
relatively unexplored areas at least for the last two centuries.

* Research Scholar, Department of Sanskrit Sahitya, Sree Sankara University, Kalady.

The nature and different kinds of initiation

According to Mircea Elide, a Chicago based historian who tried to discern
the underlying meaning and purpose of initiation, initiation means a body of rites and
oral teachings whose purpose is to produce a decisive alternation in religious and
social status of the person to be initiated.1 It is held by the believers of primitive
religions that after the ritual ceremony the novice is being transformed into a new
man. For the initiate it is just like a rebirth. Every primitive society possesses a
consistent body of mythical traditions. And all rituals including initiatory rituals are
designed in accordance with it. After the initiation the novice is supposed to carry
forth the customs and values of a society throughout his life.
Subsequently Elide distinguishes three categories of initiation which are
common in all religions. The first category comprises of collective rituals which are
obligatory for all members of a society. The other two categories of initiations are not
obligatory for all members and performed individually or for a small group. The
second category includes the rites for entering a secret society. A secret society
consists either only of males or females in most cases. The third category initiation of
mystical nature values personal experience above all practices. This form of initiation
is sought either to acquire mystical powers or to be qualified to pursue mystical
vocation i.e. the medicine man or shaman.2All these sort of practices were once
current among primitive societies. Initiation is still present in several forms in modern
religious ritual scenario as modified versions of primitive rites. Even then the core
belief behind such rites remains the same.
In Indian scenario, initiation plays a major role in both vedic and tantric
traditions. Upanayana in vedic tradition is a kind of initiation by which a novice gets
entry into new world of customs and practices and made eligible to observe the vedic
rites. It is seen in another form in Yga ceremony where the yajamna is initiated
before the ceremony commences. As far as tantric tradition is concerned the nature
and purpose of initiation is quite different from that of vedic tradition. How they differ

in the three major tantric traditions namely

and kta are going to be

discussed in detail in the following sections.

Initiation in tantric traditions

Though there are a numerous sub-traditions in tantra

and

kta traditions are more prominent among them. Bauddha3 and Jaina traditions are
largely influenced by, and draw materials, from aiva cult. Initiation is very important
in all these cults since it is considered to be a necessary precondition to learn
scriptures and to practice the rituals prescribed therein. Among them the aiva cult
consists two sub-cults of dualistic Siddhnta and non-dualistic Bhairava.4 In the
Saiddhntika stream both priesthood and liberation are considered to be the result of
initiation. Liberation is the sole aim for Bhairavgamas. According to them, the
initiation fosters the process by freeing the soul from all the bondages.

cult

consists of three sub-cults namely Vaikhnasa, Pcartra and Bhgavata.5 The core
tenets and methods of initiation vary in the first two sub-cults. The Bhgavata stream
does not give much importance to initiation. As far as the kta tantras6 are
concerned, they follow the aiva system of initiation.

The initiation in aiva cult

There are two different streams within aivism. They are saiddhntika and
non- saiddhntika or bhairava streams. Even as the initiation rites are similar to a
great extent in both streams the philosophy behind the initiation differs.

The Saiddhntika initiation

The dualistic saiddhntika stream considers worship as one of the major
means to attain the ultimate goal. So, one of the main purposes of getting initiated,
according to saiddhntika stream, is to become qualified to perform aiva rituals,
temple rituals in general. In short, collective worship occupies the central position in
the saiddhntika stream. According to saiddhntika view an initiation serves two
purposes 1) it qualifies someone to perform rituals and 2) also leads to liberation.

The siddhnta agamas speak of various kinds of initiation.7 But two of

them are commonly believed to be important namely samayad

and

Their purposes are also different. The former can be said as a right-giving initiation. It
bestows the right to perform installation rituals (

). The

ks bestows

both i.e.the right to perform rituals and liberation. But it is mainly intended for those
who seek liberation. There is a hierarchy of initiates namely Samayin, Putraka,
Sdhaka and crya. The Samayin is placed at the lowest position and he gradually
ascends to the levels Putraka, Sdhaka and crya. Among them only the crya is
sanctioned to perform installation rituals.8

The non- Saiddhntika initiation

Temple construction and the rituals are not at all a matter of concern for
non-dualistic bhairava stream. Instead, the focus is fully on attaining liberation. They
hold the initiation as ivas grace that frees the soul from all the bondages and leads to
liberation either at the time of initiation or during his life span. They further postulate
that Sivas grace is felt as descent of grace (aktipta). It may fall on someone either
at the time of initiation through a mediator (Guru) or independent of mediator or
ritual.9

Initiation in

va cult

Initiation in Vaikhnasa stream

The basic tenets and the procedures of initiation in Vaikhnasas are as follows:
It is held by the Vaikhnasas that they are directly initiated by

himself.

u does so when they were in the womb so they are called

. Therefore they do not believe in the necessity of having a

particular form of initiation to enable them for performing

the other hand,

rituals. On

is done along with the smantasamskra, which is

observed in the 6th month of conception. During the ritual

, specially

prepared pyasa is given to the pregnant woman and as a result of its

consumption

himself initiates the fetus by his conch and disk.10

 One of the Vaikhnasa texts Kriydhikra prescribes three kinds of initiation in

order to be eligible to perform installation rituals. They are 1. Mnasik 2.
Vcik and 3. rrik. As the name indicates, mnasik form of initiation is
done mentally i.e. by the power of meditation and visualization. Second one,
i.e. Vcik is performed in the accompaniment of rituals; particularly it is
performed in

. Srriki or Kyikad

means initiating a

disciple by drawing the symbols of conch and disk on his body by piercing.11
The only aim of initiation seems to be securing eligibility for observing rituals.
Vaikhnasas do not claim that initiation grants liberation.

Initiation in Pcartra stream

According to the principles of Pcartra , the properties of initiation are
two-fold. On the one hand it qualifies an initiate to perform

rituals12 and on

the other it bestows liberation.13 It is to be noted here that the concept of aktipta
does not appear in any of the V

. This is one of the main differences

between the fundamental concepts behind Agamic and Pcartra initiation. In spite
of such differences ritual procedures are almost similar both in Vaikhnasa and
Pcartra cult.
Some of the notable features of Pcartra initiation are as follows:
The hierarchy of initiates14is as follows 1. Samayin- who is bound by rules and
regulations and completely ignorant of the fundamental texts and teachings of
Pcartra cult15, 2. Putraks- who received second level initiation and also
considered as a son by the guru. It is because he has succeeded in following the
rules and regulations of a samayin16, 3. Sdhaka- who has learnt the
fundamental scriptures and very fond of performing rituals. Here what makes
sdhaka different from both samayin and putraka is that he is alone permitted
to do rituals17, 4. crya- who is able to interpret scriptures and capable of
imparting initiation to others. He enjoys the topmost position among initiates
and privileged to perform all kinds of rituals and practices.18

Initiation in kta cult

kta cult consists of many sub-cults. The cults of r

and

other goddesses come under the kta cult. The philosophy behind the initiation and
the techniques are something unique in this cult although it adopts all the fundamental
elements from different streams of aivism. Initiation techniques are almost similar to
that of mantramrga stream of aivism.
Some of the notable features of kta initiation are as follows:
It is said in Tripur

ava that those who are desirous of attaining

especially liberation should get initiated. Because it is the only ladder to ascend
to liberation. And this is not possible by following Smkhya, Yoga, Pcartra
or vedic practices.19 It also permits women to have initiation.
Paraurmakalpastra, a ritual manual of rvidy tradition describes three
kinds of initiation namely kti, mbhav and Mntr.20

is said

to be the highest of all consecration rituals.

Initiation in Kerala tantric tradition

Generally the expression Kerala tantric tradition may lead someone to
think about a tradition akin to the great gamic tradition. But here it is used in sense
of a Brahmin-dominant tradition which bears characteristics of
kta, Vaidika, Smrta, and

ic cults. The Brahmins are its patrons and followers

from the hoary past until now. And also all major treatises in this field are their
contributions.

It is obvious that Kerala has a unique system of tantric customs and

practices. Since it is regionally confined within the boundaries of Kerala, it never
gained a wide popularity in other parts of India. The unique Kerala tantra tradition is
yet to be investigated. Before entering directly into subject of initiation, the
chronology and characteristic features of its basic texts are to be discussed. Not much

historical evidences are there to corroborate the conclusions. So the observations are
made here merely on the basis the textual evidences.

About the of the origin of Tantra in Kerala

Generally, in the Kerala context the term tantra stands for rituals in
connection with the installation and daily worship in temples. Compared to the other
south Indian states like Tamilnadu and Andhrapradesh the style of temples, customs
and beliefs etc. are very different in Kerala. The origin and the stages of its
development are not confirmed beyond doubt even today. Legend has it that it was the
sage Paraurma who built 108 iva and Durga temples at different parts of Kerala
with a view to protect the landscape. After the consecration of the temples he
entrusted their sovereignty to

family.

One of the distinct features of Kerala tantric tradition is that it has been
preserved intact orally for generations. And it is firmly grounded on a rich textual
tradition. Notably, the stress has always been on the oral tradition and often the texts
were taught merely to establish the authority of a particular system. Many of the
families have their own ritual manuals handed down through generations. The
respective family members are expected to follow their own ritual manuals. But the
whole scenario changed after the emergence of Tantrasamuccaya (TS). It brought a
big change even in the concept of temples and its role in sustaining social harmony.

The notable characteristic of Kerala tantra is that it pays less attention to

the philosophical aspects. Instead, the emphasis is on performing rituals as perfectly as
they are imparted. Such a shift of attention from the ritualistic-cum-philosophical
aspects of a tradition to mere ritualistic aspects is affected even the concept of
initiation.

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

is eligible to perform all temple

rituals.
naivagurudevapaddhati is the only reliable source to get details of
pre-Tantrasamuccaya texts. On the basis the references made in it the preTantrasamuccaya texts up to can be arranged chronologically as follows.
1. Prapacasra.21
2. Prayogamajar.22
3. Saivgamanibandhanam.23
4. Devodbhava.24
5.

sadbhva.25

6. naivagurudevapaddhati.

It is not certain whether this is the exact order of texts or not. And there are some texts
written after naivagurudevapaddhati and before the time of TS. They are:

7.

usamhit.

8. Kriysra.

9.

Here only the pre-Tantrasamuccaya texts are taken into account because
the initiation totally disappears from post-Tantrasamuccaya Kerla tantra corpus. The
texts Prayogamajar, aivgamanibandhana and navagurdevapaddhati follow
the initiation methods of aivasiddhnta.

usamhit is a text of Pcartra

tradition and the initiation methods described there are in accordance with Pcartra
bhva is a text belonging to the genre of Skta tantras. But the

prescriptions.

initiation procedures described in it are similar to that of aivatantras.

The two texts i.e. Prapacasra 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 aiva class of texts i.e.
Prayogamajar, aivgamanibandhana and naivagurdevapaddhati are discussed
together one by one.

General features of tantric initiation

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
has to be built in accordance with the scriptural specifications.
On the first day the procedure begins with
is drawn (usually bhadraka in both aiva and

. A particular diagram
cults) and filled with

powders. Subsequently the main deity is worshipped in it. Adjacent to the

an altar is made where the homa is done after the
When all these rituals are over both guru and

worship.

has to sleep there that night.

On the next day the

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 (samaycra) of the
tradition which are mandatory in the case of a new disciple.

Initiation in pre-Tantrasamuccaya tantric literature

Prayogamajar
The author of the Prayogamjar (PM) is a Ravi who is born in
u family of brahmins. PM is said to be written between the 10th and 11th
century A.D. In 21chapters it deals with the topics charaya parigraha,

lin

gauddhi,
rthasnnavidhi,

ivalin

snapana

and

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.
Adhikrad

- that which leads to liberation and 2.

- that qualifies someone to observe consecration rituals.27

Those who assist guru in rituals must be initiates.28

Silent on who is eligible for d

among four castes.

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

aivgamanibandhana
aivgamanibandhana (SN) of

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
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
Prayogamajar.
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. Kriyd
priesthood) and 2. Nirvnad
Adhikrad

and

(bestows

(bestows liberation).29 This is same as

as it is found in PM.

Those who belong to four casts, women and even eunuchs, devotees are
eligible for receiving initiation.30
Though it mentions about two kinds of initiation in the beginning verses, later
on description of two more d
d

namely navatattva d

are also included. The purpose of navatattva d

and pacatattva
is also bestowing

priestly rights.31
It begins with the description of samayad

and subsequently the post-

initiation rules are also briefly discussed. Though it frequently refers to putraka
and sdhaka class of initiates, the initiation forms that distinguish them from
others are not specifically mentioned.
Usually initiation is received only once in ones 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 iva

himself.32
Slightly varying from the line other Kerala tantra treatises it also refers to
Linga dks- a form of initiation by which the ivalinga is initiated. In addition
to it yajamnad

(owner of the temple) also has been mentioned in SN.33

SN is particularly concerned about the qualification of those who assist guru in

rituals. According to it they must be initiates.
naivagurudevapaddhati
It is an encyclopedic ritual manual composed by naivagurudeva (11th
century A.D). The Paddhati texts, Brahmaambhupaddhati, Somaambhupaddhati,
Aghoraivcryapaddhati, naivapaddhati, Yogaivapaddhati etc. belong to a
particular genre of aiva 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.
naivagurudevapaddhati (ISP) follows the style of agamas while
classifying the subjects into four sections. They are (I) Smnyapda (II) Mantrapda
(III) Kriypda and (IV) Carypda. The

s from 16 to 19 of kriypda

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 gamic 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
pas and leads to self realization. Initiation is of two types

and

. As the name indicates, in the first form of initiation, iva Himself

initiates those who well deserve it. In the second form of initiation iva gets it done
through an intermediate (guru).

is further divided into two namely sabja

and nirbja. The difference between these two d

is that the former is intended for

intellectually advanced, sdhaka and crya whereas the latter is mainly given to the
king, girls, women, old people, sick and those who are not serious about life. Sabja is
again classified into kriyvat and jnavat d

. As the name suggests, kriyvat is

a ritualistic initiation but the jnavat is done by the means of gurus imagination
power. Kriyvat is again split into three more categories namely smayad

and sdhakad

. In samayad

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 sdhakad
is for those who have succeeded in their tenure as a putraka. PM and SN deal only
with the first two kinds of initiation. Jnavat d
based on means of initiation. They are (1)

is further classified into four

(2) Spara

(3) Vcik and (4)

Mnas.34
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 Jtyuddhrad

. 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.35
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 aivism. The hierarchy worlds and their position in relation to each
other are described in detail in connection with
of the initiate is taken through these realities in

. Because the soul

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 crya
followed by sdhakad

. Though PM and SN lay down the ritual procedures

of samaya and niravnad

s, 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

etc. the initiation

methods are exclusively of aiva sect.

usamhit
usamhit (VS) of Sumati is the one and only typical

tantric

treatise produced in Kerala. While retaining its Pcartra 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 Pcartra literature. But a close examination will reveal the fact that
structurally it varies to a great extent from a typical Pcartra 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 Pcartra tenets. The initiation is the
core of 9th and 10th chapters. Like other Pcartra treatises VS also duly emphasizes
on the importance of dks 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.36 So
initiation grants two essential things in the life of a religious

. 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.37 Some notable features are as
follows:
Hierarchy of initiates (1) Samayin (2) Putraka (3) Sdhaka and (4)
crya/Deika. (i)Samayin- before the initiation ceremony begins a

is

drawn and it is worshipped by crya. The disciple, who is blindfold during the
process, is brought to the place and shown the

, 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

ala after the main deity along with

his retinues were worshipped. (iii) Sdhaka- those who are initiated with homa
. (iv) crya/ Deika- those who are initiated

in addition to

with all the above mentioned rituals.38

There are two classes of initiates namely d

and

. 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.39
After initiation the initiate is known in a different name i.e. in one of various
names of

, 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 vaiya, dsa for dra and devi for women.40

It is by consecration ritual (

) an initiate becomes crya. Both

putrka and deika can be crya by the consecration.41

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

that the one who is

initiated for twelve consecutive years is the Lord

himself. This is an

exact reflection of what is seen in SN.42

VS includes even the king, childless sdhakas, poor and sick in the list of
persons who are eligible for getting initiated.43

bhva
This is an unpublished work and its available manuscripts are incomplete.
It is the only kta treatise produced in Kerala. It deals with the worship of Rurujit
and

s. The author and the date of composition are not known. It is

surprising to note that there are many parallels in SN and M

hva. ISP also

quotes it several occasions. In the light of above evidences it can be inferred that it

has been composed during 11th and 12th centuries. It may be noted that this is a
hypothesis not a conclusion. But it is certain that the author of asamuccaya got all
the materials of Rurujidvidhna from it. It is not known actually how many chapters
are there.
The sixth chapter is devoted to describe the rituals of initiation. The ritual
procedures given here are simple compared to that of other texts. Generally it speaks
about two kinds of initiations, namely vedhad
followed by vedhad

. The procedure for vedhad

by name. But rituals of

44

Here the

is

is not given, only referred to

are explained in detail. The initiation method

prescribed in the text is a prototype of saiddhntika initiation methods, but with slight
variations. One of the notable points here is that initiation is said to be performed not
only for elevating the disciple to spiritual level but also on certain other occasions like
rituals for peace and progression, for daily and obligatory rituals, during the kings
consecration and for installation of images, for renovating temples and for imparting
mantra.45

Kriysra
Kriysra is attributed to Ravi whose date is not clearly fixed. He can be
roughly placed before the time of TS and after VS. Kriysra introduces a new trend in
the composition of tantric treatises by bringing together divergent cults like aiva,
and kta at a place. The text is divided into seven sections and it contains
sixty nine chapters. Each one of these sections is devoted to deal with ritual
specifications of one of seven deities namely
and sta. The topics ranging from the selection of the
appropriate site for the construction of the temple up to festival rituals (utsavavidhi)
are included in each section.
Initiation appears in the 3rd section which is devoted to explain the ritual
specifications of an
aiva texts.46

. The initial ritual is almost similar as found in the

ayrbh
As per the available evidences it is the first text ever written in Malayalam
language on temple rituals. It is written by Vasudeva of
ayrbh

family.

, also known as Kriydpik is believed to have been written one century

before (1342 A.D.) TS (1427 A.D). It is divided into twelve chapters. The chapters are
arranged in such a way that it proceeds from the rituals to be done while constructing
a new temple up to the measurements of the materials used in rituals. A paradigm shift
in terms of particular emphasize on ritual-centred system is quite visible in the texts
from

ayrbh

onwards. It is a pioneering work in the sense that never before a

text has been written systematically elaborating all aspects of temple rituals.
Quite interestingly the text begins with the description of the ritual
procedures of mantropadea. Following the line of predecessors

ayrbh

also

asserts on the necessity of initiation for performing installation rituals.47 It speaks

about mantrad

in particular. It is not particularly mentioned to which cult the

disciple has to be initiated. The reason may be its focus is not on the rituals of a
particular cult rather like Kriysra, the focus is diverted on the cult of seven
prominent deities namely
and

. Initiation ritual in this case consists only of very essential components

adopted from the fundamental aiva scriptures. The ritual adopted here is very simple
and shortest version of gamic initiation. What is to be noted here is that the initiation
which is deeply rooted in philosophical and ritual harmony loses its importance in the
later texts. In this regard

ayrbh

is last one of its kind seriously considering the

initiation as a prerequisite for those who are to choose priesthood as a profession.48

Conclusion
Initiation is very important in all of tantric cults. After the initiation the
initiate is treated as a member of particular group and he is expected to conform to the
traditional values throughout his life. Generally, tantric initiation is considered to be a
prerequisite to practice the rituals prescribed in its fundamental scriptures and to
realize ones true nature. So it is the one of the basic qualification to be a priest and a

practitioner. As far as the Kerala tantric tradition is concerned initiation gradually lost
its importance when its patrons intentionally kept on trying to modify the system in
accordance with parallel orthodox vedic system. While liberation is considered to be
one of the major objectives in the fundamental tantric scriptures, it is not at all a
matter of discussion in post-Tantrasamuccaya treatises. So the attention is shifted
from deepest concern for philosophical speculations to practical applications. This is
the remarkable characteristic of kerala tantric tradition. The above discussion leads to
the following conclusions.
1. The relatively earlier pre-Tantrasamuccaya texts were exclusively belonging to
particular cult and the ritual practices prescribed in them were intended for both
individual (yoga and practices) and social purposes (construction of temple and
worship). But from the time of Kriysra onwards the temple worship is made
the major focus of discussion and the portions dealing with the system of
personal sdhan are excluded entirely from the texts. And instead of adhering
to worship of a particular cult the texts of eclectic nature were produced in an
effort to bring all cults together. In this process all cults lost their identity.
2. Another important feature is that the initiation is found only in preTantrasamuccaya texts. In post-Tantrasamuccaya texts mantropadea replaces
initiation.
3. Among the initiates the crya alone is sanctioned to do installation rituals.
But at present initiations are no more in practice in its fullest form. So from a
scriptural point of view majority of tantrins are unqualified to perform
installation rituals. And there are similarities between initiation and installation
rituals.

********************************************

Endnotes
1.
2.
3.
4.

Rites and symbols of initiation: the mysteries of birth and rebirth, p. x.

Ibid., p. 2.
Alexis Sanderson, The Saiva Age, p. 124.
The 28 Agamas are the fundamental texts of Saiddhntikas. They are kmika,
a, ajita, d
ma, shasra, amumat, suprabha,
vijaya, pramevara, nivsa, udgta, prodgta, mukhabimba, siddha, santna,
simha, candrahsa, vra, svyambhuva
a,
vrasa, par. The first 10 (that is up to suprabha) are dualistic in nature and
known as Sivgams. The rest of 18 are dualistic-cum- non dualistic and known
as Rudrgamas. The 64 gamas, known as Bhairavgamas are identified as the
basic texts of Bhairava stream. see Mark S.G. Dyczkowski, The canon of the
aivgama and the Kubjiktantras of the Western Kaula Tradition, pp. 104123.
5. The Vaikhnasa gamas are believed to be written by the four disciples of the
sage the Vikhanas. They are Atri, Mar
and their works
are known as tan
a respectively. There are
many interpretations as to how a group of texts got the name Pcartra. Of
these interpretations one is applicable in the case of all Pcartras is that they
deal with five kinds rituals namely abhigamana, updna, ijy, svdhyya and
yoga. So they are called Pcartras. Of the identified 210 Pcartra
gamas three are considered to be very important namely
kara
and Jaykhy. These are referred to as Ratnatraya in Pcartra corpus. The
list of seven Bhgavatas is given in the Haya apcartra namely
aravidhna, tantra
a and vrha. Nothing much is known about the characteristics of the
Bhgavatas.
6. Traditionally the number of ktatantras are said to be 64. The list of these
texts are given in r
hyasamhit,N
,
sarvollsatantra and in the
dharas commentary on Saundaryalahar.
7. The various initiation methods prescribed in several gamas are as following.
Uttarakmikgama- samayad
,P
gama-ivad ,
gama-samayad
,

tritattvad
, Suprabhedgama
,
Cintygama- ivad

, Srdhatriatklottarasamayad
d
, Klottara
,
Ajita, sparadks, vcik, mnas, str, yogadks, hautr, jnavat,
kriyvat, sabj, nirbj. Notably, Paddhati texts i.e. somaambhupaddhati,
aghoraivapaddhati,siddhntaekhara,sakalgamasrasamgraha,
pik, dksdara generally prescribe three kinds of

initiation namely
and
s. See Mtangapramevara
(kripda, yogapda et carypda) ed. By N.R Bhatt,pp. xciv-xcv for more
details.
8. Helene brunner, The place of yoga in Saivgamas (Pandit N.R. Bhatt
facilitation volume), pp.431-32.
9. Rauravgama, Vol-3, p.1.
10. Vrajavallabhadvivedi,
avgmavimara, p.11.
11. Ibid., pp. 12-13.

12.

ynm bhvittmanm |

Devgnigurupjsu adhikro yay bhavet || (Jaykhysamhit-16.1).

|

13. Yadyati kleakarmdn

||
| (L

tantram, 41.5-6).

14. Punard
Samay putrakcaiva t tyah sdhakastath ||
cryaceti d

|(

tantram, 41. 7-8).

|

15. D

th || (Sanatkumrasamhit

Atantr
brahmartra, 5.120).

16.

|| ( ibid., 121).
ca |

17.
Sa sdhaka iti proktastantramantravi

||(ibid., 122-23).

18. Vykhyt tantramantrnm samhitnm ca sarvatah |

Samskartpi ca isynm crya sobhidhyate ||(ibid., 124).
19.
20.
21.
22.

13-16, p.2.
p.73.
I. 7, 13,37,40,71,141. II. 13.
III. 65, 97, 124.

| III. 65.

23.
24. IV. 537, 545, 560, 566.
25. IV. 567, 580.
26. X. 8.
|

27.

|| X.120.
28.
29.
30.
31.

XVI. 91.
VII. 2.
VII. 8.
VII. 90.
|

32. Abde cbde

||VII.138.
33. XVIII.93.
34. See vol.III, pp. 137-44.
|

35.

Dvijopi hi yatastena kuryt tam dvijasattamam || p. 147.

|

36. Atha

|| X.1.
37. Dyante sidd

yante granthayopyatah |
|| X.2.

38. II. 40-44.

39. II. 45.
|

40. Devntam br
|| X.63.
41. XI.1.
42. Abde abdepica kar

|
|| XI. 17.

43. Sdhakasynapatyasya daridrasya c

| XI. 20.

44. Snapayed vidhivat tatra yatha strrtha daritam |

Samprptaklam manvno vedhayedadhikravid || VI. p.35.
45.

tike caiva nitye naimittike tath |

||
|
|| VI. p. 45.

46. pp. 246-51.

47. I. 5.
48. I. 5-14.

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of

Ravi:

Raman Nambiar with Achyutappothval

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(ed.),

-18.

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