Expiatory Rites in Keralite Tantra
by T. S. Syamkumar | 2017 | 59,416 words
This page relates ‘Expiatory Rites In Matangaparameshvara-agama’ of the study on Expiatory Rites in Sanskrit literature and ancient Indian religion and society, with special reference to Keralite Tantra. Further references to texts include those found in Shaivism, Vaishnavism and Shaktism as well as Dharmashastra literature. This study also investigates temple records and inscriptions of Kerala in order to demonstrate the connection between social life and expiatory rites and its evolution.
1.4. Expiatory Rites In Mataṅgaparameśvara-āgama
It contains Vidyā, Kriyā, Yoga, and Caryāpādas. The commentary of Bhṭṭarāmakaṇṭha (Mataṅgavṛtti) attests that it is an earliest Tantric text written before 10th century CE.[1] This ritual manual holds a conversational method, between saint Mataṅga and lord Parameśvara. It gives a detail description about initiation, worship of Śiva, installation of Liṅga, iconography, Yoga, vows of Rudra etc. The sixth Paṭala of Kriyāpāda and tenth Paṭala of Caryāpāda provide the details of expiations. Essentially it discusses two types of expiations: 1) Expiatory rites for inauspicious dreams and 2) Expiations for omissions in the worship.
The sixth chapter of Kriyāpāda describes the details of dreams for a Dikṣita. By tradition, it is believed that an inauspicious dream leads to the same result. Hence Mataṅgaparameśvarā recommends recitation and fire ritual with Aghoramantra thousand times as expiation for the removal of bad effects.[2] Also it says that the recitation of Śivamantra and drinking of Pañcagavyā shall be an expiation for the omissions in worship.[3]
Footnotes and references:
[1]:
Bhaṭṭa Rāmakaṇṭha was an earliest commentator of Tantric Śaivism. Sanderson evidently notes that Bhaṭṭa Rāmakaṇṭha predates Abhinavagupta. According to Sanderson, Rāmakaṇṭha was active in Kashmir and neighboring Dārvābhsāra during the second half of the tenth century. Rāmakaṇṭha wrote several commentaries on Āgamas, such as Kiraṇa, Sārdhatriśatikālottara and Mataṅgapārameśvara and also he wrote commentaries on the works of Sadyojyoti, such as Mokṣakārikā, Paramokṣanirāsakārikā, Tattvatryanirṇaya and Nareśvaraparīkṣā. For details vide Sanderson, A., “The Śaiva Literature”, pp.15-16. And also See, “History through Textual Criticism in the Study of Śaivism the Pāñcarātra and Buddhist Yoginītantras”, p. 3. Moreover, the study of Dominic Goodall is more helpful to understand the Bhaṭṭa Rāmakaṇṭha’s works and his date. Goodall asserted that the author of the Kiraṇavṛtti is Bhaṭṭa Rāmakaṇṭha II. Cf. Goodall, Bhaṭṭarāmakaṇṭha’ s Commentary on the Kiraṇatantra, Vol. I, Chapters, 1-6, Critical edition and annotated translation, Institute Francais De Pondichery, Ecole Francaise D Extreme Orient, Pondicherry, 1998, pp. viii-xix.
[2]:
Mataṅgaparameśvarāgama, Kriyāpāda, 6.1-67.
[3]:
Ibid., Caryāpāda, 10.4-9.