1.8 (a). Expiatory Rites in other Saiva Treatises

In later, Tantric authorities composed numerous treatises in the base of Āgamic ideas. The Śaiva preceptors and heads of Śaiva monasteries composed several works such as Paddhati texts and ritual manuals for various requirements. It can be seen that the Śaiva authors composed commentaries of Āgamas, ritual manuals and some Prakaraṇa texts in 10^th century onwards. The Paddhati texts also partake in the same literary tradition of Śaivāgamas dealing with either diminutive or elaborate discussions on expiation. The Paddhatis of Brahmaśaṃbhu (937 CE), Siddhāntasārapaddhati of Bhojadeva (first half of the 11^th century CE), Kriyākāṇḍakramāvalī of Somaśambhu (composed in 1048/49 CE), Naṭarājapaddhati of Rāmanātha (1057/58 CE), Vimalāvatī of Vimalaśiva (1101/2 CE), Kriyākramadyotikā of Aghoraśivācārya (1157/8 CE), Jñānaratnāvalī of Jñānaśiva (second half of the 12^th century CE) and the works of Triolocanaśivācārya are more imperative.

At the same time (from the seventh century) the Śaiva preceptors were holding the position of royal preceptors (Rājaguru) in numerous new kingdoms both in the Indian subcontinent and in South Asia. As Rājagurus, the Śaiva preceptors were granting Śaiva initiation to the rulers.^[1] In real life the kings were not following the complex Śaiva rituals, because the observances of this complex and time-consuming rites of daily and occasional rituals are impossible to them unlike the initiated ones. Hence the rulers follow the rituals and rites of un-initiated devotees of Śiva. The un-initiated Śaiva devotees follows Śivadharma corpus. Tradition says that the Śivadharma texts revealed for the lay community of Śaiva worshippers. This Śivadharma corpus contains eight texts viz., Śivadharmaśāstra, Śivadharmottara, Śiva-dharmasaṃgraha, Umāmaheśvarasaṃvāda, Uttarottaramahāsaṃvāda, Śivopaniṣad, Vṛṣasārasaṃgraha and Dharmaputrikā. As the Śaiva system was so much influenced the rulers, they gave money and land for building temples and Śaiva monasteries. Gradually the temple constructions and building of monasteries instigate the composition of temple related ritual manuals and other manuals for Śaiva initiators. This temple related ritual manuals talk about rituals for installation, iconography, ancillary images, architecture and expiations. The Śaiva preceptors were also composing texts related to the rites, rituals and installation ceremonies for monasteries. The Liṅga worship in Śaiva monasteries is allowed only for Tantric practioner and initiators. Hence the Śivācāryās seriously composed treatises of rites and ritual for Śaiva initiators in monasteries. Trilocana’s Prāyaścittasamuccaya (12^th century CE) and Nigamajñāna II’s Ātmārthapūjapaddhati (16^th century CE) are very good examples for this. It mainly describes initiators daily routines, rites, rituals and expiations. Trilocana (CE 12^th century) was a most celebrated Śaiva Siddhānta abbot (Maṭhādhipa) of South India and he was a disciple of Aghoraśivācārya.^[2] Also, Trilocana wrote many trustworthy scriptures related to Śaiva Tantra. They are: Somaśambhupaddhatiṭīkā, Siddhāntasamuccaya, Siddhāntasārāvalī and Dhyānaratnāvalī.