4. Comparing the Sarada Tilaka and Isanasivagurudeva-paddhati

The similarities and dissimilarities between Sarada Tilaka and Isanasivagurudeva-paddhati The first twelve Patalas of Sarada Tilaka, designated Sristi Patala, are devoted to 'Prakrtipratipadana', and the thirteenth Patala to 'Prakrtivikrtipratipadana', while the rest of the Patalas are devoted to the description of Purusa, which is different from Prakrti- Vikrti, based on Pancavimsati Tattvas. But in Isanasivagurudeva-paddhati, spread over four Padas and one hundred and nineteen Patalas and in line with the prescribed methodology of Tantric compositions, a host of other subjects in addition to those dealt with in Sarada Tilaka are handled. These include, Pratista, Kalasavidhis(of different kinds and in elaborate style), Nityotsava, Mahotsava, Visesotsavavidhis, Prayascittapariharavidhis, Vigrahalaksanas, Devalayanirmana, Manusyalayanirmana, elaborate and detailed Vastusastravidhis, different categories of treatment of diseases like 459

Balacikitsa, general treatment, Visacikitsa, Indrajalavidhis and numerous other Vidhis. Sabdasrsti, Mantranirupana, Vastupujavidhis, Ankurarpanavidhi, Diksanirnaya, Diksavidhi, Purascaranavidhis, MantraYantravidhis, Chandas, Gayatri, Padmavidhi, Kundanirnayavidhis, Agnikaryavidhis, Matrukaksaranyasakriyas, Mudravivaranas and several other Vidhis are common to both, with very minor variations. Vastubali and Ankurarpana in Isanasivagurudeva-paddhati and Sarada Tilaka It is stipulated in Isanasivagurudeva-paddhati and Sarada Tilaka that Vastubali and Ankurarpana should precede any rite or ritual. 25 It is also decreed that Dosapariharas be done after assessing the Laksanas in the sprouting of the Ankuras. In the third Patala of Sarada Tilaka, under the head Diksanirnaya(Vastuvibhaga), the Ratribali held during the night after Bijankuraropana, shows minor variations with the Balikriyas described in Isanasivagurudeva-paddhati in the following ways. In Isanasivagurudeva-paddhati, Brahmagraha, Bhutagraha, Indragraha, Gandharvagraha, Yaksagraha, Raksasagraha and Pisacagraha is the order of priority, while in Sarada Tilaka the order is given as Bhutagraha, Pitrgraha, Yaksagraha, Nagagraha, Brahmagraha, Sivagraha and Visnugraha. The relevant Slokas are quoted below: brahma bhutendra gandharvayaksaraksah pisacakah ganah balibhujah saptakramat tannamalaksitah | | 26 pranavadyairnamontaisca ratrau ratrisanamabhih bhutani pitaro yaksa naga brahma sivo harih | '27 460

Isanasivagurudeva-paddhati provides a long list of rites held as advanced Kriyas in connection with Devataradhana as well as construction of Devalayas and Manusyalayas. Moreover, Isanasivagurudeva-paddhati mandates Vastubali, Vastuhoma, Raksoghnahoma and similar rites at every stage in the construction process. 28 But in Sarada Tilaka, Vastupuja is seen mentioned only in connection with Devataradhana and Diksa rites. Isanasivagurudeva-paddhati assigns great importance to Vastusastra, especially to its architectural details, while SP leaves those aspects totally untouched. The Kriyapada of Isanasivagurudeva-paddhati deals exhaustively with the technical details of Devalaya, Manusyalaya, palaces, towns, markets, Soucalayas and similar constructions on the basis of Vastusastra as well as associated rites, rituals and the qualities essential for an architect, etc. 29 Isanasivagurudeva-paddhati also affords special importance to sculpture and all kinds of three-dimensional relief forms in general. Vigrahalaksanas, Talamanadis and their detailed Varnanas and the engravings, etchings, ornamentations of Gopuras, Stambhas, pinnacles etc. are also integral features of the Kriyapada of Isanasivagurudeva-paddhati, but subjects of this nature are not seen mentioned in Sarada Tilaka Diksavidhis in Isanasivagurudeva-paddhati & Sarada Tilaka Both texts attach equal importance to Diksavidhis. In Patala 2, 3, 4 & 5 of Sarada Tilaka, Mantralaksana, Acaryalaksana, Sisyalaksana, daily 461

rites, Naksatraparisodhana to determine the quality of the Sisya, Bhaksanakrama, Vrtaniyamas, Svapnadarsanaphalas, Mantradiksa, Mantropadesavidhis, various Nyasavidhis, Kalasabhiseka related to diksa rites, rites to remove Mantradosas, Japavidhis, the relation between diksa and Jyotisa, the qualities essential to a Guru, the rupa and Varna of Mantradevatas, and so on, are described. Four types of Diksas are listed. caturvidha sa sandistha kriyavatyadi bhedatah | kriyavati varnamayi kalatma vedhamatyapi | | 30 The rites associated with Diksa also get explained in the fourth Patala. In the fifth Patala, Homakriyas related to Diksa, Sadadhvanyasa (performed on the Sisya by the Guru), Abhisekavidhis, Mantropadesakriya etc. are detailed. Daksina is to be given as stipulated. It is ordained that after having received Mantradiksa, the disciple should not do anything that might incur the displeasure of the Guru. Spread over several Patalas of Isanasivagurudeva-paddhati are detailed Mantradiksavidhis, Nitya-naimittika-karmavidhis, Suddhikriyas for the physical and mental purification of the Sadhaka, the Laksanas essential to the Guru and the Sisya, and the Samayadiksavidhis of the Saivite kind. In Sadhakadiksadhikara of Isanasivagurudeva-paddhati, the vow of the Sadhaka(in this instance the Sisya), Homavidhis, Mahabhiseka of the Acarya, how the Acarya should be free from the love of wealth and money and such 462

other matters are provided. The details thereon evince minor differences from those in Sarada Tilaka Isanasivagurudeva-paddhati furnishes details on how the Sisya ought to perform the cremation and posthumous rites of his Guru. This mandate is given in 'Antyestyadhikara'.31 There is, however, no mention in Sarada Tilaka about disciples performing the 'Udakakriya' of their Gurus. Agnikaryavidhis in Isanasivagurudeva-paddhati and Sarada Tilaka Both texts treat in elaborate detail of the Agnikaryavidhis that are fusions of the Vaidic and Tantric. In the fifth Patala of Sarada Tilaka, Agnikaryavidhis are postulated. 32 Wheras in Isanasivagurudeva-paddhati, it is included only in Patala 15 of Kriyapada; some of the basic tenets governing Agnikaryavidhis are dealt with in SP itself. 33 These are given in Sarada Tilaka in the form of Slokas, while in Isanasivagurudeva-paddhati, they appear mostly in Gadya(prose). Slokas on the subject in Isanasivagurudeva-paddhati are few and are confined to the delineation of Mantras. Both texts provide the Sodasasamskarakriyas of Agni. Besides, they furnish details on Saptajihvas of Agni, Nalalaksanas, the Satvik-Rajasik-Tamasik Homavidhis; Homadravyas; Kundanirmanavidhis, the measurements of the vessels for Homakriyas. Homas are also mentioned in Diksavidhis, Purascaranavidhis and Viniyogas in both texts. While Isanasivagurudeva-paddhati offers Kundasamskaras, Homavidhis, in connection with Pratista vidhis, Utsavavidhis and Kalasavidhis, no such Homavidhis find place in Sarada Tilaka 463

Kalasavidhis in Isanasivagurudeva-paddhati and Sarada Tilaka ST, in connection with Pujavidhis, prescribes Kalasas for virtually every Devata. But they are formal in content and are confined to a maximum of ten Kalasas, whereas in Isanasivagurudeva-paddhati, very elaborate descriptions are assigned to Kalasavidhis, with the number of Kalasas ranging from a single one to one thousand and eight. (Alpasnapana to Sahasrakalasa) SP of Isanasivagurudeva-paddhati gives a general description of Kalasas, the elaboration of which is given in Kriyapada under such heads as Padmavidhis, Kalasastapanas, Kalasadravyavidhis, Kalasapujavidhis and Abhisekavidhis. 34 Isanasivagurudeva-paddhati also details Kalasavidhis in connection with Pratisthavidhi and Utsavavidhi. Prominent Nyasakriyas in Isanasivagurudeva-paddhati and Sarada Tilaka Both works furnish details on Nyasakriyas, through many Patalas. In the fourth and fifth Patalas of Sarada Tilaka are described the Nyasas, their Chandas for Aradhana, Nyasakramas, and Nyasas related to Sarirasuddhikriyas. Moreover, Matrkanyasa, Mantranyasa, Karanyasa, Lipinyasa, Tattvanyasa, Anganyasa, Pithanyasa, Kalanyasa(Surya, Soma, Vahni), Sadadhvanyasa and other Nyasas are provided in this Patala. Sadadhvanyasa consisting of six arms - Kala, Tattva, Bhuvana, Varna, Padma and Mantra - is the largest among the Nyasas. The first three are Artharupas and the rest are Sabdarupas. 35 464

Isanasivagurudeva-paddhati, meanwhile, devotes a whole Patala to Sadadhvanyasa. 36 In Isanasivagurudeva-paddhati, Nyasas are provided mostly in SP and Kriyapada Although both works deal with different Mudras, Isanasivagurudeva-paddhati delves deep into elaborate details and furnishes Mudras of different kinds associated with a host of rites and rituals. There is in Kriyapada a Patala called Mudradhikara, exclusively set apart for Mudras. 37 Several Nyasas are enumerated, like Srikanthadi, Sasaktisrikanthanyasa, Prapancayaganyasa, Samrddhinyasa, Ksobhininyasa, Malininyasa and Vagvadininyasa. Of these, the third, fourth and fifth are no longer practised. Dhyanaprakaras are also given to most of these Nyasas. Since Nyasakramas and associated rites are meant to be learnt directly from the Gurus, they are not recounted in Isanasivagurudeva-paddhati. Yantravidhis in Isanasivagurudeva-paddhati and Sarada Tilaka The twenty-fourth Patala of Sarada Tilaka exclusively treats of different categories of Tantric Yantras, the method of drawing them, the related rites and the benefits thereof. The Acarya stresses the importance of Yantras in the following lines: atha vaksyami yantranam bhedamstantresu gopitan ye sadhayanti satatam mantrinonijavancitam | | ' 38 The main Yantras listed in Sarada Tilaka are Raksayantra, Mrtyunjayayantra, Dhumavatiyantra, Vidvesanayantra, Maranayantra, Garudayantra, Sahjivanayantra, Pindayantra, Vasikaranayantra, 465

Jvaranasanayantra (two types), Stambhanayantra, Vagstambhanayantra, Balaraksayantra, Sisurodanaharayantra, Vasyayantra, Strivasyayantra and Manmathayantra. Altogether, there are thirty-six Yantras provided in Sarada Tilaka Apart from the above meant for specific purposes, other Yantras, Cakras and Padmas are cited in association with Devataradhanas. In Isanasivagurudeva-paddhati, however, Yantras are mentioned only in connection with rites for Devatas, and that too, spread over different Patalas. Patala 8 of Kriyapada is exclusively devoted to the delineation of a cluster of rare Padmas along with that of Kundas. The important Padmas of this class are Bhadraka, Sarvatobhadra, Parvatikantaprasada, Latalingotbhava, Svastikabjadvaya, Svastikasarvatobhadra, Cakrabja and Dalabhedalaksana. Devatas in Sarada Tilaka and Isanasivagurudeva-paddhati - a comparison Sarada Tilaka provides very detailed descriptions on the Upasanamurtis belonging to the Saiva, Vaisnava and Sakteya cults which include Dhyanavarnanas, Kriyavidhis, Viniyogaphalas, Stutis, Yantravidhis and secret Tantric Vidhis. Sarada Tilaka touches virtually all Devatas, but on a subdued scale. Isanasivagurudeva-paddhati, however, provides very elaborate Vidhis, pertaining to every aspect of Devataradhana, furnishing even the minutest details on such subjects as Pratistha, Kalasa, Utsava, Balis, rites associated with treatment of diseases, Vigrahalaksanas, etc. (the contents have already been listed elsewhere in this study). Sarada Tilaka, while being a text that follows 466

Saivagamas, does so only in a general vein, while Isanasivagurudeva-paddhati devotes a whole Patala to establish the superiority and infallibility of the tenets of Saivagamas. Sarada Tilaka attaches importance to the Sivasaktis, and it appears to lay greater emphasis on the Sakteya concept. Both texts begin by extolling the importance of Sabda and Artha, both representing Sivasakti. 39 The Dhyanaslokas in Sarada Tilaka are brief while in Isanasivagurudeva-paddhati they are sizeable and Varnanapradhana. In both texts, Mulamantras and certain Nyasakriyas are concealed in coded form through 'Katapayadisankhyanirnayasnd other forms. In Isanasivagurudeva-paddhati, however, Gayatrimantras are also kept hidden in secret codes. Siva concept in Isanasivagurudeva-paddhati and Sarada Tilaka Both texts are replete with Kriyavidhis of Siva. Spread over Patalas 18, 19, 20 & 23, Sarada Tilaka provides Saparivarapujas, Padmavidhis, Viniyogas and Yantravidhis of Siva and His manifold aspects like Pancaksaramurti, Pancavaktra, Prasadamurti, Sadaksaramurti, Sataksari, Astaksara, Mrtyunjaya, Aghora, Tryambaka, Daksinamurti, Pasupata, Cintamani, Nilakandatryaksari, Tumbururudra, Vatuka, Candesvara and so on. The Mantras, their Rsi-Cchandas-Devata; Dhyanas, Nyasakriyas, Gayatri, Puarascaranavidhis, Viniyogas, Homavidhis and Phalas of these Murtibhedas are detailed. It may, however, be noted that many of these rites are no longer practised. In Sarada Tilaka, Sivaradhana is mostly recommended on Saivapithas, or Padmadalas 467

or Yantras. Vigrahas are very seldom mentioned as such for Abhiseka, Kalasa and Puspamalya-diparadhanavidhis. Sarada Tilaka does not seem to attach much importance to Ksetraradhana. In addition to the Murtis and Murtibhedas of Siva dealt with in Sarada Tilaka, Isanasivagurudeva-paddhati recounts other Saivite aspects like Ekavaranamurti, Pindamurti, Vyomavyapimantravidhana and Cinmantra, which are detailed in volume II of Mantrapada The descriptions of the features of Saivamurtis in both texts are almost identical but the style of composition and Varnanas in their intricate details, differ from each other, with Isanasivagurudeva-paddhati being markedly superior to Sarada Tilaka At the first reading itself, the image of the Devatas remains imprinted in the mind of the reader as if in a picture. The Dhyanavarnana of Aghoramurti is given in Patala 20 of Sarada Tilaka in just four lines, while Isanasivagurudeva-paddhati provides three different versions of the Dhyana, all intensely reflective of the fierce aspect of Aghoramurti. At the same time, the purpose of Aradhana and Mantras thereon are the same in both. The Dravyas meant for Homavidhis in connection with Viniyogas for various Devatas are almost the same within specific categories. Differences are evident in the Japasankhyas prescribed and the benefits obtained. What is common to both are Dravyas like Ghota, Havis, Tila, Samit, Bilvapatra and Bilvaphala. Separate Dhyanas are used in Sarada Tilaka and Isanasivagurudeva-paddhati for 468

Tryambakamurti. Only Sarada Tilaka furnishes the Dhyana of Sataksaramurti.40 The Mantras for the Murtis show minor variations. gayatri tristhubhanustubh varnaih proktah sataksarah 141 grayatryanusthubhau tristup trayam caikatvamagatam | | 42 Daksinamurti, an important aspect of Siva, is decribed in the nineteenth Patala of Sarada Tilaka as the 'Samastapurusarthadayaka'. There is also a very exquisite Varnana of the Murti. 43 Various Viniyogas and their Phalas are also given in both texts, the majority of them being performed for the purpose of Sarvajnata and Vasya. Although Isanasivagurudeva-paddhati mentions the Pasupata concept with Mulamantra, no Dhyanas are provided. In Sarada Tilaka, however, Dhyanavarnanas and Viniyogaphalas too are furnished. The Dhyanavarnanas of the Cintamani concept are also different in the two texts. In Sarada Tilaka, it is clearly specified as the Ardhanarisvararupa, while Isanasivagurudeva-paddhati is vague in that respect with the Devata concept revealed only through the Chandas. The Yantravidhanas and Viniyogas for Cintamani are, however, specially and distinctly given. When we turn to other peculiarities of the two works, what is discernible at first sight is that the Laksanas of 'Sodasamurti', Haranarayana, 45 different types of Sivalingas, Pratisthavidhi, Utsavavidhi and so on are treated at length in Isanasivagurudeva-paddhati, while Sarada Tilaka is silent on them. 469

In Sarada Tilaka, the observance of Sivaradhana is mandated to be performed in Saivapitha, Padma, Yantra or Kalasa. Compared to the above, in Isanasivagurudeva-paddhati, it is prescribed to be performed in images like Padma, Yantra, Mandala, Ksetra, Hrdaya, Bhitti, Citra, Kalasa, Vastra, Ratna, Sila, Anna, Phalas, Mrt or Lingas. pujyah syadrdhrtaye citre lidge va sphatike subhe | kalase pyevamavahya sampujya vidhivacchivam ||46 The methods of disposing them after Aradhana are also specified. There are also Slokas that delineate different types of Siva idols. 47 While the concepts and related rites of Ksetrapala and Candesvara are common to both the texts, Dhyanavarnanas and Prayogas are aplenty in Mantrapada and Kriyapada of Isanasivagurudeva-paddhati Another feature that is more or less common to both is that in Saivavidhana, the 'Urdhvamukhapradhana' Mantras are given first and 'Daksinavaktrapradhana' mantras are given next. There is also no discernible differences in Mulamantra, Chandas, Rsi, Devata, Nyasakriyas, Aradhana, purposes and motives of Aradhana and benefits derived thereby, between the two texts. A dissimilarity worthy of note is that there are many Stutis of Siva provided in Sarada Tilaka, while in Isanasivagurudeva-paddhati there is hardly any Sivastuti. These two authentic Tantric works, thus, furnish very exhaustive details on the varied concepts of Siva and related rites and rituals. 470

The Devi concept in Sarada Tilaka and Isanasivagurudeva-paddhati Distributed over a number of Patalas, the manifold aspects of Devi and associated Kriyas are recounted. In the very first Patala, Sristividhana itself, the infinite power of the Devi is exhaustively dealt with.48 It is sakteyavidhis, more than Saivavidhis that get explained from Patala 6 to Patala 12. In important Devi aspects, viz., Sarasvati and a host of other attributes of the Devi and related Vidhis like, Sarasvatisadhana, Sarasvatiyantra, the Pujavidhis of Sarasvati, Saradadevipuja, Ardhanarisvarapuja, Laksmipuja, the Ekadasaksarimantrarupavivarana of Sarasvati, Dasaksarimantrapujavidhis, the Viniyogas of Laksmidevi, Laksmiyantravidhis, Bhuvanesvariyantravidhs, Tvarita, Tvaritayantravidhis, Trikandi, Nityaklinna, Triputa, Asvarutha, Annapurna, Trikandaki, Durga, Durgayantravidhi, Mahisamardini, Jayadurga, Sulini, Vanadurga, Tripura, Matangesvari are elaborately dealt with. Moreover, the other aspects of the Devi like, Vasudhara, Matrkamalini and an attribute of Laksmidevi- Hrllekha are especially noteworthy. In Isanasivagurudeva-paddhati, almost all Vidhanas described in Sarada Tilaka are given. But Goddess Sarasvati is not given the importance that Sarada Tilaka attaches to that aspect. In Sarada Tilaka, a whole Patala is assigned to the delineation of the Sarasvati aspect, viz., Vagdevataprakarana. Sarasvatipratisthavidhis, 471

Utsavavidhis and associated rites are afforded in Isanasivagurudeva-paddhati, but not in Sarada Tilaka Ardhanarisvara is described in Saivapatalas in Isanasivagurudeva-paddhati, while in Sarada Tilaka, this attribute of fusion between Devi and Siva is listed among Goddesses. It is Sarada Tilaka that dwells more on the Bhuvanesvari concept for which a full Patala is set apart. 49 The delineation of the Durga attribute is more or less the same in both texts. In Sarada Tilaka, there are certain Vidhis for seeking victory in war, like, Pancayudhastapanavidhi and Dinastramantravidhi, where the fierce aspects of Durga are worshipped. Numerous Mantric Kriyas are also included here in connection with these rites. 50 In Isanasivagurudeva-paddhati, Ayudhapujavidhis are given, but not Pancayudhastapanavidhi. In both texts, Durga is treated as 'Durgatinasini' and the Goddess of valour. In the 11th Patala of Sarada Tilaka, where Durgavidhana is explained, the characteristic features of Durga are given.51 Sadhana, Pujavidhis and Homavidhis with a variety of Dravyas for Durga are recommended in both Tantric works, for a variety of purposes. A comparison of Dhyanas in Isanasivagurudeva-paddhati and Sarada Tilaka, brings out the fact that in beauty and style, the former far outshines the latter. The Vanadurgadhyana in Sarada Tilaka is borrowed from Devimahatmya, wheras no Dhyana seems to have been adopted in Isanasivagurudeva-paddhati, as observed by this research student. In Isanasivagurudeva-paddhati, a Vidhana of Svapnadurga is given and a few Dhyanas for Satrunigraha are also given. 52 Besides, Isanasivagurudeva-paddhati also furnishes such details of Durga as Vigrahalaksana, Pratistha and 472

Utsavavidhis, which are not seen provided in Sarada Tilaka In Bhuvanesvariprakarana of Sarada Tilaka, the Vidhanas of Gouri are also included as a part of the Patala. 53 In Isanasivagurudeva-paddhati, however, the Gouri aspect, related rites, rituals, Pratistha, Vigrahalaksana, Utsavavidhis, and the importance attached to Sivagouri in Utsavavidhis are additionally provided. 54 Both texts provide Mantras, exquisite Dhyanas, Purascaranavidhis, Viniyogas and associated Kriyas pertaining to Tvarita, who is regarded as Ksipraprasadini. In Sarada Tilaka, is affforded Yantravidhis on Tvarita. 55 Trikandaki, an attribute of the Devi, with fierce appearance, and the Yantra for another Devi aspect, Padmavati, are exclusively provided in Sarada Tilaka 57 What is common to both texts are the Pujas, Yantravidhanas, Viniyogas and Homavidhis related to Triputa, Vajraprastarini and Tripura. There is an exquisite Stuti in Sarada Tilaka on Tripura.57 In Isanasivagurudeva-paddhati, under the head Tvaritavidhana, Dhananityapujavidhis, Homavidhis, Tvaritapancaravidhana and the like are detailed. 58 Both texts present rites and rituals pertaining to the Vasudhara and Vasundhara, two aspects of Bhumidevi. Three types of Vasudharadhyanas are shown in Isanasivagurudeva-paddhati. 59 Both texts afford equal 60 importance to Annapurna and Matangidevi. The Dhyanas of Matangidevi in the two books are identical with the Devi in the posture of playing the Veena.61 473

Patala 8 of Sarada Tilaka is designated Laksmipatala as it is Laksmidominated, where Laksmidevi Dhyanas and Laksmimudra, Dasaksaramantra and Dhyana, Dvadasaksaramantra and Dhyana, Laksmiyantra are provided and in Patala 6, a special Dhyana of Gajalaksmi and Art halaksmi(Goddess of wealth) concepts are given. In Isanasivagurudeva-paddhati, however, lesser importance is attached to Laksmidevi. The Laksmi aspects provided are Srirekha, Srihrdaya, Caturhasti, Kamalavasini and their Mantras, Dhyanas, Purascaranavidhis, Padmavidhis and Viniyogas. In both works, the purpose of Laksmipuja is Sarvaisvarya. It may be noted here that in Keralite tradition of worship, Laksmidevi does not occupy an important position. 62 The way, Yet another important aspect of the Devi, Saptamatrus, is treated in the two texts, can be considered next. Saptamatrus and Lokamatrus(Saptamatrus with Laksmi included) assume special importance in the Saparivarapuja of all Devatas and both texts give equal importance to these aspects of Devataradhana. But Isanasivagurudeva-paddhati devotes a whole Patala exclusively to the treatment of Saptamatnus, wherein the Ekabera and Bahubera Pratisthavidhis, Vigrahalaksana, Nityotsava and Mahotsavavidhis, some premature forms of Balikriyas, processions held at festivals, elaborate Dhyanavarnanas, and the positions of Saptamatrus are detailed.63 Yaksinis and their Dhyanavarnanas, rites and rituals thereon. 474

are very exhaustively dealt with in Isanasivagurudeva-paddhati, while Sarada Tilaka does not give importance to Yaksinis. 64 Neither text seems to assign much importance to Bhadrakalipuja as such. It is only in connection with Mantric rites that the power of the deity is sought to be invoked. The two Mantras mentioned in both texts are Lavanamantra and Citimantra. The latter one is identical in both and Durga and Bhadrakali are the deities of reference. 65 Avery brief Dhyana of Bhadrakali is also given in Isanasivagurudeva-paddhati, consisting of just four lines. Both texts are unanimous in proclaiming that no other Mantra can rival Lavanamantra in the realisation of desired wishes and Phalas. Just as the Saktipatala of Isanasivagurudeva-paddhati exposes various Tattvas and perceptions. pertaining to the Devi, the last part of Yantravidhi in Sarada Tilaka lays emphasis on the importance of the Devi concept, provides Devi Dhyanas, traces the origin of the Devi, and furnishes Stuti in a happy and harmonious blend of Bhakti and beauty. Besides being epitomes of piety and aesthetics, these Stutis embody the quintessential grandeur of Tantric philosophy at its very best. adhanandamayim devim sabdabrahmasvarupinim ide sakalasampatyai nagatkaranamambikam | adyamasesajananimaravindayorne visnoh sivasya ca vapuh pratipadayantim | srsthisthitiksayakarim jagatam trayanam stutva giram vimalayamyahamambike tvam ||s 475

Through various heads like Dhyanavarnanas, Mantras, Purascaranavidhis, Pujavidhis, Padmavidhi, Yantravidhi, Viniyogas, Pratistha, Utsava, Homavidhi and the like, both the works of Tantric authority, through several Patalas, disseminate whatever there is to know about the Devi, Her attributes, worship and benefits obtained through Her Upasana. Visnu concept in Isanasivagurudeva-paddhati and Sarada Tilaka Despite being texts that are basically Saivite, Isanasivagurudeva-paddhati and Sarada Tilaka give due importance and regard to Visnu. Both works provide detailed explanations to the various aspects and Pujavidhanas of Visnu. What appears strange is that there is no mention of Srirama or Sita in Isanasivagurudeva-paddhati. while Sarada Tilaka exhaustively deals with the rites and rituals of Srirama and His consort, Sita. Sarada Tilaka is silent on Pratisthavidhis and Utsavavidhis. Isanasivagurudeva-paddhati provides them for a host of Devatas, as stated earlier, but not for Visnu. It is in Patala 15-'17 of SP that the Saparivarapujas, Dhyanas, Yantras and Padmavidhis and the myriad Murtibhedas of Visnu, like Dvadasaksaramurti, Laksmivasudeva, Dadhivamana, Dvadasaksaramantrayantravidhi, Hayagrivagopalamurti, Varahamurti, Laksmivaraha, Ramamantra, Ramamalamantra, Ramayantra, Dharanimantra, Nrsimha, Ugranrsimha, Laksminrsimha, Nrsimhamudra, Nrsimhacintamani, Jvalanrsimha, Mahasudarsanayantravidhi, Lekhanavidhi, Sudarsanakalasavidhi, Homavidhi, Purusottamavidhana, 476

Purusottamamantra, Srikaramantra, Gopalamantra, Sadaksaragopalamantra, Dasaksaragopala, Sodasaksaragopala, Dvatrimsadaksaragopala, Astaksaragopala, Kamabijamantra, Govindamurti, Kamalingayantravidhi, Sarvatobhadrayantravidhana, Manobhayantravidhana, Puspabanayantra, Purusottamastuti, Pancangamantra, Astangamantra, Gadamudra, Srivatsamudra, Koustubhamudra, Gayatrimantra, Dasavatarastotra and others are afforded. The very first Sloka of the Patala, designated as Visnuprakarana, sings the glory of the Lord. 67 In Isanasivagurudeva-paddhati; Patalas 33 to 38 are devoted to Vaisnavaradhana. The Astaksaramurtidhyana is provided in Sarada Tilaka very briefly, while in Isanasivagurudeva-paddhati it is very elaborate.68 The Dvadasaksara concept of Visnu is not given much importance in Isanasivagurudeva-paddhati, while Sarada Tilaka gives special attention to it. Both texts afford equal consideration to Vamanamurti, Laksmivasudeva, Gopalamurti and Srikrsna. In Sarada Tilaka, Vamanamurti is referred to as Dadhivamana. 69 Isanasivagurudeva-paddhati contains more Dhyanavarnanas of Gopalamurti than Sarada Tilaka However, it is S.T that provides more Gopalamantravidhis which are Hayagrivagopala, Sadaksaragopala, Dasaksaragopala, Sodasaksaragopala, Dvatrimsataksaragopala and Astaksaragopala. Isanasivagurudeva-paddhati furnishes Trsavanapujavidhis of Gopalamurti prominently. But in Sarada Tilaka, there is no such Vidhi. 70 Ramamantra and 477

Pujavidhis of Rama; Viniyogas and the like are described in Sarada Tilaka There is also a Dhyanavarnana of Srirama in the company of Sitadevi. kalambhodharakantikantamanisam virasanadhyasitam | mudram jnanamayim dadhanamaparam gastambujam januni | | sitam prarsvagatam saroruhakaram viduyannibham raghavam | paiyantam mukutangadadivividho kilpojvalangambaje | 7" It is predicteds that the worship of Rama provides such benefits as Jagadvasya, Ayurarogya, Buddhisakti and the like. Those who wear Ramayantra will gain Satrujaya, Sthairya, Virya and so on. A Malamantra of Rama is also given. Sarada Tilaka also hands down three Mantras pertaining to Sita, Hanuman and Laksmana. 72 As already recounted in this study, Hanuman appears in Isanasivagurudeva-paddhati only in connection with Mantric rites. Both texts hold Srikarastaksaramantra and Varahamantra. Of these, Isanasivagurudeva-paddhati does not contain Dhyanamantra for the former, while Sarada Tilaka has it. Laksmivaraha concept is a speciality of Sarada Tilaka 73 However, Isanasivagurudeva-paddhati alone lays down Dhyanas and Pujavidhis for Varahaikaksaramurti. 74 While both texts give importance to the treatment of Dhyanas concerning Nrsimha, it is Isanasivagurudeva-paddhati that has come up with detailed Dhyanavarnanas. 75 Sarada Tilaka provides details on the Yantras of Nrsimha, A special one being Ripudhvamsanayantra. The Patala itself is named Nrsimhaprakarana. Dhyanas on Nrsimha in the three different Bhavas (Ugra, Vira and Soura) are seen afforded in Sarada Tilaka 76 Besides, other aspects of Nrsimha like Jvalanrsimha, 478

Laksminrsimha, Nrsimhacintamani and Yantra thereon are also discussed. It is to be noted that Laksmidevi as such is not seen described in Laksminrsimhadhyana. However, since the Mulamantra of Laksminrsimha contains Bija of Laksmidevi, it may be inferred that it is the Dhyanavarnana of Laksminrsimha. In Isanasivagurudeva-paddhati, the above mentioned attributes of Nrsimha are not mentioned. In Isanasivagurudeva-paddhati, meanwhile, there are Dhyanavarnanas and Viniyogas on Patalanrsimha and Nrsimhaikaksara, which are not dealt with in Sarada Tilaka There are also in Isanasivagurudeva-paddhati, several Malamantras, some brief, others lengthy, on Nrsimha.77 The purpose of Upasana, however, as stated in both texts, is Satrunasa, Bhuta- Preta-Duritanivarana and Yudhavijaya. Rasayanavidhis are also common features of both texts. The greatness and profundity of Nrsimhamantra is recounted in the following Sloka of Sarada Tilaka- bahuna tri kimuktena mantrairetairudiritaih samo nasti manuh kascicchapanugrahakarakah | 78 In the Pujavidhis of Sudarsanamurti, the Vidhis prescribed in Sarada Tilaka are Mahasudarsana, Sudarsanakalasavidhi, Sudarsanayantra, Sudarsanayantralekhanavidhi. 79 In Isanasivagurudeva-paddhati, Sudarsanamurti is dealt with in detail. Moreover, Dhyanavarnana of Trailokyamohana, closely resembling Sudarsanamurti and associated rites, is provided in addition to Dhyanavarnana and Malamantra. 80 An overall assessment of the two works brings out the fact 479

that Visnu, His manifold aspects and attributes, Dhyanavarnanas, Kriyavidhis, Homavidhis, Viniyogas, Yantravidhis etc., while being presented in detail in both, are strongly and in greater detail, brought out in Sarada Tilaka Ganapati concept in Isanasivagurudeva-paddhati and Sarada Tilaka Both the works attach considerable importance to the concept of Ganapati and they delineate it in exhaustive detail through Patalas 15 and 16 of Mantrapada in Isanasivagurudeva-paddhati and Patala 13 of Sarada Tilaka The two books, on an equal note, emphasise the propitiation of Ganapati as the initial rite of any Puja and a must before embarking upon any venture. The treatment of Prapancaganapati attribute of Lord Ganesa in Isanasivagurudeva-paddhati is unique in many respects, as explained elsewhere in this study, one among them deserving special mention here being an elaborate Dhyanavarnana. This particular Murtibheda is not to be seen in Sarada Tilaka The detailed portrayal of Ganapati in Sarada Tilaka is aptly done under the head Ganapatiprakarana. Some of the exclusive and distinguishing features of this Patala are Sriganapatividhana, Mantravidhana consisting of 28 syllables, Ganapatiyantravidhis, Ganapatimudra, Ganapatigayatri, Pancamidhunapuja, Viriganapati, Saktiganapati, Vasyaganapati, Herambaganapati and Ganesastuti. 81 In Isanasivagurudeva-paddhati, the special attributes of Ganapati recounted are, 480

Vainayakekaksara, Ucchistaganapati and Saptamatrsahitaganapati. Besides, both texts dwell in detail on various other manifestations of Ganapati like, Mahaganapati, Ksipraprasada, Siddhavinayaka, Saktiganapati, their Dhyanavarnanas, Kriyavidhis, Viniyogas, Gayatrimantras, Homavidhis with different materials and the importance of Astadravyahomavidhis. Isanasivagurudeva-paddhati, as well as Sarada Tilaka, lays special emphasis on performing Ganapatipuja on 'Caturthi' day. Isanasivagurudeva-paddhati also provides details on Vigrahalaksanas, Pratistha and Utsavavidhis of Ganapati. 82 Subrahmanya concept in Isanasivagurudeva-paddhati and Sarada Tilaka The Upasana of Subrahmanya does not seem to be given much importance in Sarada Tilaka, wheras Isanasivagurudeva-paddhati treats the deity in elaborate detail with Dhyanavarnanas, Vigrahalaksana, Pratistha, Nityotsava, Kalasavidhis and Viniyogas. 83 Sarada Tilaka, however, refers to Subrahmanya only once and that too at the concluding part of the Ganapatiprakarana, confined to just 11Slokas. There is also a one - line Sloka in Sivaprakarana in which Subrahmanya in Balarupa is described. 84 The significance of 'Sasthipuja' is also emphasised there.85 Sasta concept The only reference to Sasta in Sarada Tilaka is its inclusion among the Parivaradevatamantras wheras a host of rites and rituals pertaining to Sasta or Sribhutanatha are discussed in Isanasivagurudeva-paddhati The reason for Subrahmanya being given only an inconsequential status and for Sasta 481

being nearly left out in Sarada Tilaka, can be traced to the fact that it was not influenced much by the customs, traditions and rituals of the south. It would be appropriate to state in this context that the cult of Sasta worship is of exclusively Keralite origin. Concept of Surya in Isanasivagurudeva-paddhati and Sarada Tilaka Suryapujavidhis are also dealt with in sufficient detail in both works. Sarada Tilaka has a separate Patala named Suryamantraprakarana, wherein the Kriyavidhis, Dhyanavidhis, the Sadaksaravidhana of Candra(which is a speciality), Bhanuvarnana, Marttandabhairavadhyana and related Vidhis, Adityadigrahadhyana and Prayogas, Somayantra, Ajapamantra, Rgmantras as associated with Surya, Purascaranavidhis and Prayogas are provided.86 Elaborate though the delineation of Surya in Sarada Tilaka is, it is presented on a much broader and intricate scale in Isanasivagurudeva-paddhati. Spread over a number of Patalas, it furnishes Suryadhyanas, Rahasyamantras, Suryarcanavidhis, Purascaranavidhis, Viniyogas, Murtibhedas of Surya, Suryaradhana mandated prior to Sivaradhana, Marttandabhairavadhyana, Astaksaravidhi, Navagrahadhyanavidhi, the Varnanas of Navagraha, the Vahanas, colours, and positions of each of them and a host of other associated rules. Unlike in Sarada Tilaka, Isanasivagurudeva-paddhati explains Suryapratistha, Vigrahalaksana, Nityotsava and Mahotsava. 87 The concept of Marttandabhairava, obviously, is common to both. A speciality worthy of observation is the inclusion of a unique concept of Surya 482

called Samgramavijaya in Isanasivagurudeva-paddhati In Sarada Tilaka too, there is an exclusive Navagrahanyasa connected with Navagrahapuja, where each of the Navagrahas is assigned a specific Ratna (Gemstone) among the Navaratnas. The wearing of these Ratnas in rings after being subject to Nyasavidhis and Sampatasparsa, will benefit the wearer in the form of Sarvabhistasiddhi. 88 Prayogas, Viniyogas, related Homavidhis and the benefits purported to be obtained from them are almost similar in both the texts. The concept of Ksetrapala in Isanasivagurudeva-paddhati and Sarada Tilaka Both works assign a prominent position to the Ksetrapala concept, which is done in the Mantrapada and Kriyapada in Isanasivagurudeva-paddhati and Saivavidhana of the 20th Patala in Sarada Tilaka The Vidhis are exclusively Saivite in nature, Ksetrapala gets delineated in Sarada Tilaka over just twelve Slokas. In Isanasivagurudeva-paddhati, however, very elaborate Pujavidhis, Vigrahalaksana, and Pratistha procedures are provided. Two types of Dhyanas are given in Isanasivagurudeva-paddhati. Both texts present the Murti as fierce in appearance. 89. Nanakalpadevatas in Isanasivagurudeva-paddhati and Sarada Tilaka Apart from the Devatas, their Murtibhedas and associated deities already mentioned, the two texts do not fail to treat some other minor deities and their Upasanavidhis. Most of these deities are worshipped and their power is sought to be invoked for Mantric, Tantric and Cikitsavidhis. The list of such Vidhis in Isanasivagurudeva-paddhati includes Indrapujavidhi, 483

Lokapalavarnanas and related Dhyanavisesas, Jambhalamantra and Ghantakarna, Karnayaksa, and Yaksinis. Sarada Tilaka mentions only very few of these deities and associated rites and rituals. There is, however, a detailed reference to the Devata concept named Apadudharanavatuka, the propitiation of whom is mandated in Satvik, Rajasik and Tamasik modes of Pujavidhis. Vatukabali and Nivedya with Mamsahara are also prescribed along with its Phalasiddhis. Candesa is treated more or less equally in the two works, with Isanasivagurudeva-paddhati additionally providing Dhyanas and Pratisthavidhis of the deity. Yogapatalas in Isanasivagurudeva-paddhati and Sarada Tilaka In both texts, Yogapatala is provided last. 90 In Isanasivagurudeva-paddhati, Yogakriyas are disseminated over three Patalas, and this cluster is known as Yogapada. In Sarada Tilaka, Patala 25 is named Yogaprakarana. The two texts have made Yoga their integral part because Tantrakriyas entail Yogasastra in no small measure. To put it in a different way, Tantravidya is another way of attaining what Yogasastra strives to achieve. The constituent units of Yoga that are commonly dealt with in the two works are the greatness of Yogasastra, Astangas, Pithavisesa, Kundalinicakravivarana, Kundalinidhyana, Kundalinistuti and a host of other related subjects. Sivasaktaikyasammelana, considered the realisation of the highest level of Yoga (Paramapadaprapti), is described in Sarada Tilaka 91 484

The Sloka that follows the above underscores the importance attached to the Upasana of Kundalini, whose powr of showering benedictions on Her devotees equals that of Kamadhenu.92 The differences in craft between Isanasivagurudeva-paddhati and Sarada Tilaka An important feature that distinguishes Isanasivagurudeva-paddhati and Sarada Tilaka from the each other is the employment of craftsmanship. Both texts belong to a class unrivalled by other Tantric works and they unveil the basic doctrines of Tantra leaving no aspect untouched. Both works are composed in strict compliance with the Laksanas stipulated for a Tantric work in the renowned Sanskrit lexicon, 'Sabdarthacintamani'. Even a cursory scrutiny of the works makes it obvious that Sarada Tilaka is more difficult to comprehend than Isanasivagurudeva-paddhati Sivaguru, the author, states at the beginning of the work itself(in a sort of preamble, which may even be construed as a warning to those who approach it) about the contents of his work and the profundity it embodies. In order to further clarify his point, the author waxes eloquent on its grandeur through a series of similes. This may be taken as a peculiarity of his craftsmanship. The relevant Slokas are quoted below: prasannam natikutilam natisamksampavistaram | citram bahugunam visnoh sayyam bhogavatibhiva | vividhacchanchasam nanavrttankaravarnakam | sevyam kamijanasyestam lalitam pramadamiva | | 93 485

The author says in a vein that borders on self-praising, that his work is not within easy grasp of even the scholarly and the erudite. Nothing is revealed through the text about the ancestry, nativity, year of birth or other details except the repeated reference to his name at the end of each Patala as the author of the work. The name of the work is also variously mentioned by the author, as Tantrapaddhati, Tantrasara and Siddhantasara. Meanwhile, Sarada Tilaka, incidentally, is known only by that name. The work is appropriately classified under 'Paddhati literature'.(The features that constitute 'Paddhati literature' have already been dealt with in this study.) Although, the number of Patalas, and correspondingly, the number of Slokas are far few in Sarada Tilaka in comparison with Isanasivagurudeva-paddhati, the complexity and vagueness involved in its style and composition makes Sarada Tilaka rather difficult to understand. To facilitate comprehension, what is relied upon most is the commentary of Raghavabhatta on Sarada Tilaka In Isanasivagurudeva-paddhati, on the other hand, despite the best efforts of the author to expose the subjects, some of them, by their very nature, refuse to yield to easy delineation. This obscurity as well as the monotony resulting from them to those who study them, is sought to be removed by the author through the easy and pleasing exposure of the subjects that come in between them. What is significant is that the author does not allow the reader to undergo sustained tediousness. Isanasivagurudeva-paddhati also attaches predominance to Bhaktirasa as can be evidenced in rites of worship, Gita-Nrtta-Vadyas, related processions 486

and Balikriyas and Dhyanas emanating from the pure and complete devotion and surrender to Saivagamatattvas. It may be noted in this context that the first Patala of SP emphasises the importance of Sraddha, Bhakti and Abhyasa (concentration, devotion and practice) and that there are no substitutes for them for the attainment of Sarvabhistasiddhi. Sarada Tilaka, however, accords prominence to Tantric Tattvas. Bhaktirasa aspect gets expressed only through Devatastutis and certain Dhyanas. Both works are composed in Slokas. But some portions in both works are provided in prose. Here again, Isanasivagurudeva-paddhati outdoes Sarada Tilaka in that it provides lengthy Malamantras and certain Vidhis in prose.(e.g: Nrsimhamalamantras; Agnikaryavidhi, Acaryamahabhisekadhikara and the like) Sarada Tilaka, on the other hand, virtually shuns prose. Malamantras are brief, few and far between. Mulamantras, Chandas, Nyasakramas and Gayatri are furnished in coded form in both texts. Dhyanavarnanas in Isanasivagurudeva-paddhati far outnumber those in Sarada Tilaka and are more voluminous. Another aspect of the craft of Isanasivagurudeva-paddhati is that it attaches considerable and vital importance to metres. Although Sarada Tilaka gives metre its due, the dexterity with which metres are blended into the Slokas in perfect harmony with the demands of the subject dealt with in ISGPis lacking in Sarada Tilaka A vast array of metres, some redundant, others still in use, are employed by the author of Isanasivagurudeva-paddhati, which are listed out below: 487

Isanasivagurudeva-paddhati, Mantrapada, Vol. II, Patala 19 The redundant ones Mukhavipula, Jaghanavipula, Mahavipula, Mukhacapala, Aryagiti, Pathyagiti, Vipularyagiti, Pracyavrtti, Pathyaryagiti, Udicyavrtti, Vipula-Capalaryagiti, Matrasamakam, Vitana, Padakulaka, Samani, Soumya, Vanavasika, Caruhasini, Aparantika, Those still in use Pathya, Pathyagatha, Mukhapathya, Upagiti, Vaitaliyam, Oupaccandasikam, Apatalika, Citra, Upacitra, Culika, Pramani, Manicitra, Anustubh, Caladhrti Isanasivagurudeva-paddhati, Mantrapada, Vol. II, Patala 20 The redundant ones Vitana, Citrapada, Bhakaravipula, Ravipula, Navipula, Apida, Laval, Sourabhaka, Upasthitapracunita, Vardhamana, Suddhavirat, Upacitraka, Drutamadhya, Bhadravirat, Ketumati, Pratyapida. Those still in use Vaktram, Pathyavaktra, Vipulavaktra, Viparitapathyavaktra, Capalavaktra, Manjari, Amrtadhara, Udgata, Lalita, Vegavati, Harinapluta, Puspitagra. 488

Isanasivagurudeva-paddhati, Mantrapada, Vol. II, Patala 21 The redundant ones Yamavati, Sikhasadja, Sri, Devi, Nari, Kanya, Rupathya, Manavakakriditaka, Bhujagasisusrta, Halamukhi, Suddhavirat, Panavam, Rukmavati Those still in use Aparavaktra, Puspitagra, Nanumadhya, Kumaralalita, Citrapada, Vidyunmala, Mayurasarini, Upasthita, Indravajra, Upendravajra, Upajati, Dodhakam, Salini, Vatormih, Bhramavilasta, Rathoddata Isanasivagurudeva-paddhati, Mantrapada, Vol. II, Patala 22 The redundant ones Syenika Those still in use Svagata, Vrntha, Vamsastham, Indravamsa, Puta, Drutavilambita, Totaka, Jaloddhatagati, Bhujangaprayata Isanasivagurudeva-paddhati, Mantrapada, Vol. II, Patala 23 The redundant ones Asambadha, Praharanakalita, Candravarta Those still in use Sragvini, Pramitaksara, Vaisvadevi, Navamalini, Praharsini, 489

Mohini, Rucira, Mattamayura, Aparajita, Vasantatilaka, Simhonnata, Sasikala, Mala, Srag, Manigunanikara, Malini Isanasivagurudeva-paddhati, Mantrapada, Vol. II, Patala 24 The redundant ones Aravindaka, Sundaram Rsabhagajavilasita, Yuddhonnaddha, Vamsapatrapatita, Vanini Those still in use Harini, Prthvi, Mandakranta and Sikharini Isanasivagurudeva-paddhati, Mantrapada, Vol. II, Patala 25 The redundant ones Madrakam, Asvalalitam, Mattakrida Those still in use Kusumitalatavellitam, Argalekha, Sardulavikriditam, Suvadana, Mattebhavikriditam, Citramala, Sragdhara, Siddhida, Vanamanjari Isanasivagurudeva-paddhati, Mantrapada, Vol. II, Patala 26 The redundant ones Kroncapada, Bhujangavijrmibhitam, Apavahakam Those still in use Kantimati, Tanvi, Manimala, Kumudvati, Candavrstiprayata 490

The works were written in different eras. But Isanasivagurudeva-paddhati could not gain the popularity that Sarada Tilaka was able to achieve because the work, for centuries, remained not as a single entity. It was through the arduous efforts of Ganapati Sastri that the constituent parts were-collected from places wide apart, codified, edited and published. It was after publication of this codified and edited version in a single whole, in four volumes, that the Tantric world came to know more about it. Both texts, equally used to hold their authentic sway and still do. Isanasivagurudeva-paddhati appears to have influenced the composition of Tantrasamuccaya, the most popular work for practitioners of Tantra in Kerala. No authentic Tantric work of such stature, content and size as Isanasivagurudeva-paddhati, especially one that is of Keralite origin, could come to the attention of Tantrics in Kerla. Both works are the best possible amalgams of the rich traditions of India, the manifold and diverse aspects of its faith and the position of authority enjoyed by Brahmins, kings and princely rulers. Isanasivagurudeva-paddhati, in addition, adopts a method that underlines and emphasises the cultural, artistic and social ambience of India. The two works can truly be called gems among the scholarly Tantric works. By virtue of possessing all the qualities that make an ideal Tantric text, Isanasivagurudeva-paddhati and Sarada Tilaka are encyclopaedias in their own right. 491