Part 1 - About the authorship time and the text Śaivacintāmaṇi

The text Śaivacintāmaṇi was taken up for editing in the year 1969 by Odisha State

Museum. At the outset as an auspicious beginning of the “Orissan Oriental Text Series (in Sanskrit) with a view to editing all the rare and valuable manuscript of Orissan authors, preserved in the Orissa State Museum, presently called Śrī Jayadeva Orissa State Museum, Bhubaneswar. In addition, Bhubaneswar being the cathedral city and famous seat of Śaivism, it was considered necessary to edit the Śaivacintāmaṇi, followed in the performance of worship & rituals in Liṅgarāja temple as an authoritative guide book. The palm-leaf manuscripts of the Śaivacintāmaṇi are locally available in plenty of the manuscripts collected from different areas and preserved in the Orissa State museum, and were selected a dozen manuscripts, for the purpose of editing. The editing was completed by Śrī Dukhisyam Pattanaik and it was published in the year 1994 from the Directorate of Culture, Government of Odisha, Bhubaneswar-751014. The Śaivacintāmaṇi was written by Lakṣmīdhara Miśra, who was also the author of the Śaivakalpadruma. Lakṣmidhara’s Śaivakalpadruma(Dh.33) preserved in the Dharmaśāstra section of the Odisha State Museum. This was found to be copied in 38^th Aṅka of Vīrakeśari Deva I (1766 AD) seems to have been composed towards the last quarter of 17^th century during the rule of Gajapati Mukundadeva. It is known that Lakṣmīdhara Miśra, an ardent devotee of the then Śiva of Svarṇādri i.e.Bhubaneswar was an inhabitant of Bhubaneswar.

Śaivacintāmaṇi seems to be a work of Lakṣmīdhara at his ripe age, when he was sorrow sticken through his growing experience in this world of miseries and worries. As such it may probably be a work of the last decade of the 17^th century as decided by the editor.

Śaivism is one of the major traditions with Hinduism that reverse Śiva as the Supreme Being. Worship lord Śiva on Monday, devotees should visit Śiva temple on every Monday with a clean mind and body and should prayers. After taking a bath, one should offer milk and honey to Lord Śiva. It is believed that doing this, the problems related to livelihood job or business gets eliminated.

After that, devotees should perform Abhiṣeka of Śiva Liṅga by bhasma and water. After abhiṣeka of ŚivaLiṅga, one should offer sandalwood. The nature of sandalwood is cold and its believed that by doing so, life becomes peaceful and full of happiness. One should keep on chanting this mantra-“Oṃ mahā Śivāy somāya namaḥ.”

The devotees should offer flowers and fruits to Lord Śiva and also should perform Śiva āratī. The prayers should be offered with pure heart and faith. Later, devotees should accept caraṇamṛt, which is offered by the priest as a prasāda. Lord Śiva, is considered to be the most divine among all Hindus gods. “Mahādev” which means greatest god is another name given to him. In the Hindu religion, Lord Śiva is also considered to be the father of the whole universe.

Nobody till today knows about the authorship of the book, although it is available in plenty in the vicinity of Bhubaneswar area and it was also published in Oriya script.

This editor also pondered over the problem for years to interpret a verse in concluding portion of the next saying–

padmāvanirjaṭhara kāntidharaḥ kṣakāro mīneśkro’gnirathanetrayutā ca vajrā/
bhūyādvako jvalanajhiṇṭiyuto’tha ṇānto nāmātra karttru rudita bhaduḥkhitasya//^[1]

Getting the clue from the last quartrain that the name of the author, a sorrowsticken man in the in the world is mentioned, I wanted to unite the knot put in a scholarly manner. My probe into the Tantra-Śāstra with due initiation also helped me to get at the riddle, which I solved on the basis of tānric training in performing pūjā and the Tantrābhidhāna, as follows.

Padmā, the first word is a synonym of Śrī or Lakṣmī, the goddess of prosperity.

Hence, the Amarakoṣa says—

“Lakṣmīḥ padmālayā padmā kamalā śrīḥ” etc.

Avaniḥ is a synonym of bhūḥ (earth) as Amarakoṣa (2.1.2.3) says—

“bhūrbhūmiracalānantā.kṣmā’vanirmedino mahī”

And it is represented by the symbolic seed letter “la”.^[2] jaṭharakāntidharaḥ kṣakāro—Here the word Kānti meaning śobhā^[3] is another śrī^[4] indicative of the vowel letter aī associated with jaṭhara^[5] indicating the seed mīneśvara stands here for the alphabet gha.^[6] Agni is always represented by the alphabet “ra’.^[7] netrayutā ca vajrā indicate the letter bhi because netra^[8] stands for ai–kāra and vajrā^[9] for “ma’. bako jvalanajhiṇṭiyuto’thaṇānto on the whole represent the letters Śreṇā because jhiṣṭi^[10] is ae kāra when mixed with jvalana^[11] or fire indicating the alphabet ra joins baka^[12] standing for the alphabet śa along with the last letter ṇa.

Hence the Śaivacintāmaṇi was written by one Lakhmidhara Mishra, who was also the author of Śaivakalpadruma, in the colophon of which it is mentioned—

ekāmre bhuvanesvara priyakare cakredhvaraṃ yaḥ purā śālā dvastha mukundvāraṇparti koutsānvayābdhindukaḥ/
pradumnāhvaya eṣa śaṅkaratanuḥ sākṣāditi prāgrahīt padau yasya vilokya bhālanayana'śrīmannṛsiṃho nṛpaḥ//
tatputro madhusūdanāgraja udagrojo’gnihotrī śiva dhyānānanda vikāśi hṛtsarasijaḥ śrīrāmakṛṣṇābhidhaḥ/
tasyābhūt tanayo’mbikāpatimatirlakṣmodvaro mandghostenāya racitaḥ satāṃ sukhakaraḥ śrīśaivakalpadrumaḥ//

itiśrīmadekāmravipinaviditasvarṇakūṭācalaśikharikandarodaravinodiśambhuvarat ribhuvaneśvarapada dvandvāravindamakarandapānanirbharamattamadhukara śrī lakṣmīdharamiśra viracite śrīśaivakalpadrume’ṣṭamaḥ kāṇḍaḥ/^[13]

From the above colophon it is known that Lakhimidhara Mishra an ardent devotee of Śiva of svarṇādri-Bhubaneswara was an inhabitant of Bhubaneswar. His genology as known from the above verses is follows:

[Pradyumna Mishra; Agnihotri Ramakrishna; Lakhmidhara; Madhu-ūdana; (Probably the compiler of Orissan Recession of the Mahānāṭakāṃ)]

Pradymna Mishra in the lineage of Kautsasa the grandfather of Lakhmidhara performed a sacrifice in Bhubaneswar and was therefore honoured by Gajapati Mukunda deva I (1657-1689). Even Gajapati Narasimhadeva (1611-1647A.D) of Bhoi dynasty caught hold of the feet of esteemed Pradyumna Mishra considering him to be an incarnation of Lord Śiva. Lakhmidhara’s Śaivakalpadruma (Dh.33), which was found to be copied in the 38^th Aṅka of Vīrakeśari Deva I (1766 AD) seems to have been composed towards last quarter of 17^th century during the rule of Gajapati Mukundadeva.^[14]

Śaivacintāmaṇi seems to be a work of Lakhmidhara Mishra at his ripe age, when he was sorrow-stiken (bhavaduḥkhita) through his growing experience in this world of miseries and worries. As such it may probably be a work of last decade of the 17^th century. Lakhmidhara has divided both the works i.e., the Śaivakalpadruma and the Śaivacintāmaṇi into eight paṭalas. This very division of his works into paṭalas speak well of his acquaintance with tantra which is also proved from the use of Bīja letters.

The palm-leaf manuscript of the Śaivachintāmaṇi are locally available in pleanty of the manuscripts collected from different areas and preserved in the Odisha State Museum, selected 12 manuscripts for purpose of editing. The deascription of the manuscripts used in editing are follows:

1 This is numbered as Dh. 413
Find spot-Medinipur area, westbengal

2 This is numbered as Dh.196
Find spot-Ranapur area in the district Puri

3 This is numbered as Dh.197
Find spot-Gadamantri in the district Puri

4 This is numbered Sms.21.
Find spot-Pt. Ratnakar Gargabatu of Old Town of Bhubaneswar.

5 This is numbered as Dh.131
Find spot-Dharadharapur area in the district of Cuttack.

6 This is numbered as Dh.56
Find spot-Ranapur area in the district of Puri

7 This is numbered as Dh.618
Find spot-Chikiti in district of Ganjam.

8 This is numbered as Dh.637
Find spot-Gadamantri in the district of Puri.

9 It is a published book in Oriya script.

10 This is numbered as Dh.791
Find spot- Gadamantri in the district of Puri.

11 This is numbered as Dh.37
Find spot-Ranapur area in district of Puri

12 This is numbered as Dh.754.
Find spot-Old Town of Bhubaneswar.

On collating the above 12 manuscripts, this edition of the Śaivacintāmaṇi is prepared. In addition to the differences in reading copious useful notes on important words have been given here.

The Śaivacintāmaṇi is complete in eight paṭalas or (collections) chapters.

praṇmyādau mahādevaṃ himavattanayāpatim/
śaivacintāmaṇirgrantho vakṣyte muktaye nṛṇām//^[15]

The first Paṭala begins with a benediction to Mahādeva, the Great Lord Śiva for the sake of salvation. After bowing down to Gaṇeśa, the author complies the Śaivacintāmaṇi (a wish-fulfilling precious stone) from the ocean of Śaivāgama (or authoritative scriptures on the Śaivism) to do away with the sins and to know the true nature of Śiva. The Guru, the God and Mantra duly received from a Guru should be given equal place of importance and honour in the field of spiritual practice. Otherwise, it is impossible for one to accomplish siddhi in this line. Then the author speaks of a sadguru and then indicates what to do be a Śaivite in spirit and practice.

It is necessary for a devotee of Śiva to be pure in mind and also in body by bathing daily in the water of Śiva-Gaṅgā and then besmeating one’s body with the sacred ashes and by putting the three-linemark on the fore-head and by wearing a necklace of rudrākṣa as a sign of devotion.

nityaṃ snāyādatha śivamanāḥ śaivagaṅgājaleṣu nānyatrāpi trinayanamṛte jahnukanyāṃ vihāya/
kuryādhāsmaṃ kluṣakumudāraṇyabhānu tripuṇḍa rudrākṣyāntai hyaghakulabhidaḥ śambhubhaktyā dadhīta//^[16]

An area with one-mile in redius from an established liṅgaṃ is called “Īśakṣetra”^[17] and all the reservoirs of water there in towards the north, may it be a well or a pond or a river, whatsoever is considered sacred “Śiva-Gaṅgā’ for the sake of purification through bath.Then the author gives an account of different types of liṅgam and their importance in worship of Śiva. Of the all, the Bāṇa-Liṅgaṃ^[18] is egg-shaped and does not require any invocation (āvāhana) or installation (pratiṣṭhā) in a ritualistic manner. Then a description of liṅgaṃ made of crystal^[19] and gems etc, is given for the knowledge of the readers. Ritualistic worship of different liṅgaṃ for the Fulfillment of six desires through the Sat-karma viz. Vaśikaraṇa (winning over), Mohana (fascinating), Stambhana (arresting), Uccāṭana (expulsion), Vidveśaṇa (Causing enmity) and Māraṇa (causing death) by Tantric manner is also prescribed. The author, then lays emphasis on the initiation for due recitation of a Mantra through a competent Guru for the fulfillment of desires. In the absence of Guru one my write a particular Mantra on a palm-leaf or on a silver plate on the thirteenth lunar day of a bright fortnight and place it on a pedestal and worship “Dakṣiṇamūrti-Liṅga’^[20] by offering rice boiled in milk. The places, the food, the seat that are required for the divine practice of japa or recitation of a mantra are mentioned in detail in verses. It also speaks of the rosaries and their use in this connection. It gives in detail about the benefic results people get from the use of Rudrākṣas of different varieties with different faces.

The second Paṭala begins with the details about the daily divine practices called “Nitya-kṛtya’.

valakṣavastreṇa sugālitaṃ yat toyaṃ tadānīya supātrasaṃstham/
mukha vakāraṃ daśaghātha japtvā prakṣālya tenācamanaṃ ca kuryyāt//^[21]
yajñopavītaṃ tvatha dakṣakarṇe datvārayeduktadiśātimaunī
pracchannamūrdhā tṛṇacchannabhūmā vutsṛjya mūtraṃmalamuttarāsyaḥ//^[22]

A devotee of Śiva should get up early in the morning with his mind on Śiva, rinse his mouth out with the repeat of the letter “va” symbolizing ambrosia for ten times, putting his sacred thread on the right ear go out for passing the urine and stool facing towards the north, clean his anus first with grass and then in water, wash his teeth and then bathe by invoking the sacred rivers like the Gaṅgā and others in the water for the purpose, put on an under-garment tucked into the waist-band at three places (Tri-kacchā) and also an upper garment, but on a mark of sandal (Tilaka) over the three lines of ashes (Tri-puṇḍra) on the forehead and other places of the body, sip water with “aghora mantra’ for the sake of internal purification, pray the mother earth to hold him for prayer by sitting on a comfortable position, perform the pūjā (worship) of Śiva in the order prescribed in the text. The dhyānaṃ, different “nyāsa’s, the process of raising the Kuṇḍalini (Serpent Power) though the plexes are elaborately dealt with in the text of the Second Paṭala.

The Third paṭala deals elaborately with the “Śrīkaṇṭhādinyāsa’ and the sacred five-lettered mantra of Śiva with the “dhyānaṃ^[23]” or concentration on the very from of the God Śiva, one has to do “japa’ or repeat the mantra for four times in lakhs of number of letters it contains followed by “homa’ or oblation of ghee etc.

For one tenth times of the total number of “japaṃ’ done and then “feeding to the Bāṅmanas’ fulfillment of desires in this world and for the sake of liberation in the other world. The author at the end indicates also about the meditation on the God without attributes in addition to his pleasant from with attributes.

The fourth paṭala deals extensively on the “mudrās’ or different physical postures representing some divine fervor for the pleasure (“mud’ means pleasure and “rā’ means “to give” in Sanskrit, thus both comprising “mudrā^[24]” that gives pleasure to the Lord) of God. Here in the “Yantra” or the mystic diagram drawn for the invocation of the God, His form with five faces viz. Īśāna, Tatpuruṣa, Aghora, Sadyojāta and Vāmadeva are indicated for worship. This speaks of the “Pāśupata’ cult of Śaivism in vogue in Orissa.

The fifth Paṭala describes the “Pūjā’ (or worship) beginning with the invocation (āvāhanaṃ) of the lord to the ending in giving send off (visarjana) to the Lord invoked. Here again detailed prayer to each of the five faces of the Lord mentioned above substantiate the prevalence of “Pāśupata’ system of worship over others in the state of Orissa.

The description of “āvaraṇapūjā’ again in this Paṭala is a strong point in favour of tāntric Śaivism in vogue in Orissa.

The sixth Paṭala includes a description of Ekāmrapiṭhaṃ Bhubaneswar. In addition to the mention of the Bindu-sarovara and Anantavāsudeva, a description in particular of the grand throne of the God is found in this Paṭala.

The Seventh Paṭala deals with some tantric rituals for attainment of certain powers. It includes a prayer related to six letters of the mantra of Śiva. It gives emphasis on the japa of the five–lettered mantra of Śiva. The “Oṃ-kāra’ or “praṇava’ added to the “Śiva-pañcākṣara’ becomes a six-lettered mantras of Śiva. In this Paṭala the sacrifice with the kindling of “Śivāgni’ is described. In the end, the author remembers the names of twelve devotees of Śiva with respect as follows, viz. Bāṇa.Bhīma, Pṛthvī, Rāmacandra, Parśurām, Kārtikeya, Śrīkṛṣṇa, Upamanyu, Śatamakha, Asita, Rāvaṇa and Taṇḍi.

The eighth Paṭala gives a vivid description of the tradition and practice involved in having a darśana of Śiva in the temple of Liṅgarāja in Bhubaneswar. As regards the circumbulation, A Yati or Sanyāsin should move in right direction by keeping the Lord to his left, a Brahmacārin or celebrate should move in the left direction by keeping the God to his right side and the house-holders should move in the left direction first by keeping the god towards their right side and go upto the outlet for water of the main temple on the northern side and then again return by keeping the Lord in the temple towards their left side and thus perform the circumbulation. In the end it adds beautiful prayers of Śiva in simple language. It also mentions to offer different kind of flowers to the god in different lunar months. Then it attaches importance to the observance of the “Śiva-caturdāśī-vrata’^[25] and describes it. Then the author with his own introduction in a secretive tantric manner in the end completes the book “Śaivacintāmaṇi’ for the firm devotion of the devotees towards Śiva.

Footnotes and references:

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[1]:

Śaivaciṇṭāmaṇi,Patala VIII,Sl.83

[2]:

varṇabhidhanam,30,Tap.7

[3]:

śobhā kāntidyuticchaviḥ-amarkoṣa(1.3.17)

[4]:

śrīryāti-īśvare-varṇabījābhidhānam,18,TA.p.91.

[5]:

jaṭharaṃ ca bhramā …. varṇabhidhānam, 130,TA,p28

[6]:

varṇābhidhānam, (8.9,TA.p.25)

[7]:

varṇabījābhidhānam,(120,TA.p.106)

[8]:

varṇābhidhānam, 2,TA.p.1.

[9]:

Tantrabhidhāna,p.147

[10]:

varṇābhidhānam,36,TA.p.14

[11]:

mātṛkānighaṇṭuḥ,52,Taittirīya Aranyaka p.75

[12]:

varṇābhidhānam,26,TA.p.6.

[13]:

Descriptive catalogue of Sanskrit Mss.of Orissa,Vol.1,p -104-105

[14]:

Descriptive Catalogue of Sanskrit, Vol.I, Preface,p.xxxi.

[15]:

paṭala-1,śloka-1 (śaivacintāmaṇi)

[16]:

Ibid śloka-5

[17]:

Ibid-śloka-6,

[18]:

Ibidśloka-10,

[19]:

Ibidśloka-12

[20]:

dateśaṃ pāyasampi śataṃ dakṣiṇāmūrtiliṅgāt// paṭala-1, śloka-26

[21]:

Paṭala-2,śloka-2

[22]:

Paṭala-2,śloka-

[23]:

Paṭala-3,Śl-78

[24]:

Paṭala-4, Śl-33(dhenumudrā mahāmudrā japaḥ sarvatra saṃskrutiḥ)

[25]:

Paṭala-8,śloka-37