Art and Religion of the Bhairavas

chap3 chapter2.html chapter3.html chapter4.html Art and Religion of the Bhairavas R. Nagaswamy 3. Jñāna-Siddhi

Jñānasiddhi, a text included in this volume is a rare work which may be called a lost āgama retrieved. Veḷḷi-ambala-vāṇar Śvamikaḷ has done a yeoman's service by extensive citation from this text. From various references to this text in his commentary, it is seen that it contained several chapters that have not been cited and what we have is only a part. According to Veḷḷi-ambala-vāṇar the Jñānasiddhi is an āgama, counted among 224 secondary āgamas, the 28 upāgamas and the nine main āgamas. It is listed along with the following āgamas. 1. Jñāna-sāram 2. Nirvāṇa-sāram 3. Tattva-dīpam 4. Tattva-siddhi 5. Tattva-sāram 6. Candra-dīpam 7. Yõga-siddhi The text in its original format followed other well known āgamic texts in its structure. At one place it is seen addressing the goddess Haimavatīśvari (p. 84). It is considered a text dealing with Vāma-dakṣiṇa-śaiva branch dealing with the benign school of Bhairava maṭha. The names of the following chapters have survived as they are mentioned in the citations. 1. Tantrāvatāra Paṭalam¹, 2. Jñānāvatāra Paṭalam², 3. Mūrtyamśa Paṭalam³, 4. Śaiva Prakaraṇa⁴, 5. Tatvāmnāya prakaraṇa, 6. Prāsāda prakaraṇa⁶, 7. Bhinnā-bhinna-vivekam⁷ The nine main āgamas on which this Vāma Śakta text is based are mentioned. 1. Kulārṇava, 2. Kulottīrna, 3. Kula Sambhava, 4. Kulāmṛta, 5. Parānuttara-āgama, 6. Kaulikam, 7. Kula śāsanam, 8. Siddhāmṛta, 9. Āmnāya Siddhi The nine (mūla) main āgamas are:- 1. Paratatva-rāgam, 2. Śivāgamam, 3. Kālāgamam, 4. Paratantrāvatāram, 5. Śivasādhākhya prāsādam, 6. Paramāgamam, 7. Śaktyāgamam, 8. Dēva prāsādam, 9. Śivājñā sāram Though this text is mainly cited while dealing with Dakṣiṇa Śaiva (Bhairava), school it is considered a San-mārga school (P.65) almost akin to the great text in Tamil, Thirumantiram, and is mentioned as Suddha Śaiva system. It is also designated as Vēdānta Siddhānta, which it emphasises. The Jñāna-siddhi considers eight schools namely 1. Nyāya 2. Vaiśeṣika, 3. Buddha, 4. Ārhatas, 5. Lokāyatas, 6. Sāmkhyas, 7. Mimāmsā and 8. Vaiṣṇavas as external schools, while the following eight are grouped as internal schools. 1. Śaivam, 2. Śiva Sammeḷanam, 3. Mahāviratam, 4. Bhairavam, 5. Śivādvaitam, 6. Pāśupatam 7. Kālāmukham 8. Vāmabhēda This Śaiva system is also divided in a different way into fourteen branches as 1. Ūrdhva Śaivam, 2. Anādi Śaivam, 3. Bhēda Śaivam, 4. Guņa Śaivam, 5. Ājñā Śaivam, 6. Avāntara Śaivam, 7, Jñāna Śaivam, 8. Siddhānta Śaivam (Suddha-Śaivam), 9. Mahā Śaivam 10. Ādi Śaivam 11. Abheda Śaivam 12. Aṇu Śaivam 13. Kriyā Śaivam 14. Yoga Śaivam 15. Śiva Śaivam To this list is added Tattva Śaiva and thus totaling 16 in numbers, under Dīkṣā-vivēka. The Pañcākṣara-praṇava-vivēka states the three entities, Pati, Paśu, and Pāśa which are common categories for all the Śaivas. Similarly, the sacred ash (vibhūti) and five malas are in all Śaivam. Among all the divisions, Suddha Śaiva is considered the most important. 1. Ūrdhva Śaivas wear all their hairs into matted locks, smear their body with ashes, wear rudrākṣa, perform daily rites, and perform worship of Śiva. These are the Śaiva signs of Urdhva Śaivas, who emphasise mantras. 2. Anādi Śaivas practice mantra and yoga (mantra yogapara), emphasise right conduct and the meaning of varṇa padas, syllables and meanings; wear their hair into eleven matted locks; wear sacred ash and rudrākṣa, spend their time in Śaiva acts by attending on the guru (susrūṣa) study Śaiva śāstras and be established in Śiva yoga, always move around practising the three principles devoid of fetters, keep looking at Śiva images and practice penance daily and follow virtuous conduct. They are called Anādi Śaivas also called by an interesting epithet sthanūpati yogya akṣārtha nirūpakāḥ, meaning fix their mind on Sthanupti-Śiva, and prove the meaning of akṣa, the eye - denoting that he was looking at an image of Śiva for meditation as a part of his daily penance. This would indicate that Anādi Śaiva is not a practitioner and not Śiva himself. The Kamikāgama seems to hold Anādi Śaiva denotes Śiva himself. 3. Ādi Śaiva is an ācārya, who establishes the independent authority of the āgamas, is a tāntrika, māntrika, and yāntrika; is of good qualities, wears his hair into 12 jaṭas; wears sacred ashes and rudrākṣa, performs image worship (kriyā), inquiries into the nature of truth; performs everything as enjoined in Śiva-jñāna-śaiva-siddhānta, and finally seeks to attain liberation. 4. Aṇu Śaivas wear their hair into twelve jaṭas, wear rudrākṣa and vibhūti, devoted to the practitioners of caryā, kriyā, yoga and jñāna. They emphasise devotion towards practitioners. 5. Avāntara Śaivas, emphasise kriyā yōga and jñāna yōga, wear nine jaṭas, ash and rudrākṣa, hold Śiva as the doer of all acts, and attain the nature of Śiva at liberation. 6. Miśra Śaivas pay equal attention to kriyā and pūjā with their mind established on Śiva. They surrender all actions as a process of conduct. 7. Bheda Śaivas, hold that everything is the manifestation of Śiva and Śakti, always wears seven jaṭas, ashes, and rudrākṣa. They believe that liberation is attained by reaching the abode of the lord. 8. Guṇa Śaivas wear a crest jewel (śikhāmaṇi) on his jaṭas and hold that the Trimūrtis emanate as a result of three guṇas. There is an emphasis on the three guṇas in this school. 9. The Ajñā Śaivas emphasise the five sacred acts of Śiva (Pañca-krityas). They wear either three or five Jaṭas and prefer either Pūjā (kriyā) or yoga, hold devotion (bhakti), knowledge (jñāna) and determination (vairāgya) as important for performing kriyā and daily observance that leads to liberation. They consider that one should obey the order of Śiva, follow caryā, kriyā, yoga and jñāna through which they attain the abode of Śiva, pada-mukti. 10. Yoga Śaivas wear five jaṭas, follow the eightfold observances of yoga (aṣṭaṅga yoga), wears rudrākṣa, and bhaśma, perform daily rites, follow also suddha-satya that results in non-violence (ahimsā) and at the end achieves Śiva's form (Sārūpya-mukti) in every respect. 11. Jñāna Śaivas wear fourteen jaṭas, worship liṅga (Lingārccana), wear rudrākṣa, smear their body with ashes, eradicate five fetters (pañca malas) and reach a stage of feelingless state and enter into samādhi with a view to attain liberation. They steady their mind, renounce the world (Sanyāsa) shave their head, and remain devoid of the three triṣṇās. 12. Adhva Śaivas wear their hair into four jaṭas, worship liṅgas, rudrākṣa and ashes, circumambulate temples, prāsādas, prostrate before the deities, perform daily rites, and hold reaching the abode of Śiva as the ultimate liberation. 13. Samanya Śaivas believe in mantras as prescribed in scriptures and believe that Paśupati and other manifestations are taught by Śiva. They may retain their hairs, wear jaṭas, or shave off their hairs, follow the four fold path of caryā, kriyā, yoga and jñāna, smear their body with ashes and wear rudrākṣa. 14. Śuddha Śaivas may wear jaṭas or retain their hairs, perform Śiva pūjā, wear rudrākṣa and ashes, get initiated into knowledge Jñāna-dīksha, hold five 'gu' (pañca guhas?) and cultivate compassion and practise the four fold path caryā, kriyā, yoga and jñāna. The five mudras (signs) of Śuddha Śaivas are 1. rudrākṣa, 2. Sacred thread, 3. Tuft of hairs, 4. Upper garment, and 5. Sacred ashes are considered the Śaiva Veṣa. It is not clear from the available text whether these verses giving the Mudrās (signs) and observances of the fourteen divisions are part of the Jñāna-siddhi text or another text. Two other texts mentioned, giving the list of Śaiva divisions, are Dīkṣā-viveka and Pañcākṣara-praṇava-viveka. The first Dīkṣā-viveka, gives sixteen divisions (ṣoḍasa) among the Śaivites, while the latter Pañcākṣara-praṇava-viveka, lists 12 divisions. The details of 14 divisions mentioned above are not from these two texts. It is also not clear whether these two texts form parts of Jñāna-siddhi or different texts. As mentioned earlier, several chapters of the Jñāna-siddhi are mentioned in the commentary of Veḷḷi-ambala-Vāṇar, but these are not specifically said to be part of Jñāna-siddhi. However, I have included these here so that further research on Jñāna-siddhi might clear any doubts. The Jñāna-siddhi as mentioned says that the Śaivas are classified into 14 divisions (śaiva bhedam caturdaśa) and later adds Śuddha Śaivam which would make the total fifteen. We may have to assume that the fourteen Śaiva divisions mentioned are external to Śuddha Śaiva tradition, known as “internal-external” (ābhyantara-bāhyas). Out of the 14 mentioned as Śaivas, details about the signs and observances of the Mahā Śaivas are not given in the text. Either the original Jñāna-siddhi did not include the details or Veḷḷi-ambala-vāṇars, the commentator did not give that portion here. According to Jñāna-siddhi, the Śuddha Śaiva effects a unity between Vedānta and Siddhānta (Vedānta-siddhānta-samarasa). It holds that the three Vedas, Ṛk, Yajus, and Sāma are meant for rituals - (Karma-Kāṇḍa) and are the form of the Vedas. The end of the Vedas namely Vedānta expound the Supreme nature of Para-Brahman and Jīva (antaram para jīvātmayoḥ aikyam parātparam). In order to obtain that tradition (sampradāya) the ten states are expounded (daśa-avasthā). The respective path are prescribed for attaining the respective good path (tattad-sanmarga-siddhyartham). The Vedānta teaches those Supreme knowledge (Mahāvidyā) for the respective systems. The unity of Vedānta and Śaiva Siddhānta are superior to the (common) Śaivam. Śuddha Śaivam should be understood as Śuddha-san-mārga. vedāntam śaiva siddhāntam dvayor aikyam śivātparam śuddha śaivam śivasamvedуаm śuddha śanmārga rūpakam It should be understood that the Vedānta Śaiva Siddhānta is identical With Śuddha-san-mārgam. The Jñāna-siddhi goes on to enumerate the tattvas, the process of creation, the Yoga system, and the ultimate liberation. The summary of the whole system is not attempted here but some salient points alone are touched. The Parā (Paṟai in Tamil) emanated from parātpara which is also called “cit”. Parāśakti emanates from Paṟai. The three Śaktis (icca, jñāna, kriyā), will, knowledge and action emanate from para-śakti. Between (after), icca, jñāna and kriyā emanante; Śivaśakti and Sadaśiva, from Sadaśiva the six tattvas such as the nāda and bindu emanate; from Sadaśiva emanates Maheśa, from him emanates Rudra, and from Rudra comes Viṣṇu, from whom emanates Brahmā. This is considered the order of creation. The reverse order is Brahmā, Viṣṇu Rudra, Maheśa, Sadaśiva, Bindu, Nāda, Parā Śakti and Para Śiva, constituting the nine principles. The four principles above Sadaśiva (namely Parabindu, Paranāda, Parāśakti and Para Śiva) are generally taken together with Sadaśiva and hence the five principles are called generally as Pañcamūrtis in Śuddha Śaiva. The text also enumerates 96 principles, which are common to both Vēdānta and Siddhānta. The knowledge of these 96 tattvas is necessary for attaining svarūpa-jñāna. The text also deals with the three basic tattvas - prakṛti-tattva, vidyā-tattva and śiva-tattva. Veḷḷi-ambala-vāṇar cites Svacchanda text which seems to be the Svacchanda-tantra that has come down to us as for example that the Gangāvatāra-paṭala cited is found in Śiva Tantra, tenth paṭala.⁹ Similarly the verses cited mentioning the origin of Svacchanda-tantra cited by Veḷḷi-ambala-vāṇar is verbatim in the Svacchanda-tantra that has survived. The Svacchanda-tantra gives the dhyāna slokas of Tatpuruṣa, Aghora, Sadyojāta, Vāmadeva, and Īśāna, their meditation and the fruits derived from their worship. kumkumābham ca nārēśam trinētram ca jaṭādharam pūrvānanam abhidhyāyet vāyubhakṣasya yat phalam¹⁰ Tatpuruṣa, called Nārēśa. faces the east, is saffron in colour, three eyed and wears matted locks of hair. The devotee meditating on him, obtains immediate results. The fruits of his worship may equal several thousand Aśvamedha yāga. Kṣemarāja defines the term Nareśa as narāṇām īśvara - nareśa. He is Tatpuruṣa Bhaṭṭāraka. If there was a variant reading mentioning Ardhanārīśa in the place of Nareśa, Kṣemarāja holds that reading is not appropriate. He points out that Devī is said to be seated on the lap of the lord and the identification, as Ardhanāri does not arise. The meditator on Nareśa obtains siddhis within six months. The southern face, Aghora called Bahurūpa is blue black in colour, wears reddish beard and moustache, terrifying face with uplifted brows, wears snakes and Kāpāla as ornaments with hairs matted. He is meditated for the removal of pain and pleasure and removal of fever - jvara and poisons etc. The one who meditates, shines like a glowing fire. He attains siddhis and liberation simultaneously. The western face Sadyojāta is white in colour, with three eyes, and holds akṣamāla, and kamaṇḍalu. He bestows divine siddhis, removes all sins and bestows siddhis such as animā, mahimā etc., and at the end becomes Śiva. His meditation is resorted to for expiation of sins - prāyascitta. The northern manifestation of Vāmadeva face is like a reddish lily (rakta-utpala) and is endowed with three eyes. The meditator, dhyāni will attain the power to attract the world. He attains the power of attraction in one year. The fifth face on top, is white, holds triśūla and wears jaṭādhara, snake as upavīta skin, and holds akṣamālā and kamaṇḍalu, vīṇā and damaru, and liṅga on head. Kṣemarāja says the head will be in the form of a liṅga (maulistham liṅgākāram). Maheśvara may mean eaka-vaktra. It is the devotee who will attain all knowledge śarvajñāna and attractive form in this life. The Sarva-siddhānta-viveka provides a slightly different account of worshipping the five faced Sadaśiva, under Gāruda and other Śaivas. It holds that the four faces are worshipped by those who aspire for worldly achievements for whom the four Śāstras, Gāruḍa, Dakṣiṇa, Vāma, and Bhūta Tantra were taught by Tatpuruṣa and other faces and as such these are called Adhas-Śrotas - downward stream. The Tatpuruṣa, Aghora, Sadyojāta Vāmadeva are Vijñāna Kevalas. These texts are not independent authority but dependent on texts like Kāmikāgama. Among them, Gāruḍa relates to the worship of Tatpuruṣa. The worship of this deity bestows siddhis immediately. The Svacchanda does not mention Gāruḍa Śāstra but agrees with the result of worship, that would be conferred namely attainment of Siddhis. The South face is mentioned in Sarva-siddhānta-viveka as Ghora rūpa, and Para Brahman, would bestow cure from diseases that are attained through mantra and medicines. This also is in agreement with Svacchanda-tantra which however does not mention the text Dakṣina-tantra. The Sarva-siddhānta-viveka states that the Vāma face should be worshipped with Vāma Śāstra for achieving all longings and prosperity. The text Jñāna-siddhi was probably available in full in the 17th century for Veḷḷi-ambala-vāṇar, who has cited extensively from the same. It is mostly in poetic form but in two or three instances, prose portions are also found. Veḷḷi-ambala-vāṇar citations are interspersed with quotation from other works, both in Tamil and Sanskrit, the continuity is interrupted and in some instances only a part of the cited verse is available making it difficult to give continuous numbers. For facility of reference the number is given partially for such verses. In most cases Veḷḷi-ambala-vāṇar gives specific reference to the text from which he cites. When the citation is from the same text, he also mentions “in the above text” that helps in reconstructing the text. However, in a couple of instances, it is not clear whether the citation is from Jñāna-siddhi or other text. Such instances are also included in the text. The editors have done a commendable job of transcribing the manuscript from palm leaf manuscript. Sri. Rajagopala Sastri, the editor of Sanskrit text has done great service in the Sanskrit portion and explains in the introduction the difficulties encountered in transcription. However, there are a few misprints as well. I have corrected such passages. In some portions some parts that were missing have been reconstructed from the later portions, where definitions are provided. As the portions cited relate mostly to Dakṣiṇa Bhairava school, Jñāna-siddhi is found mostly in the Pūrva-pakṣa part. It is possible that the text in full may still be available in some library especially in Banaras region and when found would throw a flood of light on the Saumya school of the Bhairava worship. It also cites verbatim or summarises in many places other texts such as the Upaniṣads, Vēdānta or Purāṇas.

Endnotes

¹ Jñānasiddhi cited in Jv. p.50 ² Ibid. p.51 ³ Ibid. p.52 ⁴ Ibid. p.50 ⁵ Ibid. p.75 ⁶ Ibid. p.78 ⁷ Ibid. p.171 ⁸ Jv. p.56 ⁹ Svacchanda, cited in JV. Verses 172 - 180 ¹⁰ Svacchanda, patala 12, verse 125

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