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莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 is an encyclopedic work on Kerala Tantric literature authored by 莫艣膩na艣ivaguru considered as flourished in 12^th century CE.^[1] This work is composed based on 艢补颈惫腻驳补尘补蝉 and it contains 119 笔补峁璦濒补蝉. It is divided in to four sections: S膩m膩nyap膩da, 惭补苍迟谤补辫腻诲补, 碍谤颈测腻辫腻诲补 and Yogap膩da.

The twentieth 笔补峁璦濒补 of 碍谤颈测腻辫腻诲补 envisages the expiatory rites as follows:

atha pram膩daskhalitavism峁泃icyutajanman膩m |
do峁Ｄ佱箛膩峁� pra艣am膩y膩tra 辫谤腻测补艣肠颈迟迟补峁� nigadyate || ^[2]

Negligence and forgetfulness in ritual performances, touching of the idol of 艢颈惫补 by an uninitiated person, presence of termite soil, entering of owl, hawk, etc. or entering of impure persons such as 厂奴迟补办补蝉, 艢奴诲谤补蝉 in a ritual place, touch of impure substances etc. are the main harmful acts which demand expiation.^[3] This text mentions different expiatory rites to be performed in various situations.^[4] The concept and practice of expiatory ritual is articulated mainly in the 20^th and 63^rd chapters of 碍谤颈测腻辫腻诲补.

The expiatory rites in 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补-paddhati reveals two types of expiations that [are]:

1. the archaic 膧tm膩rtha辫谤腻测补艣肠颈迟迟补 and
2. most celebrated Par膩rtha辫谤腻测补艣肠颈迟迟补 (Temple expiations).

1. 膧tm膩rtha辫谤腻测补艣肠颈迟迟补

It is recommended only for removal of the impurities occurred in connection with the 膧迟尘腻谤迟丑补辫奴箩腻 (worship for one鈥檚 own sake) of a Tantric practitioner (厂腻诲丑补办补). 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 considered falling down of 尝颈峁単补 as a sinful deed, so for the removal of its bad effect, 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 recommended chanting of Aghoramantra thousand times along with 笔补帽肠补驳补惫测补 and 笔补帽肠腻尘峁泃补 bathing (Snapana) for 尝颈峁単补. If the 尝颈峁単补 accidently falls down from two hands, the expiation is chanting of the Mantra and sprinkling of sanctified water in the affected area. 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 confirms breaking of 尝颈峁単补 as a 惭补丑腻辫腻迟补办补, so no expiation is recommended; therefore it is directed that the 尝颈峁単补 has to be protected every time. According to this, losing, burning and depraving of 尝颈峁単补 are sinful acts. The expiations are chanting Mantra hundred thousand times and sprinkling of sanctified water in the affected area. In the case of losing the 尝颈峁単补, the expiation is to install a new 尝颈峁単补 in that place.^[5]

A 厂腻诲丑补办补, who omits the Sandhya, is directed to expiate by fasting and hundred times of chanting.^[6] The expiation for stepping over the vessels and other accessories of 笔奴箩补 is chanting of Mantra five thousand times after cleansing them. In the case of omitting one day 笔奴箩补, one should perform chanting of Mantra for three days. In omitting two days worship, one should perform the expiation thousand times.^[7] Fasting and chanting the Mantra of 痴腻尘补诲别惫补 thousand times is the expiation for eating reviled food.^[8] If 厂腻诲丑补办补 trickles his semen at night, he should perform the expiation of chanting Puru峁�amantra thousand times.^[9]

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 considered touching the leftovers (鲍肠肠丑颈峁ａ弓补) is a harmful act. For touching the leftovers of a person of equal caste, the expiation is bathing and chanting of Mantras, if the 鲍肠肠丑颈峁ａ弓补 is of an uninitiated person 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 recommended chanting Mantra two hundred times, if it belongs to an Antyaja,^[10] 厂腻诲丑补办补 should chant Mantra for three nights. For touching the leftovers of a 颁补峁囜笉腻濒补, 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 recommended bathing in 罢墨谤迟丑补, chanting of Aghoramantra thousand times and K峁沜chravrata. If one eats the leftovers of other people, the expiatory rite is Pa帽cabrahmama峁囜笉alap奴ja and re-initiation, in the case of eating the leftover of a 艢奴诲谤补, a Brahmin is directed to perform K峁沜chravrata and chanting Mantra in five nights.^[11]

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 strictly prohibited the eating the food of 膧谤丑补迟补蝉, 艢膩ky膩s, 笔腻艣耻辫补迟补蝉 and 碍腻辫腻濒颈办补蝉. If one eats the food of 碍腻辫腻濒颈办补蝉, several expiations like K峁沜chravrata, 颁腻苍诲谤腻测补峁嘺惫谤补迟补 and chanting of 莫艣腻苍补尘补苍迟谤补 hundred thousand times are recommended.^[12] If one eats food of other Tantric sects especially Anyali峁単as, he should perform the expiatory rites like chanting of Mantra hundred thousand times and 颁腻苍诲谤腻测补峁嘺惫谤补迟补.^[13] In the case of touching and stepping over the 狈颈谤尘腻濒测补, one should perform the expiatory rites like chanting the Mantra of Pa帽cabrahman hundred times and Anantay膩ga.^[14]

[Concept of 狈颈谤尘腻濒测补]

2. Par膩rtha辫谤腻测补艣肠颈迟迟补

These types of expiatory rites are usually performed in temples for the removal of impurities affected to sanctum sanctorum and idol. Some of them are given below:

础蝉迟谤补测腻驳补:

It is a special rite of fire expiation. The ferocious form of 艢颈惫补 is contemplated in this fire expiation. The presence of mushroom and worm in the sanctum sanctorum, entering of menstruated woman, entering of some animals, seeing bad omen or portent, falling of meteor in temple premises, seism etc. are the reasons which compel to perform this 础蝉迟谤补测腻驳补 ritual.^[15]

惭补丑腻诲辞峁�a辫谤腻测补艣肠颈迟迟补:

If the 艢颈惫补 idol is touched by an un-initiated person or by those belonging to other Tantric religions, 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 recommends Mah膩do峁�a辫谤腻测补艣肠颈迟迟补 (the expiation due to the giant fault) for averting the impurities. Sacrificial gift (顿补办峁�i峁嚹�), oblation (Bali), feasting of Brahmins, fire sacrifice etc. are the parts of this expiation.^[16] Succinctly 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 suggests sprinkling of sanctified water (笔耻峁噛腻丑补), smearing of incense, 础惫补驳腻丑补 (submerging), Snapana, Mah膩p奴ja with 础驳苍颈办腻谤测补, 叠丑奴迟补产补濒颈 and Jay膩bali as expiations.^[17]

It can be seen that almost all of the expiatory rites seen in 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 are identical to that of 厂辞尘补艣补尘产丑耻辫补诲诲丑补迟颈, a most celebrated 艢补颈惫补 Paddhati manual in South India.^[18] 厂辞尘补艣补尘产丑耻 considered that the loss and theft of 尝颈峁単补, touch of the 尝颈峁単补 with the foot, the presence of perspiration, urine, blood, menstruated blood and semen, touching of 尝颈峁単补 by un-initiated persons or Varttakas, 狈补峁璦蝉, 艢vapacas, 痴腻尘补 and 顿补办峁�i峁嚹� Tantric sects, omission of worship, eating of 狈颈谤尘腻濒测腻, eating of food from the hands of other castes, touching and eating of left over鈥檚 etc. are the impurities affecting the 厂腻诲丑补办补 and an idol. For the cleansing of impurities, it suggests recitation of 骋腻测补迟谤墨, Aj膩tamantra and Aghoramantra; and it recommends fasting and eating of 笔补帽肠补驳补惫测补. It deems that Aghoramantra and consuming of 笔补帽肠补驳补惫测补 is the most important purifier of all sins.^[19] The concept of 狈颈谤尘腻濒测腻 and the touching of leftovers are very identical in 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 and 厂辞尘补艣补尘产丑耻. Nonetheless 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 seriously discusses 膧tm膩rtha-辫谤腻测补艣肠颈迟迟补. But, the other ritual manuals of Kerala did not give the consideration of 膧tm膩rtha辫谤腻测补艣肠颈迟迟补. They duly and lucidly give importance to the temple expiations only.

Footnotes and references:

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[1]:

For a detail discussion on the author of the text, vide Unni, N.P., Tantra Literature of Kerala, New Bharatiya Book Corporation, Delhi, 2006, pp. 111-124. About the date of 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, S.A.S. Sarma notes: 鈥淪ome historians of Kerala date the 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈 to the 11^th century A.D. But if we consider the works cited by 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, especially the 厂辞尘补艣补尘产丑耻辫补诲诲丑补迟颈, we may not be able to date it earlier than the 12^th century A.D. Even the Mayamata, which has quoted several times, has been dated to the 12^th century A.D. Another 艣aiva text, the 叠峁沨补迟办腻濒辞迟迟补谤补, which has been quoted by any authors before the 12^th century; it has been quoted by authors such as J帽膩na艣ambhu and the disciples of 础驳丑辞谤补艣颈惫补 who belong to the 12^th century A.D. Apart from this, there are no manuscripts of this text that date earlier than 12^th century A.D. If we take the above mentioned points in to consideration, it is rather difficult to place this text earlier than 12^th century A.D.,鈥� Cf. 鈥淭he Eclectic Paddhatis of Kerala鈥�, p. 327-328.

[2]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.20.1.

[3]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.58-61, 75, 85.

[4]:

See 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 碍谤颈测腻辫腻诲补, 21.122, 34.92, 35.9, 49.202, 51.48, 52.25, 53.64, 53.65, 54.62, 54.63, 56.52, 57.55, 58.62, 59.114, 60.55, 61.35, 63.1, 63.19, 63.28, 63.38.

[5]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.20.2-5.

[6]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.20.7.

[7]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.20.8-11.

[8]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.20.20-32.

[9]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.20.32.

[10]:

Tradition says that the Rajakas, Carmakaras, 狈补峁璦蝉, Kaivartakas etc. are the Antyajas. 厂辞尘补艣补尘产丑耻辫补诲诲丑补迟颈, p. 307, fn. 87a.

[11]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.20.36.

[12]:

Ibid.

[13]:

Ibid.

[14]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 3.20.13-15.

[15]:

The ritual procedure of 础蝉迟谤补测腻驳补 is succinctly described in the 碍谤颈测腻辫腻诲补 of 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 64. 89-100, also see 笔谤补测辞驳补尘补帽箩补谤墨, 21. 54-61.

[16]:

See 莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 碍谤颈测腻辫腻诲补, 63. 75-88.

[17]:

莫艣腻苍补艣颈惫补驳耻谤耻诲别惫补辫补诲诲丑补迟颈, 碍谤颈测腻辫腻诲补, 63.62, 63, 76, 77, 79, 80, 87, 91, 92 & 94.

[18]:

厂辞尘补艣补尘产丑耻辫补诲诲丑补迟颈 of 厂辞尘补艣补尘产丑耻 is a very famous 艢补颈惫补 ritual manual in South India also called 碍谤颈测腻办腻峁囜笉补办谤补尘腻惫补濒墨, composed in 1048/9. 厂辞尘补艣补尘产丑耻 was an abbot of the major Saiddh膩ntika monastery at Golg墨 (Gurgi) in the kingdom of the K膩lacuris of Tripuri. See Sanderson, 鈥淭he 艢补颈惫补 Literature鈥�, p. 21.

[19]:

补驳丑辞谤腻诲补辫补谤辞 苍腻蝉迟颈 mah膩p膩takan膩艣ana岣� | 厂辞尘补艣补尘产丑耻辫补诲诲丑补迟颈, p. 247.
辫补帽肠补驳补惫测补尘颈迟颈 辫谤辞办迟补峁� mah膩p膩takan膩艣ana岣� | 厂辞尘补艣补尘产丑耻辫补诲诲丑补迟颈, p. 323.