Essay name: Svacchandatantra (history and structure)
Author: William James Arraj
The essay represents a study and partial English translation of the Svacchandatantra and its commentary, 鈥淯ddyota鈥�, by Kshemaraja. The text, attributed to the deity Svacchanda-bhairava, has various names and demonstrates a complex history of transmission through diverse manuscript traditions in North India, Nepal, and beyond.
Page 153 of: Svacchandatantra (history and structure)
153 (of 511)
External source: Shodhganga (Repository of Indian theses)
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147 11
.4 BOOK 4
II.4.1 The Initiation Liturgy
After (pp. 1-2) preliminary acts of purification and the
performance of the sakalikara峁嘺m, the disciple enters the ritual
house in order to present his dreams to the master. The text then
enumerates (pp. 2-11) a list of auspicious and inauspicious dream
images, and in order to negate the possible consequences of the
latter, enjoins expiatory rites. After stating the performance of the
obligatory ritual (pp. 11-12), the text prescribes beginning the
occasional rite with the construction of a diagram. Among other
indicators, this use of the technical terms for the types of ritual
signals that the material in this section of Book 4 derives from
scriptural Saiva sources. 1
After the master prepares (pp. 12-19) the diagram and
himself with numerous rites, he (p.20) enters the ritual space and
proclaims the beginning of the ritual for the bound creature. In a
new outside diagram, the one being initiated then (pp. 20-23)
receives the hand of 艢iva岣� imposed by the master. Reentering the
original diagram, the master (pp. 24-25) covers the eyes of the
disciple who then tosses a flower, which determines by its fall the
new name given to the aspiring adept. 2 After performing
1 V. vs. 36, p. 13: "nityakarmasam膩ptau tu kury膩nnaimittikam
产耻诲丑补岣�.
2 The master (pp. 24-25, vss.62b-63a) can use the random toss
of the flower to determine the name and by implication deity that
the initiate desiring to become an adept and experience pleasures
(bubhuk峁岣�) will worship in his formul忙 practice:
"puspap膩tava艣膩nn膩ma kury膩dvai s膩dhakasya ca. "This illustrates
the strong association of this rite with the adept, rather than the
adept who wishes only liberation (mumuksuh). (V. bk. 8, p.7. Cf.
Brunner-Lachaux, Somasambhupaddhati, troisi猫me partie, pp. 102-
104, where in keeping with the later devaluing of the adept in the
艢aiva-siddh膩nta, this meaning of the flower toss has been
