LECTURE 3 – ŚAIVISM IN HISTORY Śaivam = śāstram tena (śiveṇa) proktam. Śaivaḥ = follower of the Śaivam. In a broader sense, Śaivaḥ = Śiva-bhaktaḥ. I.V.C. "Proto-śiva" in kūrmāsana? Sanderson thinks he is not three-faced, nor ūrdhva-liṅgaḥ Earliest firm evidence: 140 BCE: Patañjali's Mahābhāṣya (on 5.2.76, 5.3.99, 6.3.26; Śivabhāgavatas, etc.) 2nd cen BCE Many theophoric names attested in donative inscriptions, e.g. Śivadatta, from

to 3rd CE Afghanistān to Mahārāṣṭra to Andhra 65 CE: Kharoṣṭhī inscription from Panjtār, now in Pakhtunkhwa, Pakistān (names are

East Iranian (middle period)), recording the founding of a Śiva-sthala, 65 CE, Kuṣāṇa period

1st cen. CE: Maheśvara in deity list in the Dharmaguptaka Vinaya from Gandhāra 100 CE: Coins of Wima II Kadphises depicting Wēsh with iconography exactly like later

Śiva images: is Wēsh Śiva or is Śiva's iconography modelled on Wēsh?1 2nd cen. CE: mention in Jaina texts: Śiva paired with Vaiśravana, separate person from Rudra 220 CE: shrine to Caṇḍaśivamahādeva dedicated in Dharwar, Karṇātaka 3rd cen. CE: Temple of Bhagavān Jīvaśivaswāmin in Pallavan Andhra 355 CE: Inscription recording grant to Pāśupata shrine to the Mātṛ-s 4th cen.: Andhra inscription of Devavarman of Veṅgīpura: first use of paramamāheśvara LECTURE 4 – INITIATORY ŚAIVISM Lay Śaivism: upāsaka, śivabhakta/rudrabhakta (latter preferred by the Veda-congruent); Benefit of puṇya shared by family and patriline (denied by orthodox Brāhmins, affirmed by

Purāṇas and Śivadharma corpus Mantramārga presents this five-fold hierarchy of valid forms of religion: Mantramārga Atimārga Ādhyātmika (Sāṅkhya/Yoga) Vaidika (exclusive devotion to Śiva, but in Vedic domain, leading to heaven) Laulika (mundane religion; calendrical observence; tīrtha visits; puṇya) Sanderson presents a new three-fold classification of initiatory Śaivism: 1. Atimārga / 2. Mantramārga / 3. Kulamārga [for last see next lecture, below]

                                                                                                               1  See  Studies in Silk Road Coins and Culture: Silk Road Art and Archaeology by Tanabe for images.  

1. Atimārga (= Atyāśrama) • Pāśupata path ends in a cremation ground with utkrānti (“Śaivism is originally about

how to die”) • Lākulas add bhuvanādhvan (topped by Dhruva) and kapāla-vrata • Somasiddhāntins (Soma = Sa + Umā) add Bhairava/Cāmuṇḍā, āveśa, sacrifice (even

human), blood offerings, sexual elements, initiation includes wine 2. Mantramārga (Tantric/Āgamic Śaivism)

• Nominally open to all, not just brāhmin males willing to become ascetics • “Choreography of spiritual transformation” using mantra, mudrā, visualization in dīkṣā • hautrī dīkṣā (ritualistic initiation with fire-offerings) • Divides into three: 1. Siddhānta (derives from Lākula stream, but without kapāla-vrata): private and public

worship (bahiḥ-sthira-pratiṣṭhā of the deity in a public liṅga); Veda-congruence (veda-saṃhitā); ritualistic; regular piety; legitimation of the state; stability of society

2. Bhairava/Goddess-worshipping non-Saiddhāntika systems (derives from Lākula and Somasiddhānta): private worship only; countercultural; rituals for times of emergency; a. Vāma: 4 Baginī; 6th-7th cen.; known to Dharmakīrti and Ādi-Śaṅkara; exported to

Cambodia; absorbed into Buddhist Mañjuśriya-mūla-tantra b. Mantrapīṭha: Svacchanda-bhairava; still semi-active in Nepāl c. Yāmala: Aghorī / Caṇḍā Kāpalinī; a Mantramārga redaction of ‘primitive’

Somasiddhāntin/Kāpālika material; translates into a transgressive temple cult in the south described in Mātṛtantras—inscription from Tamil/Andhra/Karṇātaka border region confirming worship with meat and wine

d. Trika e. Kālīkula

3. Sāmānya: rather less popular cult of Amṛteśvara & Amṛta-lakṣmī; provides evidence that worship of the Buddha took place within Brāhmanism circa 8th/9th cen.

Srotas division:

Vāma-srotas Ubhaya-srotas Dakṣiṇa-srotas 4 Bhaginīs + Kālīkula (JDY) Svacchanda Tumburu Yāmala Trika

Pīṭha division: Mantrapīṭha: Svacchanda Vidyāpīṭha: 4 Bhaginī, Yāmala, Trika, Kālīkula

Śakti-tantras subdivision: Trika, Kālīkula LECTURE 5 – THE KULA-MĀRGA Kālottara becomes the “base text” for the Saiddhāntikas (by the 10th century); root mantra OṂ HŪAṂ ŚIVĀYA NAMAḤ (CHECK)

3. Kulamārga (historically derived from the Somasiddhānta): initiation through āveśa; ādyayāga (consort practice); sacrifice; vīra-melāpa; prohibition of external kapāla-vrata except in the Kālīkula (see below); worship of Bhairava and the Goddess as Kuleśvara & Kuleśvarī (either together or separate), surrounded by eight Mothers, attended by Gaṇeśa and Vaṭuka, with ancillary worship of the Siddhas and Mahāsiddhas (siddha-santāna) and their consorts; divided into four Āmnāyas or Anvayas (“transmissions”) or Gharāmnāyas (“lodge-teachings”):

E. Kuleśvarī (see TĀ 29.1-55): first of the four W. Kubjikā; influenced by Trika; successful for several centuries; influences early haṭha-yoga S. Kāmeśvarī/Tripurā: early tradition of erotic magic includes worship of consort

Kāmadeva and 11 Nityās, now extinct but gave rise to Śrīvidyā, worship of Tripurasundarī

N. Kālīkula; flourished for several centuries in north and south; maintained the kapāla-vrata

The Kula or Kaula tradition, founded by Macchanda and Koṅkanāmbā, along with their six lineage-holding sons, comes to “colonise” many of the Mantramārga traditions, which then display Kaula and non-Kaula forms; thus one can be initiated via the tantra-prakriya or the kula-prakriya; note that “Tantric” is originally an antonym to “Kaula”. The elements that people think of as Tantric today are in fact Kaula.