Māyā Divine and Human

"MAY.A DIVINE

.L~ND

HUMAN

MAYA DIVINE AND HUMAN A study of mag'lC and tts rel'lgzous flundatzons zn Sanskrzt texts, wzth partzcular attent1,on to a fragment on V1,~nu's MayO preserved tn Balt

TEUN GOUDRIAAN

MOTILAL DelhI

BANARSIDASS Varanasl

Patna

Indologlcal Ptlbllshers and Booksellers Head Office BUNGALOW ROAD, Branches I CHOWK s 2

AREA, NARAINA,

NAGAR, DELHI"'7

(u

P )

ASHOK RAJPATH, PATNA-4 (BIHAR)

PrInted BY SHANTILAL JAIN

JAWAHAR VARANASI-I

AT

In

IndIa

SHRI JAINENDRA

PRESS,

NEW DELHI-28 AND PUBLISHED

A-45,

PHASE-I, INDUSTRIAL

BY SUNDARLAL JAIN~ FOR

MOTlLAL 8ANARSIDASS .. BUNGALOW ROAD, JAWAHAR NAGAR, DELHr-7

Certaznly, my chzldren, you must have come here wzth some object zn vzew I have never known you to com,e wl,thout one

Earthm.aker to the Wlnnebago (Radln, p

216)

CONTENTS Page IX Preface XIII Ab brev1a"t10ns Chap1:ers I-55 I The Maya of the Gods 1 1 1 Maya In the Veda 5 Indra's DIsguIses 12 15 1 3 Vlsnu's Maya In the EpIC 20 14 Deluded by Maya 25 Krsna's fallacIousness 1 5 28 1 6 Vlsnu In DIsguIse 34 The DeceItful ManIfestatIons of 81va 1 7 41 MohIni 18 49 The TerrIble VIsnu 1 9 56-122 Worshzp as Siidhana I1 56 DIvIne Power and Man 2 1 ApproprIatIon of Supranormal Powers 22 62 accordIng to SanskrIt Sources 68 23 The Sacred Word 24 Some Powerful Words and Syllables 72 80 2 5 The Alms of WorshIp 26 96 The ManIpulatIon of Supernatural BeIngs 2 7 Sadhana of Female DeItIes 104 28 Sadhana of Male DeItIes 114 III Medltatzon on Vzsnu's Maya 123-162 3 1 IndIan VIsnusadhanas 123 32 Some Sadhanas on DIVIne DelUSIon and l\1aya 129 33 Vlsnu's Mahamaya In Ball 134 34 Some ExplIcatory Notes on the Mahamaya Fragment 141 3 5 The Aghoran~antra and Its ImplIcatIons IV Bewzlderzng Colours 163-210 4 1 A N ate on Colour SymbolIsm 163 42 The "Three Colours" 166 43 The "Four Colours" 175

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Page IV

44

190 205

The "FIve Colours" SIX and More Colours

45 V 5 I

211-250 Under Indra's Net Indrajalam a DIVIne Example for 211 Earthly MagIC The ,eNet" as a Magical DeVIce In

52

SanskrIt LIterary TradItIon MagIC In the Veda Some Notes on MagIC In Post-VedlC Sources ApplIcatIon of Maya In PolItICS The MagICIan's Self-Confidence The Szx Acts Introductory Remarks ClaSSIficatIon of the SIX Acts AlternatIves In Satkarman RItuals AttractIon SubjugatIon Im.moblllzatlon EradIcatIon Other DestructIve RItes PacIficatIon

53 54 55 56

VI 6 1 62 63 64

65 66 67

68 69 No1:es Appenmces

215 219

228 234 242

251-412 251 258

273 294 310 333 351

364 387

413-433 434-478

I

SanskrIt P,assages Translated or Paraphrased 11 A SelectIon of References to Text-places Quoted or DIscus,;ed m References to the BalInese CollectIon of Hymns, ,eStutl and Stava" B1b110graphy General Index

434

464-

477 479 499

PREFACE The followIng pages owe theIr orIgIn to a desIre to reflect upon the SanskrIt fragment edIted as No 450 In the collectIon ot Ballnese hymns and fragments "Stutl and Stava" ThIS fragment of 21 slokas Interspersed by prose m.antras, called Mahamaya, descrIbes the supranormal effects of a medItatIon upon VIsnu's Maya, here to be understood as that god's abIlIty to change hIS appearance at WIll I dId not succeed In findIng Its IndIan place of orIgIn, although It very probably orIgInally formed part of some Tantra or Agama Perhaps It WIll some day be recognIzed by an expert In the field In essence, thepresent book IS a commentary on thIS fragment grown out of SIze It mIght be asked whether the large amount of relevant materIal WhICh has been adduced from SanskrIt sources dId not leaci to a regrettable dIsturbance of coherence For instance, the connectIng thread between the first chapter and the rest of the book IS not always VISIble, because emphaSIS has been laId here upon features (lIke form changIng as an aspect of Maya) whIch play only a very restrIcted role In the later chapters I have trIed to mInImIze thIS eVIl by IncludIng a number of cross-references Perhaps there occurred a contamination of two auns a thorough elUCIdatIon of a small SanskrIt text and an Introductory survey of magIcal lore In AnCIent IndIan relIgIOUS literature The orIgInal plan, however, to bUIld up the book round a SIngle fragm.ent as nucleus seems to have kept Its value at the completIon of thIS study The governIng Idea IS that the supranormal powers of human practItIoners have been ultnnately derIved from, and shaped after the form of, dIVIne examples revealed In mythology Another setback mIght be the deSIre to wrIte for hIstorIans of relIgIon as well as for Indologlsts ThIS has led to the slde-bySIde eXIstence of rather technIcal parts (espeCIally In chs 3 and 6) and many pages the contents of whIch WIll be famIlIar to any student of AnCIent IndIan culture But Indologlsts are few In number and IndIa IS admIttedly one of the most fertIle fields of explOItatIon for those Interested In the relIgIOUS SIde 01 human experIence

x

)

The dIvIsIon of the book Into 5Ih chapters has evolved In a natural '\J\. ay from the groupIng of the materIal The thIrd chapter serves as a nucleus It contaIns a new edItIon and translatIon -of the Mah2unaya text, accompanIed by a phIlologIcal commentary The first two chapters contaIn data whIch were orIgInally :m.eant to be Introductory, but theIr SIze has outgrown that qualrficatlon The chapters 4, 5 and 6 deal wIth subjects whIch -clarIfy the background of the Mahamaya fragment but whIch were far too large to be Included In the commentary In ch 3 A short survey of the contents of the chapters mIght be desIrable Chapter 1 dIscusses some Instances of the Maya as supernatural power wIelded by the Vedlc and Brahmanlcal gods for varIOUS ends PartIcular attentIon has been paId to shape changIng and an-ethIcal, seemIngly IrresponSIble behavIour SometImes the executIon of such Maya has been compared In the texts to the actIvItIes of malICIOUS magIcIans, whIle Its effects have been expressed In ter.rns of magIC The figure of Vlsnu-Krsna has been studIed In the first place, but also Indra and Slva come to the foreground Although the materIal Included In thIS chapter (whIch IS certaInly not exhaustIve) IS generally kno\vn, It constItutes an aspect of Maya whIch seems to have been comparatIvely neglected In monographs on the subject Such monographs tend to emphasIze the Maya's phIlosopll1cal sIde Chapter 2 deals WIth the approprIatIon of supranormal power by means of Intense medItatIon In Its IndIan form, presupposed by the Mahamaya fragment, thIS IS the self-IdentIficatIon by a human performer, a Tantrlc adept or magICIan, WIth a partIcular deIty In the course of the process the performer IS aSSIsted by potent utterances, the mantras or biJas, conSIdered to be IdentIcal WIth the deIty and bearers of the desIl ed powers SpecIal emphaSIS has been laId upon the alms WIth whIch such processes were to be carrIed out accordIng to the sources Chapter 3 mentIons, beSIdes the dISCUSSIon of the Mahamaya fragment, a few other lDstances of medItatIon on VIsnu and the Ma) a A specIal sectIon has been Included on the role of the Aghoramantra Chapter 4 contaIns a study of the role of the colours In medItatIons of the kInd descrIbed In the precedIng chapters It appears that they play an Important role as determInants In a stereo-

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typed pattern of dIVIsIon of realIty and of gradatIon of human objectIves Very often the colours serve to enhance the potency of mantra, power of thought and sacred object In Chapter 5 some remarks are gIven on the nature of the magIc descrIbed In Vedlc and Sansh.rIt texts, wIth some emphasIs upon the magICIan as ImpersonatIng dIVIne facultIes and upon the alms strIven after by hIm It seemed necessary to Include such a chapter In the absence of a badly needed general hIstory of Sansklltlzed magIC Chapter 6 has grown to dIsproportIonate SIze on account of the abundance of the materIal whIch has, however, not at all been exhausted Its aIm was to study the place In SanskrIt (especIally TantrIC) lIterature of some terIIlS of magIC whIch occur In the Mahamaya fragment, It became a systematIcal dISCUSSIon of the Tantrlc performances generally known as the SIX Acts The chIef anfSle of VISIon has agaIn been that of the alms for '\I\JhICh the m.agIcal powers were conSIdered applIcable It ha~ been shown that these alms most often were SImIlar to those sought at present by humanIty by means of greatly Improved technIcal resources Also the claIms of the Tantrlc wonderworkers were for the greater part based upon, and rrlotlvated by, the prevallln~ SOCIal and economIC CIrcumstances In some cases It has been deemed of Interest to add references to, or short dISCUSSIons of, comparable phenomena In other cultures or to the findIngs of the hIstory oflellglon They have, however, been IntentIonally restrIcted, It must be conceded that they are often due to aCCIdental famIlIarIty WIth the subject The same holds good for comparIsons WIth data taken from the IndIa of modern tImes An exceptIon has to be made, however, for passages from BalInese hymns whIch I have often trIed to Involve In the dISCUSSIon ThIS has been done WIth the twofold aIm to promote research Into the background of Ballnese SanskrIt llterature and to make some correctIons to the edItIon and translatIon In "Stutl and Stava" The Interested reader IS therefore referred to AppendIX 3 where the passages from "Stutl and Stava" dIscussed In the present book have been systematIcally regIstered A remark on the method of presentatIon In order to restrIct the number and SIze of the notes, the relevant lIterature has often been referred to WIthIn the text by means of the author's

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name between brackets The bIblIographIcal partIculars can be found In the BIblIography under that author's name Numbers put ID the text between square brackets refer to the SanskrIt text of a passage whIch can be found In AppendIx 1 ThIS book claIms no orIgInalIty, many sources of InSpIratIon to whIch I should have expressed gratItude remaIned unnamed Let me mentIon at least a few of them In the first place Professor C Hooykaas who dIsclosed to me the Ballnese field of study, my colleagues SanJukta Gupta, George Champarathy, Karel van Kooy and TIllman Vetter, the students at N1Jmegen who enabled me to read t:belT excerpts of two Important artIcles, and my wIfe who by her solIdarIty greatly faCIlItated the completIon of thIS book

ABBREVIATIONS ABORI

ASS BEFEO

Bl

BSOAS

BTLV CHI GOS

HOS

IIJ JAGS

JOIB

JRAS KSS ms

NSP

OJ PD

PIFI PTS Pur Skt SVOS TrlvSS Up

Annals of the Bhandarkar OlIental Research InstItute, Poona Anandasrama SanskrIt SerIes, Poona BulletIn de l'Ecole Fran~alse d'ExtremeOrIent, ParIS BlblIotheca Indlca, Calcutta BulletIn of the School of OrIental and African StudIes, London BIJdragen tot de Taal-, Land- en Volkenkunde, LeIden The Cultural HerItage of IndIa, Calcutta Gaekwad's OrIental SerIes, Baroda Harvard OrIental SerIes, CambrIdge, Mass Indo-IranIan Journal, Lelden Journal of the AmerIcan OrIental SOCIety, ChIcago, III Journal of the OrIental InstItute of Baroda, Baroda Journal of the Royal ASIatIc SOCIety, London (If not specIfied otherwIse) Kasi SanskrIt SerIes, Benares manuscrIpt NIrnaya-Sagara Press, Bombay Old Javanese St Petersburg DIctIonary by BohtlIngk and Roth (ef the BIblIography) PublIcatIons de l'Instltut FrancaIs d'lndologIe a PondIchery Pall Text SOCIety, London Purana SanskrIt Sri Venkatesvara OrIental SerIes, Tlrupatl TrIvandrum SanskrIt SerIes, Trlvandrum UpanIsad

(

VK.AW

WZKSOA

ZDMG

XIV

Verhandellngen van de KonlnkllJke Akademle van Wetenschappen, Afd Letteren, N R Wlener Zeltschrlft fur dIe Kunde Sud- und Ostaslens und Archlv fur Indlsche Phllosophle, W len Zeltschrlft der deutschen Morgenlandlschen Gesellschaft, Munchen

1

THE

MAYA OF THE GODS

1 Mtfva tn the Veda Flom the earlle~t SOUIces on"vards the Idea of miiya IS plesent as an Important elemeIlt In IndIan rellglous history.. It IS unnecessary to present here a detaIled study, or even a rapId survey, of the varIOUS applIcatIons of thIs word In the Rgveda and other VedIc lIterature It may suffice to refer to Gonda's study l and to repeat hIS conclusIon thAt all the applicatIons and shades of meaning whIch thIS term has acquIred durIng the many centurIes of IndIan relIgIous hIstory have not essentIally cl'langed The central meanIng of maya IS,. In Gonda's words, "an IncomprehensIble WIsdom and power enablIng Its possessor, or beIng able Itself,. to create, deVISe,. contrIve, effect, or do somethll'lg" 2 WhIle presentIng thIS. definItIon, Gonda also referred to P D Shastrl,3 who clrcumSCllbed the term maya as follows (for the Rgveda) "a wondrous,. supernatural power, an extraordInary skIll,." and, further on4 • "supernatural power mysterIOUS Wlll-power" Almost the same CIrcumscriptIon was already given by OIdenberg5 ~'Ma.ya 1St,. Wle bekannt (In note 2 Oldenberg refers to earlIer llterature)>dIe an slch guten Wle bosen Wesen bellegbare geheIDle Kraft und Kunst, W underwlrkungen zu erzlelen, dIe dem allgemelnen Konnen und Verstellen unbegrelfhch slnd " In the RV there IS a strong "magIcal" connotatIon to the word maya By execlltlng maya-, for example, one IS able totrIck one's adversarIes ThIs connotatIon stIll more clearly emerges from the AV Tlns IS not to say that maya. orlgtnally was no other thtng than "magiC", but only that In the nonspeculatIve mInd the Ideas connected Wlth It were lIable to gravIta.te around that focus, whIle Its executIon became assoCIated Wlth maglcal proces~es In our VIew, thIS "magIcal" tradItIon has been often overshadowed by ma-ya's "metaphySIcal" traIts, yet It has never SInce lost Its ground In HIndu relIgIOUS lustory It IS the object .of the present study to trace sometmng,. however casually and superfiCIally, of thls non-speculatIve SIde of the Idea of maya In the present chapter, the attentIon Wlll be cluefly mrected

2

MAYA DIvINE AND HUMAN

to mythologIcal sub~ects,. because "m.ythology establIshes the valIdIty of the belIef In wItchcraft" 6 As we concentrate upon thIs aspect of maya-,. a certaIn onesldedness WIll be unavoIdable We emphaSlL:e In tbe fil~t place,. then, that very often In the Veda the word maya stands for the creatlon of a real, materIal form be It human or nonhuman, by means of whIch the creator of that form shows hlS IncomprehensIble power 7 The wondrous powet may be 'YIelded by eIther gods or counter-gods (as we shall henceforth call the Asuras) It may be notIced further that the creator ot the maya In questIon always has some end In VIew when he executes hIS power-an ObVIOUS staterrlent~ but perhaps not unnecessary to be expressed here For example,. Indra trIes to overpowel the counter-gods (RV 1, 11,. 7, 1, 32, 4), the COllntergods use their maya agaInst Indra (PVBr 13, 6, 9) or tl y to conquer the world, the Adltyas make use of It In ordel to harm thell foes (RV 2, 27, 16 ) AccordIngly, f01 the present purpose Gonda's definItIon may be paraphrased and 11atrowed as follows "(maya IS) a wondIous power whIch IS used In order to create ~ome unexpected or novel appearance wIth a cel taln end In \fleW" In 1tself the ma ya 1 s a neu tral force, rlot for good nor fOl eVIl It all depends all who makes use of It From an antllropocentrlcal pOInt of vle\t\l-and whIch othel OOlnt of VIe\iV \vould be Imaginable ?-thc maya IS a force fOl good when It IS used by the gods-hence they may be called sumii)Ja-a~ld an eVIl threa.t when it origInates from the counter-gods 8 In botll cases, however, the com:mon feature IS that something IS placed before the eyes of ordInary creatures whIch they cannot understand Also human beIngs can acquIre a maya, for e"Xample that of Soma by producIng tIle soma (RV 9, 83,. 3) But In the hUITlan enVIronment Inaya IS lIable to degenerate 111.to "deceIt",. as In Prasna Up 1, 16 nayesu Jzhmam anrtaJn na miiyii ca "In whom there IS no crookedness, lIe or decel t", or Into "IllUSIonIst trIcks" (Oldenberg, 1 c ) The god, counter-god or demon \vha applIes maya can do thIS In two ways he may cause some novel appeal ance to orIgInate as It were spontaneouslvJ out of nothing (for e>..ample) Varuna's maya whIch appeaI~ from the fact that there IS an ocean whIch~aLways remaIns the Sdme although the rIvers contl-

'THE MAY~ OF THE GODS

3

nue to flow Into It, and that there IS an eaIth anchored and .stabIlized In a mysteriOUS way RV 5, 85), or he can apply hIs creative po,\ver to hlmsel~ so that he appears In another :form as before,. In a dIsguIse the real nature of whIch remaIns unpercelved by a mortal (cf Gonda 1965, p 168) The .most famous Instance IS Indra (purumtiya-ln RV 6, 18,. 12) who "'goes around In man) forms by means of hIS powers of maya" (RV 6 47,. 18) In RV 3,. 53, 8 the poet says rilpam rilpam Maghava bobhavitz mtlyah krnvlinds tanuam part svam "the Generous One repeatedly appears In different forms, executing feats of Inaya on hIS own body" And In RV 10, 54, 2 yad acaras tanua vavrdhano halanzndra prabruviinO JanesujmaJ'et sa te "when Thou walkedst around constantly grOWIng In SIze, proclaimIng Thy powers among the people, 0 Indra that was a maya of ThIne " Of thIS mIraculous power, some Instances WIll be descrIbed now, taken from the Veda and more recent lIterature Beforehand one should note that the "phIlosophIcal' applIcatIon of thIs motIf has become one of the leadIng facets of Upanlsadlc "peculatIon the PrImeval Lord became the cause of creatIon by dIsgUISIng hImself In other form~ Probably the oldest occurrence of the word maya In the Upanlsads IS BAUp 2, 5, 19 where It IS saId that PraJapatl "became correspondIng In every form to every form ThIs (wOlld) IS to be looked upon as a form of hIm" , and after these words the Upanl"Sad cItes the passage Just mentIoned from the Rgveda (6, 47, 18 on Indra) Katha Up 5, 12 speaks of "the Inner Essence of all thIngs whIch makes I ts unIque form. manIfold" 9 On the other SIde, SvetUp 6, 10 asserts that the Lord conceals hIm.self by means of hIS maya \vlthln hIS prlmordlal materIal manIfestatIon (pradhiinam) Just lIke a splder wIthIn Its threads But It IS not the speculative use of the word maya that I11terest~ us here In the first place (we refer lO Gonda, 1965 p 168.ff) In the Veda the word rnaya can stand for varIOUS aspects of the process Involved the power whIch crea tes a new appearal~Ce,. the crea tIon of that appearance as an abs tract pel formance, and the result of the process,. 1 e the created f01 m 1 t~elf The power, Its manIfestatIon and Its result are not dlstlngul~hed by name, nor does It matter If the result IS real 01;" lllusory from our standpoInt In the meanIng "outward appearance" the

4

MAYA DIVINE AND HUMAN

word m.aya. occurs e g In RV 6, 58" 1 ThIs use IS frequent In PQst-VedIC texts In a phIlosophIcal context It IS only a small step to apply It to the phenomenal world, whIch IS In deepest sense no other thIng than an IncomprehensIble or (If one prefers the word) magIcal creatIon by the Supreme God (SvetUp 4,. 10 mayiim tu prakrtlm vzdyiit) A~ 'power", the maya can be compared to or equated wIth saktz, as "materIal form", It can be IdentIfied wIth prakrtz In Samkhya phIlosophy, prakrtl or maya remaIns In a prImordIal state by means of an eqUILIbrIum of the three gunas sattva (wlute of colour)~ rajas (red of colour) and tamas (black of colour) When the Supreme God, Who IS Umque,. ~eems to appear 10 multIple forms tms can be speculatlvely expressed In thIS way that the nZ$kala becomes sakala (the Indlvlslble aspect of the godhead becomes dIVIsIble) and creates the phenomena of nature The mythologIcal counterpart of thIS IS that God is able to appear In many different or IdentIcal forms In non-speculatIve sense, maya as "created form" can stand for the creatIon of a form by a magIclan RV 7~ 104, 24 ( =AV 8,. 4, 24) contaIns an address to Indra who IS Invoked agaInst the maya of sorcerers who present themselves In the gUIse of WIld > anlmals-a well-known feat of such people l() In later sources, the form created ID thIS way 1S most often only Illusory When ill the epIC Indra cODJures up a terrIble VISIon of an llllagmary character In order to trIck a person (Mbh 18,. 3, 34, Gonda, 1965~ p 173), thIS VISIon IS called a maya The same holds good In the epICS when the god or demon applIes the maya to himself In the Ramayana ofValmikl (Ram 3, 41, 7) Rama and hIS companIons are confronted wIth the notorIOUS gazelle whIch IS the demon Marica ill another form mayazia hz na samfayah "wIthout any doubt thIS IS a maya" In st 6 ava mayavzdo mayamrgarupam zdam krtam gandharvapurasamnzbham "this l1lusory manIfestatIon of a deer has been created by that knower ofmaya~ It IS lIke afata morgana" In Mbh 3, 80, 126 Rudra manIfests h1ll1self ID ten mIllion forms In order to end a quarrel between ten mIllIon sages ThIS feat IS descrIbed wIth the help of the word yoga Tato yogesvarenapz yogam iisthaya hhupate te~am manyupraniisartham Tiiniim hhiivzt&tmanam (127) srita kO/'lS tu RudrOniitm r~fnam agratah sthtta

'THE MAY A OF THE GODS

5

2 Indra's dzsguzses The motIf of the god who walks on earth In a dIsguIsed shape IS a famous one and we need not e!11arge upon It here The European peoples knew It from anCIent tImes onwards Tha t the Greek gods wIth Zeus In the first place sometImes~ dIsguIsed themselves IS a thing fam.lllar to all students of claSSIcal 11 terature Among the GermanIc peoples W oden has been saId to possess such powers 11 The BaIlnese have theIr legend of the "dIVIne guest" 12 In Vedlc lIterature It IS the god Indra In the first place who possesses a marked abIlIty to change hImself Into all kInds of lIvIng beIngs of human as well as anImal shape Some of Indra's appearances as an anImal have been memorIzed by Oertel 13 Thus the SadvBr 1,. 1, 18, ill a passage whIch enurrelates some of Indra's characterIstIc deSIgnatIons, calls hIm "a ruttIng buffalo" who emerges out of the wood In order to drInk the soma Very often In the Rgvedlc hymns l1e IS called a btlll But these are only lIterary comparIsons Tl1.ere are other places whIch allude to real transformatIons of the god's shape As a monkey, Indra stole the sacrIficIal cake and thus dIsturbed the sacrIfice prepared by the sages In the Nalffilsa wood 14 In JalmBr 2, 79 he appears as a ram who drank 1.-1edl1.atlthl'" soma (Medhatzther ha me~o bhiltvii riiJanam papau), and the same IS alluded to In J aImBr 3,. 233 tesiim (Vzbhznduk:t.>iinam) ha smendro Medhiitzther mesasya rilpam krtva somam vrata))atz Sayapa mentIons the same feat In hIS commentary on RV 1,51 1 and adds that SInce then Indra IS called a rall1 Of course,. sometunes words lIke ~'bull" or "ram" may be applIed In poetIc figuratIve language, but Hlllebrandt 15 was certaInly rIght In pOIntIng out that real anImal appearances WIll have to be admItted as manIfestatIons of Indra's maya He IS even lIght, In our opInIon, ""hen he asserts that such passages as RV 6,. 47, 18 (Indro mii)'libhzh pururftpa zyate) or RV 3, 53, 8 refer to such thellomorphlC appearances In the first place, despIte {pe later "phIlosophIcal" explanatIon by the commentators and the Upanlsads Oertel, 0 C , does not refer to tIle other VLrSlon of the Indra-as-ram story whIch goes back to RV 8, 2, 40 and IS recorded In SadvBr 1,. 1,. 15 AccordIng to these sources Indra as a ram took Medhatlthl WIth hIm to heaven (ef BaIlee, p 18) There are stIll other anImal manIfestatlon~ of Indra men-

6

MAYA DIVINE AND HUMAN

tIoned by Oertel, 0 c AccordIng to Sayana on RV 10,. 119,. Indra applIed that hymn In order to regaIn hIS own shape after he had been caught on the spot by the sage:s when he trIed to drInk the soma In the form of a quaIl (Indro labariipam iisthiiya somapiinam kurvan ) In TAr 1:: 5,. 2 there IS a tale of Indra appearIng as an ant He becomes a horse:tall In RV 1, 32,. 12 (dsvyo vtlro ahhavah) and a leE-ch In JaImBr 1, 125f On the same place he becomes a parrot and perhaps a caterpIllar There IS also a connectIon between Indra ard the falcon or eagle (syena-) to whIch he IS lIkened In RV 1, 32, 14 ard RV 10,. 99,. 8 but also other gods, such as Soma are lIkened to or Identlfied WIth this bIrd 16 AccordIng to TS 6,. 2, 4, 4 IndIa conquered the earth from the asuras by makIng three steps In the gUIse ofa siiltivrkz (Jackal ?) sa Indrah s~liivr"'zrllpamkrtvemtlm trzh sarvatah paryakriimat 17 In later texts Indra stIll adds to these marvellous feats by becomIng a peacock (Ram 7, 18), and a cat (1 a Kathas 3, 17, 140) durlng the Ahalya epIsode These anImal manIfestatIons are a very real and Important part of Indra's po\ver It IS Just these manIfestatIons vvhICh are alluded to In BAUp 2-, 5., 19 when It IS saId that he (PraJapatl) became correspondlng In every form to every form The same Upanlsad seems to present thIS In more detaIl In 1,. 4,4 by descrIbIng how the Prlmeval BeIng created a feITlale out of hImself., thIS female trIed to evade hInl by changIng herself lnto varIOUS anImal shapes The male belng copulated With her In all these re'ipectlve anlmal shapes, and th1...1S created the anImated world The typIcally magIcal pOV\lel of changIng OIleself Into an anImal for purposes of one's oV\n has here been Incorpolated Into the ~peculatlons on the lncomprehensIble [tat of the orIgIn of eXIstence Indra also appeared In human [olm In order to meddle WIth human affaIrs for varIOUS purposes Probably best known IS hIS role In the famous tale of Sunah~epa In the verSIon as told In Al tBr 7 ~ 15 Rohl ta the son of kIng HarI~candra has been pledged by hIS father as a sacrIfice to Varuna The boy resents thIS, says "no" and takes to the wood But when he hears that hIS father has been punIshed by the angry god WIth dropsy, he resolves to return and offer hImself to be sacrIficed Now Indra appears, lle meets Rohlta on the way In the gUlse

7

THE J\fAY A OF THE GODS

of a man and causes hun to change hIs mInd by recItIng a stanza In praIse of the lIfe of a wanderer 18 AccordIng to thIs stanza, the best thIng a man can do IS to practIse the homeless lIfe.> because "Indra IS the vvarderer's frIend" (Indra ze caratah sakhii) Indra adds that a person who doe& not move from hIs place commIts eVIl papo nrsadvaro Janah:l a statement whIch IS ID flat contradIctIon wIth the usual convIctIons as expressed e g In JaImBr 2, 134 padbhyam papam karotz ,>0 Janam etz "a person who goes to foreIgn people comm.lts a sm wIth hIs feet" Next yeal, when Rohlta has agaln resolved to return, Indra apFears sayIng allother stanza WIth the same result The scene repeats Itself durmg five succeSSIve years Five Impresslve starzas on the wanderIng lIfe-and thIS probably means the life of a relIgIous mendlcant--are proclauned by Irdla,. '\vho adds,. by the way that he heard them from a brahman In one of these stanzas there IS a comparIson With the game of dIce

Kalzh sayano bhavatz samJzhiinas tu dvaparah I uttlslhams tretii bhavatz krtam sampadyate caratz

/1

"If one lIes on hIS back he IS Kall (the worst throw In the game), whIle sprIngIng up he IS Dvapara (the second WOIst throw), whIle standmg uprIght he 18 Treta (the seccnd best throw), and \Vhlle- walkIng he constItutes Krta (the best throw)" 111 the siXth year at last (accordIng to a parallel verSIon ill the Sankhayana Srautasutra In the seventh year) Rohlta on hls wanderIngs finds the wretched blahrrarl famll}" of AJigarta vvho hands over to hIm after some dellbtratlon hIS second son Sunah:::.epa to be sacrIficed In Rohlta's place SunahLepa's mIraculous rescue lIes outsIde the scope of the present study,. the Important fact for whIch IS Indra's appearance In order to Impart some (relIgIous) InstructIon ThIS InstructIon con tradIets the standar s of fashIonable and ethIcal bellavlour Rohlta IS ad\ISed to seek the Vvandellng lIfe and not to heed Varuna's wratl'l and hIS father's Illness ~ reference to Indra's wanderIngs In a completely dIfferent context IS dIscussed by' Kane, 1962, p 728, 11. 1156 When durIng the Pravarg"a rItual a "WIld forest dog" (ekavrka-) 18 hea cl barkIng, the prIest should utter these \'vords vz ga

8

MAYA DIVINE AND HuMAN

lndra vzca1an spasayasva "0 Indra, obselve the cows wI1.11e you move about" (translatlon by Kane) Here Indra would be addressed as a kInd of "\valklng guardIan Kare Intel prets the passage as If IndIa should look after the cows whIle he IS on hIS routl11e wandellngs But another translatIon IS presented by van BUltenen 19 "Go around ard make a tally of the cows, 0 IJ1(lra" In that case Indra's movmg about vvould be only a consequence of the Older gIven by the prIests The Sa tBr relates how Indra changed hImself In to an emblYo and entered Into the Intercourse of SacrIfice and Speech, out of fear that from thIS Intercourse a terrIble monstel \'\ ouId be born,20 and a manIfestatIon of Indra as chIld IS alluded to In the same SatBr when Indra IS addressed In 3,. 3, 4, 19 as Kau'3Ika SayaIla ill hIS commentary on RV 1, 10, 11 tells us that Indra was born as KusIka's son In order to compI) ""v1th a desIre of Ku~tka that I'le '\vould obtaIn a son equal to In.dla 21 TIllS mtelpretatlon IS open to questIon, but It lllustlates tI1e belIef In IndIa's manIfestatIons In dIsguIse On another occaSIon Indra furtheled the cause of the gods by chal~gIng hImself Into the sage Gautama TIle epIsode IS told In SadvBr 1,. 1,. 24 the gods and the counter-god~ vIed wIth each other Between the two hostIle camps the ~age Gautama was absorbed In ascetIcIsm Indra asked 111111 to act as a spy for the gods out of hIS stIateglcal posItIon W11en tIle lloly man refused thIs,. Indra ploposed to change 111111self Into Gautama's shape and take hIS seat on the seer'~ place ThIs vvas granted, GJnd tl1.at 18 the reaS011 why the pl1cst uptIll now durIng the Subrahmanya 11tal1.v calls IndIa })\ the V\ords "0 TI10u Who callst Thyself Gautama ,,:l (SadvBr. 1,. 1, 23, accordIng to the ]alilllniyas the sage In que~tlon \vas Kauslka) By opera tlng In thIS trIcky way, Indra made tIle good cause to pI evall Involuntarlly the seen e of thIS god pI actlsll~g austerItIes and perhaps teaching as Gautama between t'\\O hostIle armIes IS assocIated with the settIng of the Bhaga'\ ad Gita where Krsna taught hIS fallacIous doctrIne to ArJuna between the almles of the Pandavas and the Kauravas on the eve of the Bhara ta war Indra had some experIence In actlrg as Gautama It IS a famous story hoVY he seduced that sage's WIfe Ahalya by appear-

'THE

MAYA

9

OF THE GODS

Ing to her In her husband's gUIse durIng the hours before sunrIse, when Gautama had gone to perform hIS mornmg rellg10us -dutIes Some verSIOns of thIs tale st111 add to Indra's versatIlIty by relatIng how the god as a cock deceIved Gautama by crowIng too earl} before SUnrISe,. whIle as a cat he trIed to evade -the sage's terrIble wrath through the WIndow The purpose for whIch the god applIed hIS maya IS rather -malevolent thIS tune brmgIng the WIfe of another man under "hIS control We know of Indra~s amorous dISposItIon by some other storIes whIch need not be presented here The legend of IIldra and the WIfe of Gautama does not oCCur ill the RV , It IS alluded upon In the first chapter of the SadvBr mentIoned before where Indra IS Invoked wIth varIOUS names In the cadre of the Subrahrnanya lItany In 1, 1,. 19 the prIest addresses hIm wIth the words "'Thou, Lover of Ahalya I" SometImes Indra IS told to covet demons' WIves presumably In the cadre of the eternal strIfe between gods and theIr adversarIes Thus In the Veda he loves Vlllstenga (see below), In the Mbh the WIfe of Ball (Mbh 5, 15) 22 I t IS noted In pass1.ng that also Indra's WIfe, Indrani, IS able to destroy adversarIes WIth a magIcal means (Rv" 10, 145) Thele may be an IndIcatIon In the Veda of a surprIsIng fact the kIng of the gods,. the bellowIng bull, ""' as able to assume the form of a woman That a qualIty of female affectIon could be ascrIbed to hIm IS proved by RV 8, 1,. 2 where the poet states hIS lOVIng famIlIarIty wIth hIS chosen deIty

Vasyam Indriisz me pzt 1J r uta hhratur me chadayathah sama Vasa

abhu'fiJatah

mata ca

"Thou,. Indra, art better for me than my father or my brother, who do not feed :me, Thou pleasest me, bemg {qual to a mother " The place where Indra IS called a "\-Ife 01 woman (RV 1, 51,. 13) IS very ObSCUl e, one of those many allUSIons to unknown or very defectIvely knovvn myths III whIch the Rgveda IS so abundant In the stanza mel'ltloned It IS saId that "Thou gavest to the aged and staggerIng Kaksivant,. when he plessed soma, a young gIrl Vrcaya, thou becamest the Mena of Vrsanasva, 0 IngenIOUS One, all these (deeds) of ThIne should be proclaImed at the sacrIfiCIal sessIons" [1 ]

10

MAYA DIVINE AND HUMAN

The SadvBr 1,. 1, 16 In the passage on the Subrahmanya referred to above calls Indra also by the name "Mena of Vrsanasva f" and offers as an explanatIon of thIS uc::age that Indra was In love wlth Menaka, the daughter of Vrsanaf,va Mena-an unsatIsfactory statement,. for If thIS was the case, why should Indra have been saId to become a Mena? Sayana on RV 1,.51, 13 avoids thIS dIfficulty by assertJng that Indra came to Menaka In the form of Mell.a who was a woman In Vrsanasva's household I t is not clear what he Inf'ans by thIS DId Indra really assume Mena's form or dId he only disguIse hlmself as thIS woman as ~ldner Interprets ?23 That he really bt.-came Mena IS saId unambIguously In J almBr 2 78 Vrranasvas.>a ha Menii bh ilt~'ii Maghava kula uvasa "haVIng become Mena, the Bounteous One lived 1n Vrsana~va's household" In the same tradItIon stands MS 2,. 5, 5 (p 54,. 7) KS 13,. 5 (p 186, 6) gives a SImilar story but WIth Vll1stenga In the leadIng part Indro vaz VZlzstPl glim danavzm akamayata,. so 'suresv acarat Stry eva strz;;fV ahhavat,. pumiin pumsu "Indra loved the demoness Vlllstenga He llved among tIle Asuras He became a woman among the women, a man among the men" ThIS verSIon pOInts to temporary dIsguIses assuwed by the god In order to have unhampered access to hIS bcloveda motIf whIch eXIsts also later ill IndIan lIterature Oertel 24 collected some Instances from popular folklore and lItelature on the motif of a man WI10 approaches hIS beloved by dIsguIsIng hImself as a woman, eel talnly the}' con5tItute InterestIIlg readIng from the VIewpOln t of cuI tural history, bu t In our 0pll1.10n they are of no avaJl for e"\.plalnlng the ObSCUlltv of the Rgvedlc allUSIon to Mena Oertel tab..es fOl granted the SadvBl autI1.or's assertIon tl1.at Indra changed hImself In order to Win the kIng's daughter,. but It IS better to be sceptlcal about the trustworthlness of thIS tradltIoll EggelIng, whIle commelltlng on SatBr 3~ 3, 4, 17,25 deems It l'kely that the myth In questIon had been forgotten In the tIme of the SadvBr \vhen a new verSIon had come Into eXI~tence In any case we ale not In a POSItion to permIt oUlselv{s a definIte Judgment on the problem BeSIdes, the word mena IS used also on othet places In the RV as a noun meanIng "woman" Or "WIfe" 26 And the place RV 1, 51,. 13 has beenlnterpleted In a complt.tely dIfferent way by Kane, 1962~ p 950f ThIS autllOr,. who trIed to show on the pages mentIoned that there eXIsted In the Veda

THE

MAYA

OF THE GODS

11

a lIvely tradItIon of devotlon to Indra (Indra-bhaktl), suggests that Indra's becomIng a wIfe '\\as done out of ccmpasslon "It WIll be clear that he (Indra) assumed the form of a WIfe for the sake of a devotee " After gl'\ lUg a few other Instances of Indra's compaSSIonate nature, the author says "these storIes remInd us of the storIes In the works of the medIeval sages" It IS very Implobable that medIeval themes can be transplanted as such Into the Vedlc age wIth Its completely dIfferent socIal settIng and economIC background But Kane's ascrIptIon of thIS feat of Indra to hIS compassIon as motIf does not at first SIght seem ImpossIble, the less so because 1n the same stanza Indra IS saId to have gIven Vrcaya, apparently as a boon,. to hIs worshIpper the aged Kakslvant Is It unthInkable that IndIa became a human woman In order to gratIfy the WIsh of a prIVIleged devotee? The motIf of Mena-as an rncarnatIon of Indra or not-would m that case be related to that ofUrvasl, the dIvIne "nymph" who lIved WIth kIng Pururavas In later traditIon Menaka-who seems to be a mythologIcal double of Mena-mdeed appears as an Apsaras and also (mostly WIth the name Mena) as the Wife of the Hlmavant and the :mother ofPalvati The Mena problem IS compllcated stIll further when the questIon IS posed who was the Vrsana.. . va ,vhose Mena Indra became HIS name IS mentIoned only once In the RV al1d thus t11ere IS no contemporary hInt that he was even a kIng at all And It IS necessary to look WIth Geldner, 1 C , to RV 1, 121, 2b anu svaJtim mahzsas caksata vrtlm menGm asvas.;'a parz mataranz goh "as ~ buffalo he desired the lusty female born from hImself, the mena of the horse he made Into the mother of the cow" And V 10,. 111, 3b says an meniim krnvann acyuto bhuvad g6h patzr dzvah sanaJtl apratztah "the Stable One,. prodUCing a rnena of the cow, the AnCIent One,. he bEcame the Lord of heaven~ WIthout adversarles~' In the stanza cIted first Indra seem.s to be presented as deSIrIng hIS own daughtel,. a mare, he fecundates her WIth or changes her Into a CO\V In the second stanza the mena IS saId to be a cow herself, and It IS notIced that Indra's rnalvellous feat assures hIm cosnllcaI supremacy The detalls are completely unclear,. espeCially V\hen It IS ren1ernbeled that the name Vrsana5va means "bull-horse" or perhaps "stalllon')

12

MAYA DIVINE AND HUMAN

I t seems dS If the human and the anunal element merge In thIS dun dIstance, and we wonder If the Mena has been conceIved as a therlomorphlc deIty by appearIng as whom Indra played an Inlportant creatIve role These allusIons In the R\r remaIn obscure, but In any case Indra seems to have been though t of as changIng hImself Into a female, be It of a human or an anImal form In the other Mantras and the Brahmanas, however, there IS the tradItIon, as we saw, that Indra mIght become a woman 'WItl1 selfish ends In VIew (we notIce that accordIng to RV 8, 104, 24 ayatudhlina or ~orcerer IS able to appear both as a man or a woman) AccordIng to the SadvBr 1 c, Indra IS called Mena because he loved Menaka In the KS 1 C , It IS saId that I'le moves among the Asuras In order to make love In secret to theIr woman VIIlStenga, although we have to adlnIt that accordIng to AV 7, 38, 2 the Asura won'1an forced hIm to come to her No ,vonder that the texts recognIze that Indra Incurled grave dangers by behavIng hImself lIke thIs The n1S 2, p 54, 4 (accoldlng to Geldner 1 c ) says that "by Nlrrtl that vvoman IS caught V\ho possesses a male form and also that man ,,,,ha possesses d. fema.le form", addIng that when Indra became Vrsana'5va's Mena he was caught by NIlrtl The rItual cadre In the MS IS that Indra succeeded In llbera tlng hImself by performIng the subl ahn anya sacrI:fice SomethIng SlInllal IS told In the KS on the occaSIon of the VIIIstenga myth Nlrrtl chased avvay by Indra became a castrated anImal Thus, 1..1ptIlI now, the texts conclttde, If a person feels caught by NlrrtI (Impotent? abnormally InclIned ?), he should offer a castrated anunal to Indra It ~llould be added that durIng thIS same ceremony the officIatIng pIlest hImself IS also called Subrahmanya,. that IS he IS addressed as .a female 27 LIke hIS dIVIne prototype, 11e acts by maya, \vlth na tural hllm? n ends In VIew for hImself or the sacrIficer hIS -cllen t, and evades the dangers We add succInctly that In post-VedlC lIterature when Indra has lost hIS paramount PO~ltlon, l1.e IS ~tlll sometImes saId to figure on earth In a human shape, usually to take human beIngs to test or to present some relIgIous truth In the story of Uttanka In 1\1bh 1, 3 the hero of the legend IS presented by Indra, who appears on hIS way as a horseman, WIth startlIng dIfficultIes, despIte the fact that Uttanka was on a very urgent and delIcate

13

THE l\!AYA OF THE GODS

mISSIon In the cadre of thIS mISSIon Uttarka's ImmedIate goal appears to be that the serpent demons come under hIS power (naga me vasam zyur ztz),. and Indra turns out to be the one who helps hnn realIZe thIS 28 In Mbh 1, 76,. 4 durIng the tale of Yayatl It IS told that Indra In the shape ofVayu the god of WInd blows Into confusIon the clothes of bathIng gIrls One other Instance, from the Kathas 1,7, 89 as a falcon (syena-) Indra takes KIng Slbl to test He pursues Dharma who has changed hImself mto the gUIse of a plgeon (mii)lakapotavapu~am) The pIgeon takes refuge WIth SIbl who offers to the falcon as much of hIS own flesh as the pIgeon weIghs The pIgeon keeps grOWlng,. and at last SIbl lays mmself down on the scale At that moment a dIvIne VOIce cheers at hIm and Indra and Dharma agaIn assume theIr usual form As a modern Instance we m.entlon a tale told by SwamI Ramdas, In whIch Indra humlllates a deluded brahman 29 HavIng thus dIscussed a few mstances of the applIcatIon by the god Indra of hIS maya or power of changIng hImself Into another form, one may try to resume the methods apphed by hlm and the goals whIch he aspIres after When Bergalgne pOInts out SO that ID the Veda Indra IS only benevolent ID character because he always fights the demons tms may be true when seen out of the dualIstIc conceptIon of the eternal stnfe of the Devas agamst the Asuras But we can say sometlung more. Both gods and counter-gods make use of thelr maya, and both do thIS WIth theIr own ends In VIew The fact that the human beIngs are on the slde of the gods turns the latters' maya, so to say, Into "wmte" and that of the Asuras Into "black " Morals do not eXist In theIr own rlgh t In Vewe SOCIety ) or, In any case,. In another way than In our own tImes The gods, when fightIng the Asuras,. take off the truth of theIr Speech and depose It WIth the Asvlns and WIth Piisan, after they have conquered the Asuras by untruth,. they agaIn obtaIn truth from the Asvlns and Piisan 31 Also a human beIng, even when pursuIng selfish goals from our pOInt of View, may try to reahze them by means of the maya. which IS, of course,. "wlute" for An Instance IS furnIshed by AV 4, 38, 3, where luck 1Il gambhng IS Invoked by the aId of may a (Devanandan, p 21) Turnlng now agaIn to Indra, and applyIng etmcal standards:t we cannot say that tlns god uses lus wonder-worlung

mm

14

MAY A DIVINE AND HUMAN

power always In an honest way On the contrary, he sometlITleS acts lIke a murderer and a deceIver We shall overlook the fact that he IS a drunkard, but he IS Invoked to brIng the eIlelllIes out of theIr senses CAV 3:> 1, 5) He casts hIS net of magIc (IndraJala) over 11.18 adversarIes (AV 8,. 8,8, see below~ Ch 5) he trIcks them lnto death by means of IgnomInIOUS ruses He kIlls Namucl whIle baSIng hImself upon a flagrantly mlschIevous Intelpretatlon of theIr mutual tIeaty 32 He steals the sun He steals the Water-of-LIfe from the snakes (Mbh) He craves for another's wIfe HIS behavIour became even too much for the gods themselves who deCIde to exclude hIm from the Soma draught because of hls mIsdeeds agaInst Vlsvarf1.pa the son of Tvastar, agaInst Vrtra~ the Yatls, the Arurmaghas and BrI'laspatl Yet Indra gall1.ed access to the Soma by stealIng It from Tvastar 33 The malICIOUS sIdes of Indra's character are brought Into the foreground by a younger Vedlc text,. the KausBUp (3, 1) where the god boas tIngly admits them hImself durIng a remarkable dIscourse WIth Prataldana "The sllpreme gIft", Indra says there,. "l~ to know me" In th.e next paragraph he e:h.pOllnds that he IS to be conSIdered as the prana or lIfe breath,. but before that he gives a short survey of hIS mIghty deeds [2] "I kIlled the three-headed son of Tvastar (Vl~varUpa,. hIS own domestIc prIest), I delIvered the Arunmukha YatIs (?) to tl~e Salavrkas (J ackals ? sorcerers or demons In the gUIse of wolves ? ), by tran~gresslng many treatIes I Cl ushed tIle sons of Prahlada (tIlese were lllllllons of Asuras of great magIcal powers accoldlng to the Skt commentary) In heaven, In the IntermedIate space (I crushed) the Paulomas, on earth the KalakanJas, an,cl In all thec:'e Clrcumsta;nces no hair of my body was l1urt ~11d he who knows me (the Skt conlrnentary Interprets \'\ho creates TIle before hIS eyes, saksat kurva.tah),. by no deeds of IllS of \\ 11a tever nature WIll hIS future world (loka-, one mIght expect loma-"halr of hIS body") be hurt,. not by theft,. not by k.llllng a brahman, not by killIng hIS own mother or father, of 111m, even when he commIts eVIl,. the bloom (thus Cowell, text nzlam, comm kiintz-) Will not depart from hIS face " The Skt commentary adds that Indra IS the knower of the Atn1an, and because he possesses that InSIght, the ordInary ethlcal code does not apply to hIm HIS InSlght was the result of hIS good

15

THE MAY A OF THE GODS

.har:rnan In the same way, the person who aSSOcIates hlIIlself WIth thIs Indra and obtaIns InsIght mto the nature of prana and atman stands above moralIty We observe how the tradItIon of Indra's dIvme amoral behaVIour has been adapted In thIS esoterIC passage Into the pattern of the emanCipatory role of the yogln's course StIll the medItatIon upon Indra~s delusIve powers m.ay lead man also to more worldly ends,. as IS stated by SadvBr 1, 2, 7-11 the prIest who calls Indra durIng the Subrahmanya lItany wIth the names memorIzIng hlS varIOUS mayas or wondrous transformatIons, addIng some formulas for drIvIng away eVIl SpIrItS,. WIll procure to hIs sacrIficer In an abundant manner the salutary forces of hrahman and sr1, And In the next paragraph It IS added that "thIs IS the eXpIatory rIte (prayasczttz-) for all tl1.at IS known and that IS not known " Our Vedlc sources on the subject are too vague But what must have been meant by the two text passages dIscussed above IS that by a summIng up of and medItatIon on the manIfestatIons of Indra's maya the worshIpper or sacrIficer obtaIns earthly welfare, atonement for eVIl,. and even, If he has realIzed the faculty ofmystIcallnslght, the way to release from tIle lound .of bIrths

.3 V1.snu's miiya zn the epzc The consIderable change In economIcal and socIal Clr.cumstances WhlCh took place between the perIods of the early Veda and the epIC IS reflected by the emergence of other VlevvS of the world, other Ideals,. a changed mythology and other gods In the pantheon "We now turn espeCIally to VIsnu who 18 In some 1espects Indra's succesSOr in IndIan rellglous hlSt ory 34 and observe how thIS god applIes hIS maya or supraI ormal creatlve power Already ID the Vedas It IS saId that Vlsnu by hIS mIghty three steps kIlls hIS IIvals 35 In the epICS the faculty of maya 1S often a~crlbed to the Supreme God, be he Vlsnu or another, and hIS unpredIctable and seemingly IrresponsIble dealIngs wlth mankind 36 We dwell here on a few Instances In whIch the maya of VIsnuJKrsna IS reflected upon In a characterIstIc manner They belong to the best known passage" from. the Mahabharata I~ Mbh 3,. 31, 19" the leader of the Pandavas, Yudhlsthlra, ~

16

MAYA DIVINE AND HUMAN"

has been beaten by Sakunl In the game of dlce and In consequence thereof the Pandavas wlth theIr common wIfe Draupadr are drIven out of the capItal Hastlnapura ThIS causes Draupadf to lament on God's unfair treatment of mankInd as the cause of theIr precarIous SItuatIon The passage IS worth to be looked at wIth some attentIon 37 [3] "My mInd comes to an extreme state of bewIlderment,." Draupadi says, "and IS dIstressed now that I have realIzed our sorrow and calamity of thIS sIze Certam old sayIngs now come to my mInd the world stays In the power (vase) of the Lord, It has no power over Itself It IS the Creator Who dIsposes happIness and sorrow, experIences whIch are hoped for or detested, to the creatures, pronouncing the brIght thIngs first Just as a clever and experIenced man keeps In motIon the lImbs of a wooden woman puppet [1 follow the Southern recenslon]., In the same way (God acts wlth) these creatures, 0 KIng LIke Space" the Lord pervades all beIngs and dIstrIbutes here on earth the good and eVIl (experIences) ThIS (world) wIthout doubt IS powerless, ablding In the power of the Lord,. no master over Itself nor over others, Just lIke a bIrd bound to a thread LIke a Jewel tIed to a strIng, lIke a bull bound by a nose rIng (the world) follows the Creator's Instructions, It IS completely HIS,.. consIgned to HIm Man IS not even for a moment oftlIDe master over hlmself, lIke a tree torn loose from the bank and floatIng In the mlddle of the stream These creatures are 19norant and wIthout control over theIr own happIness or unhappIness, urged on by the Lord they reach heaven or hell Just as some tipS of grass are In the power of the overwhelmIng wInd, so all creatures are In the power (vase) of the Creator, 0 Bharata (28) No matter If the Lord binds them to noble or eVIl karman,. penetratIng the creatures He roams about wIthout beIng observed Observe the power of HIs maya, as It IS wIelded by the Lord He causes lIVing beings to kill lIVIng beIngs, haVIng deluded them by HIS own may a (31) (35) that Lord, the Spontaneously-Born One, the PrImeval Grandfather, dISgUIsIng Hrrnself (chadma krtva) harms the lIVIng beIngs, UsIng them as HiS tools, thlS Lord,. combinIng and separating" actmg according to HIS own deSIre, plays as It were WIth HIS creatures Just lIke a chIld WIth hIS toys Not like a mother or a father,.. o Klng, does the Creator deal wlth HiS creatures, It seems as

THE

MAY A

17

OF THE GODS

If He acts In a rage,. lust lIke all other human beIngs here on earth" When I observe how noble and rIghteous beIngs are In a shameful and wretched pOSItIOn,. and how the rascals. (aniirya) are happy,. my mInd IS dIsturbed " In thIs unpresslve lamel'lt Draupadi shows herself overwhelmed by man's powerlessness and helplessness before the IrresponsIble drIve of the dIVIne actIvIty 'VvhlCh seems to play a cruel play WIth mankInd It IS true that the dIVInIty addressed here IS Brahma, the Creator and Grandfather of the human race,. but YudhIsthlra In answer In the next chapter (Mbh 3, 32) clearly IdentIfies thlS Creator WIth KrsnaJNarayana Who IS the All-god The essence of Yudhlsthlra's pIOUS pleadIng IS that Draupadi by speaklllg thus has fallen mto an lrrellglous (niistzkya) pOInt of VIew One should on the contrary always honour and adore the Lord Who opens the door to final release out of the eVIls of the world,. says Yudhlsthlra But Draupadi's words retaIn theIr force and are certaInly not WIthout parallels Already m AV 4, 16, 5 Ca cursmg stanza) It has been said that Varuna handles hIS creatures accordIng to hIS wIll, lIke a dIce player the dices 38 Another Instance lS to be found In the drama Mrcchaka tlka,. where In the SIXth act Vasantasena says39 "Alas r alas I 0 Lord,. Destroyer , Thou playest WIth the fortunes of mankInd whIch for Thee are equal to drops ofwater fallen from a lotus leaf" [4] Vlsnu's maya IS alluded to on several places In the Great EPIC For example, In 12, 325,. 4 Vlsnu IS called among others by the name mahiimaylidhara "Bearer of supranormal Maya" (compare PST 21,. 59 mayiitman) In Mbh 12 290, 57 [5] It IS stated by Bhisma that the world IS to be compaled to foam of the vvaters, enveloped as It IS by Vlsnu's hundreds of may as lI1 the next lInes the speaker dIlates upon the pool of Inertness (tamas) In 'VhlCh the qualIty of actIvIty (rajas) has been. unmersed lIke a helpless (avas4-) elephant sagged In the wet mud of a drInkIng pool Only those who reflect (siimkhyah) are able to cut these bonds by the sword of WIsdom and the rod of ascetIcIsm (st 60), the perfect munlS cross the dreadful ocean of eXIstence After some IntermedIate stages tl1.ey reach tl~e Lord Narayana who at la5t causes them to en.ter the Supleme Atman (76) The best known statement on Vlsnu~s maya from the Mbh.

rus

18

M~YA DIVINE AND HUMAN

wIthout doubt BhGita 7, 13-15 [6J "By these three ways of e:b.lstence whIch consIst of the (three) basIc qualIiles (gunas) thIS whole world IS deluded (mohztam), It does not recognize Me as beIng elevated above them and IDlpellShable,. for dlvme and dIfficult to overcome IS thIS nlaya of MIne vvhlCh con~lsts of these thlee qualItIes But those who seek tl1.ell lefuge In Me alone wIll cross thIS maya The eVlldoels, the deluded (mildhiih),. the despIcable sort of men, do not seek thelr refuge In Me, theIr InsIght has been tak.en away by the maya-, so tha t they clIng to a demonIac state of eXIstence') In thIS passage the maya occurs as a deceptIve power by means of whIch the Supreme Lord subdues tll0se vvho do not resort to HIm or worshIp Hun as thel! God Tho~e '\1\1 ha possess the Insight realIze that thIs maya IS no other thIng than the three basIc strands of the cosmiC proces~ The ev Ildoers, howe'\.rer,. are caught by these three and deluded by tllem ThIs Ineans that they have fallen Into the state of delTlollS, or,. more exactly, counter-gods (Asuras) doomed to be tlICh..ed and subdued by God's power The Vedlc Asuras who were overpowered by Indra and the other gods have taken on human .flesh and blood here as the SInners and heretIcs The god who WIelds thIS maya has some affinIty WIth the god of the Old Testament who made the KIng of Egypt to harden hIs heart No clear dlstlnctlon 1S made between human responSIbIlIty and dIvIDe decree of destIny The deluded are the same as the eVIldoers It 1S nnportant to note In thIS conneXlon that by HIs maya God as It were conceals Hunself from ordInary creatures Although we evade the questIon of etymology,. one should pomt to one of the names by whIch VIsnu 1S known In TamIl lIterature Ma-yon "'He who conceals Hunself" (Tarnll root miiy;£'to conceal") In BhGita 7, 25 Kr§na says that he IS not revealed to .everyone because he IS veIled by hIS maya whIch 1S a yoga" wbJ.ch means that It realIzes Itself by a methodIcal exertIon from the slde of God In Mbh 12, 323, 42 It IS told how Vlsnu appeared on a certaIn hour of worshlp, whIle the people present were unable to observe hlID "deluded by hIS maya" (v'!yam .Iv enam na pasylimo moh'Ltas tasya mayayii,. place dIscussed by Deva.nandan". p. 66). From later lIterature we CIte KulaCT 1,. 18, J.S

'THE MAY A OF THI;, GODS

19

miivayacchiidya catmanam "hav.1ng veIled Myself by maya" (here the Great Goddess IS the speaker), whIle Kabir In one of hIs poems accuses Harl (VIsnu) of beIng a brlgard who avoIds beIng recogn zed h clIng hunself and tcrrorlzlng the Innocent .soul The maya IS a veIl, a shroud lIke the shroud In the temple by whIch the Image of God IS usually concealed from the t. ye of the spectators Ramanula, on EhGita 7,. 14, mentIons as the specific function of the maya that It causes the real nature of the Lcrd to dIsappear (as)tah karyam Bhagavatsvar ilpatzrodhCnam) Nilakantha In hIS commentary on the same passage of the BnGita calls the maya a mIllor created by phantasy In the Pure Intelligence (czt) In V\JhlCh no dlffelence between God ard soul eXlsts The false representatIons created by thIs mIller Qverpo"ver or subjugate (vaslh1f)a) the IndivIdual ~oul \\hlch In realIty l~ no other thIng than a reflectIon of that Pure IntellIgence,. arad obscure that reflectIon It IS lemarkable how thIs Idea of "subJugatIng" (vas/,ka1ana-) IS In the mInds of the epIC authors and the commentators when they come to reflect on God's m.aya God 18 sometImes called a vaszn "Possessor of subjugatIng powtr"~ perhaps for tI1.e first tIme In SvetUp 6" 12 eko vas! nzskr1:.yanam hahunam "tt-e unIque Possessor of the power whIch subjugates the many (souls) wl1.1ch are wlthout actIvIty" The Mbh calls Harl a vaszn In 12~ 326,. 9 And the Ballnese hymn called Vedasara (StutI & Stava No 381) In Its second stanza says the same: .vasikaro devo Vz.;nuh:l sarvasatruhhayamkarah "God V~snu JS a SubJugator Who InspIres fear In all HlS enemIes" Draupadi 1nslsted that the entIre world IS In the Lord's power (see above), and the same IS ImplIed 10 Mbh. 8:1 49,. 1 7 where Krsna pronounces hIS Judgment on mankInd Anzscaya) fio hz narah karyiikiiryavznzscaye I avaso muhyate piirtha yathii tvam miidha eva tu] I

""'Man IS Incapable of any deCISIon on the moment of deCISIon between what should be done and what should not be done, deVOId of dIsposIng power, he ~s subjected to delUSIon,. 0 ArJuna,. Just as you are deluded " In Mbh. 13,. 135, 135 It IS agam declared that ~cthlS world comprISIng all movmg and unmOVIng creature~ ~ncludmg the gods, counter-gods,. Gandharvas, Yak,as:J Serpents and Raksasas,

20

MAYA DIVINE AND HUMAN

IS In the subjugatIng power of Krsna", and, In st 140 "The unIque VISnU,. the Supranormal BeIng,. has penetlated the beIngs separately In dIfferent forms,. the three worlds, and He,. Whose Self IS IdentIcal wIth the beIngS,. enJoys them,. the EnJoyer of all, the Impellshable One" [7] In a more phIlosophIcal context the maya Itself IS stated to be a subjugatIng force by Nilakantha In hIS COIDlTIentary on BhGita 7, 14 "The mIrror of maya whIch has been conceIved wltmn the Pure Intelllgel1ce In which no separatIon betvveen Soul and Lord eXlsts- (thIs maya), havIng subjugated the Soul the form of WhIch IS a reflectIon of IntellIgence proceeds obstructIng the qualIty of IntellIgence Inhelent Ill. Its reflectol y nature';' [8] Another VIew IS expressed In two stanzas quoted by Dhanapatl In hIS commelltary on the same passage of the BhGita "It IS taught that Nature (prakrtz) Whlcl1 consIsts of the three stlands of InertIa, actIvltv and lUCIdIty IS twofold (VIZ pure and Impure), It IS further taught that out of the pure and Impure aspects of Its nature develop maya and aVIdya ("Ignorance") The Lord,. the OmnISCIent One,. WIlose reflectIon 18 the maya,. keeps Her (Nature) In subJectIon" The reader mIght remember the words of the SvetUp 4,. 9 '''Out of It the WIelder of :maya creates thIS entlle world, but by thIS same maya the othelS are beIng captIvated wIthIn It'' [9] Sankara on BhGita 9, 8, whIle palapl1raslng the wOld avastabhya whIch denotes the actIvIty by whIch God IS saId to influence Nature, agaIn uses the term "a~ikrtya "havIIlg subJugated~' As an Instance from the Puranas there IS DeviBhPur 6,. 31,. 46f "the whole world ~ncludlng gods:- counter-gods and human beIngs 18 subjected to maya, the embodled soul, beIng subjected to maya,. nloVes about In obedlellce to Its subJugatIng power" [10] ThIS power of subJugatlOl1. (V(/S1,A,,, ran Uli) IS also one of tIle nlost charactellstlc facultIes of tIle cal thly maglclan, as WIll appear beloVv (see Chapter 6 5) 4- Deluded by miiyii Another faculty whIch IS of a specIfically magIcal character and whIch IS constantly, almost In\allably expressed SIde by SIde WIth the Lo}.d's IDaya IS that of "deluslve power" The AV (3,. 1,. 5) InVIted Indra to delude the InImIcal army WIth tIle words Indya senlim mohajta. and Indralz seniinz mohayatu (st 6):J'

THE

MAYA OF THE GODS

21

whIle In AV 6,. 67 both Indra and PG.san were addressed for thIs end wIth an addItIonal command to the army Itself muhyantv adyllmft,k sena amitranam "these armIes of the enemIes should at thIS moment become deluded (lose theIr senses)" ThIs Idea of cauSIng others to lose theIr senses (mohana-) IS applIed In tI'le epIC and tl1.e Puranas on the speculatIve plane Vlsnu deludes (mohayatz) mankInd and mankInd 18 belng deluded (mohzta-) by HIm so that they are bereft of theIr senses (mudha-) and lose the way to final release out of sIght Nllakantha on BhGita 7,. 15 paraphrases mildhiih Vilth iitmiinatmavzvekah1,niih aquatIC bIrds and swarms of hummIng bees, In short a beautIful scenery By means of hIS bath In thIS pool Narada IS suddenly changed Into a woman 73 When the transformatIon has occurred, VIsnu secretly takes hIS leave Narada, haVIng assumed hIS raVIshIng form (47 mohznzrilpam) lSJUst comIng out of the water when a young and handsome kIng by the name of Talavrnta observes her He asks her after her IdentIty and the woman, who has forgotten her former eXIstence, can only say that she does not know her antecedents and has nobody to rely on (ch 29, first stanzas) ThIS opens the way for the kIng who, SIck of love, marrIes her In due ceremony She obtaIns the name Saubhagyasundari "the BeautIful of the happy famIly lIfe" The kIng was so fond of her that he neglected the state affaIrs and she also was "subjugated by the emotIons of amorous play" (29, 17 krzdarasavaszkrta) She was completely absorbed In her small happy CIrcle and had forgotten all abou t [orIller WIsdom. and ascetICIsm She obtaIned twenty sons, and "1 was agaIn deluded by guardIng them and fondlIng them WIth tenderness'

46 (29, 29

:JM:AYA DIVINE AND HUM.!\.N

mohzto' haln tadli te$iim prz0Jli piilanala.lane) StIll later the grandchIldren added greatly to her delusIon, and besIdes there arose Wl thIn her a certaIn feelIng of egotIsm ( ahamkiira) by the thought "1 am the most fortunate of all women" "So was !", Narada resumes, "beIng deluded by Krsna" The VICIssItudes of fortune, however, took a fatal dIrectIon A fierce enemy declared war on the kIngdom and In the ensuIng battle Just outSIde the walls of the capItal all the woman's sons and grandsons were slaughtered The kIng hImself, a broken man, brought the news The matron went to the battlefield herself and wept over the bodIes of her dear ones Then agaIn Vlsnu In the gUIse of a brahman came to her and saId (51) "Why dost Thou despaIr, 0 slender one? Here the ramble of our lIfe has been revealed, because husband, sons and home are no other thIng than a cuckoo's cry caused by delUSIon" [42] "MIllIons ofmothers", the brahman contInues, "lost theIr sons Get up and cease weepIng Your sons have reached the other world They WIll certainly not return by your cryIng You had better go and bathe yourself In that beautIful place of holy water (tzrtha)" The woman obeyed and by the bath In that pool, whIch was the same as the precedIng one, she became the man Narada agaIn At that moment Narada obtaIned the recognItIon (pra~vabhzJfili) "1 am Narada, and beIng In the company ofHarl I obtaIned the eXIstence of a woman, beIng deluded by maya (64 harzna saha strzbhavam prapto mayavzmohztah) The man IS perplexed but a smIlIng HarI on the bank calls hIm Please come out of that water, what are you dOIng there ?', Of course It IS true that the maya whIch was explaIned to Narada In such a lIvely form IS not exactly Vlsnu's but Devi:'s, but the fact remaIns that VIsnu IS the god who communIcates thIS mysterIOUs force to hIS worshIpper, and he seems to have deVIsed thIS IngenIOUS method of InstructIon on hIS own accord 74 There IS one other thIng In thIS complIcated legend a certaln peculIar structure mIght be recognIzed We shall revert to thIS below BeSIde Vlsnu's appearance as a woman there IS the conceptIon of the Maya actIng Independently as a female beIng A short mentIonIng of a few facts WIll suffice, the SllbJect IS too comprehensIve The Gonds know a Maya devl (Hermanns, p 418f), but she mIght have been borrowed from HIndUIsm

"THE MAY A OF THE GODS

47

In SanskrIt lIterature, Maya IS often IdentIfied wIth Prakrtl, prlm.ordlal Nature, after SvetUp 4, 10 "One should know that Nature IS a Maya-, and that the Great Lord IS the Owner of the Maya" The Maya IS also consIdered to be VIsnu's spouse, Sri or Laksmi, espeCIally In Pancaratra speculatIon, where the Mayas aktI IS saId to Issue from Laksmi~74 but also In some places InthePuranas(e g AgPur 308, KiiPur 2,20) In Its first chapter (st 34), the KiiPur presents VIsnu sayIng "She IS My Maya-, My Beloved, WIthout lImIt, by Her thIS world IS maln'taIned She brIngs forth the entIre world, Nature whIch conSIsts of the three baSIC qualItIes" [43] AccordIng to BhPur 3,25 the Maya IS Impregnated by God There IS also the doctrIne that the Maya IS Sita, the WIfe of Ram a Devanandan on p 169 refers to some passages In the work of Tulsi Das on thIS pOInt, and one mIght com.pare KalPur 62, 21ff (Van Kooy, p 108f) Not only God's spouse, also God's mother may be referred to as Maya We only passlngly refer to Buddha's mother whose name was Maya The rather recent Krsna Up (st 7) conSIders Krsna'g mother Devakl as such "Also the InVInCIble Maya ofVlsnu, unconquered even by the Unborn One (Brahma) In former tImes, IS She, Devaki, the Sacred WIsdom Who IS praIsed In song by the gods" The commentary adds that from Her orIgInated the Brahman In the form ofKrsna [44] The Great Goddess, Durga, IS repeatedly called by the name l\1aya, for example by the VaIsnava text BhPur (2, 3, 3) devim mayiim tu srfkiimo (yaJet) 'CA person who deSIres welfare should worshIp the Goddess Maya," and the commentator says that on thIS place Maya=Durga. MkPur 81,41f (=Devimahatmya 1, 4lf ) says "One should not be astounded at thIs, It IS the yoga sleep of the Lord of the world, the Great Maya of Harl , by Her the world IS brought to delUSIon That venerable Goddess as Maharnaya attracts by force even the mInds of the WIse and hands them over to delUSIon" [45J The DeviBhPur as a matter of course speculates on the nature of the Goddess as Maya or the LadyofMaya In6, 31, 29Vyasa, after havIng heard of Narada's adventures descrIbed above, Instructs JanameJaya as follows "Just as some magICIan takes a wooden puppet Into hIS hand and makes It dance accordIng to hIS free WIsh because It IS In hIS power (ef what Draupadi says In the epIC, see above p 16), so the Maya causes the entIre world of mOVIng and unmOVIng

48

MAYA DIVINE AND HUMAN

beIngs to dance, from Brahma down to a blade ofgrass, IncludIng tIle gods, counter-gods and human beIngs, all who are provIded wIth the five senses and obey theIr mInd and thought The basIc qualItIes are the cause for thIs, 0 KIng" [46] These basIc qualItIes or gunas, the text proceeds, In theIl turn have theIr orIgIn In n.Laya The ffiaya IS sublected to the Goddess, Who IS the Lady of the maya (Mayesvali) The same DevIBhPur (5, 33, 6ff) seems to IdentIfy the Goddess WIth Maya outrIght KIng Suratha has been vanquIshed by hIS enemIes and IS brought to reflectIon on tl~e nature of delUSIon In thIS world and WIthIn hlmseJf He IS Instructed by Sumedha that She Who IS called Mahamaya holds all beIngs In dIrect dependence upon Her She has created the world and thIS world now "abIdes In sUbjection to Her, beIng enclosed by the net of delusIon' , tadvase vartate nunam mohaJiilenayantrztam (st 13) Even the gods are In Her power because "they also wander about In thIS world In delUSIon, by the power of passIon" te 'pz ragavasalloIe bhramant1, parzmohztiih (st 15) It IS Indeed remarkable how the expreSSIons "subjugatIng power" (vasa-) and "delUSIon" (moha-) sometImes accompanIed by a form of the verbal root bhram-"to roam, wander'), return again and again In the relevant passages, so that they seem to have become lIttle more than commonplaces It IS not WIthout reason that the poet In a medItatIon stanza on Durga In the Asurlkalpa 75 honours her as "the Asura Lady Who subJUgates the whole" Durgam akhzlavasakarim aSU'lzm tva1n namiimz .. The Tantrlc texts are acquaInted WIth the cult of Maya Sakt!, as IS shown by Devanandan (p 67ff) , thIS SaktI IS the dIrect cause of the world of change and sorrow and IS personalIZed In Durga, Kali: or any other name whIch may be gIven to the Goddess In one of the sacred texts of the DharIna Cult of West Bengal and Orlssa It IS stated that Mahamaya was produced from the left SIde of Lord Dharma When she had grown up, Lord Dharma marrIed her agaInst her wll1 76 In KulaCT (3, 42) Mahalaksmi IS called Mahamoha , In hIS IntroductIon to thIS text on p 11 Avalon equates these names to Mahamaya I t IS qUIte ImagInable that for those who are truly Impressed by the tranSItory and PItIful state of eXIstence the Goddess of Maya assumes a terrIble shape The Puranas know Maya as the Mother of Death (MkPur 50, 30 ,VIPur accordIng to Devanandan) Ekanath, one of the poets of bhaktI from the Maratha

THE

MAYA OF THE GODS

49

country, sees the Maya as "the Great Enchantress" (Devanandan,. p 159) Also Kabir IS haunted by the VISIon of the Woman (Devanandan, p 172, who rIghtly emphasIzes the magIcal character of the bewIlderment caused by Maya-) AccordIng to Kabir, the three worlds are held by Her In sUbjectIon by means of Her magIc spell She IS a huntress She IS a whore who shamelessly strIps herself before anyone who happens to look on, a love-SIck prIncess who prosecutes the poor weaver Kabir But the poet has taken hIS refuge Wl th Rama, agaInst HIm She IS powerless 77

9

The terrzhle Vl,snu LIke the Maya Vlsnu hImself as the owner of the power of" cosmIC beWIlderment sometImes manIfests hImself to human conSCIousness as a terrIble god The maya IS HIS bow, Kala IS HIS arrow whIch kIlls the beIngs (Krsna Up 25) VIsnu who IS usually the frIendly and compaSSIonate Protector ofRIS creatures, Inay In a few cases go as far as assumIng the threatenIng traIts of a demon It was argued (above p 2) that In the Veda there seems to eXIst no essentIal dIfference between the wondrous m.ayas wIelded by the gods and those whIch are In the posseSSIon of the counter-gods or demons Indra IS consIdered a favourable god because he happens to fight on the SIde of m.an Varuna'g. character as the supreme Judge and sovereIgn ruler IS stIll Inore ambIvalen t Tha t the same powers may seem dIVIne or demonIac IS functIonally connected wIth the dIfferent roles played by them In the eternal struggle for the VItal parts of the cosmIcal organIsm 78 In post-VedIc tImes the Asuramaya, the magIcally creatIve power of the enemIes of the gods and the humans, has been partly InherIted by Slva and Vlsnu and sometImes also by the other gods BhGita 9, 12 calls Nature "Asuri" and "Mohlni" SIVa's. terrIble appearances are so frequently mentIoned and so essentIal a part of hIS mythology that they need not be dIlated upon here The dreadful SIde ofVIsnu IS less frequent and, as a consequence, less known, but occasIonal references In the texts bear testImony to the fear whIch stIll remaIned WIthIn the god's staunchest devotees AccordIng to the Valkhanasa text KJ (ch 99 ,trsl GoudrIaan p 298), If worshIp IS omItted for some tIme In HIS temple, the Lord WIll take It Ill, the demons haunt the place and extenSIve ceremonIes should be carefully performed I n

.50

M4..YA DIVINE AND HUMAN

order to avert the god's wrath In general, any omISSIon In temple rItual wIll cause Its eVIl results, lfno correctIve rItes (pray a.scztta-) of some kInd are made If the Image IS not constructed wIth the expendIture whIch SUIts the sacrIficer's wealth and status, that person's cleatl1. WIll follow (K], ch 21, end) If the measurements are too small, the chIldren WIll dIe (KJ, ch 42) The ambIvalence of all the three chIef gods Brahma, Slva and Vlsnu, IS explaIned by Vyasa In DeviBhPur (6, 31, 33) Here agaIn, the three gunas are referred to as Its cause "These baSIC qualItIes are dIfferent In nature from each other They have sprung from maya There are three of them, of dIfferent sort pacIfied (santa), horrIble (ghora) and deluded (m udha) , therefore, man IS always constItuted out of these How would he be able to eXIst WIthout them ?', As a pIece of cloth (pata )cannot eXIst WIthout the threads from whIch It has been woven, so both god and man are necessarIly bUIlt up out of the three gunas The gods may be tender (prztryukta-), resentful (aprttzyuta-) or desponden t (vz~iidayukta-, 37) ThIS holds good for Brahma and for Rudra, but also for Vlsnu (41) "Also Madhava, when He IS In HIS pacIfied state, tender and full of wIsdom, WIll always In all respects be based upon the qualIty of LUCIdIty (sattva) , but by a preponderance of PassIon (raJas) He WIll become resentful and ofa horrIble appearance to all beIngs, because also Rama's Lord IS dependent upon the baSIC qualItIes" [47] And the VIPur (1, 2, 63) whIle argUIng VIsnu's IdentIty WIth the other gods of the TrImurtl, IS even more radIcal "When the qualIty of Darkness IS preponderan t WIthIn HIIn at the end of a world perIod, the InCIter of MankInd, assumIng the forIll of Rudra, consumes all creatures In an extremely horrIble manIfestatIon, 0 Maltreya"

Tamodrekz ca kalpante Rudrarupl Janardanah / Maztreyiikhzlabhiltanz bhak~ayaty atzdarunah /1 And In 1, 2, 7, thIS text descrIbed Vlsnu as the god who ""deSIres to swallow the All" (Vzsnumgrasz.;num vz.fvasya) Another source, whIle praISIng hIm as the CosmIcal BeIng, locates Yama In hIS eyebrows and Kala In hIS eyelashes, these two gods of death and destructIon thus are made Into Inherent parts on VItal

"THE

MAYA

OF THE GODS

51

places of Vlsnu's cosmIcal body (BhPur 8, 5, 42 bhruvor Yamah paksmabhavas tu Kalah) When resentful, Vlsnu wIelds hIs dISC (cakra) as a terrIble weapon, ofwhlCh storIes are told In the Puranas (e g BhPur 9, 4, 48:ff) The fearsome manIfestatIon of the DIsc IS descrIbed In PST 22, 14ff and other Tantras One of Vlsnu's Avataras IS especIally known as a fierce terrIble figure, N araslmha, the Man-lIon who came out ofthe pIllar and slew the demon HIranya1..asIpu In the Nrslmha-Uttaratapanlya Up the maya IS saId to be NarasIIIlha's creatIve power (Gonda, 1965, p 170) The NaraSIIIlh?staka recorded In Ball (StutI & Stava No 100), unfortunately In a very defectIve form, descrIbes Narasrrnha's cosmIcal body In other Bal1nese SanskrIt fragments he appears as a protectIng deIty of the noblemen 79 (see also below The most famous descrIptIon of the TerrIble Vlsnu IS communIcated In the BhGlta (ch 11) by the messenger SanJaya to KIng Dhrtarastra the VISIon whIch Krsna granted to ArJuna when the latter asked hIm to show hIs dIVIne secret form It IS not enough to casually declare that thIS VISIon symbolIzes the CosmIC FIre (lnde Cl , I, P 486) It stands In the VedIc tradItIon of the PrImeval Purusa whom one mIght call wIth some anachronIsm the anthropomorphIc representatIon of eXIstence and also shows a connectIon WIth the revelatIon of the ChIld on the waters (above p 30) In some earlIer passages the BhGita already laId stress on the maya, that magIcal, supernatural and delusIve power ofGod A part of the relevan t stanzas from ch 11 are translated once more below, because they are IndIspensable In the present context (the translatIon IS especIally Indebted to that by Edgerton) (11, 7) "Behold, here In My body the whole world and everythIng whIch you desIre to see IS confined on one place, wIth Its creatures movIng and unmOVIng you are unable to behold Me wIth thIS ordInary eye of yours , I gIve you a dIVIne eye, behold My supreme and lordly mystIC power f" Krsna now assumes hIS dIVIne form and ArJuna bows hIs head In a\'\o e and praIses God (11, 16ff) "WIth manIfold arms, bellIes, faces and eyes I behold Thee, Thy form wIthout lImIt anywhere~ I do not dIscern an end, mIddle or orIgIn of Thee, Lord of all, Who appearest as the AlfJ

52

MAY A DIVINE p. ND HUMAN

I see Thy ornaments the DIadem, Club and DIsc, Thou art a mass of fire, glOWIng evel ywhere Thou art hard to look at, no matter from whIch sIde, Thou shlnest lIke the flamIng sun of Immeasurable SIze Thou art the Eternal, suprem.e Goal of wIsdom, The ultImate Resort of the whole of eXIstence, Thou art standIng forever as the guardIan of dharma, I experIence Thee as the tImeless BeIng

I behold Thee as the InfinIte of InfinIte herOIsm, Whose arms are wIthout lImIt, Whose eyes are the Sun and Moon, Whose countenance flames lIke a fire blaZIng fiercely, Who heats all thIS world by HIS fiery power Between heaven and earth thIS world IS confined and all thIS and the regIons are pervaded by Thee alone When beholdIng thIS form of ThIne, wondrous and overwhelmIng, the threefold world IS brought to confusIon, 0 Great One t For behold, Into Thee all these throngs of gods enter, some of them, full affear, wIth folded hands praIse TheesayIng "hall be to Thee I"~ crowds of seers and perfect ones exalt Thee by means of IngenIOUS hymns of praIse When seeIng thIS huge form of ThIne, 0 Great-armed One, WIth many faces and eyes, many arms, thIghs and feet, WIth many bellIes, and many mouths tusked and gapIng,.. these worlds are confused In the same way as I am

HaVIng seen Thee reachIng to the sky, rn.ultlcoloured, openIng Thy mouth WIde and Thy large eyes flamIng, my self has fallen Into a state of confUSIon and I find no strength and no rest, 0 God Vlsnu ,

At the moment of seeIng Thy mouths tusked and gapIng like the FIre at the end of the world fiercely burnIng, I do not know where to go and how to reach any shelter, be graCIOUS, 0 Lord of the gods, Who stays WIthIn us ,

'THE MAVA OF THE GODS

53

Just as moths who enter the flamIng fire WIth stIll IncreasIng speed fly towards theIr destructIon, In the same way towards theIr destructIon these worlds enter also Thy mouths wIth speed stIll IncreasIng Thou 11ckest whIle devourIng these worlds on all sIdes wIth Thy flamIng mouths, wIth Thy fiery appearances Thou fillst the whole world and Thy fearful rays burn It, 0 Vlsnu 1" ArJuna tremblIng and stammerIng expresses hIS complete subJectIon to thIS God and hIs preparedness to obey HIs commands wIthout questIon Krsna made clear (11, 32f) that In hIS frIghtful appearance he IS TIme In ItS destructIve aspect who wIll cause the world to end, all creatures wIll dIsappear as the course of nature 80 ThIS passage from the BhGita has set the pattern of sImIlar descrIptIons of terrIble gods or goddesses wIth cosmIC symbolIsm Another apocalyptIc manIfestatIon of Vlsnu was experIenced by Bhisma, a long hymn by whom on VIsnu's greatnesslshanded down In Mbh 12, 47 In stanzas 37 and 38, the warrIor-sage says [48] "He Who at the end of the thousand world-perIods (appearIng as) the FIre wIth flamIng rays WIll absorb the creaturesto Him In HIS horrIble nature, honour 1 To HIm Who, havIng absorbed all creatures and havIng made the world Into one great deluge, appears alone as a sleepIng chIld, to HIIrl of the IncomprehensIble self (miiyiitmane), honour The cosffilcal nature of thIS manIfestatIon IS accentuated st 44

I'~ In

"Whose m.outh IS FIle, Whose crest IS Heaven, Whose navel IS Space, Whose feet the Earth, Whose eye the Sun, Whose ears are the farthest endsto HIm In HIS cosmIcal nature, honour p' Of other descrIptIons of Vlsnu as the cosmlcal beIng we mentIon BhPur 12, 11, 6ff "ThIs IS HIS form as the Purusa HIS feet

54

MAYA DIVINE AND HUMAN

are the earth, HIs head IS heaven, HIs navel IS space, HIS eyes are the sun, the wInd IS In HIS nose.. the regIons are HIS ears HIs genItal organ IS PraJapatI) death IS HIS lower cIrculatIon of breath The Protectors of the worlds are HIS arms, the moon HIs mInd, Yama HIs eyebrows, HIs upper IIp IS sh.ame, gleed HIS lowel IIp, moonlIght HIS teeth, error HIS smIle "Alnong hIs ornaments, He bears HIS maya whIch consIsts of tIle gunas as HIs wreath of wIld flowers The weapons have also symbolIc meanIngs (14) the club IS the element earth, the conch IS water, the dISC IS fire, hIS sword IS darkness, hIs bow IS TIme (kala) and hIS qUIver consIsts of karma, whIle the alrows are the senses [49], and the descrIptIon stIll goes on We do not try to gIve here a systematIc presentatIon of thIS Mahapurusa tradItIon, but It may be emphasIzed that very often It IS the force of Kala, destructl,\re tltne, that IS equated wIth these cosrnlcal manIfestatIons ofhorrtble form SIva In hIS fearsome aspect IS called I'

70

MAYA DIVINE AND HUMAN

.J.'o/Iananiit papatas tratz mananat svargam asnute / mananan mok~am apnotz caturvargamayo bhavet / / Among IndIan prImItIve peoples, the solemn or sacred word IS often belIeved necessarIly to create Its effect Hermanns (p 286) relates how a Balga gIrl evoked a tIger agaInst some enemIes of hers only by sayIng "the tIger should kIll them" Hermanns proposes that the magIcal word IS consIdered to be an ImItatIon of the dIVIne archetype Bhagwan, the Creator and Supreme God, spoke only one word and created by that alone He provIded the prImeval magIcIan wltl1 the same powers In IndIan lIterature the cursIng power of brahmans IS a unIversal motIf One of the most powerful kInds of sacred word IS created by the reCItatIon of a god's name The name IS IntImately connected WIth Its bearel and has the powel to evoke, often even to compel that bearer Its soul IS IdentIcal WIth the bearer's. soul By mutterIng a god's name IIlan IS able as It were magIcally to attract that god to hIS presence and to force hIlTI to lIsten to the WIshes pronounced to hIm 29 Thus the Kanlkkar of Kerala used to mutter e"\rery mornIng the names of theIr Important gods In order to ward off eVIl SpIrIts (lyel, p 38£) The name of the Buddha occurs as a wonder-workIng power among the SInhalese of Ceylon 30 In Northern India, Rama's name wrItten on the door of the lyIng-In chamber was thought to chase away e\lll SpIrIts (0 'Malley, p 134) StutI & Stava, No 229, Ramakavaca, for the greater part IdentIcal WIth the IndIan Ramaraksastotla, honouls Rama WIth a number of epIthets "vhIch taken together summarIze hIS exploIts told In the Rarnayana The reCItatIon of the hymn IS adVIsed for the lonely wayfarer (stanza 20 In the IndIan verSIon) It IS sIgnIficantly accompanIed by a kavaca or "armour" durIng whIch the names of a god are Invoked for protectIon. on varIOUS parts of the body A very fine example of a Vlsnul'\.avaca IS to be found In GarPur 194 PronounCIng the names of VIsnu IS consIdered by AgPur 270,15 to lead to the destructIon of all eVIl occurrences acyutanamakzrtaniit pranasayet tu trzvzdhatn mamiisubham) No wonder that the relIgIous speCIalIsts trIed to Invent and to assemble as much names as possIble whIch at the same tIme descrIbed some aspect of the dIVIne nature and actIvIty The results are recorded In the Sahasranamastotras "Hymns

SADHANA

71

contaInIng a thousand names" In the Mbh and later sources The effects of some of the many names of Vlsnu are specIfied In AgPur 284 For example, the name nfunodara "WIth the band on hIs belly" frees from bondage, Puskaraksa "The Lotus-eyed" drIves away a dIsease of the eye (284, 9) The mentIonIng of a god's names thus most often ImplIes allusIons to hIs e"'l{plolts By thIs method that god's powers are actIvated, and these powers may come to man's help and even enable hIm to perform. mIraculous deeds A remarkable Instance IS furnIshed by Stutl & Stava, No 97, called Viramantra or Pancaraksaksama In the manuscrIpts ThIS hymn of praIse to tl'1e FIve Tathagatas of Mahayana BuddhIsm occurs also In the IndIan SM It descrIbes In abstruse style the mysterIOUS and gracIous nature of the Tathagatas One of the two Ballnese manuscrIpt sources sa\TS that recItatIon of the hymn plOcures \vIsdom (pla.Ja, readprajiia) , bu t It also suggests Its applIcatIon for the follo,\vIng ends 1 Cure of pOIson 2 BecomIng dear to anybody (see also below,) 3 DefeatIng the enemIes 4 Release from calamItIes lIke those caused by planets 5 In the next lIfe, obtaInIng the faculty of rememberlng one's former bIrths The DIVIne Nan1.e IS also conSIdered very powerful when It occurs In a short formula of praIse accompanIed by the word namah "honour" For Instance, the words srfganesiiya namah "Honour to the Venerable Ganesa" when paInted on a wall were thought to contdIn the saktz of that deIty (Abbott, p 446) Another Important mantla of thIS kInd IS the Slvalte Pai1cal.sara, that IS the five s'yllablesna-mah Sf-va-ya "honour to Slva" TheIr recItatIon has been sometImes adVIsed In order straIght""ay to obtaIn release from samsara (Pope, pI xxxl:h.-xlll) They symbolIze the FIve EntItles of Sa IV a SIddhanta Slva, HIS Saktl, Anavamala "PrImeval StaIn", Maya "Force of becomIng":J and Atma At the same tIme It can represent man's relIgIOUS development In a nutshell SI and Va are the "mystIC actIon of Slva's grace" , Na and Ma the "whIrl of ImpurIty" , and between them there IS Ya, the Soul He who strIves after release should take care to reCIte Sz-vii-ya na-mah, not na-mah St-vii-ya AccordIng to the Go~arnesvaramanaslkaradhanam, a praIse of SIva as Lord of the place of pIlgrImage Gokarna, stanza 19 (AI thaI, p 163 ), these five syllables destroy the five IIlaJor SIns A

M ~Y A DIVINE AND HUMAN

72

person wIth more earthly alms can applv them In the lnethod advIsed bv LIPur 85, 113f He should assIgn them to tIle fingers by the method of nyiisa whIle reCItIng them (argulvapa, 109) When thIs IS done WIth the rIght concentratIon of mll'ld, the follOWIng 1 esults WIll appear, the thumb brIngs abou t release, the Index destructIon of enemIes, the mIddle fingel wealth, the fourth finger safety (fiintz) In addItIon, the pelformel should note the dIrectIon faced by hIm The east blIngs about power, the south black magIC, the west wealth, the north safety In Stutl & Stava, No 450, Mahamaya (see belay" ch 3), a spell conslstIng maInly of the words Aghoreblzyo namall "To the NonterrIble manIfestatIons (of Slva), hono'ur" IS applIed together '\"'Ith medItatIon on VIsnu for the realIzatIon of five feats of magIC

4

Some powerful words and syllables

The word namah may appear also alone \vlth a specIal connotatIon, but most often In cooperatIon \\lth a feV\- other small words When the VIsnuIte bral1man prIest of South IndIa In the cadre of hIS worshIp prepal es 111n~self for receIvIng the God In hIS body and mInd, he pelfolffis among ot11el lItuaIs the sada nganyiisa DUllng thIS act 11e aSSigns hIgher povver to SIX parts of hIS body and appal el The act IS accompall1ed by formulas VVhlCh are concluded by Sl:.x. small v\olds, the £lIst of them beIng namah AccordIng to Rangachall (p 134) the SrivaIsnava brahmans perform It In thIS way tIle plIest touches hIS heart whIle saylngJntinliyahrdayii:J)a namalz, hIS head, sayIng az~ varyiiya szrase sviihii, hI~ tuft of haIr, say Ing saA tyaz .) 2hJziiyaz z,ausat, hIS shoulders, sayIng balaya havacqya IzUllZ, then "11c tal\..es round hIS head hIS rIght hand and slaps both tI1e palms i\VICe" ~aYlng vtryaya astraya pha t , and }le touches hIS eyes Wlt}l hIS rIght hand and says teJGse netriibh,;,tim vausat In thIS way l1e approprIates the ~lX dIVIne qualItIes postulated by the Pa-nea! atra school WIsdom, domInIon, energy, strength, supranormal power of mInd, and fiery enelgy 31 T11elr llvals, the VaIkhanasa prIests, omIt these Slh-. qualItIes but say the same V\ords at the end of theIr SIX formulas durIng Sadanganyasa An unedIted treatIse on Valkhanasa dally '\vorsll1p, the Arcanasarasamgraha, presents these Sl:X: formulas as follows I Srzm

SADHANA

73

om h1 dayaya namah 2 Oln tzrase svaha 3 Dral1z Oln szkhiiyaz vausat 4 Hram om kavaciiya hum 5 Klim om netratrayaya vaurat 6 Ram om astraj)a phat In Slvalte S01.1th IndIan Agamas and also In the Ballnese Siiryasevana, the SIX words namah, sviihii, tJausat (or vasat) hum vausat and phat are often replaced by SIX occurrences of the ,\yard namah 32 The SIA words Just mentIoned for the greater part have no meanIng In ordInaly SanSkrIt, btlt apparently they were thought to be IndlspensIble on thIS stage of the rItual because they contaIned an element ofsupernatural power They constltute a good example of ShOl t, often apparently meanIngless '\vords \VhlCh came to be conSIdered as hIghly potent bearers of the supernatural and the magIcal These SIX V\rords are an InherItance from the Veda Some of them, especIally stJiihii and vausat, are often applIed In the VedIc rItual as Invervenlng exclamatIons A fe"" Instances suffice to prove that they were belIeved to contaIn a mysterIOUS power In AltBr 2, 4 It IS said of svahii that Its nature IS pratz$tha (pratzsthatmaka) and that In thIS qualIty It provIdes the performer of tIle rI tual or hIS spopsor wIth a firm base (pratzstha) In eXIStence 33 The '\vord va$at possesses a more malevolent power ,L~ItBr 3~ 6 argues that If one deSIres the death of hIS enemy he should e"{clalm vasat whIle concentratIng hIS thoughts upon hIm, because the sound vasat IS equal to the front of a thunderbolt (va)rasya prattkam, presumably because both words vasat and vaJra begIn WIth the syllable va, Malavlya, p 36) The same IS ImplIed In SatBr 1, 6, 3, 28 and agaIn In GopEr 2, 3, 3 (Malavlya, p 169) TS 3, 4, 8, 5 says yad vtlcah krilram tena vasatrarotz "he plonounces vasat WIth the eVIl force of Speech" (Caland-p 161, n 18) Perhaps one should Interpret In thIS lIght the passage from StutI & Stava, No 314, stanza 1 siintzpustzvasatkarma, karyaszddhzs ca JiiJ"ate "( by worshIp of the Guru's feet) the rl tuals of paCIficatIon, creatIon of welfare and black magIC are realIzed, and also success In one's enterprIses" (In Stut! &. Stava, vasat has been tlanslated here ,vItl1. "offerIng") The ""ord vasat would In that case have been meant as a synonym for abhlcara, whIch often occur& togetl1.er \.vlth siintz and pustz In a trIad of human strlvIngs In the theory of ritualIsm (see belo"v, p 95) The word phat IS loaded WIth magIC OrIgInally It seems

74

M~YA DIVINE AND HUMAN

to have been an onomatopoeIC denotIng a breal\.Ing or crac!{lng sound Kane, 1962 (p 1037, n 1) devotes some attentIon to thIS word It occurs In the sense of ' 'sound of breakIng" In MS 7 ~ 3 uparz pruto bhangena hato 'sau pha t "N N IS kIlled by the breakIng caused by that whIch comes upon hIm from above : crack" (the place IS also referred to by Malavlya, p 95) I a delTIOn wl1.Ich Incal nates 111. the bodle~ of persons wl10 haye recel"ltlv dIed) "VIII appeal and predIct the fu ture to tl'lL pel [orITlel Th.~ lIst 1,:, CO"lake sviihii Her beIng addressed as a Guhyaka "secret beIng" gIves her a specIal posItIon among tIllS group TI'le "'Yord ghunu mIght be a corruptIon of ghilrnaya "cause to shake or tremble" whIch occurs In a mantla In AgPur 323,21 The mantra of Tanlasundarya should be saId for 10 000 tImes durIng a full moon's nlght on a lonely secluded place, accompanIed by \vOrShlp During one month tIle rItual should be maIntaIned In thIS way one should before gOIng to sleep say the mantra 800 tImes over the rIght arm Then she "" III alrIve ''''lthout any doubt In the ne-x:t full moon's nIght He should not speak when he beholds her, but make lOve to her, al1d lepeat thIs for SIX months (tilsnzmbhauena kamqyztal!Y ii radhlzzh miirazh) From. then on,vards she wIll be mastered (szddlzii) She becomes !lIS wIfe and procures all hIS desIres These may be of the most e,-travagant character For Instance (p 567) she can take hIm on her back and brIng hIm to Mount lvferu ~t nIght she can lead hIm around the world She enables hl1n to 1..111 an eneIn'Y e" en as remote as a hundred mIles Thele IS, l1.o\'vever, one Important condItIon the sadhaka IS forbIdden to deSIre any otl1er woman Henceforth he should cOlnpletely COm.m.lt 111n"lself to hIS supernatural spouse The MMK (Ill, 567ff) then descrIbes the masterIng of anotl1.er glOUp, thIS tIme of seven Yakslnis These are Andharavaslnl, Gllhavd.SIn'i, Naravlra, Kumall, !\1adhuya1..s1 or Vadhiiyaksi:, l\lanoJPa, and Surasundari: They roam about over the earth 111. the deSIre to do the good of creatures Theyare beautIful and follow up all InstructIons They have been revealed by the Bodhlsattva (MafiJu,;ri) In order to realIze the enJoyment of creatures The first of them, AndharavaSlni, IS the saIue as the last of the eIght Ya1...sInis mentloned above The second, Guhyavaslni (the manu~crlpt IS not conSIstent In Its spellIng) IS attI acted by the mantra Om guhzle guharratz Gulzava,,,t anaya bhagavatt mayantzkam samayam anusmara svahli "Om Secret

102

M~Y.A DIVIN:h

AND HU~rAN

One, of secret IntentIons, Thou Who dvvellst In secret, brIng to my presence , 0 Lady, remember the agreement, sviiha." She IS saId to lIve In a cave In Mount Meru Her figure should be depIcted on a cloth (pata-) Her colour .lS golden She arrIves after the necessary preparatIons by the performer and says "My dear, what can I do ?'~ And he asks her to become hIS mother Under no CIrcumstances should he desIre her as hIs WIfe From that moment onwards she does everythIng for hIm Just as a mother would do The thIrd of the group of seven YaksInis, Naravlra, IS Invoked WIth a SImple formula Om Naravzre Jvaha (p 568) She stands graspIng an Asol.a tree WIth her hand She IS WIllIng to become the performer's sIster Among her feats IS the abIlIty to attlact women for her master The fourth one Yah.sal{umarlka (she has been announced prevIously by the text as KumarI) IS evoked WIth Om rak.Jakumarzke sviihii She also grasps an Asoka tree She IS Kubera's da"Llghter The sadhaka, aftel haVIng Sllcceeded In eVOh..lng her, gives her a chOIce becolnlng hIS mother, SIster or WIfe As a mother she WIll procure hIm whatever he deSIres As a SIster she IS able to brIng a woman to hIm even from a dIstance of a hundred mIles As a WIfe she lives WIth hIm for a thousand years and realIzes all hl~ WIshes The fifth, Vadhuyakslni, IS evoked by the short mantra Om nzh She arrIves and clutches her arms around the performer's neck She becomes hIS dear WIfe At nIght she comes to serve hIm, In the morrow she dIsappears agaIn And after each nIght she leaves a strIng of pearls and a thousand golden COIns In the sadhaka's possessIon He IS warned, however, never to dIsclose anythIng of hIS adventures He should, of course, cease to love any other woman, Incllldlng even hIS own WIfe ManoJna, the ~axth, IS attracted by her mantra Om N[anohare madonmadakarz vzcztrarupznz mazthunaprrye svahii "Om CharmIng One Who art a cause of exhIlaratIon, Who appearest In manIfold forms, Who deSIrest Intercourse, svaha" The essentIal lInes of her worshIp (upacara-) are the sadhaka lays ready a garment for her, after whIch she arrIves In the nlght WIthout clothes and puts on the garment (p 571) Then the sadhaka enjOYS love WIth her as long as a lamp lIghted by hIm keeps burnIng When the lamp has gone out she dIsappears leaVIng

SADHANA

103

the garment behInd, but not wIthout havIng put a pIece of gold on It At that '3ame mom.ent the sadhaka should try to take hold of her, bv her finger, head, foot or some other part of her body The ornament caught by hIm In the process I~ given to hIm by her The sadhaka should not hesItate to spend the money obtaIned from her on the same day ThIS YaksIni may also become hIs ""Ife She can be Invoked by anothe:r: mantra Om mahanagnz nagnZJe svtihii "Om Great ProstItute, born from a prostItute, ", or "Naked One" The seventh Yaksln1 , Surasundari, has been met already above from the Dattatreya Tantra She IS Invoked wIth Om Surasundarz sviiha, and executes the performer's wIshes AccordIng to N (p 351), when duly worshIpped, she dally makes a gIft of a thousand d'lnliras On p 572, the MMK reIterates the theme In a pas5age of poetry He who desIres to have Intercourse WIth supernatural women can evoke wIth hIS mantras all kInds of female demons and lIve wIth them In the nether world (patiila-) for a complete world-perIod (kalpa-) BeSIdes, when the future Buddha, MaltreY'a, wIll arrIve on earth, he WIll hear the Noble DoctrIne and be lIberated from eAIstence The performer IS even able to subjugate dIVIne ladles (surakanyah) by such methods But hencefol th he should not even touch earthly women On p 573, the same text descrIbes the worshIp of the Yakslnis Padmocca, C:;amoda, Ajlta and Jaya The ceremonIes are delIneated according to the same pattern The successes the performer IS able to WIn WIth these Yakslnis mIght be an e>....preSSIon of the sIddhlS he IS conSIdered IneVl tably to obtaIn In the course of VISIonary processes HalluCInatory experIences are apt to occur after a dIfficult and prolonged course of phySIcal and mental preparatIon or after huge exertIons lnvolvlng lack of sleep I t IS perhaps strIkIng that experIences SImIlar to thos e Just descrIbed, VIZ the appearance at first of demons evo1..lng fear and afterwards of beautIful damsels offerIng theIr love, were pal t of the Buddha's "telnptatlon bv Mara", and slddhIS lIke these also OCCUI to the yoglns or BuddhIst monks who strIve aftel release by '\Tay of a course of IntrOqpectIve psychlcal eAertlon r\. yogln m 1 ght be able to make liSt.. of these slddhlS If he chooses to do so, but he should abstaIn from them If he really

M~YA DIvINE AND

104

IIUMAN

clIngs to lIberatIon from eXIstence as hIe:; dIrect goal Seen In thIS lIght, the MMK presents an aspect of genllll1e BuddhIst tradItIon, but It deVIates In thIS respect that tIle sway over the supernatural world seems to be consIdered by It as a goal In Its own rIght From a theIstIC pOInt of VIew It should moreover be noted that tIle medItatIon on the chIef gods lIke Slva and Vlsnu also I111plles that the worshIpper IS confronted V\ Ith a host of attenda11ts and other secondary dIVlnItIes He should pay them l~onour before proceedIng on hIS way, but as IllS goal IS to IdentIfy hImself V\ Ith the god of hlC\ choIce, It IS ImagInable that on a eel taln nl0ment he WIll be able to rule over them 7

Siidhana oJ jemale deztzfs

BesIdes the Yak~lnls there are other females vvhose sel VIces SOlnetlrnes are less InnOCllOUS Such a one IS Pratyallglra Her name "Countel magIC" ImplIes a dIrect COnne:AIOll \vItll the -\.tharvavedIC practIce In the Rgvldh (4, 6, 4) the method of applyIng to Pratyanglrasa, a male figure, IS al1 to the SpIrIts mIght for e"'\..ample be brougl'lt, while the foIJovvlng vvords are recIted ten tImes Into the dIrectIons of the conlpa~s 'The e'vll vVhlCh eXIsts to the East of IIlIne, by cause of my eVIl deeds here on earth, Indra the KIng of the gods should bleak, anOInt (?), stupefY, destroy, kIll It, he should aSSIgn the Kall to It, for me It IS ,veIl (krta-), for me It IS benefiCIal (jz,va-), for me there should be safety and '\velfare" [22J In thIS way one Sl10111d say tl'le formula Into the other dIrectIons also, e'-.cept of course tllat lIe Illentlons the lespectlve dIrectIons Instead of the Eac:;t, and that he replaceb the name Indra by those of the other r~okapala gods 'Ye have here an Instance of hovv old Vedlc formulas continued to be In use as effectIve spells and destloyers of eVl11nto the Tantrlc ~llrloundlngs -\notl1er of these figures IS Bagalanlul,-hI '\Ivhose worshIp IS plesented by the same MlvlD In ch 10 It seems that-thIS IS orIgInally a deIty "\vlth an animal face (= Chagalamukhi, ~'The Goat-faced One"?) and thu~ akIn to such goddesses as Svapnavarahi or to Sa~thi who was orIgInally cat-faced The wOlshlp of sucl~ goddesses was promInent In the vrata rellglonofthe legIons of the lo,ver Gange~ and Its Delta (S K Ray, plO 14) Bagalamukll1 IS sometImes conSIdered to be one -of tl1.e ten }.tIaha\!Id)as or chIef female manlfestatJons of Slva (MOll '\Tll11an1.~, HIndUIsm, p 87) Her speCIal functlOl1. IS the IffiIlloblllzatlon of the acts of an enemy ("he IS satrilnam stalnbhlnz) Sh.e IS tIle deIty of a shrIne (pztha) at Datla Ileal G"vallOl ..\ tl eatlse dedIcated to her \vorshtp at thIS place '\vrltterl by the hed,d of the pltha has been lssued In 1965 03 The autll0r begIILs by assertIng that BagalamukhI IS able to grant the fOUl alm~ of human ex.lstence (caturvzdlzapurusaltha-) "OlD

hrun,

tre

106

MAYA DIVINE AND HUMAN

and that her worshIp has been expounded already In a number of Tantrlc texts He wants to gIve a summary of these tradl-tlons The text n~lost often cIted by hIm IS the Samkhyayanatantra, but he also presents portIons from the MMD, Merutantra-, Kundlka tan tra, AgPur etc The orIgin of the goddess IS that durIng the Krtayuga she was seen emergIng at mIdnIght from a great yellow pool (mahapztahrada- , yellow IS her specIfic colour) In the form of her vldya (mantra);, the Brahmastravldya, thIS vldya was able to ImmobIlIze the threefold world Her glow was derIved from VIsnu, among her names IS Mahamaya (p 25) The mantra runs Srl,vz4>e samaye mahese Bagale The opportunIty for the new goddess to assert herself came soon when Skanda found hImself" unable to overcon1.e a Raksasa who possessed vallOU~ forms of sorcery (nanii-mayavzn) 81va was applIed to for help;, but soon he recognIzed that WIthout a Brahmastra they would be unable to destroy the enemy Then he InforIned Skanda of the eXIStence of Ba~ala, 'the Brahmastra-stambhznz-vzdya, who ImmobIlIzes all maya and mantra, also the lady Bagala IS able to call all actIvIties to a halt" BeSIdes, the vIdya was able to perform. many other works whIch are passed over here In sIlence It IS Important to note how there 18 scarcely made any dIfference In thIS fragment between the mantra and the goddess Both are IdentIcal, the mantra IS the sound manIfestatIon of the body of that power whIch we call a goddess when replesentlng It In an Image In external materIal or In the mInd Another powerful goddess of thiS k.Ind IS Svapllavarahi ("The SWIne Lady of Dreams") whose worshIp IS dIscussed In MMD (IO,35ff) and SST (3,19,32-73) Her specIal abILIty IS to brIng others under her power (she IS va)akfirznt) She IS surrounded by a group of SIxteen attendants (saktls) Uccatani "The EradIcatIng One", SosanI "Who drIes up", Marani "Who lIquIdates", BhisanI "Who terllfies", Trasani "Who evokes fear", KampanI "Who causes to shudder", Aji1.aVIVartani "Who causes others to follow up her commands" the Ladles (isvari, iS1) accompanyIng these seven (Uccatanisi etc ), VastuJatesvarl "The Lady of the multIplIcIty of obJects" , and Sarvasampadanisvari "The Lady of the procurement of all thIngs" The author of l\1MD enjOInS that also the Mothers and Bhalravas assoclated With thIS goddes~ should be worshlp'I

SADHANA

107

ped, wIthout, however, mentIonIng theIr names The goddess should be regaled wIth coconut mIlk and water from bathlng places On an uncanny place one should fabrIcate a small Image (puttali) of the VIctIm (siidhya-) One should prepare a yantra and wrIte the goddess' mantra wIthIn It, provIded wIth the VIctIm's name In the accusatIve and the followIng words "eradIcate, dry out, liquIdate, terrIfy, destroy (nasaya, very probably a wrong readIng for triisaya "evoke fear"), cause the head to shake, cause (somebody, N N) to follow up rn.y commands, procure that partIcular kInd of substance, perform everythIng, svaha." Each ltem of thIS lIst should be repeated once [23] The reader notIces that there IS a partIcular 5aktI avaIlable ready to e'5Cecute each of the performer's commands One may choose the commands most fittIng In one's partIcular CIrcumstances Among other figures we onlv shortly notIce on thIS place Jaya, one of the secondary deItIes accompanyIng Laksmi In the descrIptIon of the LT Her sadhana IS descrIbed In LT 48 (Gupta, p t;}17ff) Above all she affords vlctorv In battle, as her name IJ.upl1es 54 The AgPur In ch" 123-149 gIves a number of rItuals destIned for hIm who de-SIres to obtaIn VIctory In battle and to get. rId of an InvadIng enemy by means of magIcal methods ThIS portIon of the text l~ called YuddhaJayarnava "Ocean of rItuals grantIng Victory In battle", It Includes the worshIp of several deItIes, maInly ferrlale, by methods slmllal to those descrIbed above One of these IS the terrIble Tral1okyavlja,.rd. Her vldya IS contaIned In ch 134;>;) \Ve try to gIve a translatIon of thIS chapter "Isvara saId I WIll expound the TratlokyavlJaya Who crushes all charms (vantra) Om hum kslim hril m:>OrJ'l honour, Lady of the tusks, of horrIble countenance, of greatly fearsome appearance, Izzlz hzlz, of red eyes, kzlz kzl'/, (Shastrl's translatloTl "shrIek and sound"), of terrIble sound, kulu, Om, of lIghtnIng tongue, Om, EmaCIated One, kata kata, Thou Whose ornament IS (the snake) Gonasa, cziz czlz, Whose garland conSIsts of COlpsesput to flIght, OJn, greatly horrIble One., Who art clad In a hIde stIll rnoIsty, yawn, Om, dance, Thou \tVho bearest swords lIke Ivy (?), Whose eyes are frowned, \t\Those countenance IS marked bv malICIOUS looks, ''''hose lImbs are smeared WIth fat and

108

1vIL\.YA DIVINE

-\.ND HuMAN

marrow, kaha kaha ("eat ?', ShastlI "roar") , Onz, laugh laugh, lage rage, 01n, Thou of the colour of a black raIn cloud, Who l1ast made Thyself all orl~ament out of a strIng of clouds, vlbl ate, Om, Thou 'Vhose body IS bedecked by tInglIng bells, 01n, Thou vVha alt standIng (or seated) upon a lIoness (sznzszsthe, read as sunhtsthe), vVhose colour IS that of dawn, o 'In, h1iim hrtm hrum, '!\Those appeara.1.ce IS 11.Orrl bIe, hum hrim klzm Om hrl1n h d-n, Om, attract, GIn, shattel, Om he hah l,hah, WIelder of tl'le Thllnderbolt, hilnz. h.j fim ksiim, Whose appearance IS angry, burn through, burn through, o rn, Thou wl~o art terrIble al1d frIghtenIng, break, 0112, Thou of llupresslve SIze, spIll, Ow, Thou of open Inouth, kztl, hztz (' cut" ?), 0 Great Mother of the demons, '''ha vvardest off all those of eVIl mInd, 0 Jaya, Om, VIJaya, Ont, Trallo1..yavlJaya hum phat svahti" The passage wInds IIp "DurIng a magIcal act of securIng VIctory one should sacrIfice to her, who IS dalk blue of colour, who stands upon a cOlpse, who has twenty arms, and havIng plactlsed the assIgnment of the rnantra on five lImbs of the body, one should sacrIfice led flO\VelS Into the fire, In a battle the lout of tl1.e InlITlICal alITlY "\\tIll come to pass aftel the recItatIon of Trallokya\TIJaya" The reader notIces that here agaJn the Sanskrl t te"'l{t seal cely d,fferentlates betweerl tIle mantl a and Its goddess Aftel thlS COlnes another mantra whIch, strangely enough, IS addl essed to a male deIty \vl1.ose name 1" not Inentloned "Om, Thou of manIfold fOlITIS, stupefy stupefy, onz, delude, om, put all enen1.1eS to fllgllt, 01n, attract Brahn1.a, Om, attract VIsnu, on2, attract l\tfaheSsvara, om, kIck (talaya= tiidaya? Shastrl "n1.a'h..e tre:D'lble") Indra, On?, shake thernountalns, om, dly out the seven oceans, om, spII t SplI t, to Thou of manIfold forms (ShastrI the god Bab.ul lipa), l'lonour" The exceSSIve demands Inade to thIS last deIty agaIn serve to emphaSIze the magICIan's partIcIpatIon In the cosffilcal powers Wl11ch ale able to mould 01 destloy accordIng to theIr WIll A last unclear stanza seems to ll"rlply that the performer ShOllld medItate on the enelny as beIng the serpent adornIng the goddess' body The same passage dIrected to TrallokyavlJaya has been preserved In corrupted form In Ball (StutI & Stava, No 325) The motives for rltual applIcatIon of the fragITlent contal11ed In the sole manuscrIpt Include IndIVIdual protectIon (In battle) ,

SADII-\.NA

109

regainIng Influence by a person (presumably a nobleman) who IS "despIsed", the exerCIse of control over another or even over the gods (for thIs last end, the fragment should be recIted for a th01..1Sand tImes) I t IS unclear In ho\v far thIS TraIlokyaVIJaya IS IdentIcal WIth the Mahayana goddess of tIlat name alluded to In the IntroductIon to theBallnese verSIon Of other such goddesses we mentIon the names KubJlka and TvarIta, dIscussed In AgPur 143 and 309-312 respectIvely And of course there are the deItIes of Buddh.lSt Tantrlsm desCllbed In the SM and other te'\..ts One example from the HT 1, 11, end Kurul.ulla, who IS saId to subjugate all beIngs She IS descrlbed as follows "The goddess who was born from the syllable hrl,lz, red of colour, llavIng four arnls, havIng arrow and bow In her hands, bearIng lotus and elephant hook, bv m.erely medItating on her one mav brIng the threefold vvorld under one's power, by means of a hundred thousand fold (recItatIon ofhermantra) theklngs (are subJugated), bymeans ofanumber of ten thou the text calls hIm. Kumara ThIS god who IS fam.ous from claSSIcal HIndUISm. IS descrIbed by the text as SIx-headed, red of colour, and of a horrIble countenance He IS equated WIth Angaraka, the fiery red planet Mars The sadhaka requests hIm to perform all kInds of work for hIm Skanda le; able to attract even Brahma and the other gods, let alone a result deSIred by man On the next page he appears to be an InferIor manIfestation of the chIef deIty of the MMK, the BodhIsattva MafiJusri, who IS Indeed often called Kumara Skanda Kurnara's mantra on thIS place IS (the mantra of) KarttlkeyamauJusri (Karttlkeya= Skanda) LIke most Inantras taught In the MMK 1 t IS very sh.ort, Om hum Jah I ts specIal functIon IS to attract all kInds of enJoyments (bhogakarsanatatparah) On p 153 he IS descrIbed as he appears agaInst eVIl dreaIllS "The Great (personIficatIon) of Anger IS constl tu ted, "\Vl th SIX arms and SIX faces, a great m.antra of four syllables has been em} tted from the mouth of K urnara, 1 t has a horrIble appearance, awesome and horrIble, orIgInatIng f10m the SWIne manIfestatIon hung about WIth the COIls of snakes, WIth a sword In Its hand of great overwhelmIng power" [34]

118

MAYA

DIVINE A:N"D HUMAN

AgaIn he drIves away all obstructIons and eVil creatures The m.antra thIS tIme runs "Hear, hear, 0 Great Anger 1 SIX headed One' SI}s.. footed One I Slayer of all obstructIons' hum hum, why dost Thou tarry, Obstructor' Thou Who causest lIfe to end' destroy my eVIl dream t leap over, leap over 1 remember the agreement, phat, phat, sviihii f" [35] ImmedIately after Itasaktz) In B11Pur (8, 5, 44) Vlsnu l~ addressed v~lth the words gunesu mayaraczte1u (}1 tl-zblzzr na saJJamaniiya ~'to (Thee) Who art unattached to the actIvItIes In tl1.e scope of the gunas whIch are the product of J\Jl5.va" Now thls concept of the three gunas of tl~ree colours can be shown to have been connected wIth rItu.als and theIl alms .l\ passage In the PST (6, 71ff) deals wIth the dIstInctIon of the tongues of the ceremonIal fire Into three groups Stanza 76 dIfferentIates them accordIng to alms OblatIon In the sattvIka group IS advIsed durIng worshIp of the gods, tl'le group belo11g1ng to rajas IS connected \tvlth the rItes motIvated by a pal tlcular desIre from the SIde of the sacrIficer, the grollp charactellzed by tamas IS destIned for acts of eVIl 111.tentlon .bhavllh)

Sattvzkii dZllYap iiJasu 1 iiJa~alz J iimyaka117lasu I tiimasyah kr ilrakaryesu P1 ayoktavyti vzpascztii /; " e now make a dIgreSSIon In order to Include some Instances of the powers WIth wIlIel'! the three colours were tllOUght to be endowed also separately Usually a VvhIte colour IS cons 1 dered to brIng about all kInds of good Influence, freedom [lom fear, and so on The Valh..hdnasa prIest "\'vh.o laId hImself to sleep In the temple preCIncts In ordel to have a cll earn of good omen had to clothe hImself In a \Vhlte garment (Atrl Samhlta 13,26) Sri IS c18d In whIte (KJ 7) WhIte flowers cause san tl (KJ 72) Kane, 1962 (p 1106) dIscusses a I\Iahasveta (Great WhIte) Illantra dIrected to the Sun, It brIngs about any result desIred In some cases a whIte colour IS assocIated WIth the forebodIng of vvealth or a magical lIte to achIeve thIS The Mahamaya fragment copnects w~lte WIth th.e acquISItIon of wealth (see p 138) ThIS tladltlon bas Its roots In the Veda, the SVBr adVIses wearIng Vv111te clotPli1.g aJld fastIng durIng the bright half of the month for obtalnI1Lg all kInds of deSIre The commentary superfiCIally speCIfies the alms WIth the word riiJiidzbhogan (more probably riiJyiidzohogan "enjoyment of a kIngdom and other goods") MtPur 93 descrIbes the worshIp of the planets ImmedIately after the

BEWILDERING COLOURS

169

remark In stanza 57 that thIS rItual IS destIned for the realIzatIon of all desIres tsarvaliimiiptzszddha.Jc), stanza 58 enjOInS that the sacrIficer should be clad In '\vhlte and smeared ,\vlth whIte ungLlents (sult,liimbaradharah s'l..klagandhiinulepanalz) MMK (vol II, p 538 ~ ad" lses to hIt the Images of a certain group of goddesses ~Vl th Jiiti £lo,,\- ers (w hI te) for a certaIn number of tImes SayIng a certaIn mantra In the reqtllred state of mInd tIle lesult '-\ III be that the ICIng becomes subJugated The same act c",-ecuteC1 "\\lth buds of the jiiti flower results In obtaInIng a beautlf'lll prIncess "\\.Ith a rIch do'\vry[4] The VIDhPur (2, 176, 33) plescrlbes a '\\hlte garment and vvreath for a kIng In tIle COUI se of a rlt'llal aImIng at "lctOry In a mIlItary campaIgn Instal1.CeS of a belIef In the effectIveness of the ~hlte colour can be traced [10m. the lTIOdel n fol1..1ore of the IndIan subcontInent Elv\-ll1. (p 65) relates ho'\." a "\\ Itch predIcted a man's future by sl.lcl')..lng a lIttle of IllS blood and mIXIng It up '\\-Ith lTIIlk If the pI oduct '\\as led, the man V\. QuId dIe., lflt '" as '\",hlte, l1.e would become '\\ ealth'\ In Ce,rlonese folklore V\-111te clothes were prescllbed for pllnces \\110 set out on a huntIng party, In anothel folh.tale from Ce)lon a prInce ,,"ha desIres to '\TIn a lady has to procure a eel taln flo\\Jer first To thIS end he IS endowed \Vlth a '\vhlte garment by a local deIty and thrIce beaten WIth a \\Jhlte staff ~Gooneratne, p 47) Blac:h., on tlJ.e COlltrar'\, IS unI'\, ersally assocIated \vlth the PO'\ elS of e'\ 11, sometImes ,\vlth death It seeIllS unnecessary hel e to e' patIate upon thIS pOlnt!\Iore rele"\ ant In our conte"\.t IS that a combInatIon of '\vhlte and black IS sometImes consldered s'\ n1.bollcal for a fundaIIlental dualIsm A peculIar ca~c IS constItuted by the names of tl~e t\VO heroes of the lYfahabh.arata, Kr~na and -\lJuna, \vho form a paIr of nl1schlevous, ') et V.lCtOrlOllS "Black" and ""\ \ hIte" TIle black Krsna forms a Slnl11al pall "\lth h .. s brotl~er Balarama "\vho IS descrIbed as \\l~lte In South IndIa (Palpola, p 16) L\..llead} In the RV, a dlstlnctlOYl IS e'\..pressed bet'\.\. een the "black cia\7" (the nIght) arld the ""vhlte day" (Gonda, 1954, p 159) '\\hlte IS aSSOCIated \\ Itl1. tb.e RV, black. '\vIth tIle SV In the S) mbollsm of the Veda student's antelope skIn seat (Gonda, 1960, p 119, n 19) TI'le antelope skIn also sel" es as a garment for god Br ahma accoldll~g to VIDhPur (3, 46, 11 b-12a), an.cl Its pattern of "\\hlte-and-black IS explaIned here as symbolIcal for tl~e ambI-

170

MAYA DIVINE AND HUMAN

valence of the alms of vedlc sacrIfice, "whIte" and "black"

TaJiiam vztanvate santah suklasuklena karmana / suklasuklam ato J iitryam viisah kr.)niiJznam Vzbhoh / / The Mbh In Its Pausya sectIon (1, 3) relates Uttanka's confrontatIon In the nether world wIth two women weaVIng whIte and black threads Into a garment HIS teacher explaIns to hIm afterwards that they represent the two gods Dhatar "Creator'" and Vldhatar "DIsposer" and that the threads are day and nIght There IS also a psychologIcal varIant of the Image of "whIte" and "black" AccordIng to the VayuPur SIva's female aspect In the begInnIng of tImes dIVIded Itself Into a whIte and a black half From the first one sprung the mIld Saktls lIke Urna and Laksmi , from the other one the fierce SaktIs such as Durga and Kali (Mouler WIllIams, p 86 f) A "phIlosophIcal" applIcation IS presented by the VIDhPur (3, 47, 5) VIsnu's garment, composed of whIte and black, represents AVldya "DelusIon", the whIte threads symbolIze Vldya "WIsdom", the black ones AJiiana "Ignorance",. the two forces whose Interplay IS responsIble for AVIdya accordIng to thIs author StIll more InterestIng In the present context are those cases In whIch the two colours are assocIated WIth the two aspects of the mInd the "darlc" one haunted by a propenSIty for eVIl, and the "brIght" one whIch strIves after lIght and VIrtue The thIrd of the "three colours", red, IS also connected WIth a rIch folklore Only a few aspects are shortly repeated here Red IS assocIated WIth fertIlIty and reproductIon, but also often conSIdered to be dangerous There IS of course a connection between the red colour and blood ChrIstIan tradItIon has tended to IdentIfy the WIne of the Lord's Supper WIth ItS AccordIng to ElwIn (p 68ff), the belIef In the purIfyIng and healIng power of blood among the MarIa trIbe mIght even lead to murder The same Idea of the "power of blood" IS present among the HIndus and MuslIms of IndIa (ElwIn, le, who refers to Crooke, 1896 ed , 11, p 172 ff) The drII1.kIng of blood can lead to supernatural power Bhima, the epIC hero,. dId It, the Kapallkas dId It, O'Malley (p 145) descrIbes how some VIllagers drank the blood of VIctIm anlmals 9 ThIS dan-

BEWILDERING COLOURS

17I

gerous nature of the red colour IS further exemplIfied by a VedlC rIte called Jycnayaga- "falcon sacrIfice" (dIscussed by Kane, 1962, p I I 14, n 1818) It IS an abhlcara rItual (ApSr 22, 4, 13:ff and 23, SadvBr 3,8) The offiClants don a red headdress and a red garment (lohzto~ni$ii lohztavasasah, SadvBr 3, 8, 22)_ The vIctIm should also be red (loh'ltah pasuh, 3:) 8, 18) The meanIng of the rIte IS that Just as the falcon catches other blrds, so the sacrIficer catches hIS enemy Red IS applIed In a rIte of destructIve :magIc also In MtPur (93, 150)10 The colour of blood IS also often assocIated with domInIon especIally or the beloved Mlrabal sung c'Mlra wIll be dyed wIth the dye of her own dear Harl" (MIrabaI, SaInt and SInger of India, London 1934, p 33), and '·Beloved, I have dyed mvself wIth the dye of Thy love" (0 c, P 62) MtPur (93, 145) prescrIbes the sacrIfice of bzlva flowers and red lotuses In a rIte of subjugatIon (for other examp les see below ch 6 5 ) Red and black are sometImes mentIoned together as two omInous colours, as In KJ ( ch 10, trsl Goudrlaan, p 44) a plot of land should be consIdered abhlcarIka "vhen the colours red and black dominate In It (see also the trsl , n 6) Meyer(1, p 61:ff) gIves some further Instances to whIch may be added the myth of the BaIga that the blood of the Prlm.eval BeIng, Nanga BaIga, conSIsted of two colours, black froIn hIS TIght SIde and red from hIS left SIde \\Thoever drank the blac1.. blood became a '''Itch, whIle a man who drank the red blood became a gunta, "\1\ hIte magIcIan (Hermanns, p 269f, who CItes ElwIn, The Balga) AgPur (323, 3) addresses Kali as the goddess who consumes flesh and blood and whose face IS redwIth-black (mamsasonxtabhoJane raktakrsnamukhz) , and she ISordered to subjugate other people for the recIter of the spell (vasam iinaya miinusan) The KausS (16, 20), commentIng on AV 8, 8, 24, ordaIns that In the cadre of a rIte agaInst enemIe~ a red branch ShOl.lld be wrapped up ,\vlth t\VO threads, a black. and a red one (nzlalohzte sutre) and throv\rn a'\vay Into a southern dIrectIon 11 Red and black thus are seen to figure as complementary symbols of fierce supernatural effectIveness Now \\e return to the "three colours" occurrIng In combInatIon The rItual manIpulatIon of a com.bInatlon of three colours IS attested already In JalmBr (1, 80r , descrIptIon of the rItual by Oertel, p 190-192 ) The text deals WI th the legend

172

M~Y_t\

DIVINE AND HUMAN

of Svarbl'laliU, a demon who darl<ened the sun The seer Atrl succeeded In dllvlng a'\vay the darkness In tl'lree pal ts The first part became a black sheep, the second a grey sheep, the thIrd a pale (phalgunz) 'S11eep And In hIS o\vn CIrcumstances the rItualIst can master and manIpulate these three sheep of darkness "If one desl1es of somebody that l'le may suffel eVIl, Ol1.e SllOl.11d tllrow a black (obJect) Into that pel son's straIner, the pelson ,.vIII suffer evIl, but If one desIres 'let hIm be far nor near'~ one should throw a grey object J.nto that persoll's straIner, he \vl11 be far nor near, and If one desIres of sQmebody 'let hIm be better off and attaIn splendour', one should throw a pale object Into hIS stralnel, and tlle person WIll be better off" [5] Tl1.1S IS an eally Instance of th.at k.lnd of theoretIcal coloul dlffelel1.tIatlon of rItual al1TIS"\' hleh IS so frequent In the later sources A typIcal example occurs 111. the MMK (vol I, p 123ff) ThIS passage dIscusses the Se cII:fice of tllree logs of wood In to the fire In the case of the thlee sorts of lltual siintzka, paustzka, and raudrakarma, '\\lhlCll aln1. after pacIficatIon, "\velfare and eVIl effects On p 126 the tex:t lays down that In these three ~orts of 11 tual the fil e should asqume the three coloul'" ,\,,111 te (slintzka-), red (paustzIa-l a~'1d black 01 smoky (payzka-?, text corrupt, perhaps lead upii) lAa-' presentIng a devIce" whIch ,t\tould be an etlpheI111SITl for abhlciirzka) In thIS "Yvay tIle "three colours" al e COl11bll1.ed "VI t11 the t11ree alms of sacrIfice aI1d WOl shIp .>antz, pu'}tz and abbzciira (see above, p 95)- a slgnJ:ficant elaboratIon of the "vvhlte-ann-l)lack" dualIsm dIscussed above The dlSill1ctlon of thl ee colours In rItuals IS parallelled by the applIcatIon of tl1.e same prIncIple In lconoglaphy The ,-vell-kno\vn tendency tovJards concretIzatIon has been operatIve also here AgPul (ch 137) descrIbes a MahJ-mari (goddess of pestlle11ce) ,vltl~ three faces In tl"lree colours, a black face to the Eac;:t, a red and fealsome one to the South, and a whIte one to the \Vest (~t 3-6) L\ccordlng to the KalPur (55, 24, van Kooy, p 46') lvI:ahamaya possesse& three eyes of the colours red, '\vhlte and blach. Devl IS medItated upon wIth thlee colours 11'1 vertIcal order In TSS 22, 70 for the destructIon of eVIls MNT (5, 55-60') eUJolns a medItatIon on the Gayatrl of the three colours durIng the mornIng, noon and evenIng In m0rnlng she lS a yOU11g g rl of red colour, at noon she 1S a mature woman and black, In the evenIng she IS old alld whIte (accord-

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173

Ing to Nowotrlv, p 148, n 188) The ~a.ndllya Up dIstInguIshes three fOlm~ of the three parts of the sot..nd Onl The a IS represented by the goddess Ga'\atri \\ho IS red, the u by Savltriwho Is'\.hlte, and t~em by the black Sarasvati (~owotny,. 1 c) The ascrIptIons of the colOllrs to the three goddesses In these tvvo sources IS dIfferent, but the prIncIple IS the same It IS also thIS PIIJ.lclple V\hlCh ascrIbes tIle presldence over the three cosffilcal functIons of creatIon, maIntenance and destructIon to the three men1.bers of the Trlmiirtl ~ Brahma (red),. VlS"'1.U (whIte) and Rudra (black) The- doctrIne of the three goddesses of the crucIal pOlnts of the day IS V\ Idely establIshed In common BrahmanIc rItual There are InterestIng "\arlants '\\-hleh contaIn a threefold medItatIon on a goddess In consonance ,vlth the three cosffilcal functIons mentIoned Just above T (p 430) descrIbes a threefold medItatIon on Ugratara In the varlet) of creatIon (ST$tZ.) the goddess should be contemplated upon as possessIng four faces and eIght arms, endowed wIth a whIte garment, and rIdIng upon a goose (hamsa) The medItatIon of maIntenance (sthztz) descrIbes the goddess clad In red and standIng upon a ShIp (leadIng over the ocean of samsara) The destructl\;re (samhara) medItatIon creates the goddess In the mInd as clad In black and provIded WIth DIne faces MMD (5, 74ff) deals WIth another medItatIon on three colours of Sarasvati "I proclaIm her threefold medItation, In accordance V\Ith the three gunas led by sattva, at first the Inedltatlon of creatIon, durIng thIS one should contemplate (on the goddess as) beIng clad In a whIte garment, standIng upon a goose, beIng adorned WIth pearls, four-faced, and holdIng In her elght hands a kundzka, a lotus, a noose, lance> rosary and garland of flowers, whIle showIng the gestures of lIberalIty and securIty, and standIng upon (sabdapayonzdhau)" The second medItatIon IS as follows one should concentrate upon her as '\;, earlng a red garment, seated upon a red t11rone adorned \\lth gold, ha"\lng one face, and her four arms characterized by respectIvely a rosary, a d15h for drInkIng, and tIle gestures of securIty and lIberalIty She dwells In the '\'hlte ContlneTlt The medItatIon of destructIon ImplIes concentratIon on the goddess as wearIng a black garment and standIng upon a shIp (In devIatIon of the descrIptIon of T CIted Just above) Bones ale her

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ornaments She has nIne faces and eIghteen hands wIth predomlnatlngly frIghtenIng attrIbutes She stands upon a red lotus In thIS way the perforrn.er of the mantrlc method should medItate durIng rItuals that are frightenIng (krilra) or auspIcIOUS (saumya) "when the mantra has been made potent J.n thIS way, the performer wIll be lIke the Lord of Speech In the debate"[6] The last sentence shows that the medItatIon on the threefold Sarasvati IS a part of the prescrIptIons about the manIpulatIon of her mantra, and that thIS mantra should first be made operatIve by way of the prelImInary worshIp The real goal IS the attaInment of fluency of speech We can compare thIS procedure to the medItaIon on the biJa ofTrlpura In three colours for three dlfferen t kInds of results (JT ch 19 ) A JaIn goddess of three colours, Amblka, IS descrIbed by ]havery (p 324f) Her usual colour IS that of gold (compare thIS WIth the baSIC colour of the Vlsnu Mahamaya whIch seems to be also that of gold, above p ] 45) She may, however, be medItated upon as whIte, red or black (or dark blue) In the SattvIka, RiiJasa and Tamasa varIetIes of medItatIon Among the goals of Sattvlka medItatIon are peace and selfless devotIon Those of RaJasa kInd are rrlundane In character, In general prosperIty or happIness Tamasa medItatIon IS practIsed In Older to halm an enemy In the usual Sattvlka form the goddess IS In a sItt1ng posture and has two arm", her RaJasa form stands uprIght and has eIght a~ms, her Tam.a"a form IS provIded WIth a great number of arms-the exact n1..uuber depends upon the object deSIred by the performer There IS Indeed a strlk:Ing SImIlarIty to the stanza Stutl & Stava, 483, 2, where AgnI IS pl esented as threefold, possessIng three colours whIle he manIfests hllTISelf respectIvely as Brahrna, Vlsnu and Mahesvara, tl'le efTects of these Inanlfestatlons are santlka, paustlka (or ra1..~ana "protectIve") and abhIcarlka

Trzvarno bhagavan Agnzr, Brahmii Vzsnur Mahesvarah / santzkam paustzkam cazva ra~.)anam cabhzciirzkam 1/ The Satkar:madipIka varIes on the same pattern when It aSSOcIates In a certaIn context (stanza 34, p 184) the COIOUl whIte WIth SattvIka medItatIon alInIng at release from eXIstence, the colours yellow, red and green WIth RaJasa medItatIon practl-

BEWILDERING COLOURS

175

sed by those who strIve after domInIon, and black wIth Tamasa i'IledItatIon whIch should be dIrected agaInst enemIes and other kInds of eVIls These last Instances clearly show how a medItatIon wIth the help of three colours can be conducIve to the three chIef objects of the rItual (at least In theory) pacIficatIon of eVIl, acquIsItIon or happIness, and puttIng down all InImIcal forces At the same tIme these three colours are associated WIth the cosmIC processes of creatIon, preservatIon and destructIon. In other words, a yOgIC performer's (or magIcIan's) SpIrItual accomplIshment IS greatly enhanced when he IS aware that hiS medItatIon or hIS rItual IS based upon, symbolIC of, and even identIcal WIth, the law of the cosmIC cycle whIch realIzes Itself 'On the plane of the dIVIne At the same tIme we notIce that WIthIn the three colour systems, at least one colour IS usually assOCIated WIth peaceful, salutary ends But thIS IS not necessarIly so The Stutl & Stava collectIon contaIns for example a set of three short hymns, each dIrected to a member of the TrlrniirtI (Nos 151, 366, 534) Brahma IS descrIbed as fourfaced and red, Isvara as five-faced and whIte, and VIsnu as three-faced and black, but In all three cases the effect IS the destructIon of the enemy (sarvasatru'Uzniisanam) The fact that especIally goddesses of three colours are frequent I11ay perhaps be connected "\vlth the relatIon of the three gunas v\Ith the threefold l\fa:ya, a prInCIple '\-\hICh IS "\\or1..ed out In the AgamIC tradItIon of the three Sah.tls In \\Testern folklore we stIll have the figure of Sno\v \VI1.1te, tIle banlsl1ed prIncess who dIed but \vas re'lved by a kISS of her prInce, her cheeks vvere whIte, her lIpS red and her haIr black 3

Tfe Jour

l 01 JUTJ

The number four IS replete \\lth symbolIsm It IS a "cosnl1c number", '\VhlCh means that It can serve to express the geogra phIcal and chronologIcal dImellsIons of the tl ad! tlonal world vIew "There are four dIrectIons of the sky", sa) ~ the TB (3, 8, 5,4) and he V\ho IS a",are of thIS \\111 :have a firlll base, whIch means securIty, In these dIrectIons (catasro dzr;alz, dzksl eva pratztzsthatz) Four dIshes contaInIng a brahmaudana are offered to the four offiCIants who SIt In the four dIrectIons durIng

176

MAYA DIVINE AND HUMAN

a certaIn phase of the Asvamedha rItual (BaudhSr 15,3 )12 In the Veda there were further saId to be four parts of the PrImeval BeIng (RVIO, 90, 2) only one of WhICh was revealed to mankInd In more recent HIndu speculatIon there are four constItuents of the baSIC syllable Om , four states of conscIousness". four stages In lIfe, four grades of SOCIety Even four magIcal glances are mentIoned (HT 11 ) In thiS sectIon a fe,v Insta!lCeS are presented of the forces whIch were thought to resIde In the combInatIon of four colours In varIOUS CIrcumstances, bllt partIcularly when applIed to an lInage These four colours usually are the "three colours" whIte, red al'ld black, WIth yellow added to them In the Mahamaya fragment, the yellow colour IS connected WIth stamhhana-"lmmobIllzlng" of an enemy, and In the magIcal tradItIon of the Tantras thIS IS Indeed the act most often assocIated WIth the colour of hate (see below ch 6 6 In folklore, yellow IS renowned for Its protectIve qualIty (Abbott,. p 282f, Croole, 11, 28:ff) MedItatIon on Trlpura's yellow biJa enables an adept to cure dIseases (JT 19, 30ff) EmbraCIng a woman clad and adorned In yellow durIng one's dream J.S an auspIcIOUS omen (BrVPur, KrsnaJanmakhanda, 77, 36) The four colours are sometImes saId to be characterIstIc of the Four Vedas ASSOCIatIon of the Vedas WIth colours 1& attested by ChUp 1, 7,4 where the RV IS equated WIth the whIte part of the eye and the SV WIth Its dark part The GT (p 29) prescrIbes a medItatIon on the goddesses of the four Vedas WIth the aId of mantras The SV IS thought to be whIte, the RV red, the YV yellow (gaura) and the AV black, a colour Wll1Ch fits In very well WIth Its contents ofrnagIc ArtIcles of worshIp can be also dIstIngUIshed accordIng to four colours The AJItagatna (22, 36-43, ed Bhatt p 271f) admIts four kInds of flowers whIte, red, yellow and black The prIest who IS about to pay worshIp WIth flowers should be famIlIar WIth thIS dIStInctIon and Its symbolIC value The same dIVISion of flowers Into four colours IS gIven by K] (ch 72) A very Important applIcatIon of the "four colours" WhlCll should be concIsely dealt WIth here IS that they are sometImes combIned WIth the four grades of SOCIety Indeed the SanskrIt word for "colour" and for "grade of society" IS IdentIcal (varna-) It can be argued that the colour of people's skIn has been an Important factor, at least for the brahman theorIsts, but plobably

BEWILDERING COLOURS

177

also In practIce, In determInIng status In the Vedlc cultural enVIronment (as It sometImes stIll IS In the IndIa of today Segal, p 60) The VedIc J\ryans despIsed the IndIgenous InhabItants of the subcontInent not In the last place because they we.a.e "blacks" (see egRV 9,41,1-2,1,101, 1,Sharma,. 1958, p 12) The domInatIng attItude of the Aryans agaInst the non-Aryans Inust l1.a" e been one of contempt mIxed WIth fear (Jacques, p 254), a sItuatIon apt to be enhanced by theIr assocIatIon of black \vIth e'\II and darkness The contempt for the "blacl{. varna" IS attested also by the Brahmanlcal lawboo1.s The despIsed group In the m.eantlme developed from "nonAryans" Into Sudras (on thIS process, ef Sharma, 1958) Black IS the colour of the ~iidra accordIng toAVPar 53, 4,3 (Gouda,. 1965, p 419) The Baudhayana Dharmasiitra says that a brahrnan who serves the" black varna" should perforIn ablutIons (Ram Gopal, p 128, n () , about the same IS enjoIned by Apastamba Dhartnasiitra 1, 9,27, 10-11 An eloquent rule IS laId down by the comparatIvely lIberal Vaslstha Dharm.asiitra (18,18 ) krsnavarnii ya rami! ramaniiyatva na dharmiiya "the woman of the black colour (grade) IS for amusement onlv, not for the fulfilment of one's duty" In other words, a man of hIgh grade may have Intercourse WIth a woman of theb lack grade, but he can never beget a lawful son and heIr WIth her One IS remInded here of Indra's adventure WIth the demoness V IllS tenga (above p 12 ) ThIS IS not tl~e rIght place to take part In the dISCUSSIon of the questIon If the word varna In thIS kInd of context means In the first place "colour" or "grade of SOCIety" The second meanIng ,vas defended by Ram Gopal (p 115) I t IS enough to emphaSIze here that SOCIal and also ethIcal values could be assocIated WIth colours In early BuddhIsm the dIstInctIon noble-debased was sometImes stIll svrnbolIzed by the v.. hlteblaCk pattern (DN I, p 93, DN Ill, P 82 arzya versus Aanha) ThIS pattern has bee'~ elaborated and harmonIzed WIth the later four grade pattern Imposed upon con temporal y SOCIety bv t11e brahm.aIllcal SOCIal theorIsts "'V\ThIte became svrnbollcal fOl the Brahm.ans, red for the Ksatrryas, ") ello\v for the Vals yas and olac1. for the 5iidras DamalS (p 77) mentIons statements 17'1 the Brhat~aj,n~lta to that e~tent Even the ancestors are dIVIded accordIng to thIS pattern 111. GarPur (50, 36) "Tre

178

1\1~YA DIVINE

A!'.D HUMAN

(ancestors) of the TWIce-born should be worshIpped In the colour ofa whIte lIly or of the moon, those of the Ksatrlyas have tIle colour of the flamIng sun, tll.ose of tI1.e Val", yas have the spotless hue of gold, and those of the 8udra folk l~ave a dark shade~'[7J And thIS same s)Tmbollsm IS applIed In the rItual Thus, the AJltagama (II1U as "from the knees to the feet lIke glItterIng gold, equal to snow from the navel to the knees, from the neck to the navel In the glow of fire , then, from the head to the throat of a dark blue colour , and In the hue of Space from the crown to (tikanh-aralasat) "[26J SlmIlal descrIptIons eXIst of Vlsnu's mount and attendant Garuda, and thIS partIcular feature seems to ha" e been assOCIated even WIth Garuda In the first place KJ (chs 35 and 49) says that Garuda's body from feet to head con~Ists of the five elements and, as we saw, these

199

BEWILDERING COLOURS

elements have been assocIated wIth colours 29 The ascrIptIon of the five colours to the aquIlIne deIty has been made explIcIt In the K eT (4, I 82 ) , and here we meet also the varl egated colour as the fifth "Garuda by name, yellow from the feet up to the hIps, and whIte lIke snow up to the lIne of the navel, red of colour up to the neck, and black lIke a ralncloud up to the lIne of the brows , and posseSSIng all colours upwards from there, accompanIed by the famll'v' of snakes, and sealed by means of the five elements (perhaps = accompanIed by the gestures symbolIc of the five elements and made by the \\torshlpper)when medItated upon (In thIS way) In combInatIon V\Ith the gesture symbolIc of hIm, he removes the pOIson of snakes and also demons, dIsease and other eVIIs"[27] The destructIon of pOIson IS generally the aIm achIeved by sadhanas of Garuda ThIS Garuda of five colours has also been known In IndonesIa, because he IS the addressee In a Bal1nese hymn called Bhalravastava (StutI & Stava, No 441) ThIS hymn V\-hICh IS known to BuddhIst prIests descrIbes Garuda as fearsome, wIth a sharp beak and red eyes and a masSive nerk, qUIck lIke the wInd The second stanza ""hleh has been Imperfectly translated In Stutl & Stava (p 270) ascrIbes a golden colour to the god's knee (whIch must :mean from the feet up to the knees) The navel (I e the part from knees to navel) IS saId to be acaliikrtzlz, thIS must be corrupt, and ""e expect a 'tVhIte colour In any case LeVI In hIS "SanskrIt Texts from Ball" completely mISunderstood the purport of the passage as IS sho\vn by hIS acceptance of the readIng of one lllanuscrlpt nlirz calva khagiikrtzh The stanza proceeds bv ascrIbIng the colour of the sun to the throat (1 e from navel to throat), and the hue of "dIVIded" collyrIum (deep black) to the head Januh ktiizcanavarnas ca niibhzs cazviicalakrtzlz / kanthas cazviirh.asannzbho milrdhii bhznniiiijaniikrtzh

/1

The thIrd and fourth stanzas to thIS hymn contaIn nothIng else than an explanatIon of stanza 2 In clear and unambIguous language-a pOInt mIssed In Stutl & Stava The sprInklIng formula added to the body of the hymn IS corrupt, but It contaIned WIthout any doubt beSIde a repetItIon of the four colours also a mentIonIng of four elements (Wind and fire are actually

200

MAYA DIVINE AND HuMAN

mentloned) The fifth element and the fifth colour have not been pleserved In thIS fragn1.entary pIece but the aIm of Its recItatIon IS agaIn the destl uctlon of pOIson, accordIng to Juynboll (see Stutl & Stava, le) A Gane~a of five colours has probably been expressed by means of five manIfestatIons of that deIty In an orIgInally polychrome VaJradh5.tumandala handt.-d down In Japanese esoterIsm Lokesh Chandl a, who dIscussed the five forms, could unfortunately mentIon Ol11y the colour of one of them, VIZ ]aya or JOb1.1kuten In the North, who should be "ofa pale flesh colour"3o Even the BJ.ddha may be represented In five colours, as IS the case on a Tlbetall tanka (Eracle, p 47), where the colours are "vvhlte, green, blue, yellow and red whIle the Buddha IS depIcted preachl11g to the five kInds of creatures It \''1111 be sufficIent only to mentIon on thIS place the famous representatIon of the five Dh"v;'n 1 buddhas wIth five colours In the pOInts of the conlpass, "StutI alld Stava" contaIns an enumeratIon of them ,vlth theIr characterIstIcs and colours In No 477~ Anangavayusiitra, edIted earlle! by F D K Bosch The Dhyal1.1buddha system has been dealt wIth repeatedly, for example by Dasgupta (p 353) and by DamaIs (p 85-88) It lIes perhaps at the base of tl~e tradItIon of the Dharma cult that Lord Dhalma IS sUlrounded In tlie dIlectIons of tIle shY by five PandIts whose COlOUlS are whIte, blue, red, yellow and green (t~elr nan1.es are Setal, Nilal, Kamsal, Ramil and Gomsal) It IS Important In OUl context to note that each of these PandIts IS also saId to accompany the Lord In 11.1s (the PandIt's) respectIve colour In one of tI""'c five ages of the world (Dasgupta, p 351, 349) As to the FIve Buddhas, the conclusIon lIes near at hand that medItatIon on an.cl IdentIficatIon wIth theln lTIust have been felt to yIeld n1aglcal po\vers to the aSpIrant, but we could not find explIcIt InfolmatIon on tIllS POlflt In the texts studIed by us Yet on a stone Inscrlptlol~ found In Sumatra (DamalS) p 93) th.e names of the FIve Buddhas are mentIoned and followed by phat, that meanIngful syllable dIscussed above (p 73) The HevaJra Tantra connects YOgIl1.S of the dJ.fferent colours wIth the FIve Buddhas "Any yogln who IS blach. has A1..sobllya as IllS deIty" ~ and so on whIte belongs to VaIrocana., dark green to Amoghaslddhl, yellow (p1.nga-) to Ratnesa, and red"wlth-whlte (raktagaura-) to Arnltabha~ In addItIon, the

BEwtLDERlNG COLOURS

201

yogln who IS whIte-and-pale (s'Letagaura-) belongs to VaJrasattva's famIly, so that we have here strIctly speakIng a SIXcolour system The BuddhIst-SI" alte coalescence In IndonesIa led to the IdentIficatIon of the FIve Buddhas ,\vlth the FIve ManIfestatIons of Slva Rudra, BrahITIa, Mahadeva, Vlsnu and Sadaslva 31 It IS a consequence of the same tendency that In Stutl & Stava;) No 145 (Lokanatha) the FIve Buddhas occur ImmedIately after an enumeratIon of the HIndu Lokapalas But also In the '\vorsll1p of goddesses one comes across Instances of the five colour system In the hymn Stutl & Stava No 800, Panca-Sarasvatimantra, the "Goddess of learnIng" IS descrIbed In qUIte ungramrnatlcal Skt as ,\vearlng garments, bearIng garlands and OIntment, and lovIng flowers, of the five colours These colours are, as InIght be e"pected In an IndoneSIan text, whIte, red, yello\v, black and varIegated (L'zsz.,'a-) , the colours and theIr sequence cOl'lform to the 1\.lahamaya fragment SarasvatI must ha' e been thought of by the author of the "hymn" as able to :manIfest herself In the same way as VIsnu In five dIfferent colours In person (altll0ugh thIS IS not saId explIcItly;) the colour system IS Iln1.1ted to the goddess~ apparel) BesIdes, thIS Pancasaras"\atimantra has been applIed, by means of small changes 111 1 ts text, to other gods also to the FIve Tath~gatas (or Dhvanlbuddhas , No 801), to the Four Lokapalas led by Indra (No 802;1 the last stanza omItted), and to the four gods Brahma, Vlsnu, Isvara and Rudra and theIr spouses (No 803 ~ here also, the last stanza has been OIlll tted ) The mentIonIng of the Lokapalas IndIcates an Important fact that here also the "four" are assocIated V\ Ith the four dIrectIons of the 81..y, hI le the "fifth" IS reserved for the central pas! tlon of sovereIgnty The dIVISIon of the colours In COn"lblnatlon WIth the strIct s)'sternatlsm of the orIentatIon pattern seems to be typIcal for IndonesIa (see abo\. e, p 186, on the Importance of Vlsva-, sarvavarna-or paficavarna ,see Damals, p 90f and 116f) Further In No 658 of the Stutl & Stava collectIon, PlaJnaparamlta In her Bharall form seems to be connected WIth the five colours, at least, a hymn dIrected to her IS follo\ved by a prose "SprInklIng Formula" v~ hlCh mentIons a fivefold Gang~ (syn1.bol of the Water of LIfe, a pIvotal aspect of Ballnese religion) In the colours varIegated, red, whlte~ black and yellow, and connected

,\I

202

MAYA DIVINE AND HUMAN

wIth five sYllables of her chIef mantra Om Dzh SrutzvZJfia The medItatIon In questIon has been handed down also In SM as No 156, where the mantra runs Om Dhrh Srutzsmrtzvijaye svaha "Om VIsIon, 0 Goddess ''''ha conquers Vedlc and Post-vedIC wIsdom., svo:hii" On the dIVISIon of the colours over the separate syllables of a m.antra, a feature whIch occurs also In the Mahamaya fragment, we shall return In short presently A study of goddess worshIp In the Tantras easIly affords other examples of the five colour system Two Instances from the PST connected wIth Durga wIll suffice They are especIally In terestlng because the colour pattern has here agaIn been assocIated WIth the standard feats of magIC PST 35, 1 7 dIscusses the bJJas of SIva's spouse and theIr effectIvlty In combInatIon WIth colours

BiJtinz raktiinz tu vasyakarmany ambhodhariibhliny abhzciiraka.le / dhilmriinz vzdvesavzdhau sahome pztiinz samstambhavzdhau smarec ca I J "One should medltate on the kernel syllables as red durIng the act of subJugatIon, as haVIng the colour of a ralncloud (black) at the tIme of an eVIl act, as grey durIng a rItual of creatIng dIssenSIon accompanIed by a fire sacrIfice, as yellow durIng the rItual of ImmobIlIzatIon" Although only four colours have been mentIoned, a fifth colour IS clearly ImplIed because grey never serves as a "fourth colour'1' and because santI whIch IS usually assocIated WIth whIte has not been mentIoned On another place (30, 54ff) the PST gIves a more detaIled descrIptIon of the effectIveness of the colours In thIS field The alternatIves thIS tIme concern the figure of the goddess herself, besIdes, changes In the sacllficed objects and the goddess' apparel help to brIng about the dIfferent alms (the system WIll be dIscussed In detaIl In ch 6 3) " (Durga,) when yellow and bearIng the hIlt of a sword and a mace In her hands, WIll cause ImmobIlIzatIon by a methodIcal sacrIfice by means of pulaka graIns WIth buffalo ghee poured over them, and of kodravaka graIns, V\hlle the fuel should consIst of vlbhztaka and ar'lsta wood (trees of eVIl renown) Durga WIll qUIckly effect subjugatIon when spotless whIte, when bearIng the noose and elephant hook, beIng watered (? sanzbhznnii) by a rushIng torrent of water, whIle a sacrIfice IS beIng performed WIth sweet stuffs

BEWILDERING COLOURS

203

by means of fuel from rotan, '\\hen red, and bearIng noose and elephant hook, Durga subjugates the world by a nocturnal sacrIfice WIth flowers of the agnzszkha and kesara watered wIth the sap of sandal, and beIng more lIke vermIllIon, bearIng the noose and elephant hook together '\t\olth a trIdent and skull In her (four) hands, Durga WIll effect attractIon wIth the help of a small Image (of the vIctim) made of sal t and by means of a sacrIfice wetted by the three s'\\eet stuffs, by a medItatIon on a grey (Durga) V\tlth club and trIdent In her hands, and In combInatIon wIth a sacrIfice of bones wetted wIth a sharp substance and of camphor In combInatIon \vlth the ghee of sheep covered wIth nzmba leaves (nzmba beIng belIeved to create dlssenslon)-by thIS, dIssenSIon (IS created), (another method wIth the grey Du 1 ga ) , haVIng the colour of fire and bearIng arrow and trIdent In her hands, Durga WIll cause delUSIon by means of a sacrIfice of eVIl IntentIon WIth IntOXIcatIng seeds (or seeds of the matta plant) ,vetted '\vIth mustard 011, or Vvlth pepper mIxed wIth (po~der of) the riiJz plant, beIng black and bearIng trIdent and sword In her hands, Durga '\~ III cause (the enemy's) death wIthIn a month by means of a sacrIfice of exqUIsIte fuel stIcks whIch have been cut on a crucIal (astrologIcal) dav of the enemy and '\VhICh have been wetted '\Ith ghee from bItIng (plants )" [28] The passage proceeds V\tlth some other methods of lIqUIdatIon to be effected by the black Durga Now descrIptIons lIke thIS are by no means uncommon In certaIn Tantras The detaIls, IncludIng the number of colours and theIr ascrIptIon to the magIcal acts, may vary more or less, the above passage contaIns SI'X: acts (seven, Ifone of the omItted stanzas IS Included) combIned "\vIth the colours yellow, whIte, red, vermIllIon, grey, fiery and black. ~s verITlIlllon and fiery may be conSIdered as varIetIes of red, one ITlay recognIze a five colour system, but It IS unnecessary to stIck to thIS pOInt because there are other passages "\VhICh qUIte unambIguously deal wIth SIX, seven, or eIght colours I t IS only left now to dISCUSS an Instance of the applIcatIon of the five colour system to the syllables of a sacred formula In the Mahamaya fragment the syllables of the word Aghorebhyah were combIned WIth a partIcular colour, and the word as a whole WI th a harlllonIOUs mIxture of the same colours A SImIlar feature was alluded to In a hymn to PraJnaparamIta

MA.Y A DIVINE AND HUMAN

204

dIscussed two pages above And the same system has been applIed to the formula Namah Szviiya "Honour to Slva" whIch has beell made the object of a refined speculatIon In Slvalte schools AgPur succInctly prescrIbes (304, 16) kramat kr.;nasztasyiimaraktaPlta mantrtirnah "the syllables of the mantra are respectIvely black, whIte, green, red and yellow";, besIdes, theIr figures should be medItated upon as staff-bearers (dandznah), whIle aSSIgnment should be made on the five fingers and five parts of the body In the LIPur, a whole chapter (1,85) IS devoted to the speculatIon on thIS Pancaksaramantra The stanzas 48ff characterIze Its five syllables In varIOUS ways, as follows Syllable

Na rlla

51, va ya

Ch)

Colour

RegIon

yellow black

E S W N ZenIth

grey golden red

PresIdIng deIty Indra Rudra Vlsnu Brahma Skanda

Sage Gautama Atrl VIsvamItra

Al1g1ras BharadvaJa

In thIs system, the sages are those who are supposed to have "beheld" these syllables In prImeval ages The dIvISIon of the colours over the syllables IS completely dIfferent from that of the AgPur A nyiisa IS prescrIbed also here (54ff) , In three varIetIes utpatt1, "orIgIn" from lread to feet and sUItable for Brahmacarlns (relIgIous students) , sthztl, "maIntenance" durIng whIch one starts from the heart, fittIng for Grhasthas (householders), and salnhiira "dIssolutIon"" done from the feet upwards, thIs last method IS advIsed for Yatls (ascetIc wanderers) The deVIances of the plesent IdentIfications from the usual ones In later HIndu speculatIon concernIng colour, pOInts of the compass, etc are suggestive of a relatIvely early date of thIs system preserved In the LIPur It IS perhaps unnecessary to add that In Salva Slddhanta speculatIon the formula Namah Stvaya can be applIed as an effectIve means of realIzIng final emanCIpatIon (Pope, p XXXIXff , a translatIon of the relevant nInth chapter of Umapatl's "The FrUIt of D.J.vIne Grace") But the same mantra can be used for magIcal ends the LIPur (1,85,113 ) descrIbes how for thIs end the syllables should be aSSIgned to the fingers A pOIntIng towards the E means subJugatIon,

205

BEWILDERlI'otG COLO"LRS

to the S destructIve magIc, to the W , acqulc;;ltIon to the N, pacIficatIon

ofwealth~

Tat purvabhzmukham z,aSjam daksznafi ciibhzcarzkam I pasc1,mam dhanadam vzdjiid uttaram santzkam bhavet /1

5

Szx and more colours

It should be remarked at the outset of thIS last sectIon that the dIvISIon of thIs chapter accordIng to number systems necessarIly contaIns an element of arbItrarIness In man)?' cases there seems to be no fundamental dIfference betVveen, say, magIcal prescrIptIons InvolvIng medItatIon on a deIty or mantra In four, five or SIX colours, but on the other sIde the advantages of the followed system wIll have appeared, we trust, from the precedIng pages A threefold system centres round the conceptIon of the three gunas, the number four IS maInly assocIated WIth the four varnas and the orIentatIon pattern of the four pOIn t8 of the compass, whIle the fiftl1. nurn.ber provIdes thIS pattern WIth a meanIngful centre \Vhen the number five IS exceeded, a pattern becomes less easIly recognIzable StIll the number SIX mIght be connected ,vlth orIentatIon by means of the four quarters, the zenIth and the nadIr In the Slngalovadasutta (DN, No 31) the Buddl1.a rebukes a person ~ho worshIps the "SIX quarters" Moreover, the number SIX may contaIn an element of III luck or uncanny power It exceeds the auspICIOUS nUIllber five by one There are SIX Vlnaya1..as, SIX organs of sense, SIX constItuents of man's evIl nature, and, above all In thIS context, SIX acts of magIc The preparatIon of SIX colours needed for the constructIon of a mandala of HevaJra IS a weIrd procedure accordIng to the HT (1, 2) Black should be composed WIth the help of ashes from the place of crematIon (smasaniingara-) , whIte by means of pul'\ ellzed human bones (nariisthtcilrna- ) , yellow by haTztiilaIta (?), red bv means ofbrIcks from the crematIon place, green by means of po'\vder com.posed of caurya leaves and human bones , and dark. blue b'y means of a mIxture of hum.an bones and as11es of the crematIon ground On otl1.er occa~lons ,ve n1cet a deSCI Iptlon of a god In SIX: colours In LIPur (1,21 ,43f) Slva I~ addressed as follows

206

!\.{AYA DIVINE AND IIUMAN

Namo dhilmraya svetaya krsniiya lohttiiya ca

I

pzsztiiya pzsangiiya Pl tiiya ca nzsangzne / /

"Honour to the Grey One, the WhIte One, the Black One, the Red One, the Adorned One (?) and the Tawny One, the Yellow One, Who bears the qUIver" The KalPur (68,21ff , van Kooy, p 167) contaIns a short descrIptIon of a form of the goddess KamesvarI wIth SlX heads facIng SIX dIrectIons whIte to the NE, red to the E , yellow to the S , green to the W, black to the N and varIegated In the Centre It may be argued that thIS IS a five colour system wIth the aUSpICIOUS N E dIrectIon added to It whIle usurpIng the whIte colour Van Kooy, 1 c , surmIses that thIs sIx-headed form IS based upon the five-headed caktl of SadasIva whIle the colours mIght l'lave been dIrectly or IndIrectly taken from the five heads of Slva hImself In any case, deItIes of SIX colours are unfrequent A descrIptIon of an Ugratara of thIS form IS perhaps concealed In a CItatIon from the Matsyasukta contaIned In T (p 380) The colours of the goddess are here combIned WIth magIcal acts The performer IS enjoIned to medItate on Ugratara WIthout partIculars when he hopes to attaIn release, for paCIficatIon he should ImagIne her as beIng whIte lIke the full moon, and when. duly worshIpped In a grey colour WIthIn a mandala of WInd the goddess WIthout any doubt renders tIle enemIes' army and mInd senseless [29] At thIS pOInt unfortunately the CItatIon breaks off The number SIX IS also sometImes connected WIth the mystIcal SIde of the human psychIC and phySIcal system There was already occaSIon to refer to the epIC doctrIne of SIX colours of the soul (lVlbh 12, 271,33-55 and the study made on thIS passage by Bedekar, see above, p 164) The SIX colours have been combIned In thIS fragment WIth the stages of SpIrItual development, an aSSOCIatIon whIch has been made also In jaInlsm (Bedekar, p 336) The SIX colours of the soul are black, grey, dark blue, red, yellow and whIte-a sequence from dark to lIght whIch symbolIzes the ascendIng course of man's eternal prIncIple, at the same tIme we note that thIS sequence faIrly accurately tallIes WIth the colour sequence of the magIcal acts In the Mahamaya fragment and other texts on the standard acts of magIC (of course Into the OppOSIte dIrectIon) Only red and yellow have changed posItIon Just as the colours In theIr

BEWILDERING COLOURS

207

mystIcal essence SErve to characterIze and Influence man's soterlologlcal course, In the same way they can lead the yogln who chooses to tread the path of magIC towards obtaInIng power over other people's pSyChIC and physIcal condItIon Another Instance of thIs "psychologIcal' approach IS to be found In the KCT (2,29) "the condItIons (bhiiva-) enter the body lIke the experIence of unIty (samarasa-) the Space, and In the grIp of these condItIons the body should be understood by those who are experIenced In yoga by means of the dIfferences whIch are brought about by the baSIC strands of unevolved matter These dIfferences relate especlallv to the elements and the colours the colours yello'Vv, black, vermIllIon and V\- hI te apply to earth, WInd, fire and V\-ater respectI'\.ely, whIle to (the elements) WIsdom and space the colours dark blue and green apply, thIS IS In accordance WIth the dIfferent condItIons of the body"[30] The reader IS of course remInded of the famIlIar doctrIne of the SIX cakras In the body on whIch we need not expatIate here "32 The above fragment from the KCT IS a good Instance of the TantlIc tendency to IdentIfy the human and the dIVIne plane In psychology, very t) plcal IS also the doctrIne expounded by the same text shortly before (2, 6) that VIsnu's ten Avataras are realIzed In the human lIfe from conceptIon onwards The Importance of the number seven needs not to be emphaSIzed There are some Instances of colours haVIng been a<ssoclated WIth selles of thIS number The "seven planets" have theIr own colours Mars IS red, Mercury green, JupIter yellow, Venus varIegated, Saturn black, the Sun red and the Moon whIte accordIng to Varahamlhlra's BrhaJJataka (Kane, 1958, p 573) The commentary on l\1MD 11~ 48 records a medItatIon on a sevenfold TrIpurasundari GraharUpl1'11 "In the Planet ManIfestatIon" whose colours are those of the grahas (the detaIls of the system dIffer) Stutl &- Stava, No 103, Saptomkara, referred to above, descrIbes seven kInds of Atm.ans In ascendIng sequence whIch have the colours red, dark blue, whIte, yellow, equal to the Sun, spotless (ntrmala-) and form.less (nzrakrtt-) Now there are places whIch connect seven acts ofmaglc WIth colouls ThlS IS succInctly done by the Java1.hya SamhIta (14, 76-78) "Themantra should be medItated upon as follows durIng reCItatIon In the case of paCIficatIon onc

208

MAYA DIVINE AND HUMAN

should medItate on It a~ clear lIke crystal, as yellow durIng acquISItIon (paustzka-), WIth the (deep red) colour of the kzmsuka flower durIng subJugatIon, lIke the rock Nrpa (?) durIng attractlon~ lIke lampblack durIn~ lIquIdatIon, lIke the feathers of the blue Jay durIng the creatIon of dIssenslon, and as grey durIng eradIcatIon ~'[31]'3~ A dlfferent verSIon of the same pattern IS worked out In the PST (28,13), accordIng to whIch the mantra of Ardhanari~vara Slva can be applIed In dIfferent forms and dIfferent colours for dIfferent ends The passage can best be rendered schematIcally FIrst letter of mantra S (sukla) r (rakta)

h y

m ?

(sam 1ra)

Colour whIte red golden grey yello\v spotless whIte black

Aim

pus lz, siintz iikrstz, vaJya ksobhana "agItatIon" samstobhana "paralyzlng" mardana "crushIng" ucctitana "eradIcatIon" stambhana mukt'l caUSIng varIOUS

dIseases

It IS clear that there IS no dIfference In prInCIple between passages lIke these and others '\VhICh Involve SIX, fi\re, or perhaps four kInds of magIC The pIvotal pOInt IS always the mayIC effectlVIty of the colouls A speCIal case of a se\Ten colour system IS constItuted by the Saktls or tongues of the god of FIre AgPur (304, 22) enjOInS medItatIon on Agnl's nIne Sak.tls In the form of flames, they ale called .Lespectlvely Sveta "WhIte", Rakta "Red", SIta C:'vVhIte", Plta "Yellow", Syama "Green", VahnlnIbha "FIery" ASlta "Black", Krsna "Black" and Aruna "VermIllIon;!' Better known IS the doctrIne of Agnl's Seven (or thrIce seven) Tongues "\VhlCh also 11ave female nalnes (c g In MuUp 1,2,4, PST 6, 72 , MMD 25, 47ff, MMD 1, 133ff , AJItagama, Krlyapada, 21, 112f, S 2, 17) The magIcal effectlvlty of these tongues IS dealt wItl1. In L1Pur (2, 25, 55ff ) They are also located In the dllectlons of the sky The central one IS SIgnIficantly called Bahul upa "Multlfolln" and IS charactel1zed by a varIety of

BEWILDERING COLOURS

209

colours The others are also named after theIr colours The second, HIranya "Golden" IS located In the N E and affords wIsdom Kanaka "Golden" belongs to the E, a specIfic effectlvlty IS not mentIoned for her Rakta "Red" belongs to the SE, she IS able to effect dIssenSIon and delusIon (vzdveianamohana-) Krsna "Black" IS located In the S \\r and causes death Suprabha "BrIght" flames In the \V of the fire, she has the hue ofa pearl and grants 5antl and pustl The N. \V tongue, AtIrakta (text abhll!)Jakta) eradIcates the enemy. The central tongue, Bahuriipa, besIdes grantIng sa-ntI and pustI, IS also condUCIve to moksa One obser\.es that AgnI s mystIcal tongues can help a performer to all possIble alms he ma) ha'\ e set hImself, and there IS agaIn no dIVISIon In prInCIple between mundane deSIgns and the desIre for release It IS even strongl\ suggested that the relIgIOUS adept who masters the IntrIcaCIes of the magIcal system IS at the same tIme In a fa\. Durable pOSItIon on the way to the final goal of emanCIpation It seems unnecessary to go Into detaIls here on the svstem of the eIght colours In eIght dIrectIons of the skv practIsed In IndonesIa (we refer to Damals, p 95ff) The JT (17,83ff) also contaIns a passage on destructIve magIC e~ecuted Into the eIght regIons, but It mentIons onlY four colours In the ne",t chapter (18) the JT dIscusses the effectIvlty of nIne Je\vels The "NIne Gods' are constItuted In IndonesIa by addIng the God of the Centre to the group of eIght alluded to above A specIal case of an eIght colour system IS the speculatIon on the sYllables of the VlsnuIte mantra of eIght syllables 01n namo MedItatIon on theIr dIfferent colours and other Niiriiyanaya characterIstIcs IS prescrIbed In the "spurIOtlS" chapters 106 and 107 of tl1.e KJ, and also In PST (20, 49 ff) Jacob (p 61 and 64) records two further cases from the n.fahaka pllapaficaratra and the Nrsnnhapurana ThIS chapter may be "vound up by once more callIng attentIon to the IntegratIve role of the harmonIOUS combInatIon of colours whIch Sllbllmates the possIble evIl results of each colour operatIng separately In the Mahamaya fragment thIS has been expressed by Caturvarnam "The fourfold colour", In other IndonesIan patterns by Pancavarna or V lsva (valna), In connectIon WIth Agnl's Seven Tongues by Bahuriipa In

210

MAY A DIVINE AND

HUMAN

the orIentatIon pattern Its place IS In the key posItIon, the Centre (see also ch 6 3) , on the plane of supranormal effects It IS conducIve to muktz "final emanCIpatIon" or to ~antz 'c pacIficatIon"

5

5 I

IndraJiilam

U~DER

I='J"DR..I \.'S

~ET

a dzvzne example for earthly magzc

In the Mahamaya fragment the subject IS magIc, that IS to 'Say, a speCIalIzed and sophIstIcated form of magIC WIth a long tradItIon behInd It In order to be able to effectIvely elucIdate thIs partIcular aspect of the fragment, '\\.e shall have to cast a glance upon some features of thIS tradItIon at the hand of the SanskrIt sources It IS only natural to start \vIth the Veda, but thIS does not of course m.ean that the VedIc texts themselves present the earlIest stage of IndIan magIC or e'\ en of the varIetIes ofrnagIc whIch are of relevance here WIth the Veda we only obtaIn for the first tIme the foothold of documentary eVIdence In the first chapter It has been shown ho"\;v In the RV the god Indra had been conceIved of as a great magIcIan, at least a great possessor and \vIelder of maya By hIS applIcatIon of thIS maya the god was able to trIck hIS enemIes by theIr own weapons, for these enemIes also were In the posseSSIon of thIs supranorm.al gIft But Indra's maya proved to be vIctorIOUS and thIs meant that human lIfe and prosperIty on earth could be contInued In thIS "\tay Indra could e"en be In,\7oked as a protector agaInst InImIcal sorcery (AV 8, 4, 20-23) The methods by whlch the Slaver of Vrtra achIeved hIS goal '\vere often not of '\vhat "ve '\:vould call a hIgh moral standard, but an ethIcal outlook IS entIrely out of the questIon here By hIS rnaya Indra, COnjUrIng up appearances, changIng hImself Into all kInds of beIngs, human as ,veIl as anImal, succeeded In murderIng hIS enemIes, sedUCIng women, ,",InnIng rIches and glorypelforrnances whIch vvere and are often attrIbuted to accomplIshed magIcIans, and Vv"hICh they execute In behalf of themselv'es or of theIr clIents ThIS does not lmply that Indra should be consIdered merely a dIVIne prototype of an. earthly magIcIan hIS mythology IS much too complIcated for that Nor IS he the only god who possesses maya and"\\ 110 applIes It for alms salutary to man Gods lIke Vat una or Soma also ,\vleld theIr Inaya It IS only argued that the \vays and methods by whlch Indra reached hIS goals are often of a character SIInllar to those whIch

MAYA DIVINE AND HUMAN

212

have been applIed by persons who specIalIzed In securIng hum.an lIfe and prosperIty by penetratIng Into and makIng use e)f the mystIcal po'\vers of nature The supranormal powers dIsplayed by the god for hIs ends were felt as exemplary for the human comm.unIty and attaInable for those who sought to ImItate them That IS why the KausS (47, 12-22) prescrlbes that the magICIan 10 the cadre of hIS dl,ksii should take a staff whIch symbolIzes Indra's vaJra (Gonda, 1965, p 323) In RV 10, 166, 2 the poet unambIguously states that the achIevements of Indra have been realIzed also by hImself

Aham asmz sapatnahendra zvtirzsto aksatah adhah sapatna me pador zme sarve abhzsthztah "1 am the kIller afmy rIvals, unharmed, unhurt lIke Indra~ all these rIvals of mIne have been placed under my feet" It IS to the background of thIS lIne of thought that Indra='s teachIng to Pratardana from. the Kau BUp mIght be studIed (see above p 14) A hymn dIrected to Indra may even lack such references to the slayIng of the enemIes or the kIllIng afrlvals, and yet have been applIed In such a context afterwards Such a case lS presented by RgVIdh 1, 18, I "He who mutters after correct preparatIon the hyrnn by HIranyastiipa (R VI, 32) praISIng the deeds of Indra restraIns hIS enemIes wIthout effort" [1] It was conSIdered suffiCIent to set Into motIon (by plalslng) the enormous overwhelmIng force represented by the god In order to gaIn the upper hand over one's enemIes-assumIng, of course, that the person who performs the rIte IS qualIfied by bIrth and rItual purlty and that he makes the rIght preparatIons In the same way the GopBr (2, 1, 18) says that one who perform.s a certaIn rItual WIll become free from rIvals (apratzratha-) Just as Indra had conquered the Asuras and became free from rIvals (Malavlya, p 168) The ImItatIon of Indra mIght also have been a governIng motIve for the Syenayaga, an abhlcara rIte dIscussed above The executors act as "falcons", and also Indra has been lIkened to a falcon (the pOInt IS dIscussed by Eggellng, Vel lI, Introd p XIX) Further, the m.aglclan addresses hIS gIrdle In the AV (6,133) as the daughter of FaIth who WIll brIng to hIm Indra's WIsdom and strength (Shende,

p

154)

UNDER INDRA'S NET

213

Such Instances mIght be added to TheIr general pattern that by aSSOcIatIng oneself '\\lth Indra's mIghty deeds the human performer becomes an ImItator of the god, so to say hIS earthly manIfestatIon whIch achIeves the same ends on the nlundane plane \VhIle In thIS ""ray he reaches the god's status, he reduces hIs adversarIes to a low posItIon from where they can only "croak up"vards" to hIm cCl1ke frogs" (RV 10, 166, 5 adhaspadl1n ma udvadata manddka udaktldzva) The SatBr (4, 2,7,5 KSS ed ) says that]ust lIke Indra In mythIcal tImes conquered the Vrtra, the great obstructor, and aftenvards lIved In safety, In the same way nowadays cC'\vhen they praIse by means of thIS pressurage at noon, then the daksIna co'\vs ale brought "to a conquered, fearless and safe place, thus also he (the sacrIficer) by means of these five spoonfuls (ofsoma) hurls a thunderbolt agaInst hIS antagonIst and hIS rIval, havIng destroyed the Obstructor, the EVIl One, he lIves In a conquered, fearless and safe place ,therefore he takes these five spoonfuls"[2] In short god's VIctOry lays the pattern for human VIctory The same prIncIple contInues to underlIe the royal Ideology In Kavya sources (for a few Instances, see Gonda, 1970, p 116 and n 68) In the Puranas the pattern IS varIed by the assertIon that a certaIn spell or magIcal object has been applIed by the gods beforehand and on that occaSIon provred Its efficacy In the AgPur (133,31) an IncantatIon In the shape of an address to Urna, applIcable agaInst enemIes, IS recom.mended by the statelllent that the same spell had been borne on the wrIst beforehand by Brahma, Rudra, Indra and VIsnu so that the gods were protected by It In battle [3] The VlsnupanJara, a prose stotra to VIsnu prInted In the BSR (p 77f )and also present In the Ballnese collectIon of stutIS (Stutl & Stava, No 787) has, accordIng to Its author, been Inaugurated by Brahrna ""vha communIcated It to SIva vvhen the latter went out to destroy Trlpura (Trzpuram dahamanasya Harasya Brahmanodztam, IndIan verSIon, st 3a) Thus the dIVIne use of spells before they "vere dIvulged on earth seems to be kInd of a tOpIC In Skt. relIgIous 11 terature The aSSOcIatIon of Indra WIth earthly magIC appears from the very name gIven to the performance of occult feats by magliinz, the rItuals '\\ihlCh procure the deSIred ends In general these are related to the maIn concerns of lIfe obtaInIng a long span of lIfe (iiyu~SJanl), a'\ ertlng dIsease, protectIng lIfe and health of the chlldren-al\tva'\t s a pI ecarlOUCS ma tter-, I elease from the grIp of demons, protectIon agaInst ~nakeblte, pIocurlng an abundant crop, obtaInIng a safe Journey In the confrontatIon '''Ith enemIes the samans can also be "ery" helpful a group of them, ,,\then medItated upon, procures In\..ulnerabllIty for the \\eapons of the appl oachlng foe (SVBr 2, 4, 4 on the De" avrata samans) A kIng and hIS purohIta by the correct applIcatIon of another selles of sarn.ans can effect '\ lctory In battle (SV Br 3, 6) In the personal lIfe also results can be obtaIned SVBl 2, 5 and 2, 6 dISCUSS the method of securIng tIle frIendlIness and 10"\ e of the members of one's household, the wIfe In the first place ThIS procedure IS called tivartanam C'turnlng (others) to'\vard oneself", It procures saubhiig>am "domestIC happIness" Such rItuals, may, however, assume an aggreSSIve character In one of them the performer makes use of the notorIOUS dev Ice of preparlngand then ell ttlng In to pleces-a small Image of the person vv ho IS to be Influenced by the rItual After he has consumed the heart of the Image hImself (the Image IS made ou t of graIns) the performer necessarIly brIngs the VIctIm under hIS power (2, 5, 5) Another ceremony (2, 6, 16) IS stIll more dreadful after a fast of three days the performer takes somethIng from the ashes of a burnt corpse and after an anImal sacrIfice strews a

224

MAYA DIVINE AND HUMAN

part of It In the antagonIst's house The result IS that the rIval finds no rest and IS forced to leave the nelghbourhood. Among the other goals are the obtaInment of VIctory In dIsputatIon (2,7), the obtaInment of healthy sons (2, 8) and of wealth In varIOUS forms (3, 1-3), In connectIon WIth the latter the passage 3, 3, 7 gIves rules for the wIdely dIffused ceremony of securIng safety for a recently bUIlt house (vastusamanam) ForetellIng the future In varIOUS ways (3, 4), anoIntIng a kIng ( 3, 5 ) and subjugatIng varIOUS supernatural beIngs (3, 7, 3f) also belong to the practIces knowledge of whIch IS consIdered deSIrable by the author of the SVBr for those brahmans of hIS school who ale ready to offer theIr servIceS-wIthout doubt for a good prIce to the publIC By "publIc" one should In the first place understand the kIng or the nobleman (see below) The Rgvldhana has been wrItten With a SImilar purpose, but Its arrangement IS dIfferent the order of the RV IS systematIcally followed and the author presents hIS notes on the varIOUS applIcatIons of the Rgvedlc hymns In due sequence ThIS may be due to the author's more recent date In hIS LatIn IntroductIon the German edItor of thIS text dIstInguishes four kInds of rItual (karma) klima, destIned for accomplIshIng varIOUS desIres, siintz, for avertIng mIsfortune, abhzciira, for InflIctIng misfortune or subjugating other people, and grhya, domestIc rItes, for Instance those concernIng marrIage and death The edItor systematically notes Instances of each of these four sorts of rItual from the conten.ts of the RgVldh ThIS dIstInctIon ImplIes that all h.ama and abhlcara rItuals would be executed for the publIC benefit by speCIalIsts, whIch may not always have been the case although It certaInly holds good for the great ITlaJorlty of such ceremonIes The dIstInctIon Into four tends to obscure the real state of affaIrs when the karnas or desIl es are separated In thIS way from the performance of santI or abhlcara, all these actIons are based upon partIcular mundane motlvatlons and mIght as such be saId to belong to the sphere of "deSIre" StrIctly speakIng of course, all (VedIC) rItual IS done out of a motIvatIon to promote human alms ThIS IS also wha t Manu says (Manusmrtl 2, 4) "Here on thIS earth there 18 no (rltual)actlon whatsoever performed by somebody WIthout a purpose, anythIng whIch IS performed IS performed by the urge of deSIre "

tJ'TDER I~DR~'S NET

225

Akiimasya krLyii kiiczd drJ.>ate neha karhzezt I Jad yad dhz kurute kzmczt tat tat kiimaSja ce~tztam /1 The RgVldh Itself also sumIIlarIzes all motl'\atlon for Its rItuals under the head of '"'utterance of desIre" (iisas.;am, I, 1,6) "The utterance of desIre has been told In former tImes to be fourfold longevIty, a hea'\enl\ status, \.\ealtll" and sons, (but) other desIres ha'\. e been pOInted 01.1t In hundreds b'\ the sages In theIr hymns, together "\\rlth deItIes (presIdIng over them)" .. Ayuh svargo dratJznam sunaz'as ca caturvzdham proktam iisiis.;am agre / anye kamiih satasah sampradzftah samstuvadbhzr rszbhzr devatli~ ca / / The reader obser'\ es that among the mundane deSIgns also obtaInIng a place In hea\. en IS mentIoned In the '\-le", of these authors, relIgIon and the tools afforded b'\ It e"\.press the care for the present lIfe as '\\Tell as the hereafter BesIdes," er, frequently In the Brahmanas the gods are stated to ha\. e reached hea"\ en by means of a certaIn ne," devIce In the ~ rauta rItual and the same result IS on such occaSIons usually promIsed to the sacrIficer The IntegratIon of all obJectl" es IS seen e'\ en clearer In the SVBr (3, 7, 1) There ImmedIately after some InstructIons destIned for the lIquIdatIon of an enemy another saman IS taught by means of whIch the performer IS freed from Ignorance or delUSIon (moha, the te-xt says amuh)an "beIng free from deluSIon") In hIS future bIrths, a vV'ordlng \VhlCh suggests that the subject trIes to e'\-entuall\. reach the final emanCIpatIon floIn the round of bIrths The sa-man In questIon IS S\ll,421,1-RV 5, 79, 1 mahe no adJ1a bodhaJQ "for greatness a'\\ake us toda'\ " But ImmedIately after thIS lofty goal the SVBr teaches ho,\ to obtaIn supremacy over the element of fire, and ho'\v to cause demons to appear V\-ho '\\111 e-x:ecute one'~ \\lshes It thus appealS that the same people '\\ho mIght be e"\..pected to ha\e the final emanCIpatIon '\;IthIn theIr reach, 01 In an" ca~e \\ ho possess some kno\\ ledge of the path \\ 11.1ch lead~ to"\\ al ds It, al e at the san1e tln1.e able to handle the mean~ of pI OCllllng \ arlOU~ effects In the mundane (;jphere b, n'letl"lod" ,\ 11iC 11 ,~e \ . . Ollld call magIcal, and b} such rnet110ds tIle) 1101d theIr 0"' Asurikalpa, whIch "contaIns the rItual for varIOUS magIcal

U"\iDER Il""IiDR-\.'S ~ET

227

plactIces '\\lth the black mustard plant" fBolllng''\on ).;'egeleID" ed of -.\VPar, p 215 The chapter IS preceded b" a fe,v prose mantras '\\hICh In\. Ite the iiSUTl plant to hIll, burn, or subjugate the Lncmv or the '\\ oman des11 ed b'\ the speaker .-\ '\ arIant on stanza 4 sa\. s that thIS plant "destro'\. s the enemIes' obJectl'- es and causes the spells of the good people to bear fllllt" (hantz. ktir:;allz ca satrilnanl sadhllnii112 llzalllrajiidhanQ17l The nc"C.t stanzas contaIn cll1 ectlons for the sl...lbJugatlon of members of all the four grades of SOclet\ -\mong others those 1 e~ult~ are stated that an enem" IS afflIcted '\\lth epIleps\. /apasnziiTz, 35,1,10 or madnelIle attrIbutes, noose and elephant-hook (N, p 296) \\Thlle executIng IllS rltuallle may become Nalaslmha (PST 24, 28) or Kali (SST 3 15 63) or Slva (SST 3, 18,21) In the last cases the IdentIficatIon \\lth tIle dIVIne even has become a chalacterIstlc of the Tall trlc adept'5 entll e eXIstence Such a status In\ olves that the adept aS5umes the dIvIne Vvay of lIfe, a prIvIlege e"\.pressed SOn"letlme~ IntheSM,eg In No 98 ';afterldentlficatlon'\\lththeLad'Y, one may act as one pleac:;es" (p 2 06 bhagat.aiJaha1l1A.tirenaJathe~tanz vzhared ltz), 01 In No 134, de'llatti.>ogena t.zhaltal.-!Jarn "onc ~hould beha've oneself aCCOl clIng to the dl\ lne co de " or 'one ~hould ll"\e In communIon "'VIth the deIt·y , 5.1-1,1\0 139 contalncs the \\ 01 ds fad) ([!,fl (1ZL (7 1 atl r-;l'F han? (. ZhOlft "1")\ C01Tlml.l111011 '\\ Itll HIlll Olle 111a" h\. L a~ 011L pled:-,t-'"I" III ~ 0 209I

M~YA DIVINE AND HUMAN

250

and on other places-there IS a varIatIon on thIS motIf ksanena prapyate bodhzh kzm punar anyah szddhayah "wIthIn a moment spIrItual IllumInatIon IS reached, let alone the other accomplIshments" Other texts contaIn SImIlar expreSSIons We have already referred to PST 18,53 krzded devaz,'an miinusesu (p 420) says etanz vzdyiiln Japed yadz/sarvaszddhzparzprtiptzr devavad Vtha1cd bhuvz "If one reCItes thIS fOlmula one obtaIns all accomplIshments and abIdes on eal th lIke a god" Other places, Instead of "abIdIng" or "dwellIng" emphasIze the adept's freedom of movement whIle he lIves lIke a god he becomes a kamacarzn (GarPur 180,{1 kamavad vzca'ien mahim, 194, 21f, already RgvIdh 3,41,5 szddho vapz caren mahzm)"'o As to the magIcIan, It IS true that he sometImes draws hIS self-confidence from an aSSOcIatIon WIth the demons (e g AV 7,38, 2), and the chIef chalacterlstlc of the demonIac beIng IS Just Its relentless conceIt, Its overstl essed self-confidence (ZImmeI, p 154 ) On othel cases the Tantllc performer tIles to master them and to make them hIs' famllIals" Such a course of actIon may lead hIm straIghtway to fabulous mundane accompllshlnent':i But even then he needs not to have gIven up hIS hope for lelease He combInes WIthIn hImself both the magIcIan (3nd the mystIc He claIn"ls dIVIne status and ImplegnabllIty ThIS conVIctIon l'1as been e:A.pressed by a poet In a stanza of IndIan provenance Included In Stutl & Stava (No 676, 17) Ahaln Szvama)o bhiitvti vlcariimz nzahltale Haradeva cara kSlp'larn satriln hatva samatsaliin HaVIng become IdentIcal WIth SIva, I 1 cam about over thl~ \\olld, God Hara) qUIckly proceed kIllIng my foes a11d those \VI10 envy me "

INDEX

6 1

Introductol> lclnarks

In the plesent ch.aptcr \ve shall try to deal In some detaIl wIth a comparatIvely Ileglected part of Tantrlc achIevement In the above dlScus~10n of the ~fahamaya fragment It has been saId that tIllS fragment contaIns some Skt terms V\hlCh denote standard act,> of magIc, Included In '\vhat are commonly called the SiX Acts (above, p 153) The first and Inost IlnpOl tant part of the fragment (~t 1... 17) contaIns five of tllese telnlS akar)ana- ' 'attractIon", vasikarana- "subJugatI()n", stanlbhana"ln1.mobIlizatIon", ucciitalla- "eradIcatIon" arldprayar.;;cztta- "pacIficatIon" The only element of the usual glOUp of SiX omItted In these lInes IS lniirana- "lIquIdatIon" In the closIng stanzas ( 18-21 ) all the 8lh. Acts occur llaJj-akarllZall, 11ltiranal1z, and l-zdvesah In 18 (If the te,t has been emended correctlvl, ucciitalZQlll, stambhanam and iikarsanal1l or siintzh (text .>aJo'rt}zzllalz) In 19 It seems tllat the authols of botll parts of the Mahamaya fragInent were acquaInted vvIth the theorv of the Srx \ct", but that the poet of the first part delIberately OlTIltted tIle most far1 eachln~ of thenl, lniil ar1Q - a practIce \\ hlCh 11as I ts parallels (see below, ch 6 8) In the followIng pages v\ e- c;;hdll tl Y to comment on. these telffis, filst by concentratIng upon the- Sll\,.Acls ac:; a glOUp and afterlvvards by StUdYl11g each ofthem sepa.lately, at tIle same tIlne payIng attentIon tu n1.InOl valletle'" In keepJng \vlt11 the nature of thIS booh., t1}e emphasIs \\]11 also In thIS chapter be on alms rather than on metl10ds The ternz SOn1.ethlng may 11e saId first on tl1.e Sh..t expl e~­ SIon fat Aarrniinz "SIX Acts" (condensed heIeafter I11tO Satkarn1.an) In the pt ecedlng chapter It has been algued that tl-"le root k,- ' to do, I11ake" and Its deIlvatlons ale polyvalent They can denote all kInd of 11 tual actIon:::, IncludIng l:bo~e whlch \'\ e "\vould call magIcal The \;vord kalffidl"l cUnfOln1.S to tIllS tendelley It denotes a "rItual ,\vork" but al~o a ' magIcal act" I I I lt~ broadest sense It enconlpasses all hunlan actl'-'lty conceIved a~ a l1atul al force which shapes nlan's pI esellt lIfe and futUl e destl1l} Besldes,human deeds can. be seen as a lepllca 011 a minor ')cale

252

MAYA

DIVINE AND HU1\IAN

of dlvlIle work pelformed by tIle gods Wltl10ut dIvIne actIVIty lIfe on earth vvou.ld be unable to maIntaIn Itself (BhGita 3, 2224) But thIs same cosrnIC actIon whIch permeates the wOlld and l1uman lIfe IS the cause of the COsn'llC delUSIon whIch holds all (..reature~ wIthIn Its grip The Harlvdmsa ( 78,32 CrItIcal Note lIne 12, text, see Skt note I? on ch 1 ) says that on the destIned tIme the karman of all becomes vIsIble, al1d ascrIbes thlS to the miiyii \VhlCh IS Incomprel~enSlbleeven to the gods 1v1oreover, the karman IS saId to be the cause for the delUSIon of the world Also the magICIan In hIS small perspective treads the track of thIS cosmiC karman For exan1.ple, JU&t as accurdlng to the descrIptIon of the Mbh (12,271 ,33ff) thIS karman works by means of TIme In dIstrIbutIng states of eXIstence characterIzed by colours, so In the Mahamaya fragment the practlspr (siidhaka) acts by means of the Maya and her colours In conferrIng the ')tate deSIred by hIm upon the VIctIm The ambIvalent se11se contaIned In the Idea of karman IS reflected by the dIfferent meanIngs whIch are pOSSIble for the term sat ka'lmiinz The PD gIves the follOWIng three meanIngs under the headIng satkarman 1 The SIX occupatIons permltted for a brahman ~tudy... Ing and teachIng sacred lItera.ture (adh)'ayanam, adhyiipanam) , sdcrIficlng for hlm~elf or for others (yaJanam, YO-Janam) , presentIng or receIVIng gIfts "diinam, pratzgrahah) 2 The SI:X Acts of magIC dIscussed here, for vVhICh PD xefers to the dlctlonal y Sabdakalpadruma 3 Tb e Sl:h. methods of purlfica tIOll In Yoga dhautz, vasti,net", triitakam, naulzkaln,kapalabhati(cf Woodroffe, p 127) It should be noted In addItIon that the SIX Indrlvas 0" sense olgans are all saId to possess theIr own actiVIty (karman) , for Instance In the KCT (2,83) And It Inay be useful to add that the' e are SIX chIef SInful acts (Woodroffe, p 141) On the othet SIde It must be lemd.rked that the "magIcal acts" do not llecessallly group themselves Into SIX In CeyJon, for lfistallce, there l~ a glOUp of eIght (Goonelatne) The SlxAct~ are sometImes descrIbed wltlilYl the cadre of a WIder spectrum of slddhlS or rItual alm~ (e g , In SST 2,34,17) Place zn the rztual It has: b~en lernarked abOve (p 95) that all h.arman In the 11tual sense \vas dlVldcd Into thlee klncls santz- "pacIficatIon":> pustl- "welfare" or "acqUIsItIon", and abhzctira- "halr'11ng otl1el S " TIllS pet ';!JLctIve l~ bIoau eI10ugll

rHE SI"C ACTS

253

c::tll rItual actIvIty, black magIc Included, wlthln It~ Anothel subdlvI;:)lon of the rItual popular In the texts 18 that of llztya- "lcgular", nazrntttzka-' Occd.~Ional" \. ceremonIes performed on the OCCd-SIOn of certaIn occurrences, usually a calamIty 0r eVIl oInen), and kamya-"facultatlve", that IS rItuals performed by or on behalf of sonleone who cherIshes a certaIn objectIve \Vlthln thlS dIstInctIon the SIX Acts fall under kiimya-, because they are never seen as oblIgatory but always executed for the realIzation of certaIn alms cherIshed by an IndIVIdual or a communIty 1 The specIalIst ""ho has been InItIated Into the correct mantras arld the rIght method of adorIng and appl)lng them, obtaIns control over the powers whIch ale able to grant hIm these objectIves It IS tlnclear In how far the authors pay IIp-servIce to orthodoxy when they "varn theIr readers that kamya rItuals do not lead theIr performers to salvatIon after death Thus, It JS remarked In T (p 354) that "there IS no other \vorld (as a recompense) for those ,,,,ha execute kamya rItuals;, theIr result merely conSIsts of the success of theIr partIcular rItual and nothIng else, for there IS ne\7er a tvvofold result of a SIngle method, therefore one should worshIp a deIty '\vIthout cherIshIng desIre" [1] SImIlar remarks are made by the author of the MMD (25, 74ff ) VedIc sacrIfice and pure devotIon IS to be preferred above the performance of l.amya rl tual The latter IS the characterIstIc bUSIness of those \\ho are stIll bOUlld to the objects of the senses The result obtaIned b)T them does not exceed the partIcular functIon of the rItual performed (tiivannziitra-) Those \vho worshIp God \'VIthout desIre WIll see all theI! \\ lshes come true A WIse man should strl\- e after h.no'vledge of the ~tman (81) It IS none other than the Supreme Atman, the Lord, \Vho, manIfestIng HIms-elf In the gUIse of varIOUS del tIes, grants to Tllanklnd the fulfilment of Its de~lres (102) PIOUS utterances lIke tllese, ho\\ ever, do not keep the authors from settIng fortI1 the detaIls of the magIcal SCIence In all proII"'{lt·y t\n act of magIC IS often performed In the course of a greater rItual, It IS tllen constItuted by' \vay of sonle modIficatIon of or addItIon to a certaIn phase In th...t.t rItual, most often. near to tIle end The mechanIsm IS IndIcated In It~ maIn outlIne b'\ passages lIke !vIt PUl 93,140 'acts lIke subjugatIon or lncanta tlon, and also lIke eI adlcatlol~ and so on, sue}l faculta-

to

COlnprlSe

~cope

234

l\fAYA DIVINE AND HUMA~

tlve acts can be performed after one has gone through the rItual of sacrIfice to the NIne Planets" [2J In sectIon 6 3 we shalllevert to theEe sIgnIficant change:;; In the detaIls of the rItual The nature of the Szx Acts The chleffeatule '\VhlCh dIstInguIshes the SIX Acts fron1 \\That IS l.lsually understood by the term magIc IS that they are a theoretIcal body of doctlIne found In Tantrlc lIterature and In monographs on the subject stron~ly Influenced by that lIterature ThIS doctrIne IS the result of delIberate chOIces made by the authors from a rIch varIety of mae;Ical tradItIons "\vlth thell alms as handed down 111 older texts and dO"Llbtles~ also In oral lore ThIS eclectic character of the Satkarman theory also appears from the mutual dIfferences between the descrIptIons devoted to thIS theory It IS not entIrely cleal WhlCll were the motIves that led to tIle IncorporatIon of the SIX Acts (and otller elements of the magIcal SCIence) Into Tantrlc books The reason may pat tly be that tllose "VI10 sought theIl Indlvldllal salvatIon by mean" of the methods descrIbed In tIle Tantras at the same tIme were actIve as ma~IClans and performet s of SUpl anormal feats On the other hand, tIle way In \VhlCh some authols descrIbe tIle sll}JJect creates the Impress.. on that they deal V\tIth It as an object of mealtatlon only \Vltl1.01..1t real performance of the Acts beIng Intended A good Instance IS furnI'311ed by the Mahamaya fragment, and a SImIlar pOSItIon IS suggested by KCT (4,129) and SST (2,15, 12ff ) In the lattel place, :knowledge of some of the SIX Acts a~ well as the posseqSlon of J ;zana and vu fiiina at e saId to be prerequIsItes for an adept In the kula practIces In cases lIke these, the conceIltratlon on feats of magIC IS probably meant to constItute a necessal v stage In the yogln's pa th towards ultImate relea'Se by per'5onal accolnplIlO)hrnent One of the germs of such a theory may be the PraJnaparamlta VIew thdt the salutary actIVIty of a BodllIsattva IS nothIng else than an act of zndraJala (Conze, p 166f) 'VIthIn the same sphere lIes the doctrIne of pUllfica tlon by a full realIzatIon of the nature of eVIl 2 In any case a descrIptIon of the Satkarnlan theol y can be plesented WIthout the questIon of the real or ImagInary executIon of the Acts beIng deCIded upon In the sectIons 6 4-6 9 we shall try to dlC;CUSS the contents, lImIts and) above £111, the obJectlve~ of the sa t karmal Z In

THE SI""i{ adhzh "'one who concentrates upon (obtaInIng) a kIngdom", srzktima-,vzdz.e'a, marana (not marana), uccatana, stambhana, l'Zjaya, saubhag)a and iiyurkiima-' one who deSIres longeVIty" 5 7 'Ye contInue ,\vlth some Instances of "Incomplete llsts'~ from the Puranas MtPur (93, 140ff) mentIons the follo'\\lng acts to be realIzed In the cadre of worshIp of the planets l. a-t).'a, abhlciiradz, ucciitantidz, and agaIn (st 149) l)ld'l'er;ana and abhzciira These alms are sunlmarlzed under the headIng of ksudTe.c--"InsIgnlficant" or 'C\ lIe" -\.fter these the author records siintZh.a-ln st 155 (the passage has been dIscussed by Kane, 1962, p 1114) 5 8 AgPur 306,lff mentIons stambha, vzdc"esana, ucca ta, utslida 'overturnIng" or ' caUSIng destructIon", bhrama "causln~ to wander", nziirana, u.J,adh., Here also, the term h,sudram IS used for the group as a whole ~n almost IdentIcal stanza occurs In

TSS-17,1 5 9 AgPur 315,1 announces the dIScussIon of stambhana, mohana, vasJ'a, uzdve~a-ucciitalla, t.Jlsa "poIson", cJytidht, aroga "(restorIng) health", miirana and sanzana (= jlinll) ThIS lIst contaIns the acts 3-7-2-4-5 and 6 Interspersed \vlth a fe\\ others 5 10 -\.gPur 260 (lnstl uctlons for the use of the Mahi=i, " ahrtl formula) mIxes up VedlC alms and Satkalman performance '\tintz/riima-, /Jii bapanuttz 'remo\. al of ev 11", pa'ilhii71za- "desIrIng cattle", lanaA.-arn bah 1 "a large an10unt of gold", J...anyiiAiima-

268

MAYA DIVINE AND HUMAN

("deSIrIng a gIrl (for wIfe) ", gramiirthL "desIrIng (mastery over) a vIllage"" vasyakarn2an, satriiniim vadhakamyayii "out of deSIre to lIquIdate the enemIes", vyiidhzvznaszn'l "destroyIng dIsease", brahmavarcasakama- vzdvesana, medhavi)iivate "one becomes wIse", ucclifanam, and others In general, the AgPur betrays a faIr knowledge of magIcal theorIes and practIce In a number of chapters, and nlore than once mentIons a number of actIons WIthout lntendIng to be complete 5 11 LIPur 2 52,2f enumerates some possIbIlItIes realIzed WIth the help of the SaVltri va{va, iikarsana, vzdlJesana, ucciitana, stambhana, mohana (text mocana) (2-8-4-5-3-7), and further tiidana "klcklng'::I, utsadana, chedam "cuttIng", miirana, pratzbandhanam "checkIng", seniistambhana [41 5 12 It mIght be useful to refer also In thI" connectIon to the probably earlIest BuddhIst Tantra, t11e GST, whIch In the cadre of Its unconventIonal theory of spIrItual emanCIpatIon (ch 9, p 35) expresses the characrerIstIc abIlItIes of the five Kulas "FamIlIes" In the FamIly of Hate (dve$a) preslded upon by Aksobhya one 15 able to 1.111 all beings, sarvasatt'lJam v1.ghiitayet, In the FamIly of DelusIon (moha, Valrocana) there 18 haranam sar'l,sadravyaniim ("takIng away all posseSSIons", ef akarsana), In the FamIly of PassIon (raga, AmItabha) one WIll eIlJoy all women, (sarva)'o.Jztah) upabhufiJayet (ef vasikarana) , In the FamIly of the Thunderbolt (vaJra) one may 1..1tter lIes, whIle In the last FamIly, Samayakula) one "obtaIns WIsdom b'Y' practIsIng harsh talk and the lIke" (paruryavacanad)'azh sevayan Jiliinam apnuyat) These acts, tl1e OpposItes of the tradItIonal BuddhIst vIrtues, con taln a certaIn lIkeness to the system of the SIX Acts, althollgh the passage can hardly be referred to as -one of 1 ts sources 5 13 The HT (ch 2) presents a lIst whIch

IS

already very

akIn to the Sl"X Acts, stambhana, vasya, vzdve }ana, abhzciiruka, iikar-

sana and marana A change of abhzcaruAa Into ucciitana would prodllce the I terns of Type 2 3-2-4-5-8-6 5 14 The probably much laterSM gIves some casual lIsts on p 368f We mentIon only these as Instances Many more sIml]ar passages could be probably found In the SM Itself as "\tell as In related texts On the mentIoned pages one first reads tWIce a serIes of santzka, pustzka, vasya, marana A thIrd tIme ak, ~'1 IS Inserted before miirana A fourth tIme ,,ye find

THE SIX ACTS

269

slintzka, paustlka, abhzcara and la-ua A fifth tIme thIS same lIst IS extended by alrstz, and after""ards tI1ere 15 a ~lerSl0n In whIch santzka and pau~tlka are followed b) abhzciirakarmfinz sarvanz (;(all acts ofdee attempted for tIle prec;crlptlon of the hIde of a partIcular all1nlal TIle co,,,, most pure of all anImals, IS na tUl ally SUI tcd for a rl tc of 323) The SST (1, 14, 33ff, 1, 15, 27f) extols the result of Akarsana clone "vlth the mantra of Madhumati out of all proportIons one attracts goods (vasl11nz) from the ocean, the Mel u, the ends of the earth, the nether world, Indra's heaven, Lank.a and so on I t IS of course also ImagInable that SllC}l magIC may 11e (In ected ag-aln'5t the rIch and powerful (ef Kluckhohn, p 141) T}11~ ,'"> exenlpllfied by the statement of the Mahama)Ta fra~ment (Stutl &.., Stava, No 450, 8t 5) "a kIn!;, even when he llve~ In another contInent WIll humbly present hIS rIches to tIle perfolmer" It ploved very dIfficult to find a good parallel for t111S hIghly styl17ed statement In IndIan SanskrIt lIterattlre Yet V\e mIght pOInt to the i\.VPal (36, 26) whIch descrIbes a r 1 1..c as follows "After a hundred thousandfold reCItatIon (of a spell to Rudra) one goes to a rlver which runs to the sea and (constructcs)

THE SIX

ACT~

307

on a platform of sand a llnga and It') l)ase of tIle same materIal, one procures eIght hundred red lotu~es and perform~ PUJd 111 the rIght method by them, standIng up to the na'\cl1n the '\later one should further recItate the ITIatutlnal h"mn, then the prInce who rules the prOVInce Vv III (come and ~ bo\.\< to hIm and f51ve to hIm a hundred dinaraarnL tllue one sl10uld be a,,\.are that SImIlar sacrlhcl.') of the lIlTll)~ of a vIctlrn In Image shape are sometlme~ performed ~lthout any eVIl Intelltlon In the SVBr (2, 6)a number of rItes are descrIbed \\ IllC}l In later sources would certaInly be Included under "a~ikaratla but wtllch are Introduced In thIS text by the ,",ord~ I lom 11ert. on, (the treatment) of those (rItes destIned for) happllles~ III human relatione.;" (athatah saubhiigyiiniim) The word saubJul~}alll (It also occurs In ~VPar 26, 5, 4) regularly appllc~ to happlll("~ WIthIn the small CIrcle of ImmedIate famIly relatIons, e~peclallv bet\veen 11usband and WIfe A person who enJO\~ saubh(ig)a l~ called subhaga- "fortunate" Sa)ana on thIS place dLbne-, saubhagyaln as "the state of beIng lo'\J ed dearl" b" \\ 1ft.. an.cl otllel (members of the famIly)" sU$thuyo)zdiidlbhzr bhaJantla1t..anz rIle ~tate of beIng subhaga-ls held out as a result In 2, 6, 2-5 and l~ follo'\"ed up In 2, 6, 6 by sarlJQ}anasya przyo hIla, all one becomt..~ dear to everybody" In 2, 6~ 7 the result IS plalnl\ that ~11e loves hIm" )'iinz kt11nayet tam sratJa-,pet Aiima.>ate haznarn In 2, 6., U another method I~ prescrIbed In case a \\ oman doe~ not cOll'lpl \ . , yasya na gUlll syat The performer should otfer \\ a tel to IlL 1 and reCite the mantra lndro lJlSz,as'}a (SV, Gramage" aguIld, 12, 1, 456, 1-2), 01 he should sacrIfice the dust of her ioots tep In t ~ the file vvhlle Sa)Tlng another forlnula [rOIn the 5'\ In 2 6, 13 the result of a 51ffillar rIte I~ stated to be va-Dt2 bILac. antl tlle\ become subjugated" lo

316

MAYA DIVINE AND HUMA1\i

An Important conclusIon from these detaIls from the SVBr IS that the actIon of "Sul)Jugatlon" often applIes to sItuatIons WIthIn the domestIc enVIronment The "VIctIm)' In many cases appears to be somebody WIthIn the famIly or household, frequently even the wIfe or husband The recourse to magIC seems to have often served as a panacea durIng the eXIstence of domestIc tenSIon The RgVldh repeatedly dIscusses rItes of sarnvananaln "WInnIng over" (3,15,2,3,19,3,3,20,5,3,21,4), the same term occurs In GautDh 2, 2, 17, whIle RgVIdh 3, 20, 4 mentIons gunzkaranam as a synonym of vastkaranam 29 The same text (2, 10, 4) promIses that anythIng wIll come under the power (vaszbhavet) of one who sacrIfices a mIxture of salt and honey whIle reCItIng the giiyatrz The domestic character of many of these rItes agaIn appears from 3, 14, 7 ff where the result of the samvanana ceremony turns out to be the removal of IllICIt lovers (sapatniin prattbiidhate, 3, 15, 1) The mantras prescrIbed on thIS occaSIon are RV 10, 83 and 84, styled sapatnaghne "the two kIllers of rIvals" The PST (36, 3) stIll con taIns the tel m The Pall Canon contaIns an allusIon to an vasyasamvananam avartanl, miiyli (Pall iivattant maya) "deVIce of WInnIng other people's allegIance" AccordIng to the Anguttara Nlkaya, 2, 190 ff , the Buddha was reported to be a magICIan (mayavzn) who made use of such a deVIce In order to cause adherents ofother doctrInes to become hIS own pupIls The Buddha, however, proved that hIS deVIce consIsted of no other thIng than ratIonally argUIng that people should get rId of eVIl Influences and develop the good A SImIlar report about the Buddha IS recorded In the MaJN 1, 375 In the JaIna Canon varIOUS terms are used for rItes of subJugatlon, such as iihevana "attractIng people" and abhryogya "makIng one subserVIent" (so Jhavery, p 274) The A VPar on some places mentIons vaszkarana (35, 1, 6, 36, 5, 1 and 3, vasya In 25, I, 11, beSIdes, 5x vasa) Some resources In the case of Vasikarana, It IS worthwhIle to devote some attentIon to the attrIbutes, symbols or IngredIents deemed helpful for thIS partIcular end The SM (No 71, P 144) summarIzes some of them In verse va)racakratrzsulasaramudgarapasankusadtnz an) anapadalepatzlakavaszkaranadrauyanz (siidhanzyanz )

THE SI':. .t\CTS

317

'(one should master) the followIng (attrIbute'") and, Ingot edlents of ~ubJu!5atlon the vaJra, dIsc, trIdent, arro\\. ~'t hammer, noose, elephant hook, OIntment, pac;te to be c;mIth Incense IS mentIoned as a metllod In

TSS 28, 45 The vlctzms

These can be the same as the obJect~ of AttractIon The Mahamaya fragment mentions as the objects of Its subjugatIon rIte ladles, elephants and InImIcal kIngs The JT (ch 17) mentIons all kInds of \ Ictlms IncludIng kings, enemIes, gods, \vomen, "all beIngs" and 'the \\lorld"" The Satkarman monographs mostly aIm at the subjugatIon of all people", kIngs, ,vomen and men (thIS last Item usuall, mean~.., husbands), such IS the sequence gl'\en b\ ::.'\, follo\\ed b)l K, whIch sum.marIzes Its treatment -\ttentlon IS paId belo\\ to the "VIctIms" In almost the same sequence as has been used III the dISCUSSIon of Akar'5ana 1 Gods 2 KIngs and enemle~ 3. All beIngs or the world 4 "Vomen or men 5 . .- \nImals The subjugatIon of gods IS mentIoned surprIsIngl" ~eldom In the teAts although It l~ certainly often understood, f01 Instance "\vhen "all beIngs" or the "threefold \\orld" are saId to be affected by the poV\ter of subJugatloll ::\lost often the gods seem to functIon In the recommendatIon of the supranorlnal efficac\ of the deVIce In questIon, such as -\.gPur 123, 31 referled to abo\e "all the gods IncludIng Indra come under hIS po\.\ er let alone tIny human beIngs" JT (18, 11 and 12) mentIons both tIle gods and the demons among a great '\arlet" of othet '\lctlffiS The SST (3 18, 14) specIfies that Kallka IS subjugated b\ a sadhana of l\.1Ita, one of the Klt\a godde~se~, \\Ith the l1elp of betel DespIte the lack of promInence of the god~ as \.lctlnl~ of Vaslkarana, It seems that In practIce the\ have often been ~ub­ Jected to It The frequent manIpulatIon of all 1..Inds of supernatural beIngs referred to In Ch 2, often dlrected to the alln of

.322

MAYA DIVINE AND

HtJl\!IAN

havIng the VIctlm's characterIstIc actIvIty at one's dIsposal, can be denoted WIth profit as varIetIes of Vasikarana A good lnstance from lIterature IS furnIshed by the Kathas ,-12, 25 (Vetalapafic 18), 35ff A YogIn enters an abandoned temple of Slva and evokes a "Spell WhIch realizes all desIres" (zstasarajJiidznz vzdy/i) the presIdIng goddess of whIch appears by hIs mere concentratIng hIS thoughts upon her, and says to hIm "what can I do ?', In other words, she IS reduced by the YogIn LO the state of a maIdservant-a characterIstIc feature of subjugatIon But not only these dIVIne or semI-dIVIne beIngs of a comparatIvely low status can be subjected to the performer's wIll Is not In many cases the way In whIch the gods are approached by pra.yer, sacllfice or other rItuals consIdered by the worshIpper to be a certaIn means to success) whIch means to vIrtually forc"lug the deIty to do what IS asked of hIm confer boons, grant TIlaterlaI goods, work about health or cure, and so on? Is not almost any hymn dIrected to the great gods of Hlndu sm accompanIed by a frank statement of the rewards whIch are saId to be InfallIbly the result for hIm who reCItes the hymn WIth the TIght IntentIon and concentratlon of mInd? (see above p 60) In a broad sense, all these aspects of wIdely spread methods of approachIng the dIVIne mIght be seen as varIants of a dIfferent kInd of thIS fundamental act of subjugatIon K'lngs as the objects of subjugatIon are frequently mentIoned The J\ VPar speaks of them In thIS context In 35, I, 6 (vas1..kurvams ca bhilpatzn) From the Tantras we mentIon]T 17,8 (riiJa) , 17,26 (dhanadhyo bhupatzh) and 17,52 (riiJendra), PST 36, 60, TSS 22, 42 27, 25 Of the Purarla~, AgPur meIltlons subjugatIon of a kIng In 260, 8, 308, 4 (In one breath WIth vrddhz "economIc growth" and S11.. "lustre" to be expected by the performer), 315, 9, the GarPur In 185, 3 In tIllS last case, an oblatIon made for 108 tImes of black sesamum seeds sprInkled WIth ghee whIle a mantra to GanapatI IS pronounced suffices to reduce a kIng to subservIence WIthIn three days Of the TIlonographs, D (9,4-16) gIves C:;lmIlar reCIpes, tIllS tIme accompanIed by the mantra Om namo Bhiiskaraya trzlokiitmane amukamahzpatzm me vaszkuru sviihii "Om, honour to the Sun, the Self of the threefold world, subjugate for me the kIng N N " S (p 228, 3) adVIses a mantra to Candali for subjugatIng kIngs WIthIn a week N (3, 3-12) dIscusses the Candamantra and Its 1

THE SIX

ACT~

323

useflllness for thIs part 1 cular act In 3 2., thl~ text go!"\' cs another mantra, thIS tIme to the Dlsc 5udar~ana" the rC'3ult of \\.hlch IS stated some,\hat dIfferentl" to be that '"one becomes honoured at the royal gate', riiJJadt..tire bha(.et pU]}a!z It rnlght be that thIs '\vordlng IS applIcable to the brahman '\\ ha dC'ilreS to use the mantra In hIS O\\tn Interest -\. reluslous man \\rho wants to "subjugate a kIng" \\111 mean b" th s phrase that he IS received honourably b"\ the ruler and hIS court and applIed to for advIce or for other sen.lces for \\hICh he \\111 be llberallv rewarded The phrase 'honOllred at the ro'\al gate" In av", hOV\tever, also allude to a Stlccessful pleadIng of one's ca vanqUIshIng an enemy, may also Include placatIng hIm by appeasIng hIS mInd-In the latter case by means of the recItatlonofahymn of phIlosophIcal character whIch descrIbes the InfinIte greatness and compaSSIonate nature of the Tathagatas But the same hymn IS applIcable, accordIng to the Ballnese sources, also for other cases lIke ImplorIng the gods' forbearance durIng the rItual, destructIon of SIn, pI eparatlon of potent water whIch IS able to destroy pOIson, defeat of the enemy, reSCUIng a person from the dangerous Influence of planets SM (p 16) promIses as a result of the same hymn abundant sIddhI and the outcome of all deSItes such as a long lIfe, wIsdom or strength VI/"omen SubjugatIon of women and unmarrIed gIrls IS, lIke theIr attractIon, a practIce often referred to A WOlnan IS liable to be subjugated by the mere experIence of the £sIft of love, as appears frOM Kathas 2,4, 89 "she (RiipanIka), beIng subJugated by the consummate happIness of love afforded by thIS LohaJangha, was convInced that no other result of her bIrth could eXIst "[29J In Kathas 2, 4, 134, VIbhIsana presents LohaJangha wIth a magIc bIrd whIch WIll brIng him back to lYIa thura as a "vehIcle to subJuga tlon" (va.szkaraya vahanam) The GarPur (178, 18) states that "embraces and the lIk.e cause the subJectloP ofvvomenandgIrls" (alzngantidya narznamkumarznam varzkarah) Instances of the subjugatIon of a woman by magIcal means are afforded by the AVPar In35, 1,8,36,2,6,36,3,2,36, 6, 1 (In the last case for someone who deSIres to WIn a brIde) In. ch 41, the GarPur relates the method to obtaIn a woman by

329

THE SIX -\.C'I S

the recItatIon ofa mantra \\hICh contaIns the name ora Gandhalva "Orn, the Gandhar'\a called \ l~"a'\asu le, tIlt.. Lord of ladles, I obtaIn thee, after \"'l~"a'\asu ') has created a lad\-, to hIm, VI&vavaSu, st,lihii''' [30] The same mantra occur" thrIce 'In slIghtl} dIfferent form In the ~atkarman monographs " l.l: In ='J, 4,48, K, p 32, Is., p 12 -\ccordln~ to "\;, the mantra shOltld accompany a mere gIft of\\ater to the belo\.ed, repe-ated seven tImes, and \\ Ithln a month she \\ III be hIS brIde decked beautIfull}

Piinl:>aSjiinJalzn sapta dattt- ti c..zdliinz zmiim Japet narah A.an:Jiiln labhate mllsamatratah

1

siilallkliriim

The subjugatIon of \\ omen proper IS dlscu~sed b\ "'\; In ch 4 (p 284 ff) and bv D In ch 8 In the second stanza of ch 4, ='J even boasts the subjugatIon of other people"s \'\1'\ es (sat£~o vaS'viih parastrzyah) The efficacy of the rIte IS sometImes expre~sed bv statIng that e'\en heavenl) or legendar'\ damsels such as ..\.psaras wIll be mastered by the procedure ad\lSed, l\; 4, 5 Lajzkur.;iit Tzlottamiim, TSS 27, 83 Rambhiipz 'lasaga bha__ et, D, ch 8, 1 J'adz siiksiid 4rundhatz In the last case the recIpe consists of the flo"\ver of a black Dhustiira (Benares \erSIOn Dhattiira;, leaf and root of a kInd of rvy, pounded together '\\ Ith camphor and saffron In equal amounts, the materIals should ha"\ e been colle R'\"" 10, 159, ascrIbed to baci Paulomi, IdentIfied '\\lth Indra's \\-Ife, refers to a devoted '''Ife ,,,ha ha~ \anqul~hed her rI'\als and made her husband subject to her \ aharn (iai1nl abh}asiik\l She has performed a sacrIfice bv \'\ hlCh Indra has become ~ucces"ful and famous From no,,\ on, her hu~band \\ lIlll'\e In accordance wIth her IntentIons (2 man-zid ~71U kratllnz patzh upacaret) She descrIbes herself as 'po~se"slng forlnldable PO\, er" (ugrii) and "In the posseSSIon of" lctor'\ " (selziinii The ~ltBr (3, 24) advIses to reCIte a certaIn passage In a \'\.hIsperlng tone In order to secure that the '\vIfe '\\111 hencefor\"1r ard refraIn from contradIctIng her husband b\ makIng her apratzL iidzl1zm (~Iala" I\. a, p j

4;) Coming to the ) ounger sources, \\ e first obser'\ e that GarPur (178,12) descrIbes an unguent ,\hlCh causes the ""Ife not to desIre another man ~ fe,,, stanzas belo" (1 78, 19 f there IS a mantra of the follo\vlng Vvordlng 'On2, hrznz., Goddess Gauri., grant me marItal happIness, sons and the ability to subjugate o Goddess Lak~mi, grant me complete marItal happIness, and delUSIon of the threefold \vorld~' [32] The saubhag)am afforded b\ a magIcal rItual e'\..ecuted b'v the "\-\-Ife IS often circumscrIbed by the phrase that "'the husband 'VIII be a sla\e" (patzr daso bhavl '.)'atz , Gar PUI 178, 22, passIm In the Sa tkarman monograohs), meant IS In the first place the abIllt\ and \, Illlngness to sexual Intelcourse The monoglaphs contaIn chapter~ on thl~ 'marItal subJugatIon' Dell 9 !"Purusa"asllaranam), N p 290 ff (Dra\anarn) p 293 ff ;Patl\a~\.am)~ K p 32~ (Patl~asil.alanam), p 44 ff (RanJanam Tllese passages Include reCIpes and pre::,crlptlon:-, on \ allOUS h.lnds of oIntments and aphrodISIacs destIned to InCl ease the a ppetl te for 10\ e and to fight Impotence Tl"le Sall'le h.Ind of contents ale found In GarPur 185 The result of sucl~ a metllod of subjugatIng the \'\lfe has been poetlcall\ descllbed In PST 18,33 In thl~ \\a", tllat "If one thu~ enJo\ s 10\ e '\, Itll one'~ 0\\ n partneI, she ,\111 be shocked b" the al10\\S of the God of SeductIon and ren1.aln attached to one lIke one's shado\\ e\ en In a [0110\\ Ing e"\.l~tence ' \ lJiinz p r l1lil 12 bhaJld e"aPl tas..,v'l bha" cd

chiiJfeet) , by means of a sacrIfice to whIch the blood of a crovv has been added, there occurs the destructIon of the foe (utsadanam ) " [43] The spell to be used In the context IS the MahamarivIdva, gIven In 137, 1, whIch contaIns tWIce the word utsadaya "destroy" Utsadaya ~s also the demand uttered to the demon Grdhrakarni In TSS 17, 49 In AgPur 138, 2 and 3 Uccatana and Utsadana agaIn -occur as dIfferent actIons Uccata IS realIzed by means of the .method of reCItatIon called Pallava, "",hlle the Yoga method (see above, p 288) should be applIed In a case of kulotsiidah "destructIon of the famIly" It IS clear that both actIons have been prImarIly dIrected agaInst a VIctlm.'S famIly lIfe In TSS 17, 1 ( = AgPur 306, 1) one meets U tsada and Uccata beSIde each otl'lel In an enumeratIon of the acts "\VhICh should be characterIzed as ksudram "VIle" (see above p 267) The TSSC on thIS place explaIns both words, Uccata, as we saw, WIth deslid de\iintarapreranam, and Utsada WIth punarlivrttzvaryzto vzniisah ~'a destructIon whIch excludes the VIctI:rn'S returnIng agaIn" In 17,28 the TSS dIscusses a certaIn method whIch causes grahotsadanam "destructIon of eVIl planets" (perhaps a wrong readIng for grhotsadanam "destructIon of a house") effected ""hen a certaIn mIxture of ashes IS laId In front of a dool, the same mIxture, If laId upon the VIctIm's head, causes vzd~efocciitane The two terms have also been regularly confounded ,\vlth each other In TSS 17, 57 occurs rzpor utslldanam, Whlcll IS repeated In the commentary as rzpor uccalanam, note 6 to that commentar"\ agaIn wrItes rzpor utsiidanaln and e'XplaIns 1zpur unmattah ' the enemy IS deprIved of hIS senses" In TSS 17, 70 rzpor uc(;iitanam IS prInted In the teAt, ID 17, 72 (= t\gPur 306, 4) ul:sadanarn rzpoh These

356

MAYA DIVINE AND HUMAN

Instances gIve an Idea of the confused state of affaIrs In such TreatIses themselves Another semI-synonym IS hhramah "wanderIng", "causIng to wander" The AgPur (308, 17 = TSS 22, 1) mentIons a Durgahrdayamantra whIch contaIns tl~e demand bhrtim ay a "cause to wander" dIrected to Dur~a In her ferOCIOUS manIfestatIon of Mahlsamardlni K, p 80, speaks of satrubhriimanam "causIng the enemy to err around" , BMR, p 2, mentIons bhrantzh "wanderIng" as a result of the BrahmastravIdya As a synonym of bhramatz the verb atatz "to wander" occurs In PST 30, 60 To thIS Important aspect of "wanderIng" as a result of "eradIcatIon" we shall return presently Varzelzes of eradzcatzon The translatIon "eradIcatIon" for the word Uccatana has been chosen as a convenIent term reasonably able to cover the shades of meanIng Included In the Skt term A few of these stIll have to be conSIdered shortly In the first place the applIcatIon of the act agaInst an enemy or an InIm.lcal army whIch IS forced to flee or to roam about AgPur 125, 3 refers to such an act performed ImmedIately before a battle (uccatayed ranadau tu) There are varIOUS allUSIons In the TSS, for Instance 17, 22 vazrznah send sa bhztii pratzgacchatz "the army of the enemy leturns In panlc", 17, 23 sena nliyatz tatpathii "an army cannot proceed along that way" Ca result akIn to Stambhana), 17, 74 uccatayantz rzpusaznyam "they WIpe out the InimIcal army" , other Instances In 17, 36, 22, 9, 23, 4f , In 17, 30 bhriimyate rzpulz, wIth the help of a mantra dIrected to Rudra whIch contaIns among others the demand bhriimaya An act of senlipalayanam "drIVIng off an army" IS mentIoned by D (4, 40 ff, Benares ed ) WIthIn the cadre of Stambhana Ucca tana may also In other ways be applIed for the protectIon ofa perfolmer or hIS sponsor In D (6, 1, Benares ed 2, =N p 316, 2) the remark IS made that thIS rIte should be used prImarIly by those whose property or wIfe has been stolen, the eradIcatIon IS then a Just retrIbutIon dIrected agaInst the depraved (dustadandah, thIS word not In the Benares ed) The varIant verSIon In N adds as a further reason that the enemy In questIon may have caused a person to "lose face" (miinam vii khandztam yena )46 The TSS 17, 40 mentIons keepIng off the raIn vVIthln Its dISCUSSIon of Uccatana rItes Another Important aspect lIes In the first place on the psy-

"THE SIX ACTS

357

chlcal plane, It IS characterIzed In B~IR, p 2, as ud~egakaTanam "'caUSIng mental upheaval" -\ctlons of thIS character are sometImes mentIoned elsewhere Thus, \Vlrz alludes to "IrrsInn", "mental dIsorder" caused bv a kInd of Kodlvlna (wltch-craft) In Ceylon, the Sumatran Inscription quoted above (p 323) contaIns makagzla "to make crazy" 47 X (p 316, st 1) dIscusses unmadakiiranam In an 'Cccatana context, K (p 80) has unmattzkaranam t\ccordlng to Jhaverv (p 274) the JaIna canon con taIns the act of iivzndhanam "makIng one possessed" There are many Instances In the AVPar, from "VhlCh '\le refer to 35, 1, 13 the enemy becomes htis.>'aszlah "addIcted to laughIng" paraphrased by the Skt commentary as sa unmatto bhatJatz Other terms used by the . t. \VPar are lfdl'eJaj- atl (of a gIrl, 36, 6, 3), avesayatl (36, 12 a 0) unmattatii (36, 28, a, 0) In the TSSC, unmadah occurs twIce as a textual varIant of utsddah, unmadaya "make craz),r" IS one of the demands uttered to Grdhrakarni In the mantra TSS 17, 46 In TSS 22, 63 (= ~gPur 309, 12) the result of a sacrIfice to Tvarlta WIth gamblIng nuts IS saId to be unmattata satroh PST 30, 72 alludes to the eneiTIY's leavIng hIs body (?, deha), "being possessed by delusIon', iivzstamohah AccordIng to T (p 380, professIng to quote the Matsyasukta) worshIp of a grey Ugratara '\"\lthln a mandala of Vayu enables one to dlsturb the enemIes' aImy force as well as theIr senses unmlidayatz satruniim balam buddhtm na samsayah A relatIvely mIld form of mental dIsorder, an InabIlIty to sleep (It seems to be never assocIated wIth Uccatana) IS told about In AVPar 7, I 'In former tImes Indra was unable to sleep as an effect of the potent herbs applIed by the domestIc prlest of the demons WIth the help of spells, SIlent reCItatIon and sacllfice" [44] In thIS plight BrhaspatI found out for hIm the AratrIka ceremony-the modern Arati-the essence of \VhICh conSIsts of thrIce ITIOVIng a lamp round the god -\.ccordlng to RV 8, 47, 17 dusvapnyam "bad sleep" has been sent to Trlta Aptva (HIllebrandt, p 179) EVIl dreams may have been caused by magIC and can be remedIed for (PST 24, 23) The stImulatIon of sleep IS also known -\. h"mn from the AV IS aestIned to cause the parents of the beloved to be fa, mohaJiilena yantrzta- (for the Image of the net, see above, ch 5 2) In st 15 the author concludes te 'pz riigavasal loke bhramantz parzmohztiih "they also wander about In thIS wOlld, beIng completely deluded by the subjugatIng povver of paSSIon" VIPur (1 4, 40) strongly condemns the phIlosophIcal materIalIsts wIlo conSIder the world as materIal of nature (a'ithasvarupa) , such people "wander about on the ocean of delusIon", bhrlinryante mohasamplave The TraIlokyamohana :mantra whIch addresses VIsnu In hIS aspect of the unIversal Delllcier contaIns the demand bhramaya (~gPur 307, 1, PST 36, 6) In the Tantra~ thIS Image IS maIntaIned, KulT (2, 96f ) descrIbes SIva sayIng to hIS spouse during one of theIr speculatIve dIscourses bhramzta hz 7nqyii devz pasavalz stistralotzsu "0 Goddess, all people of vegetatIve nature have been cal.lsed by me to wander through mIllIons of false teachIngs" And he adds that all these teachIngs have been proclaImed boy hImself In dIsgUIse mohanaya duriitmanam "In order to delude those who are of eVIl mInd" (Kane, 1962,975) The "V\tlth

359

THE SIX ACTS

SST says (In 3,2,25) aJniina'laJato det.,z bhramantz hz ztas tatah "by the subjugatIng povver of Ignorance, 0 Goddess, the" wander about hIther and thIther" Bhramani IS an attendant of Maya accordIng to LT 45, 83 These fe\.\ e"\.amples \\ere taken at randonl wIthout beIng the result ofa syTstematlcal fiearch Yet they clearl),T demonstrate how the Idea of bhrama IS connected for these authors ,\vlth God's fallacIous and Inscrutable dealIngs WIth mankInd by the force of hIS ::'vIa' a, the paramount cause of human delusIon The whole earthl" eXIstence, the round of reblrths, IS a contInuous ramble undergone bv those \\ho ha\e been drIven from theIr SpIrItual home b, cl!"\. Ine magic Eradzcatzon zn the Veda ComIng no\-" to the enumeratIon of SOITle Instances of U ccatana as a delIberate act of magIc, \" e should first note that SImIlar rItes or actIons are often descrIbed In the Veda wIthout the term 17ccatana beIng applIed to]t RV 10, 145 deals wIth the remo"\al of a sapatlll rl'\al ,. bv a marrIed ""oman The lady enjOInS a certaIn herb to blo\\T away my rIval" after whIch she asserts pariinz eua parlit.atam sapatnzm gamayiimasl ''''\ve cause the rIval to go tov"ards the farthest dIstance" L\ItBr 2,32 mentIons the posslbllIt\ that the officIatIng Hotar pllest take~ avva\ the 'root" of the clIent and hIS sacrIfice To that end he should omit the Samsana \\hICh IS consIdered the root of the sacrIfice (1\lala'\I\-a, p 47) Related actIons are deprIVIng a clIent of hIS base (makIng hIITI aniiJ'atanavan or apratzsthzta) POSItIve applIcatIons are also found,. lIke the one In Kausita1.I-Brahrnana 3, 2 (l\falavl'\a, p 60) bv a threefold pronuncIatIon of the S\ lIable hzm (the '\ aJra IS threefold) the yaJamana remo,\es all enemIes and rIvals out of thIS ''''arId A more homely Instance, closet to \V}lat IS usuall'\ uncleIstood as Uccatana IS afforded b, S\TBr 2, 6, 16 (Hllleblandt, p 176 2, 6, 14, Malavlya, p 142) On the fourteenth cia'. of the dalk halfofthe month (an e"'\.tremelv InauspICIOUS moment), after a fast of three nIghts, the performer takes action He collects charcoal from a funeral pyl e and sacrIfices It Into a fire fed by wood of the Badhah..a "obstructI\ e" tree as fuel together wIth a fish and a Kr1..al a (1.1ud of pal trldge ) The scene IS a crossroads (catuspatha) T,vo passages from tIle S\l are reCIted whIch descrIbe i\gnl'~ greatness, the] accompa11Y the sacrIfice of the two anlmals The 1 emaIns he should collect lo

means that '\ve should translate by "executIon" or "lIquIdatIon", not bv the mere \vord ' kIllIng". It IS, however, open to questIon If these leservatIons \\-ere al\\a\s observed, as there have no doubt been persons '\\110 dId not heSitate to attack the lIves of theIr personal enemIes or '''' ho comml tted such rItes for a clIent for rIch re", ards !\1arana rItes have been performed In IndIa up tIll recent tImes In Kerala It was known as a ceremony durIng \\'hICh a figure of the enemy was made and bllrled In the ground on a place \\ here he V\ as expected to pass by (FaV\cett, according to Thurston, p 247) The Kor1..u knew the practIce of pIerCIng a doll representIng the vlctlm60 Dare (p 50ff) mentIons a case of ~larana \\ Ith the aid of a deIty summoned up by the performer \'Ye abstaIn from gIVIng more Instances from the man\ cases of so-called "witchcraft murders" In recent tImes In Indla61 1: or a correct understandIng of the procedure of e"ecutIon bv magIC It should be borne In mInd that thIS act IS not a mere InflIctIng of phySIcal death on a person by settIng In motIon a deadly automaton There IS also a PS} chologlcal SIde to the mattel the aim IS so adversely to affect the VIctIm's InInd and WIll that hIS faculty for faCIng lIfe IS completely hIok-en It IS the culmInatIon of the facultIes of psychologIcal subjugatIon Wielded by the adept of the SL'\.. -\cts I t has been actuall) observed how the VIctIm of magIcal e",ecutlon can become so terrIfied and convInced of hIS approachIng end that 11e becomes SIck and WIthers away vvlthout other people beIng able to help hIm, so that the psychIcal b eakdo\\;n results In ph\ sleal rUIn also 62

.382

MAYA DIVIl'\1E

A~D HUMAN

In the Veda, lIqUIdatIon by supranormal power IS alluded to In RV 1, 80, 7byad dha tyiim mtiyznam mrgam tarn u tvam mayayavadhzh "when Thou hast kIlled that anImal wIelder of ffiaya wIth Thy own maya" (the god addressed IS Indra) A brahman was consIdered to be able to lIqUidate a person by hIs wrath according to the Mbh 1, 67, 5, where a stanza Inserted In three manuscrIpts of the Southern recenSlon says manyuna ghnantz te fatrun vaJrenendra zvasuran "by theIr wrath they kIll your enemIes lIke Indra the counter-gods by hIS VaJra" The storIes of sages who burn theIr adversarIes wIth a fiery look from theIr eyes are famous and need not to be repeated here, they do not fall under what we understand to be "magIC" Another method whIch they may resort to IS related In the GIdambaramahatmya In connectIon WIth the Daruvana legend when SIva as a Kapallka begging monk trIed to seduce theIr WIves, the enraged RSlS created a tIger from an Abhlcara fire (Kulke, p 12 ) We now gIve a chOIce of Instances of tIle act of lIqUIdatIon taken from SanskrIt texts AV 6, 133, 3 contaIns the sacrIfice ofa person to the God of Death by a magICIan (Shende, p 154) By a certaIn method of SIngIng durIng a VedlC sacrIfice the offi.CIant can execute the enemy (e g the Jamadagneh saptahti, ]almBr 1, 152) Methods of Marana are presented by the RgVldh (2, 3, 5-- 2, 4, 3) WIth the reCItatIon of the R "'tJ' passage 3, 53_ 21-24 (stanza 21d yam u dV2sma~ ta:Jn U p1lino Jal2Citu, "whom '\I\oe hate hUll the lIfe breath should leave"), and 3, 17,5 if SVBr 3 6, 12 descrIbes the method of creatIng a man WIth a lance In hIS hand out of the sacrIfiCIal SIte For thIS end one should fa~t three nlgllts and perfornl the rIte on the fourteenth of the dark half of the month Charcoal should be taken from a burnt corpse, firestrcks from a Badhaka tree, the scene IS a crossroads The ladle should be from VIbhitaka wood, the thousand oblatIons conSIst of mustard 011 The mantra IS taken from the ~ V When the man vVlth the lance ~tands before tIle performer, the latter should command "KIll N N ", "and he kIlls hIm '[ 57] ThIS IS an earI-~r Instance of hovv the border between the products of concentrated medItatIon and realIty seems to fade a\vay' for an adept performer The MtPur (93, 149) gIves a colourflll method of Marand. In the cadre of the worshIp of the NIne Planets (the teAt spea"ke amukan? szgftra (m) maraya u Irom The offiClant should be dressed In dark blue (nzla) and cut off the head of a doll Image of the enemy "\\ IllCh he sacrifices In to the fire Rltes of lIqUIdatIon are dIscussed In detaIl by the monographs S (ch 9 p 255ff) and N (ch 10, P 321-325, ch 8, P 307ff In case ofa battle) In varlOU~ cases N gIves a m.ethod for caUSIng the langulShmg VIctlffi to recover, for e'\..ample by

384

MAYA DIVINE AND

HUMA~

dIggIng up a burIed root Stanza 18 on p 325 promIses the enemy's death wIthIn a week, even If he be a Mahasura S. (p 191) dIscusses some general rules for Marana A performerwIll use parzdhz stIcks of VIbhitaka wood, he sacrIfices the paws of crows and owls anoInted wlth Nlmba resIn, he adds to the mantra In questIon for 108 tImes the words dtiraytlznam so~ayaz-. nam maraJaznam "cleave hIm, parch hIm, lIquIdate hIm" After the sacrIfice one should worshIp the Krtya (see above, p 222) who has arIsen for him and command her to drInk the blood from the enemy's heart One should guard the fire for nIne days Then one should realIze "(the enemy) IS dead no\v'l' lnrtas tzsthatz On that same moment the enemy dIes Resu$cztatzon A consequent magIcIan who practIses lIqUIdatIon should also claIm the abIlIty to restore a VIctIm to lIfe when the necessary rItes are executed correctly up to the most metIculous detaIls LIke an aIIlblvalent god who strl!{,es but also cures and protects, the human vvonderworker should be al"\\ ays able to undo h.lS own proceedIngs before It IS too lateand the affected should know thIS 111. order that he ma" recover But the power of reSUscItatIon (In Skt often called samJZVZIZ2vzdya) IS also an Independent feat whIch can be practIsed by persons who never have anythIng to do wIth acts of destructIon and only serve as physIcIans In both qualItIes, reSUscItatIon strIctly speakIng forms part of SantI (see the next sectIon) 1. he pel formers of the second kInd also derIve theIr powers from the gods Tllere IS a tradItIon that Durga revIved Laksffii's son Kama63 In the Nagananda by Harsa the helo of the play, Jimutavahana, on hIS n~other's pra)rel IS restored to life b)T Gauri who sprlnhJes the \\7a ter-of-lIfe over hIm, and the same IS accomplIshed by Garuda for the Nagas (WInternItz/Jha, Ill, I, P 257 ) The SCIence of renderIng people Immortal by IIleans of potent herbs has been studIed by Btahma, Rudra and Indra (AgPur 141, 1) It IS a matter of understandlI~g that the gods who po~sess the gIft of ImmortalIty and the Water-of-lIfe also have the abIlIty to execute the power of reVIVln~ The ~ame abilIty IS sometlmes declared to be WIthIn the reach of powerful human beIngs, especIally the semI-dIvIne R C;;IS In the tale of Pausya (Mbh 1, 3) the sage Kasyapa reVIves a tree whIch had been burnt Just before by the Naga kIng Taksaka (the power of reVIVIng trees IS attrIbuted to an adept by the

THE SIX ACTS

385

LT, 49, 43-53, Gupta, p 324) ~ccordIng to the Brhaddev"ata, 84-90, the stanzas RV 10, 57-60 '\vere revealed to the three brothers of KIng Subandhu ,vho had been rendered lIfeless (murchzta-) by sorcery (Malavlva, p 29, n 4) The JalmBr (3, 72-74) dIscusses the Tralsoka melody ofVedlc Ilturg\., and In connectIon therewIth tells the story of Kanva ,\rho marrIed a daughter of the Asuras and hIs sons TrIsoka and ~abhaka The Asuras had enclosed Kanva wIthIn a bIg stone, but hIS t'\"o sons wIth the help of VedIc hymns freed hIm \Vhen he ",as stIll lIfeless, Nabhaka brought hIm to lIfe agaIn bvtouchlng hIm ""Ith the words 0 yz Jzva, he became alIve but was stIll en'\eloped In darkness By sayIng 0 yz dzva, thIS '\\ as also remedIed, and even the entrance to heaven was procured for hIm b" the V\ ords. oyz dzvam The Mbh (1,71, 7ff) relates ho\-", the counter... gods who were kIlled by the gods In battle were resuscItated b\ theIr domestIc prIest Kavya Usanas by means of hIS magIc pov\-er (vzdyabalasrayiit) Kavya's deadly antagonIst, Bthaspatl, had to look on whIle hIs rIval e"Cecuted a feat he was unable to emulate because he dId not know that power of reVIval na hz t.'eda sa tam vzdyam yam Kiizryo veda vzryavan, samJzvanzm (st 9) The gods thereupon sent Kaca, BrhaspatI's eldest son, to Ka'\lva In order to study thIS SCIence After 500 years the ~suras kIlled Kaca whIle he herded the cattle Sukra (=Kavya) thereupon applIed hIS samJzvanz vzdyii whIle he called Kaca by the SImple \\ ords ayam ehz "come here" After some other crItIcal e"\-ents the vldya was obtaIned by Kaca '\\-he delIvered It to the gods The last of the SIxty-four Sports of SIva at Madural contaIns the story of the Salvlte saInt Jfianasambandha "",he bv a mere graCIOUS look reVIved a young man who had been bItten b" a sl1.all.. e (Desslgane, 1960, p 110) TIle Kathas (12,9,21, \Tetalapaficavlm.satlh-a 2, 21) records how a mother threvv hel naught'\lIttle boy Into the flamIng herd and how the chIld \vas le'\. Ived agaIn by tl~e father by means of a fe'Vv mantras taken from a book In hIS posseSSIon .l\. guest In the house looh.s on In astonIshment, at nIght he steals the book and runs a\vav In oldel to reVIve hIS own beloved The same text In 12, 16, 29ff relates of a brahrnan who claIms the posseSSIon of the po"", et of 1 eSUSCItatIon He IS, however, Judged unfavourabl'\ b"\ the kIng Trlvlkramasena (st 37) "L\..s to that tl1.Ird brahman, \\-Gat IS (my daughter's) concern WIth thIS degraded person, a magIc lap

:rvlA Y A

386

DIVINE AND HV1Y.IAN

""ha has fallen fion1 hIs legal oCCup-=t.tlon but supposes hImself to be ~ master-mInd ?',

ro

'pz vl.pras trtryo 'tl a tenapz patltena kzm / svakarmaprac;putenendra)iilzna 1U} amanznii ,I I FrOln IndonesIa "ve record the case of the sage Tumburu "'\Jvl'lo revIved hIs own son Kapulunan wIth holy vvater, the same feat IS told of Narada In the story of Paka:, Raras 64 SporadIcally we come across sIgns of a rItual of reSUscItatIon havIng been actually performed AV 5, 30 addresses somebody who IS on the verge of dyIng as a consequence of sorcery" He 18 recalled as It were from death wIth the \vords anuhJtah punar ehz "beIng recalled, come back" (Shende, p 156f) .-\. SamJivanayantra IS gIven In TSS 13, 55 In AgPur 28r'J, a serIes of reCIpes IS announced by DhanvaIltarl the god of -medICIne as brIngIng about restoratIon to lIfe In practIce theIr functloTl IS the curIng of dIsease, as stanza 1 Itself says "Now I shall agaIn proclaIm effectIve supranormal deVIces which cause the restoratIon of lIfe, dIvIne, formerly told by Atreya, whIch crush all dIsease" [59J TIle san1.e te"ht lI1 323, 17 ~lves a mantra whIch IS able to "conquer death" oblatIons of lloney accompanIed by the mantra Om ksum sah vasat WIll have t11e deSIred effect It seems as If often the "reVl\'lng the dead=>' 01 "conquerIng of death" IS a method of advertlzlng potent het bs \ or other deVIces for cllrlng the SIck The same can probably be saId of the "Wors111pfor conquerIng death" or "vVorshlp of the Conqueror of Death" (MrtyufiJayapuJa) V\hlCh IS dIrected to the Sl'va manIfestatIon of Tryambaka and sometImes occurs In the texts (e g, GarPur ch 18, LIPur 2", ch 53, PST 27, 31ff, S p 223) Kane, 1962, p 814 holds that MrtyufiJayapuJa IS performed ag'3.1nst prematllre death The mantra In Tryambaka \VOrShlp IS the Vedlc stanza T ryambahan-z yaJiimahe (RV 7, 119, 12) "We worshIp Tryambaka the rlagrant One, Who furthers welfare, and Who may delIver me from the state of death lIke a cucumber from Its strIng" [60J S dlscLlsses the SanJivInivldya on p 203 as a form of Santl, as appears clearl,,' from thl~ mantra Om namo bhagavatz M1 ttt,safiJzvanz, amukasya santzm huru kuru sviihli, a medl tatlon on thIS goddess follows l\J treats the subject In ch 19 (p 179 ff

"THE SIX ACTS

387

J.\-1rtasal1)lVZnzuzdya) , K on p 106 D (ch 19) In 12 stanGd.S specIalIzes on the method of reSUscItatIng a ,,,o"nan s stlII-l:>orn son ( Mrta'l1ats/i r utaJ17'anaprakrrah )

6 9

Pacz./icatzon

The nature of Santz zn the Satkarmfln CDllte"':t The last of the SIX Acts In the order adopted here-but the first of them In the m.ost common 11St-, the act of siirtz or pacIficatIon, IS the completIon as well as the counterbalance of the other 41.\. e ~o study of Tantrlc magIC IS complete \vIthout the mastery of Sal'ltl In the follOWIng pages It has not been the IntentIon to gIve a complete survey of the many shades of meanIng ImplIed by the word Santl and the manIfold acts and ceremonIes \"hleh go under thIS name ThIS would reqUIre a monograph of Its o\vn and detaIled study In the field has already been made by' others (Hoens, Kane, 1962, p 719-814, Kane quotes prunarvsources, generally post-V edlc, on p 734f ) We do not even tr'\ here to gIve a balanced treatment of the concerned rItuals as they obtaIn ]n TantrIc lIterature It IS only endeavoured to mentIon a few aspects of thIS Important part of HIndu relIgIosIty whIch may be consIdered characterIstIc In connectIon WIth the SlX -\cts, but It may be emphaSIzed at the outset that the chalacter of Santl as one of the SIX Acts usually does not dIffer much from what goes under that name In the sources of ordInary HIndu Tt

rItual

In the Satkarman monographs SantI, although beIng the nrst of the SIX Acts, IS not treated WIth specIal attentIon The only source from the IndraJalavldyasamgralla \VhICh devotes a longer sectIon to It IS S (ch 3, P 198-227), and thIS portion conSIsts-as usual In S-of excerpts from other TantrIc texts, In the first place the SantI1..alpa from the Sanatkumarasamhlta (p 198-2011, followed by fragments from ' . .~tharvana", Tantla" and "Purana" tradItIons The TSS deals \vlth the subject In ch 18 (18:t 1-18 has a shorter verSIon In ~gPur 306 5-17) TIllS comparatIve neglect of systematIc treatment of Santl may be due to a looser connectIon of Santl \'\71th tIle stoc~ of popular non-Sanskl1tlC magIC whIch must have Influenced Satkarman theorIes and practIce, but such a hypothe~IS should be l~"lndled WIth the utmost reservatIon, because rItuals of paCIficatIon and

388

1\.fAyA DIVINE AND HUMAN

recovery form the UbIqUItous substance of the rlttlal supply of the performer ofwhIte magIc Many of the Santl rItes advocated In Tantrlc and non-Tantrlc brahmanlC texts certaInly have ultImately been derIved from non-brahmanIcal sources, however much they may have been systematIzed and elaborated upon The word Santl In the Veda most often IndIcates the state of beIng appeased or freed from eVIl, conform to a frequent resultatIve shade of meanIng of the Vedlc nouns on -tz But Santl can also In a fe\v cases denote the state In whIch the eVIl powers themselves abIde when conjured, and In a fev" more case~ It can stand for the means of appeasIng or the appeasIng ceremony Itself (Hoens, p 182f gIves a survey of tIle meanIngs of Santl and other derIvatIves from tl1.e root ~am- In the Veda) In tIllS last sense the term SantI IS usually known In post-VedlC HlndL.ISm, and the same can be saId of the Satkarman rItual, ""here Santl denotes the "act" of pacIficatIon We choose thIS EnglIsh renderIng Instead of "appeasemellt", because as a more general term It seems to us to suffiCIently encompass tIle state of peace and freedom and Its manIfold ImpllcatIoIls denoted by the Skt term WhIle appeasement restrIcts Itself to the act of appeasIng the powers that make for eVIl by nullIfyIng theIr effects" paCI:ficatIon ImplIes the creatIon of peace In Its dynamIC aspect the stImulatIon of the powers whIch work for the good of the IndIvIdual and of SOCIety ThIS seems also to be ImplIed b')' the sources when they dlSCUSS acts of Santl, although, It IS true, It does not appear [lom theIr definItIons But often the efficacy of a rIte to afford good results IS praIsed together WIth 1t5 first object of appeaslne- eVll a') an Instance we quote MtPllr 70 62 sarl'apapaprasamanam anantaphalado)Jakan" Kane, 1962, p 719, when dealIng WIt}1 the genelal character of Santl, paraphlases WIth "propltlatolY rItes for avertIng a deIty's wrath, d. calamIty or an Unll.lck·yr e,Tent", thus departIng from the meanIng of Santl as "appeasIng ceremony" The eVIls agaInst whIch SantI sel yes as a remedy are dIvIded by Kane Into three groups eVIl forebodIngs of omIna when the eVIl Itself has not yet arrlved, the unexpected evIl Itself whIch should be undone~ and everreculrIng InevItable eVIls lIke ImpuIIty caused by contact WIth death In short, SantI serves as a Ineans of defence acralnst all o kInd of fateful events ThIS IS expressed clearly by the passage MtPur 93, 81 quoted by Kane (p 752, n 1207) "Just as an

'THE

srx

ACTS

389

armour IS a means of defence agaInst the strokes of arrows so the pacIficatIon IS a means of defence agaInst the blo\\-s of fate'"

[61] The definItIons of Santl In the Satkarman te"i{ts are , as usual, very short SI, 7 roga}-} tyagrahlidzniirn nzraroh "the removal of dIsease, SpIrIts of revenge, e" 11 Influence of planets and so on", MMD 25,2 IS even shorter V\lth siintz rogiidzniitananz "pacIficatIon IS the destructIon of dIsease and other (e'\i lIs) 't, I t IS tllerefore InterestIng to see ho"\v dlsease In both cases OCCUpIes the first place-the ""hlte magIcIan's first preoccupatIon IS -medIClne-, and how one of them also mentIons the SpIrIts of revenge created by sorcerers, thus expressIng the general popular belIef In black magIC as an Important source of dlsease and other eVIls B Bhattacharya (p LXXX"J) also descrIbes Santl as the ceremony destIned to destroy dIseases or eVIl lumInarIes bu t he adds among the eVIls those caused by the bad actIons commItted by the performer hImself In preVIOUS bIrths ThIs aspect of Santl-undolng the consequences of the 0'\\0 deedS-IS especIally Important In the Satkarman conte-x:t as \ve shall see presently Kane (p 756f) further quotes a more elaborate definItIon of Santl from the SantImayukha b, Xilakantha, a monograph on the subject from the seventeenth century, the essence of \VhICh IS that SantI m.ay be used for the removal of all that IS undesIrable, especIally those eVIls VvhICh are not known and "\VhlCh form a menace to lIfe on earth, a further prerequISIte IS that the act Itself should not aIm at eVIl consequences for others ThIS definItIon, however, comes from a specIalIst In the field and IS too technIcal for our purpose SantI In the te-x:ts '\\hlCh form the object of the present study also embraces defence agaInst eVIls the causes of whIch are 1..no"\'\n (e g deeds from former I bIrths or eVIl commItted shortly ago), \vhIle It may also be destIned to procure an eaSIer way to release of the SpIrIt beSIde happIness In the present world ~s to the aVOIdance of evIl consequences for others, TantrIc Santl does not commIt Itself to such conSIderatIons, at least not In theory WIth respect to the alms held In VIev\t bv the magICIan '\vho \\-ants to perform a SantI ceremony, the short CIrcumscrIptIons gIven above are tYPIcally Inadequate These alms are manIfold A good Instance of the results to be e"-pected from Sa-ntI

390

MAYA DI\lINE AND

HU""v.IA~

IS furnIshed by the LIPur (2, 52, 13) "By means of (an oblation wIth) ghee there wIll be perfectIon of all thIngs by means of milk one 18 purIfied [rOIn SIn, by means of sesamum there ISdestructIon of dIsease, bv means of a lotus one WIll obtaIn wealth"

Ghrtena sarvaszddhzh .ryat payasaghad vzsudhyate / tzlena roganasas ca kamalena dhanam labhet / / In our opInIon, the four alms mentIoned gIve an Idea of the IntermIngling of posItIve and negatIve values assocIated In the mInds of the belIevers wIth the term SantI One mIght find the same aSSOCIatIon of "purIficatIon from SIn" and "advancement of good thIngs" In the statements of rewards attached to lIterary \vorks, lIke In the case ofBhavabhiitI's UttararamacarIta (7, 20) papebhyas ca puntitz vardhayatz ca sreyanzsz seyam h.atha (see Gonda, 1970, p 116) The followIng passage from the KCT (3,203, one out of wany of thIS kInd) expresses the feats and values of Santl In the negatIve "EnemIes, lIons and powerful elephants, the yellow ones and the serpent rulers, thIeves and bonds of captIVlty, a stormy sea, Imps who brIng wIth them the fear of death, Illness, luanIfestatlons of Indra's power (excessIve raIn) , poverty, separatIon from the WIfe, danger from enraged kIngs, the stroke of lIghtnIng, loss of possessIons-all of these do not leave the man "VI10 IS not paCIfied (has no SantI performed for hIm), even when he medItates the feet of the YogInis" [62] ThIS statement, whIle beIng In the negatIve, ImplIes that a successful SantI act brIngs about very POSItI\ e results the counterparts of all the eVIls mentIoned as stayIng WIth one who has not performed such an act The conclUSIon must be that SantI IS a comprehenSIve Idea, perhaps even as comprehensIve as all the other magIcal acts together, IncludIng those of Abhlcara (as far as they are dllected agaInst eVIl people, whIch IS of course always the case, ef LIPur 2,50,6) The only restrIctIon peltalnIng to SantlIs probably that It should not reqUIre another act of appeasement In ItS tUlU, othervVIse one would enter upon a VICIOUS cIrcle, thIS means that such an act can hardly be dIrected agaInst the person of an enemy, but should rather concentrate on the dangel resultIng from InIn'lICal conduct S)Jnonynzs of Siintz Of the synonym.s we first mentIon In

THE SIX ACTS

391

paSSIng the word rakrii "protectIon" \\ hlCh sometImes In the Tantras occurs In that functIon PST 28, 24 ff for e"iCample dIscusses a Raksayantra, vvhIle the same text In 30, 83 pro'\Ides rakS'a for a clIent (sadhya) Obvlousl\ raksa refers to protectIon of the own person In a sense more restrIcted than 5'1ntl whIch alms at a general paCIfica tlan In S (p 192}, raj., ra occurs as one of the speCIficatIons of Santl uttaraln santlA-anz bha-..et, i[l-'usyaraA)am (read iiyuryam rakriim) santzn ca pUftzm zapl karl '.)'antz "(recItatIon of mantras \Vhlle facIng) the ~orth leads to pacIfica tIon, In that case one WIll procure longe, 1tv, protectIon and paCIficatIon (In a restrIcted sense perhaps anpeasement of omlna ), or '\velfare" On the other hand, ral. fa mav appear out of the Sa-ntl context In the meanIng of prelIffilnar" rItes to be performed by a magiCIan on hIS own person (iitmaraJ..,r;;a) before he embarks upon a rIte of coerCIng the SpIrIts or of sorcer\ WIthout such a prellmInarv protectIon no pelfo mance of -\bhlcara IS pOSSIble (see abOve, p 380) BeSIde SantI, there are the verbal derl'\Jatlons from the root sam- "to pacIfY"~ In the Veda "\re ha'\e sam.J;alz 'to come to appeasement" and espeCIally sama.>atz "to appease" to cOIlJure", beSIde the verbal adjectIve slinta- "appeased" (Hoens, p 177f) For samayatz, Hoens records varIOUS s,non"ms samdrdhatz, samtanotz, akrilram karotz (agaInst paIn or fe\ er) and przlllitz, mztraln karotz (agaInst wrath) l\1ost of them l1a"e become obsolete In the Tantrlc texts, but samayatz remaIns In general use For santa there are In the Veda the svnonvlns prlta or aghora, '\vhlle for Santl In the datIve there sometImes occurs ahZJJIsayaz "for aVOIdIng harm", In another case pratztzst/~yaz ' for ha\.lng a firm base" , agaInst fla\vs In the rItual klpt.J'az "for makIng Into order" Further synonyms of Santl In the Veda are I senza!7 , ab/7aya112~ sam or Slvam For Santl as "IIleans of appeaSIng", there are varIOUS occurrences of bhesaJam "reIned,", "medICIne" as a synonym (everythIng In Hoens, pp 178ff) It seem.s that the Tantrlc vocabulary on paCIficatlon IS less '\ arIed than the \ edlc one But there IS one 'VOId not mentIoned b\ Hoens as a s\nonvm of Santl \VhlCh desel ves speCIal attentIon prli) aJ/.Izttanz "reparatIon", 'eXpIatIon" ThIS '\VOl cl l~ uc;;ed Instead of SantI In the Mahamaya fragment (st 14 pii£va~clttaA.aro );Ogl, the stanzas 14-16 are styled In the n1.anUScrlptS Catur\.alnaprayascltta) Prayascltta IS a ''''edlC term, and It seems tb.at some

392

"l\1'AYA

DIVINE AND

HUMAN

Instances can be adduced from the Veda to Illustrate not only Its affinIty, whIch IS self-evIdent, but also Its vIrtual IdentIty wIth SantI In some cases Hoens (p 175) quotes a passage from the GopBr (1,5,24 138) priiyasczttazr bhesaJazh samstuvanto 'tharvano 'l1gzrasas ca siintiih "The Atharvans and AngIrases, praIsIng WIth vvords of eXpIatIon and words of remedy, become pacIfied (1 e have pacIficatIon realIzed upon them.)" Kane (p 727) quotes AltBr 32, 4 whIch first states a questIon as to the nature of the eXpIatIon (prayasczttz) In the case of overflowIng of the heated AgnIhotra oblatIon, and the answer IS that one should pour water In that case "for pacIficatIon" (santyaz), "for Indeed the waters Imply pacIficatIon" (santzr vii apah) In hIS comments Kane notes the IdentIty of Santl and PrayasclttI In thIS passage, but It does not have hIS specIal attentIon, although on p 736 he dIscusses KausS 13, where at the end a number of SantIs agaInst supernatural (adbhuta) occurrences are summarIzed WIth priiyascztta In the SantImayiikha of Ni:lakantha mentIoned above, Santl and PrayascItta are dIstInguIshed AccordIng to thIS authorIty, Prayascltta ImplIes care for the hereafter as well as for the present eXIstence, whIle SantI restrIcts Itself to the present lIfe But thIS text, as we saw, IS late and specIalIzed In general, "paCIficatIon" and "eXpIatIon" may be conSIdered In non-technIcal texts to stand for two aspects of the same phenonlenon the endeavoul to procure securIty from all kInds of .dangers by rItual (or medItatIon, In some cases In the Tantra) The shade of meanIng comported by "eXpIatIon" In that case tends to be the atonement for one's own mIsdeeds, ethIcal as '\\tell as rItual Of course, Playascltta IS often a pure rItual actIon destIned to make good SOIne omISSIon In the ceremony For example, In SadvBr 4, I, 7 when the clarIfied butter flows over, the YaJamana runs the rIsk of dyIng In order to procure Playascltta for thIS occurrence, the YaJarnana should hand over a certaIn gIft to the offiCIatIng prIest (Malavlya, p 135) But In cases lIke SVBr 1, 8, 7-8, "eXpIatIon" can hardly be dIstIngUIshed from "paCIficatIon" Kane, p 733, comments on thIS passage WIth "several priiyasczttas (really stintzs) on the happenIng of varIOUS InCldel~ts" (the words between brackets are Kane's) An InterestIng case IS SadvBr 1, 2, 12 dIscussed already In ch 1, p 15 After an enumeratIon of all Indra's

THE SIX ACTS

393

mayas by means of \.",hICh the sacrIficer obtains a rIch quantity of brahman and sri, the author concludes hIs argument by sayIng that for all that IS kno'\\n and not kno\\n thIS IS the prayasczttz "eXpIatory rIte" It seems that often SantI IS the more general term when compared wIth Prayascltta, but, as \\.e sa'\\., both terms may occur as pure synonyms In Its turn, Santl IS sometImes used In a narrower sense whIch IS usuall'\ reserved for Pra, ascItta the atonement or eXpIatIon for the o\\n mIsdeeds, rItual and ethIcal A case of rItual '\vrongdolng the atonement for '\\ hICh leads to SantI IS quoted by Kane (p 721, TS 6, 1, 7, 7-8) the pronuncIatIon of a formula \\hICh contaIns the name Rudra should be followed up bv another formula contaInIng the name Mltra, "for Santl", In order to undo the e'vll (krura-) effect of mentIonIng Rudra's name But also a magIcian ,,,ha InflIcts eVIl on a VIctIIn may on a certaIn moment feel the deSIre to revoke hIS magIc or to undo Its effects, espeCIally ""hen the vIctIm has complIed wIth hIS or hIS clIent's demands, or has been suffiCIently IntImidated In hIS opinIon Thus In the ~VPar there are varIOUS places on whIch Santl IS adVIsed as the revocatIon of acts of sorcery (e g, In 35, 1, 12, 35, 1, 14, "\\there the au thor uses the term moksah "release", 36, 10, 3, 36, 16, 2, 36, 28 ) BesIdes, the performer of destructI'\ e magIc needs atonement for hIS own SIn-that means, for hIS oV\;n magIc performed lecently or ImmedIately before, not, or rather not merely, for actIons done In hIS former lIfe The appeasement for the own magIc has been dIscussed abOve In connectIon \\lth Marana (p 380), we also refer to ~Iala'\ l)la (p 23) priiyasclttakrf:J'any ajubhtiniim karmaniim dustaphaliintiln duhsc. apnlidzniifi ca samanlirtham krzyante, atah siintzr e~]a tesiim m ulam "the actIons of Prayascltta are performed In order to pacIfy the bad results of eVIl deeds, such as bad dreams ~ and therefore pacIficatIon forms also theIr base " Santl as a general appeasement 01 pacIficatIon of the o"\Jvn SIns occurs In PST 7, 64 laksam tzlazr t..liJuhuyad aghanaln santyaz, ef JT 17, 81ff C"\\OrShIp of Slva's spouse ''\lth fragrant flowers) , JT 18, 16 and 21 (In the places from JT the "\IVOl cl SantI IS not mentIoned but ImplIed In my opInIon) There are varIOUS prescrIptIons In N for the levocatlon of magIC They do not contaIn the term Santl, but most often

394

M~YA DIVINE AND HU1VfAN

descrIbe the vIctIm as svastha- "healthy" or sukhz "happv" p 314, 9 svastho bhaven narah, 316, 13 mohiit sustho bhavzvatz, 318, 17 snanad gokszratah sukhz "he wIll become happy after a washIng wIth cows' mIlk" (after Uccatana), 322, 9 nzkhanen mrzyate satrus tasyotpate sukham bhavet "when he burIes It, the" enemy dIes, when he dIgS It up, there WIll be happIness", 323, 15 sukhz bhavet, some cases In the chapter on VyadhlJanana (p 327 ff ) It IS possIble that also In the Mahamaya fraglnent the PrayascItta given In st 14 ImplIes atonement for the destructIve acts whIch were descrIbed In the precedIng stanzas, especIally because also here (st 16) the poet promIses that a person wIll become "happy by reason of the Prayascltta" (prayasczttat sukhz hhavet) ThIS dIScussIon on the nature of Prayascltta In connectIon WIth the executIon of destructIve magIC leads us to a more general consIderatIon of the relatIon between Santz and Abhzciira As Malavlya (p 23) emphaslze~, there IS already In VedIc magIC no essentIal dIfference between these two Ideas There IS only a dIfference of emphaSIS SantI means procurIng the own securIty and welfare by magIcal means, WIthout consldelIng (or whIle avoIdIng) possIble detrIment to other~, AbhIcara IS, In Malavlya's words, iitmanalz sreyo aparasya hiinzh "the good for oneself, downfall for the other", and thus leads to the same goal of happIness and securIty for the performer, but WIth the emphaSIS on thwartIng the other who blocks hIS way Malavlya refers to the foremost goal of Vedlc man yogaksemah, whIch means alabdhasya labhah, labdlza.rya parzraksanam "acqUISItIon of what has not been acquIred, and protectIon of what has been acquIred" These processes are complemental y, the first of them mIght become realIzed by J\.bll1cara, the second by SantI Yogak~ema stIll occurs In the MMD, ch 22, and It mIght be recalled that )oga In later tImes sometII1leS serves as an eqUIvalent for "magIC" (see above, p 66) One mIght also say, as Malavlya, le, does, that abhzciiraharmany apa satriln daztyiirns ca samayantz, yena na syiid dlzanzr asubho vii purusasya "the acts of magIC dIrected agaInst an adversary are des tIned to paCIfy" the da11ger resultIng f10m that ad versary, \\ ha may be a human enem) or a demon, so that there WIll be hencefol th no downfall or calamIty f01 man" (as we say . . .

395

THE SIX ACTS

'pacIfyIng" a dIstrIct b\ rootIng out resIstance ThIS she declares to be the reason that In her stud" on "Santl and Pustl" she also dIscusses Abhlcaramantras, and, In our opInIon, thIS 15 done from a correct InsIght Into the human motl'\. atlon for embarkIng upon acts of magIc Fo! the "\"-edlc obser'\er, man s facultIes may be sharpened into V\eapons \\hlCh he recklessly wIelds to attaIn hIS obJectl'\es, but at the same tIme hIS deSlle IS for peace to be procured bv means of the same facultIes "those five senses, accompanIed bv the mInd as the sl""",th, ",hlCh have been sharpened In my heart b'\ means of the brahman power, and by means of VvhICh the terrIble has been createdby means of these same there should appear paCIficatIon for us'" (AV 19, 9, 5, quoted also bv Kane, p 720) [63] -\n aSSOCIatIon of the Ideas of "pacIficatIon" and 'destructIon'" appear,:., also after the Veda In passages lIke VIDhPur 3, 48, 17 trazloA..,vasarnanah krodhah "(Slva's) wrath "\"hlCh paCIfies the threefold world", and the same te"{t, 3, 50, 10 du.;tasamsamanah A.rodhah " (Indra's) wrath WhICll allays the e\Tll-mlnded" In post-VedIc rItualIsm \VC lead of the celemOn\ of VIJa\ adasarni on whIch kIngs vvere to perform Sa-ntl on the tenth day of the lIght half of the month AsvIna) thIS \\ent together \\ Ith lItes aImIng at the VIctOry over the enemies (Kane, 1958, p 190ff) On these occaSIons there \\ as a honollrlng of the Sami tree or of branches of that tl ee, the Sami, because Its name \'\ as assocIated wIth SantI (In the Veda It served as a means for procurIng Santl Hoens, p 184) The ~ftPur In the IntroductIon to Its detaIled dIScussIon of the Xavagrahasantl (93, 2) remarks that thIS SantI mal also be pelformed In the case that someone deSIres to execute ~bhIcala (ef Kane, 1962 p 749 the passage IS SImIlar to 1'"aJna v'aIk" a Smrtl 1, 294)

srzkiimah

santzAiimo

v1ddh.Ja:))ulzpu~t2A.anzo

'la grahayajiialn salnacaret p 148-168 t" 41 er josh!, p 360, and A Foucher, Etude sur r'lconographze bouddhzque, ParIs 1905, 11, P 8ff 42 The yoga Image IS destIned for one who strIves after the results of yoga, the bhoga type IS for the obtaInment of wealth, domtmon or enjoyment, the vzra method IS for strength (K], 1 c trsl Goudrlaan, p 161), the abhzcara method IS for VIctOry over the enemy (KJ, ch 10) A younger Valkhanasa source, the PrakIrnadhlkara ascrlbed to Bhrgu, dlstlngulshes the Image types. of yoga, bhoga, srst't "creatIon", "emanatIon", and samhara "dIssolutIon" 43 Ramesan, p 107 In a copper plate dated 1626 the IIlentloned Vlllage (Alnnpalh) IS left as an agrahara to god Sobhanesvara, and put under the guard of one of two bhaktas to whom the god IS told to have mIra. "e\\ ".t(rk, j\..han Press, 1964, p 53 63

2 l\f Alemchlba -\0 (publ ), The arts and crafts of \agrland cd 1\aga Instltute of Culture, Go'\ernment of'dgalard, kohlma lq68 p 7ff, 18ff ~ and the photographs 3 The meaning of samstlzanam seenlS to be "-\nordnung der Tetle'" (accommodatIon of parts In a ",hole), Frauv\oallner, p 3..;3 4 Bedekar bases hIS argument on the fact that the doctrIne IS ccmmunIcated to V! tra '\\ ha IS the maIn antagonist of the '\ edlc gcds, and ther( re! e conceals some authorlt" outsIde orthodo," Hlndulsn For the doctrl1"'C of the Sl~ colours of the soulln]alnlsm, Bedekar also refer..; to H '\on Glasendpp,. The doctrzne of harman zn Jazna phzlosoplz.;, p 47f 5 ThIs case has been dIscussed b\. Ehade, p 198 202 6 "\ W Turner, In 1\1 Banton (ed J' 4nthropologzcal approaches to' the study ofrelzg'lon, London 1965 I could not galnaccess to thIs paper and had to rely on the recenSlon by J Blauv., BTL\, 126, 1970 p 165f \ In Dutch) 7 The reader IS referred to l\Ie) er, I, p 61 ff, \bbott, p 276ff 8 -\. warning by the Church Father Irenaeus agaInst such a belIef lS dlscussed by de J ong, p 11 iff 9 J L I\lotley, The Rzse of the Dutch Rt.pubIIC, London, E'Lt"\man's LIbrarv, 1906, repr 1950, \ 01 2, p 3i3, descrIbes ho\1I, the SpanIsh :kIng Phlhp II as It were ,\vas cured of hIS Illness bv the blood of Dutch rebels massacred by SpanIsh troops "The blood of t'\\ ent" three hundred of hIS fellow-creatures pro"\. ed for the sangulnarv nlonarch the ehxlr of lIfe he drank and ""as refreshed" 10 For red as a colour of death, see also ~Ie'\er, I, p 83, and Bcllee on SadvBr3,8,22 11 It IS perhaps In connectIon \\lth thIS rIte and the correspondlrg passage from the AV that Sl"a has been cd-lIed 1\J1alohlta "The Red-ardBlack One" 12 cr Gonda, Sar"ayaJiias, p 54, '\'\-ha also gl\. es some further luform.atlon on the meaning and Importance of "four" In the \ edas 13 The probably best knoV\.n type ofa four-faced (Caturmukha '\ l~nu IS the one wIth a plaCId face In front, a terrIble one lookIng bac1..'\\alds and Varaha and Naraslmha lool.Ing slde\-\ards (]als'\\al p 184'1 -\notl er t, pe, called VaIkunthanatha, sho\\-s a female face lookIng back\\ards; \\bIle the other faces are as abo\. e (Rao, I, 1, p 256) The Trallol:~ amohana - Deludlng the Threefold \Vorld'~ manIfestatIon should ha\e the same faces, opl" wIth Kapl1a lookIng bac1..\\ards, \",hIle -\.nanta and \ ls\.arupa ha\e the san1e faces as Vad.. . unthanatha but dIffer In the number of arms and In theIr attIlbutes (Raa, I, 1, p 2:J7f) 14 ef Goudrlaan, p - , ba~ed upon P Ch Bagchl Studzes zn the Tan/rC's" Part I, Calcutta 1939, p 1 ff , ~ Bhattachar\ a p 49f 15 Iiere I am Indebted In some respects to an unpublIshed stud) on

424

MAYA DIVINE

AND HUMAN

:the doctrIne of the progressIve decay of the world based upon the Theravada Pall canon and the Mbh K van Haasteren, Het verval der t1Jden zn Palz Ttp1,Jaka en Mahabharata (Scrlptle NIJmegen, 1969) Van Haasteren emphasIzes among other aspects that the theory as It IS found In the Mbh 18 a reshapIng by VIsnuIte Brahnlans of an older tradItIon (p 97), whl1e theIr descrIptIon of 'the evl1s of the Kall age IS a veIled crItIcIsm ofcontemporary SOcIety (p 100) 16 For Instance, In ~ltPur ch 144" LIPur, I, ch 40 17 Swellengrebel, p 47, DamaIs, p 95f, Zoetmulder, p 317f 18 StUtl & Stava No 483, called Brahmastava, begIns wIth the words .N"amas te bhagavann Agne On the Agnl-Brahma relatIon there IS alread) a reference by H Kern In hIS article Un dzctl,onnal,re Sanskrtt Kavz, In Actes du 6e Congres Internat'lonal des Ortentaltstes, tenu en 1883 a Lezde, 3e Partte., (Sectton 2), Lelden 1885, p 7 For thIs InformatIon I am Indebted to Drs L A van Daalen 19 Schulte Nordholt remarks that the tradltlon of the clockwIse dIrectIon IS peculiar because TImor hes South of the equator (the sa:me holds good, for that matter, for Java and Ball) ThIs suggests Indebtedness to IndIa 20 Abbott, p 295, on the symbolIsm of thIS number, ef Gonda, 1970, p 45 and notes 21 On IndonesIan eVIdence, ef Schulte Nordholt, p 200, 225ff 22 SanJukta Gupta, The Caturvyuha and the Vzsakha-Tupa tn the Paficaratra, In Adyar LIbrary Bull, 1971, p 189-204 23 The reader IS referred to a dISCUSSIon of Kllfel's artIcle by Gonda, 1970,p 158,n 53 24 Parpola, p 15 ThIs order of the five planets has been deduced by hIm from the sequence of the weekdays WhILh are presIded over by them .accordIng to HIndu sources 25 V IPur 1, 2, 49f aA.asavayuteJams't salzlam prthzvz tatha/ I sabdadzbhzr gunazr .brahman samyuktany uttarottarath / santa ghorai ca mudhas ca vzsesas tena te smrtah Uthe Five Elements Space, AIr, Fire, Water, and Earth, are co:rnblned wIth the quahtles of sound, etc , IncreasIng one by one, 0 brahman, and dlstlngul'Shed further by the three states of beIng pacIfied, fearsome and deluded ' 26 Avalon, 1958, p 28, referred to by Mltra, p 241 27 See n 14 on Ch 3 28 The system eh-pressed In the Paiicabrahma Up has been mentIoned .above In Ch 3 5, p 160 29 Above, p 193 t\ccordlng to the K], ch 49, Garuda consIsts of earth from hIS feet up to hiS knees, of water from knees to navel, of fire from navel to throat, of aIr from throat to crown In ch 35, however, Garuda was saId .. 0 conSIst of five elements 30 Lokesh Chandra, Ganesa zn Japan In Studzes zn Indo-Aszan Art and Culture, Comm Vat on the 69th Bzrthday ofAcharya Raghu Vzra, ed Perala Ratnam, Vel I) 1972, P 121ff (Jobukuten on p 125) 31 See Pott) p 120, and Table 11, relyIng partly upon an artlcle by Moens, Zoetmulder, p 269 (from the ArJunavIJaya) 32 -\.valon, 1958, C W Leadbeater, The Ghakras, Madras ( -'\dyar) 1927 , repr 1972 33 For thIS reference I am Indebted to Mrs SanJukta Gupta

NOTES

425

Chapter 5 A few Instances of thIS po'\\er ha\e been gl'\en b) PD, s \. l,ndroJala On the "sorcerer" or "IlluSIonIst", see PD, s" 'lndroJalz} a 2 Celsus seems to regard all such \'\oandexv..orkers, Jesus Included, as -degraded people under the Influence of an e"ll genIUS Orlgenes' malO ..argument agaInst Celsus In thIS matter IS that Jesus performed hIS mIracles not In order to make a shoV\' ofhlS po\,ers, but out or hi! deSIre to lead mankInd to greater JustIce and better understandIng of God 3 Some contrIbutIons to the subject-lIsted here ID chronologIcal orderwere made by L van Schroeder, Abhl,cara zn 'raJurveda, In Indzens L'lt£ratur und Cultur, LelpzIg 1887, p 121ff, Hlllebrandt, ch Iv, p 16i-186, \\ho also mentlons older ltterature on p 168, n 1, Bloomfield, The Athar'Ga Jreda and the Gopatha Brahmana, Strassburg 1899 , Grundrlssder Indo-arlschen Phllologle und Altertumskunde, 11, 1b, p 57-101, \V Caland, Altznd1.sches Zauherrztual, Amsterdam 1900 (on the KausS), V Henry, La magze dans [']nde antUJue, Par1s 1909, H Oldenberg, Vorw'tssenschaftl~che Vtt'lssenschaft, Gottlngen 1919, p 129-149, Shende, p 153-177, Kane~ 1962, p 1035ff, and the pralse'\'\orthy .study by :rvfaya :rvfalavlya, Atharvatteda Santlpusltkarmant" '\ aranasl 1967, whIch contaIns more than IS suggested by Its tItle, but has unfortunately for .the non-speCialIst, been wrItten In SanskrIt 4 The dIstInctIon has been clearly made by Balade"a Upadhyaya In .hIS Preface (Prastavlkam) to Malavlya's book :J On the Krtyas, see also Shende, p 161ff, l'v1acdonell-kelth, p 118, 11, p 190 An InterestIng descrIptIon of the actl\.ltles of a krt)-a sent by Hlranyakaslpu's court prIests agaInst hIS son Prahlada 15 found In V IPur 1, 18,9, 1, 18, 30ff Other places from Tantrlc sources are SST 1~ 6,113 and TSS 18, 63 6 ef the somewhat emotional Judgment by Henry, p 220, 253, and compare Oldenberg, p 129ff, 153 7 J Woodroffe, Shaktt and Shakta, ~ladras 1956, Bagchl, p 212£ 8 Bagchl, p 217, see also Ghosh In the ;:,ame '\olume, CHI Iv, P 241 9 ]iiatadharma1.athanga, I, 14, Sutra 99, according tojha\er'\, p 273, the speaker, a nun called Su'\rata, denle~ that she herself '\\rIll e'\er make use of such practIces 10 See J Gonda, The Guru, In Gonda, 19b5, p 229-283, espeCIally on p 247, 262, on trIbal functIonarIes, see p 267 \'\lth reference to G \\ Brlggs, The Doms and thetr near relatzons, ~fysore 1953, p 404f 11 Other cases of the unIon of the "magIC \'\orker" and the 'cult leader" In one and the same person outSIde IndIa, especlall'\ In Soutl.least ASIa and OceanIa, are presented by Webster, p 182f, for IndIa, ,\ ebster refers to \V Crooke, Natl~es of Northern Indza, London 1907, p 247 -\.lore InformatIon on magIC In TrIbal India can be gathered fronl O'~falle\, p l62ff, Dare, paSSIm, Thurston, p 224-272, Rl\er~, p 2,:,5-263, Croole, \ 01 I, P 143-1bl, Vcl 11 p 259 286, Boddlng, p 38£ , El~\ In, p 61 81, C '\ on Furer-Halmenaorf, .i~f01als and .J."vfer"t, London 1967, p 43 and 47f The h~t IS far from -complete

426

MAYA DIVINE AND HUMAN

12 An InterestIng case of the self-assertIon of the relI~10uS speclahst agaInst the temporary ruler IS AltBr, PaiiClka 7, 19-26, where It IS argued that the royal power IS dependent on the prIestly power and that the kIng IS In consequence thereof not entItled to drInk the Soma In the same text, 8, 2428, the office of the Purohlta IS exalted ef Kelth's trsl of the AltBr, p 29 13 Of course the functIon of these remarks IS to descrIbe a SOCIa econonnc process, not to express some antI brahmanlcal or antI-relIgIous bIas A good Instance of the same process In AfrIca IS to be found In MarWICh., p 170 (descrIptIon of a wItch-findIng movement In the 'thIrtIes In the plesent ZambIa by Audrey Rlchards) 14 The reason ofsuch Inconsequences perhaps also partly lIes In a double sIded attItude agaInst sorcery and sorcerers whIle destructIve rItes are at least theoretIcally conSIdered as dIsreputable, the performers of such rItes may have at the same tIme been esteemed and secretly dreaded, or people may keep In mInd that at a certaIn moment they may need the serVIces ofsuch performers themselves er C van Fiirer-Halm.endorf, Morals and Merzt,

London 1967, p 43 15 In Kathas 12, 16, 30 (VetalapancaVlffisatIka 9, 30), a brahman who claIms to possess the power of reSUSCItation (see below, p 384) boasts of hIS beIng a vzracaryastddha -On thIS subject, see also T Goudrlaan, Vzrva-and vira-tn Ba'tnese SanrArzt hymns, In Stud'les 'tn Indo-Aszan Art and Cultule, Commem Val on the 69th bzrthday of Achtzrya Ralth1/ V1.ra, ed Perala Ratnam, Vol I, 1972, p 55-61 16 PolItIcal santl rItes are treated In detaIl In Kane, 1962 p 719ff 17 For artIfiCIally created supranormal occurrences In ClaSSIcal AntlqUltv, see HIppolytus' Refutatzon of all sects (de long, p 164 fl ) 18 On the purohIta, see e g W Rau, Staat und Gesellschaft zm alten Indzen~ n'1,ch den Brahmana Te'Cten dargestellt, ~lesbaden 1957, p 117f, FICh., p 156, Jhavery, p 232 (for the :r..1Iddle Ages) 19 In the latter passage the magICIan, who enters the kIng's audIencehall 'lIke a rain-cloud the earth, brIngIng confUSIon by hIS torrents" and "lIkea monkey before a tree" (the Skt commentator addIng that the word "monkey" suggests hIS unfashIonable eVIl bearings and appearance) InVItes the kIng to behold a magIC trIck (kharoltka, paraphrased by the commentary WIth mtthyalcautukafrzda) whIle lemalnlng slttlng on hIS throne, lIke the moon beholds the earth wh le reSIdIng In the Immeasurable space HaVIng saId thus, the man waves a peacock s feather "lIke the Maya of the Supreme Selfwhlch brings mental confuSIon", the result IS that a complete IllUSIonary eAlstence IS undetgone by the kIng, whIle for the aSSIstants the InCIdent lasts only a moment vVhen the magICIan has made hIS leave, the counclllors conclude that he cannot have been an ordlnary llluslonlst,otherWlse he would have asked for money (109, 24 and 28) 20 In MarwIck, p 174, -76 4 On the KamyestIs, there l.b a Dutch pubhcatlon b\' \\ Caland, O ... er de Wenschoffirs Bvdrage tot de Aennls . . an den J eda In ~ t,rslagen en 'led van de Kon AA-ad "an l~ etenschappen, 4e Reeks, '\ 01 5 ~rnsterdam 1902, p 4 36 5 The development In the relatIon bet\\ een rulers and rehglous speCIalIsts lS dIscussed In Kosambl, plOD, Sharma, 19,:)9, p 198f

428

MAYA DIVINE AND HUMAN

6 In VillhPur 3, 51, 10, Yama's buffalo IS explaIned as the "delusIon whIch leads to death" (moho marane) 7 The IncorporatIon of the forces of eVIl Into the rItual structuratIon of space can also be observed In the tradItIonal dIvIsIon of the ground plan of a house or a temple (vastuvznyasah) The subject IS dIscussed In detaIl by Stella Kramrlsch, The Hzndu Temple, 2 vols, Calcutta 1946 8 For example In T, p 370 On sex ofmantras, see also S, p 186, 46,

MMD 24, 92f, AgPur 293, 3 5, KJ, ch 4, end 9 The sources on thls subject are BPK 3, 12, K p 23, st 16, S p 192, MMD 25, 42, T P 372 They are In full agreement only for Vldvesana and Uccatana whIch should both be accompanIed by handlIng the rosary WIth thumb and Index finger, for Stambhana the thumb and fourth finger are prescrl.bed by both MMD and T, the only sources whIch rnennon It 10 S, p 192, other sources are MMD 25,41, T p 372, T p 222f With -m.any parnculars on the rosary, BPK 3, 11, HT 2, 10, JT 17,7ff The SST, 2, 56, 2 dIfferentIates accordIng to SOCIal grade Reference has also to be made to W Krrfel, Der Rosenkranz Ursprung und Ausbreztung, Bonn 1949 11 er Webster, p 85, and Mahnowsla, p 71, on the role of patternIzed emotIons In such CIrcumstances 12 SOIne sources on the substances sacrIficed In magIcal Homas HT 2, 1, PST 7, 53, 13, 45ff, 14, 65ff, Second Varadapiirvatapam Up, In Jacob, p 131, N p 272, S p 193£, T p 376, JT 20, 125ff, MMD 24, 122ff On Homa of flowers In partIcular, ef PST 17,30,24,53,36, 58ff, SST 3, 15, 18ff, 3, 16, 23ff, 3,18, 14ff, 3,19, 53ff ,JT 20,122, TSS 27, 16ff 13 Kluckhohn (p 40, 177, 181) descrIbes "Frenzy WItchcraft" whIch was done, or thought to be done, among the Navahos, a predomInantly pastoral trIbe, In order to procure women, gold, game or raIn 14 See n 27 on ch 5 15 Webster, p 251, CItes a case from the Hldatsa trIbe In North AmerIca 16 Webster, p 344ff, for the Navaho Kluckhohn, p 40, 177£, 187 by means of an act of flute plaYIng remIndIng of Krsna, for South East ASIa Le M onde du Sorc'ter (Sources Orzentales, 7, ParIs 1966), p 313-316 (PIerre Bltard, Cambodge) and p 343£ (MaurIce Durand, VIetnam), In claSSIcal Greek and Roman culture de long, p 29£, 45f, 106, 130ff, 218, WIth the Balga Hermanns, p 296ff 17 E g, 1, 34, 2, 30, 3, 25, 6, 8, 6 9,6, 102, ef KausS 35, 21-28, 36,

13 and 14 18 RaJasekhara, KarpiiramanJarl, I, 21ff, ed Konow-Lanman, Harvard Or, Ser, IV, 1901, repr DelhI 1963, p 24ff (text), 235f (trsl) In I, 25, the magICIan says Damsemz tarn pz sasznam vasuhavaznnam, thambhemt tassa v't ra'LSsa raham nahaddhe, anemz Jakkpasuraszddhagananganao, tam natthz bhilmzvalae maha Jam na saJJham 19 The blue hly acts also as a deVIce of attractIon In SST 3, 19, 55 12zlotpalakrto homah strryam akarsayed dhathat (worshIp of SvapnavarahI), In the VIDhPur, 3, 52, 14, Rat! bears an utpala whIch symbohzes saubhagyam, but 1 ts colour IS not certaIn 20 Caland, 1 c, note 5, refers to a regulatlon In the Roman Laws of the Twelve Tables agaInst the "excantatlon'" of cereals, to an allUSion to the

NOTES

429-

same In VIIgI1~ Eclogue, 8, 99, and to a sensauonalla'W'SU1t conducted agaInst a FurlUS Chresrrnus descnbed b} PlIny, Hut lvaturalt.S 18, 8, for the latter~ see also de J ong, p 38f 21 The classIc example In ChnstI.an tradItIon IS the sphttlng of the Red Sea by Moses related In the Old Testament (Exodus 14) Other Instances from European hterary hIstory ha\-e probably been derl'\ed from thIS Bxbhcal tale, such as the dlVldIng of the water of nver by the French ktng Pluhppe Auguste (1280... 1314) for rendenng free passage to hls arm), told by the !ustorlan RJ.gord 22 Compare the efficacy of the holy man's staff for findIng water In the ground or a rock, F D K Bosch, Guru, dnetand en bron, In BTLv, Vol 107, 1951, 117-134, Enghsh trsl In F D K Bosch, Selected Studzes zn Indonenan Archaeology, The Hague 1961, 153 170 23 Caland cau·lously translates lIterally "wenn er van Oberfliisslgem Regen gequalt wlrd und wenn er 1 n u m g eke h r t erR I c h tun g g e z 0 g e n W 1 r cl " The Skt commentanes WIsely do not tI] to explaIn, at least theIr explananon does not occur In Bloomfield's selectIon In any case the suggestIons of Bloomfield ("wIth dtshe\ elled haIr") and of J oll} ("von MlSSgeschlck bedrangt") are to be rejected 24 TBr 3, 8, 3, 1, P E Dumont, The hQrse sacrifzce 2n the Taztt1.rlya-Brahmana, Proe of the AmerIcan PhI10s Soc, 92, 1948, p 447ff, who on p .. 453 somewhat sImphfymg translates by "rIch" and "poor" 25 Kluckhohn, p 149, refers to such powers In the hands of ~a'\;aho magICIans, they can get work done by the sun, by thunder, and e\.en by the pohce 26 Thus, In Padma Pur 6, 195, 44 ye dasyena namantz "those who bo~ to hIm whIle actIng as hIS sla" es " 27 The same prlnClple has been expressed more forcIbly and beautl'" fully In the stanza Atma tvam quoted by Radhakrlshnan In hIS edItIon of the BhGlta, ad locum, the stanza IS also quoted by "'ll1akantha In hIS commentary on Ganesa Glta 2, 12 It occurs as stanza 12 In a SI" astotram edtted In Stotraratnakara, ed M Bappu Rao~ Kollam (Qul1on), SrI Rama\.llasarn Press, on p 61 (In Malayalam characters) 28 ef the Vlsnuyaga, a sacnfice of a bull made of graIns to Vl"inU descrIbed In KJ, ch 99 The meamng may be that the dlvl,ne bod" IS strengthened 11mb by 11mb through the hmb by hmb sacrIfice of the vIcum, an act whIch must have Its salutary consequence for the human performers (In the K], the context IS Santl) For the sacrIfice of a real buffalo In thIS '\A. ay as a substItute for a boy, see K Das, p 45 -\. SImIlar act In another conte",t IS dIscussed In AV 9, 4 (cf Essers, p 131) 29 WIth the Santals, the word gun featured In a Bengah mantra recorded H by BoddIng, p 101 In some languages, words for' conJurer or "e"orcIst" are etymologIcally connected WIth thIS stem, see R L Turner, 4 comparatll.-B dzct'lonary of the Indo-Aryan languages, London, O'Cford UP, 1962-66~ entr" 4192, s v guntn In IndoneSian languages, guna can ha\ e the meanIng of "'supernatural powers", "sorcery" For ja\ 1956, "h 6, Into Productl\. e, Protectl\ e and Destrucu\ e magIc (l\larv¥lck, p 38f) 50 \tVebster mentIons such acts for the Trobrlanders (p 347) and tl.le Malays (p 349) Caland (p 125) compares the Cherol.ee practIce of separaung two 10'\ ers or marrIed couple 51 The Image and the "antra \\. ere "en neatl" photographed b'r Prvt C Hooykaas, who kIndly sho\\ed me tre pictures 52 Hanuman plavs an lmportant role 111. the charrn~ of the OJha~, the vIllage magIcIans, of l\tl1rzapur DIstrIct and \.lclnlt) Croole, I, p 1,:)0 53 One instance Ragha\ abhatta In hIS commentary on kahdasa s .AbhIJiianasakuntalam, 1, 16 prose, descrlbes the beauty of Sakuntala and her

432

MAY A DIVINE AND HU\fAN

lady fnends Wlthjagattraya'lkamohanam vapuh (ed N R Acharya, 12th editIOn,. NSP, Bombay, 1958, p 26) 54 A catalogue of Instances 0f abnormal behaVIour produced by sorcery l~ gIven by SIr W V Grlgson In hIS Foreword to ElwIn, p XII 55 See above, n 38, and Jhavery, p 274 56 "Om azm, agttate the stronghold " In the varIant recorded by K 1 c , there IS no mentionIng of the "stronghold" em vatu om ksobhaya ksobhaya Bhagavatz tvam svaha The "stronghold" presum.ably means the senseorgans, IndrIyaVl.karanl '~DIsturber of the Sense-organs" IS a vague goddess In VIsnu's retInue accordIng to KJ, ch 74 (trsl Goudrlaan, p 219)" BalaVlkaranl and Balapramathlnl belong to a group surroundIng the DIvine Ladyaccordmg to AgPur 144,2, LIPur 2,21, 6f, AgPur 304, ]T 7, 12f, etc 57 In passages lIke these, there may be a reference to the famous act of "bone pOintIng" In whIch one can cause a person to become SIck and Wlther away by merely pOIntIng at hIm wIth a sharp bone (V\tebster, p 382 cases from. AustralIa, MalInowskl, p 71) 58 The transference of dIsease was also known, see S Ch MItra, D1,seasetransference charrns, In In of the AnthropologIcal Sac of Bengal, vcl 11, 1917,. 3ir I had no access to thIs artIcle 59 Compare what has been saId above on the use of sorcery In prt.servIng the SOCIal equIlIbrIum (n 46 on thIS chapter), and see also Marwlck, p 59 (artIcle by Ph Mayer) 60 Hermanns, p 106, from Russell, Trzbes and Castes of the Central Pro1Jznces, Vol 3, 1916, p 561f SImIlar practIces are recorded In Crooke, Vo12,. p 278f, Webster p 70, for other Instances from lIterature, see below 61 See, e g, Elwln, p 61-81, R K Gl..tptd. W1,tchcraft Murders 1,n the Duars, In Man In IndIa, 40 1960-1 InformatIon froIn outSIde IndIa can be found In Webster, p 250, 269, 2i3, 380, Caland, 1:> 158, n 1, agaIn refers to the Chero1..ees 62 These psychologIcal and phySIcal effects and theIr InterrelatIon were dIscussed by W B Cannon, Voodoo death, AmerIcan AnthropologIst, vol 44, 1942, 169-181 (the author doe~ not restrIct hImself to the CarIbbean region) 63 TrlpR, Mahesvarakhanda, ch 21, Althal No 22, RaJaraJesvarlstaVa,. stanza 6 ya Laksmztanayosva J1,vQnaka IY 'l samJ'lvanavzdyaya 64 Stutl &. Stavd., p 465, J H Hooykaas-van Leeuv.en BoomkalT'p,. De GoddelzJke Gast op BaIt, I Bagoes D£arsa, Bandung 1949, p XII 65 Also ID prImItIve rehglons, the executols of "whIte' and "black" magIC are sometImes the sanle persons (Webster, p 379, Kluckhohn, p 82f,. MarwIck, p 171 ) 66 er Goudrtaan, p 90 67 Kane, 1962, p 721 gIves other Instances from the Veda, see also the same work on p 759,769, note 1239 For the author of the BhagPur, 12, 10, 27, the multItude of a person's afflIctIons In samsara IS destroyed by the Amrta of God's \vords The LT (49, 59-62, Gupta, p 325) holds that medItatIon on Narayana Who IS ap ocean of Amrta "qUIetens your mlnd " 68 J Gouda, The Vedzc concept of amhas, In Ill, vcl 1, 19~7, P 33-60, esp on p 37

NOTES

433

69 See Henry, ch 8, Malavlya, p 24, 72f :J 10Bf, 147-158, Crooke, 123-174 the godhngs of disease", Ishv-, aran, p 93, profesq;lonal magIClans hke the 0Jhas specIalIze In the subJcnaya parlpldltam -\.tlva krsaga tram ca blbhrat tlla1.arn. uJJ\- alam

439

APPENDIX

bahukakusvaram dlnam daln"at h.utl:iltamUrtlrrtat AJuha'\a ~Iahade'\"lm atn.rddho 'nna'\racakah danda\ alan1banam krt'\ a ratld\ are 'tldurLalah

31

32

33

34

35

36

37

38.

~Jltagama,

Krlyapada 1, 22

Bhalrave ca tathan"e"u Pasupabupatadl(:u Vlsnutantre ca Bauddhe ca tatha Dlkp..iladarsane tat tat sa e"a de'\esah 5n,asamJnah sanatanar1 bvetUp 3, 1 and comm b" upanls-t.dbrahma",ogln '\. a eko ]alavan lsata lsanlblllh sar\ ..tmllo1..an lsata lSdDlbluh ya evalka udbha\e sambha'\e ca "a etad '\.ldur amItd.S te bha'\antl. ]alasabdenaJl'\a]atamats)agrahl mu}asa1.tlr uc"ate tadadhlsthatrt\.ena tadvan l~"arah sar'\am l::>ate lsanlbhlr mayasaktlbhlr lste

Kalvalya Up 12 ba eva ma)aparlmohltatma

~al1ram astha\ra karotl c;ar"am stryannapanadlVlcltrabhogalh sa e'\ a Jagrat parltrp+lm etl Paficabrahma lJp 24 Mayaya mohltdh Sambhor l\lahade"anl Jagadgurum na J anantt ~urah sarve sar" a1..aranakaranan'l

B1\larPur 15, 74 76 Mama nlUt tyantaram Sambhum "aJa stotral1 S"\ aS3htltah sa te samastasrevamSl vldhas) atl na san~sa" ah Aham Adrlsutanatnam Yd.Jaml prat}aharrl nrpa tasm4d aradha} esanarn stotralh stut'\. aITl su1..hapradam 4\nadlnldhano de\ ah sarv~kalnaphalapradah tvaya sampuJlto raJams tava sre)o '\ldhas)atl Ruarahrdava Up 5-7a Ye narr.asyantl GO\-lndam te namas}anu SanLaram ye 'rcayantl Harlffi bhaktya te 'rCa}antl vrsadh'\aJam Ye dVls~ntl "lriipaksanl te d'\l~antl janardapam ye Rudram nabhlJ.l.nantl te na Janantl ~e5avaIn. l-tudrat prava.rtate blJaru blJayonlr Janardanal1. Skanda Up 9 Yatha. Sl\d.mayo VlCinur e"am Vlsnuma,\ah Sl\ah yathantaram na pasyaml tatha me s\. astll 3) USl yathanta anl na bhedal-} syuh S1\ a1..e~a'\ a)-os tath..i deho devala}ah oroh..tah sa J1'.ah .b..e\alah ~l\al'" Mbh 1, 16, 38 40 Etad atyaJ.bhutam cl stva dana\ an'ln1. samuttnltah amrtarthc ma-llan nado mamedam IU Jalpatam Tato Narayano may'=lm asthlto mohlnlm prdbhun strlrupam adbhuta.m krtva danc:l\.an aDhl~amsrltah Tatas tad anlrtam tasyal da~us te rn'Cdhacetasah. strlyal dana\ adalteyah sar\ e tadgatarnapusah

Mbh 1, 17, 2 and 3 Tata.s tad amrtanl devo ,71l",nur ada"d. \lrva\an Jahala ddUa\endrebhyu ~arena sahltar prabhllh

440

.ss.

36

:37

:38

MAYA DIVINE AND HUMAN MlvfK Vol I, p

153

He" he Mahakrodha, sanmukha, satcarana, sarvavlghnaghataka hum hum, lam clrayasl Vlnayaka, Jlvltantakara , duhsvapnam me nasaya, 1angha2 samayam anusmara, phat2 svaha MMK Vcl 11, p 298 Atha samudratate pascanmukham patam prausthapya nagakasthaIr agnlm praJvalya samudrasyauddlsva nagapuspanam laksam Juhuyat Samudre iirmaya agacchantl, slddhtmnuttam na bhetavyam Tavad yavat samudro brahmanavesenagacchatl, bravltI "kun maya kartavyam?" Vaktavyam "vas}o me bhava" ,. tato yad ucyate tat sarvam karotl Second Varadapurvatapanl Up (Jacob, p 131) Ya etena caturthlsu paksayor ubhayor apl laksam Juhuyad apiipanam tat1.sanad dhanado bha"et slddhaudanam trlInasam tu Juhvad agnav ananyadhlh tavaJ Juhvat prthukan hl saksad Valsravano bhavet

AgPur 302, 6 mantra Om hrIm om namah Kamaya sarvaJanahltaya sarvaJanamohanaya praJvahtava sarvaJanahrdayam mamatmagatam kuru kuru om

Chapter 3 1

2

Atrl-Samluta or Samurtarcanadhlkarana, 20, 17f Srlbhiimlbhyam munlbhyam ca rahltam vlraham vlduh rahltam sankhacakrabhyam kevalam devam eva va Devlbhyam rahltam capl BhumIpunyarcanayutaln kalSCld vlraham Ity uktam Marlel, Vlmanarcanakalpa, ch 19, p 81 Devam dVlbhuJam caturbhuJam va dhiimavarnam. syamadharam suskavaktram suskamgam tamogunanvltam iirdhvanetram brahmadldevaIr VlvarJltam palsacapadastham ardradyanuktanaksatre sarvaryam cararasau sthapltam Vlmanam ca laksanahlnam karayed etad abhlCartkasthanakaIn syat (p 83) Devam ved.1kasane samaSlnam caturbhuJam. dVlbhuJam va nIlabham syamavastradharam raJogunanvltam urdhvanetram devyadln VIna laksanahlne Vlmane satrudlnmukhe krsnastamyam. agnyadyanuktanaksatre sarvaryam cararasau garbhalaye palsacapade sthapayed etad abhlcankasanam bhavet (p 86) t;esam laksanahlnam dVlphanalll dVlvalayam anunnataslrahparsvam, devam nl1abham. dVlbhuJam caturbhuJam va samasayanam mahanldrasamayuktam sus1..avaktram suskangam syamavastradharam sarvadevalr vlhlnam. karaye-d etad uttamanl abhlcarlkasayanam, ekaphanam ekavalayam madhyamam, sarvadeharn vIna (?) samasthalasayanam adhamam MMD 14 29 mantra Om srlm hrIm Jaya LaksIDlprlyaya nltyapramuwcacetase LaksmIsrltardhadehaya srun hrnn namah

.APPENDIX

47

-48

DevIBhPur 6, 31, 41 and 42 'TVladhavo 'Pl sada satt"asamsrltah sar"atha bha",et )ada santah prltlyukto bha"eJ Jnanasam.a.n'\ltah ~a eva rdJa-adhlkyad aprltlSaIIlYUto bhavet ghoras ca sarvabhiitesu gunadhlno Ramapanh Ivfbh 12, 47~ 37 and 38 Yo 'sau yugasahasrante pradlptarclr '\>lbha"\Jasuh sarnbhc:::Ll sayatl bhiitdnl tasmal ghoratmane namah. Sambhaksya sar"abhiitanl krtva calkarna"am Jagat balah svapltl yas call as tasmal mayatmane namah

12-, 47-, 44 Y as)' agnlr a.:tyam dyaur miirdha kham nabhls caranau kSltlh SUt yas avayaty atnrtam devan I-Iarau bahl..lbalena ca nlrodhayat' capena durlkrtva dhanuldhararl BhPur 8, 12, ~9 and 40 Ko nu m~ 'tltaren mayam vlsaktas tvad rte puman tarns td.n vlsrJatlm bhavan dustaram akrtatmabhlh Seyan1. gunamaYl maya na tvam abhlhhavlCiyatl maya sameta kalena kalarupena bhagasah

8, 12, 47

41

kapatayuvatlveSQ mohayan yah surarlms tam aham nato 'srnl DevIBhPur 6, 27, 51b-52a gacchan hasyavlnodena strlb~a'\ranl ganlltah ksanat raJapatnltvanl apanno mayabala'\lmohltah

6, 28, 1 and 2

42

43

44

45

46

Nlsamaya munlsrestha gadato man~a sat1.atham mayabalam SuduIJfieyam munlbhlr yogavlttamalh 1Vfavaya mohltam sar'\. am Jagat sthavaraJangaman'l Brahmadlstan"'l.baparyant.am aJaya durvlbhavyaya DevIBhPur 6, 29, 51 Klm vlsldasl tanvangl bhramo 'yam prakatlkrtah mohera kokl1alape patlputragrhatmake KiiPur 1, 34 Maya ma-.na prly4nanta yayedam dharyate Jagat salsa sarvaJagatsutlh prakt tlS trlgunatmlka Kr~na Up, 7 AJa"yya Valsnavl mayapy aJena saJlta pura Devall brahma'\ldya sa ya devalr upaglyate Comm ata eva hI Krsnarupabrahmavlrbhavasarnbhavah MkPur 81,41 and 42 Tan natra vlsmayah karyo yoganldla Jagatpateh mahanlaya Hares caltat taya sammohyate Jagat jiianlnam apl cetamsl devl Bhagavatl hI sa baL..l.d akrsya rnohaya Mahamaya prayacchatl DevIBhPur 6, 31, 29b-32 YathendraJah1..ah kasclt paiicahm daravlm kare Krtva nartayate kamam svecchaya vasavartlnlm tatha nartayate J\.laya Jagat sthavalaJangamam Brahrradlstambapar} a ¥J. tarn sadevasuranlanusam paiicendrlyasamayu1..tam manasclttanuvartanam Gunas tu kdranam raJan nlayal:)arrudbha"ah

..APPENDIX

3

4

5

6

447

MMD 14~ 111 Devaklsuta GOVInda vasudeva Jagatpate dehl me tanayam Krsna tvam aham saranam gatah AgPur 307 rnantra (=PST 36, 6ff) Om srIm hrlm hlUm om namah Puru""ottamah Puru"ottamapratlriipa Laksmlnlvasa sakalaJagatksobhana sanastrlhrdayadarana tnbhuvanamadonmadakara, suramanUJasundarlJanamanam"I tapaya2 dlpaya s05aya 2 maraya 2 stambhaya2dra\a~a2a.kar~a)a,2 paramasubhaga sarvasaubhagyakara kamaprada, amukam hana2 cakrena gada)a khadgena sarvabanmr bhmda2 pasena hatta 2 (PST ghattaya 2 ) ankusena tadaya 2 ' turu 2 k..tm tIsthasl )a\-at t t"at samlhltam IUe slddham bhavatl, hum phat namah Second Varadapiirvatapanl Up (ed Jacob, p 123£) Tasya hI fO:ad anganl bhavantI Om hrdaya}a namah Slrase s"aha slkhayal vasat kavacaya hum netratrayava -vausad astraya phaC'). lU prathamam prathamena sastham sasthena pratyaksaram ubhayato Maya Laksmls ca bhavatt The OJ Commentary to the :rvlahamaya fragment In the Rotterdam manuscrIpt (No 19615 Museum 'T oor Volkenkunde) IS as follows (1) San Hyan Mayatattva aJarakna, atyantamahapavltranlra, ndan evekta kapanguhanlra, matanyan renen ta kItasan yah, kanenanenen srra yan mankan~, hnuputanlra, lkan sarv\apapa (2) Ndya ta kanenanenanlra ? DVlnetra Slra, caturbhuJa, gadasanka~ ca:b..ragtngemra, sarvvaJfia ta Slra, plta"ama lkan padma stananlra (3) SIne\. Ita SIra de~ln sarV\ladevagana, bruniisanan ta Slra denm sarvvabharana (mantra) NIhan ta -vakyanlra muvah (4) (mantla) nan mantra (5) Yadyan hana Tl nusantara, klm hadmya" kahana"1lXa san prabhii" 1 samankana dohnya, nlyata maraklrlmI san sadhaka, umehaken raJyadrvenlra, sahana m kadatvamra (6) Plra gena nlkan Ivah, tuVl baiiunya kala nlU renren, myata '\raluya Dl banunya muvaha rl sankanya nunl Itl akarsanaprayoga (7) Raktavarna ral.tadhara puspadl (mantra) nan mantra (8) YadyapInvan sdananyan amankel rak"an llman, la,an satru sek saha kosa vahananva, tan vnan Inalahal.en, nl)ata h.a.1...avasam.ka kalrh, yan San Hyan Maya ra1.tavarnna Inaradhan (9) Plra hayva mkan kanya, ka\ asa l1.a de san sadha1.a, "an Inaradhanan San Hyan ~laya ban I tl vasl1\,.aranaprayoga (10) (11 ) Plra galalan ula ka\. dl-\- cll, patl sahut sahutana'\- et om lapanya,lnaku maryanya man1..ana, yan Inaradhanan San H)ran Maya kunln MUvah plratguhan In a1...asa, pten pepet ta denID megha nl1a manhtu hudan rl kala 111n renren, nlyata nantl taya U1 San Hyan J\lIaya kunln Inaradhan (mantra) Itl stambana (12) (mantra)

448

7

8

9

10

MAYA DIVINE AND HUMAN (13) Plra 1{asa mkan vulo.r mvan atyanta genanya, plsanln un polahana mvan kahanan aprana, myata slvakasa prahara.., yan San Hyan Maya kr kartaram etl kuplta krtva sarvatmana ca nasayatl Manusmrtl 11, 33 and 34 Srutlr Atharvanglraslh l.uryad Ity aVlcarayan

APPENDIX

11

12

13

14

15

16

1

455

vak sastrarn. val brahmanas) a tena han" ad arln cl\ IJah Ksatnyo bahu'Vlryena tared apadam atmanah dhanena valsyasiidrau tu japahOmalr d\.lJottamall GautDh 2, 2, 17 Sannpunyahasvastyayanayusmanmangalasam'\.uktan'\ abh"udaytkanl Vldvesanasam" ananablucarad'\lsadv"rddhlvlib..tanl ca salagnau kuryat Mltaksara, comm on GautDh 2, 2, 17 uccatanadlny etanl ca salagnau lur'\at Kah? Raja Tas,a ca kartrtvam Idam e" a, yat tat samvldhatrt\ am arthasampradanadlna (aparah) abhyudaytkanl purohltah s\a"am k.ur}ad Itaranl karayed In LIPur 2, 50, 48b and 49 Svarastrapatlm uddlsya '\ah 1...uryad abhlcankam Sa atrrlanam nlhatyal'\a s'\akulam nasa\ct kudhlh tasmat svarastragoptaram nrpatlffi pala'\ et sada MMK, Vol I, p 49 raJaputram murdhabhlslktam ksatnyaputram '\ a an" am "a mahotsahamaharaJyakamam va pra'\ esavet MMK, Vol I, p 51 Adhrsyah sarvabhiitanam aJltah san adehmam VIJayatvam sarvamantranam sadha)asnam (?) yathepsatah

AV 4, 36, 9 Ye ma krodhayantl laplta. hastlnam masal.a 1\ a tan aham manye durhltam Jane alpasa" un 1\ a

17

PST 9, 23-27 SasurasuraslddhayaksaVldyadharagandhan abhuJangacarananam pramada madavegato VlkIrnabharanah srastadukiilakesaJalah 24 AtIduhsahamanmathavyathabhlr vyathltantahparltapa"epltangyah ghanagharmaJatoyablndumuktaphalasaktorukucantabahumiilah 25 Romaiicakancukltagatralataghanod} aduttungaplnakucakumbhanlpldltang; ah autsukyabharaprthu\epathukhedakhlnnapadaravlndacalanaskhahtabhlghatah 26 Marasayakanlpatadarlta ragasagaranlmagnamiirta'\ ah svasamarutatarangttadhara baspaourabhara'\ Ih'\ ale1..sanah 27 MastakaraCltadordvayaiiJ ahprabhrta harlnasa'\ alocanah vancltarthakaranodyatas ca taddrstIpatam apl samnamantl tah S, p 200 Miirdhnl calva lalate ca nyasen mantratra)am hrdl arogyam sar'\. aJantunam yatheccham gacchatl S\ a\ an1 S, p 234 Evam dhyatva tu de\ eSlm satrustambhanah..arlnlm maha'Yldyam mahamayam sadha1..asja phalapradam yasyah smaranamatrena traI101..y am stambha\et l..~anat MMK, Val II, p 322 Asahyam sarvabhutanam sar'\ alo1.anuhpta1.anl 23

18

19

20

456

21

MA Y A DIVINE AND HUMAN adhrsyam sarvabht1tanam bhavamargavIsodhakam prapakam Buddbadharmanam sarvadustamvaranam anumomtam sarvabuddhros tu sarvasampattlkarakam utkrstah sarvamantranam MaiiJughosasya sasane AgPur 302, 6 mantra Om brIm om namah Kamaya sarvaJanahltaya sarvaJanamohanaya praJvahtaya sarvaJanahrdayam mamatmagatam kuru kuru om

22

SST 1, 12, 7

23

Sarvesvarah sarvagas ca sarvamantraparayanah sarvatantrarthavetta ca sarvatantraparayanah RgvIdh 1, 1, 4 Nanarthanl ca ~armanl santIpustyasrayam ca slddhayas ca tapomiilah sraddadhanasya kurvatah

C It 1

2

3

4

r

6

T, p

354

Kamyaprayogakartrnam paraloko na Vldyate prayogaslddhlr evalsam phalam anyan na vldyate Ekasya hi Vldhanasya na kutrapl phaladvayam devesl drsyate yasman, nlskamo devatam bhaJet ~tPur 93, 140 VasyakarmabhlcaradI tathalvoccatanadlkam navagrahamakham krtva tatah kamyam samacaret Varahl Tantra, quoted by Jhavery, p 51 Srstls ca pralayas calva devatanam tatharcanam sadhanam. calva sarvesam purascaranam eva ca Satkarmasadhanam calva dhyanayogas caturVldhah saptablur laksanalr yuktam Agamam tad Vldur budhah

LIPur 2, 52, 2 and 3 Vasyam akarsanaii. calva vldvesanam atah param uccatanam stambhanafi ca macanam (read mohanam) tadanam tatha U tsadanam tatha chedam maranam pratlbandhanam senastambhanakadlnl Savltrya sarvam acaret

5

]T 17, 83-87 83 1'vfasena hantl l..alusam saptaJanmakrtam narah 84 85 86 87

piirvasabhlmukho bhiitva pltadravyalh samarcayet Fltasthane samahkhya stambhayet sarvavadlnah uttarasamukho bhutva slndiiraraJasa hkhet PUJayed vldhIvad vldvan sarvalokam vasam nayet pasclmabhlffiukho bhiitva candanena samahkhet SampuJya vldhlvad vldvan sarvaYOSlnmano haret vallabho Jayate devl daslm lva vasam nayet YamasabmTIlukho bhiitva cakrarn krsnam yadarcayet yasya namanlotam tasya mantrahanlh praJa yate

457

.APPENDIX

6

7

KatySr 4, 15, 21-26 Payasa svargakamah Tandulalr balakamah K, st 4 and 5a

pasukamo '\a xavag\a gramakamah Dadhnendnyakamah Ghrtena teJaskamah

vasantas calva piirvahne grlsmo madhyahna ucyate varsa Jiieyaparahne tu pradose slslrah smrtah Ardharatrau saratkala usa hemanta ucyate

.a

9

]T 20=, 168 and 169 StaInbhane gaJacarmam marane malusam. tatha mrgacarma tathoccate chagalam vasyakarmam Vldvese Jambukam proktam. gocarma santlke tatha nanasldd.1uhI tarthaya vyaghracarmam udahrtam S 1, 31 Indre stambhanam ucca-tam Agnau san.abblcarakam Yamye Raksasl Vldvesah santlr Varunavayave kulotsadam Marudbhage Yakse kalahaVlgrahau

10

i1

12

13

14

N, p

271

Sannke pausttke mokse manasam Japam acaret vasyakrstav upam.su syad vaclkam. ksudrakarmam MMK, Val Ill, ch 52, p 575 Sarve ca samaye akrstah Iha krodharaJena Yamantakena anlta grasti. samaye sthaplta MaiiJughosasyopanamxta pancanka KCT 3 199 Ye sattva lol.adhatau tnVldhabhavagata JfianavaJrankusena akrstva tan samantat paramakarunaya mandale cabhlslcya Buddhalr vaJramrtenamalasaslvapusa vaJnno Iabdhamargah svasthane presanlya vyapagata1.alusa bodlncaryadluriipaJh MMK, Vol Ill, ch 53, 619 Ksanena smrtamatrena humkarena matrena Brahmad}an anayed bhu'\. 1 akrsta sarvadevas tu Brahmadyah sasakra1..ah, hahakaram pramuiicana arta bhalravanadmah Kun karoma kun anita

N

6 3

Raktavastre hkhed yantram laksaya raktacandanaili piiJyam tad dbJ. taror mUle mkhaned dhararotale trlsaptaham sada sliicet pratas tat tanduloda1..roh diirad akarsayen narlm yadl sa mgadanVlta Om hrlm Raktacamunde, turu turu amukun akarsaya hrlm

15

16

JT 17, 28-30 Hathad anayate slghram yakslmm raJakanyakam nagakanyam apsarasam khecarun "a suranganam VldyadharlID mvyariipam rSlkanyam rlpustnyam madanodbhavasamtapam sphuraJJaghanamandalam Kamabanaprabhlnnantahkaranam lolacaksusam Mahakarnakaladhyanayogat tu suravandtte SM, No 59, p 123 Isuna tu kucam vlddhva asokalS tadayed dhrdl khadgena bhJ.sayet sadhyam darpanam darsayet tatah

s"aha

485

I\1AYA DIVINE AND HUMAN

utpalena padam baddhva akarsayet sa vIhvalam rnuktak..esam ItI

17

18

19

Om amukIm akarsaya MaiiJughosa hrlh Jah MtPur 93, 75 Yatha ratnesu sarvesu sar"e devah pratlsthltah tatha ratnanl yacchantu ratnadanena me surah AVPar 36, 26, 1-3 (the complete chapter) LaksaJapottaram gatva nadlIn udadhlgamluun valukasthandlle hngam tanmayam taJJasadmanl Padmas'tasatam ahrtya pUJaYltva Vldhanatah udake nabhJ.matre ca suprabhatam punar Japet Tato mandahko raja dlnaranam gavam satam pranamya sraddhaya tasmal dadyad uddhara mam ltl

N:t P

363

Ardharatre samutthaya sahasralkam Japen manum masam ekaIU tato deVl nldhun darsayatl dhruvam

20

21

22

23

24

25

26

27

28

SST 3, 20, 51 Annena raluto marge ksudhasampIdlto narah Japed amum mahamantram astottarasahasrakam Bhasyotkarsadlplka on BhGlta 7, 14 Mayablmbo vasI1\.rtya tarn syat sarva.Jiia Isvarah aVldyavasagas tv anyas tadvalcItryat GarPur, Bareh ed, 107, 43 Trnadlcaturasyantam bhiitagramarn caturvldharn caracaram Jagat sarvam prasuptam mayaya tava GarPur 194, 23b and c Yo roam pasyatl caksurbhyam yaii ca pasyaml caksusa sarvesam papadustanam Vlsnur badhnatl caksusl

PST 7, 67 Anudlnam anuhmpet tena klnclt samadyat tllakam apl vIdadhyad uttamange kSlpec ca anutatadurltapasmarabhiitapamrtyugrahavlsarahltah syat prlyate ca praJabhlh N 2, 43 mantra (p 280 ) Om nama bhagavate Rudrava slddhariiplne slkhlbandha sarvesam Sl'VaIll astu Slvarn astu hana hana ra1..sa raksa sarvabhiitebhyas ca namah

GarPur 178, 6 Agurum guggulun cal\,a nl10tpalasamanvltam gudena dhiipayltva tu raJadvare prlYO bhavet InscrIptIon of Telaga Batu, hne 13 1nl m.akalaUlt prana uram mariipabhasmavaldlmantraprayoga Tlda ahara darl sarnayanku riiplnanku kusta kaSlhan "\ aSIkarana lal ..MtPur 93, 145 148 Vasyakarmanl bI1\anam padmanam calva dharmavlt suml trlya na apa osadhaya ltl homayet Na catra sthapanam karyam na ca kumbhabhlseCanan1. snanam sarvausadhalh krtva suklapuspambaro glhl Kanthasutralh sa1...anakalr Vlpran samabhlpuJayet

APPENDIX

1

459

siiksmavastranl deyanl sukHi ga" ah sakancanah Avasyanl vaslk1.1ryat sarvasatrubalany apt amttrany apt mltranl homo'vam papanasanah

29

30

31

32

33

34

35

36

37

38

Kathas, 2, 4, 89 Tatra sa LohaJanghasya tasya saubhagy asampada vaslkrta satl nanyat phalam Janman} aman~ata GarPur 41~ 1 mantra Om Vlsvavasur nama gandhanah kanyanam adhIpatlr labbaml te kanyam sarnutpadya, tasmal '\ ls,\avaSa\e s'\.aha N 4, 48 mantra (p 290) Om \"lsvavasur nama gandhar\ah kanyakanam adhlpatlh, surupam salamkaram dehl me, namas tasmal "\ lS\a"asa\-e s'\aha

SM, No

92, Vasyadhllaratarasadhanam TamkaraJam. tarn1..arakrantamadhyam Indl\aram dh"ana tatpannatam Aryataram syamavarnam "amenotpaladharam dakslne '\-aradam bhadrasanasth1tam t\.moghaslddhunakutlm dh)at\ a Jiianasattvenalklkrtya, Om Tare tuttare ture amukam amuklm '\ a vasam anaya svaha It1 sadhyanamasahltam anantarol.tena samkh)aulyamena Japet / saradlClhnabhave 'PI sadhyagalam utpalena baddh'\a s,\asarl... rarunaloranasaiicayals taccharlram apiirya s'\avase sthapa)ed 10 GarPur 178, 19 mantra Om. hrlm Gaurl devl saubhagyam putra\ a~yadl dehl me Om hrIm Lah.smt devl saubhag;am sarvam tral1obamohanam debJ. me

JT 17, 53 RaJano vaJlnah sarpa ga.Ja dusta madot1..atah vyaghrah l.esarlno matta "asyas tasya bha\ anti hi S, P 241 RaJano harayo madandhakarlnah sarpa mrgendradI:b..a ete yantl VIInohlta rlpugana Laksmlh sthlra slddha'\ ah S, p 243f, memtatlon stanzas on Ganapan Ratnamandalamadhyastham ratnasunhasanoparl pltavarnamsu1...alepamalyabharanabhas'\o aran1. V1ram va vld1tam devam gaja'\aktram trllocanam pasankusakrodhamudram parasufi. cabhayan1. "aram dadhanam de\. ade'\. esam dhyayed de\ am anan}adhlh BMR, p 5, meditation stanza Sauvarna~anasarnsthltam trlnayanam pltarosukollaslnlm hemabhangaruclffi sasanlamuh.utam saccampa1..asrag, utam hastalr mudgarapasavajrarasanah samblbhratlm bhiisanalr vyaptanglm Bagalamukhlnl trlJagatam samstambhlnlm clnta,,\et S, p 239, medItatIon stanza on Bagalamu:b..hl Madhye sudhabdmmanlmandaparatna\ edl simhasanoparlgatam parlpltavarnam pitambara bharanamal ya vI bhiisl tanglrn deVlm smaraml dhrtamudgara'\ alrlJlh\ am S, p 240f Vadl miikatl ranh.atl kSltlpatlr vals"anarah sltatl krodhl Sam)atl durJanah sUJanau l.s1pranugah :b..hafljatl

460

39

-40

-41

42

43

44

45

46

47

48

MAYA DIVINE AND HUMAN

garvl kharvan sarvaVlC ca Jadatl tvanmantrlna yantntah SrlnItye Bagalamukln pratldlnam kalyanl tubhyam namah Dustastambhanam ugravlghnasamanarn darldryavldravanam bhubhrtstambhanakaranam m.rgadrsam cetahsamakarsanam saubhagyalkanIketanam mama drsoh karunyapiirnamrtanl satror maranam avrr astu purato matas tvadlyam vapuh Matar bhaiiJaya me vlpaksavadanam Jlhvafi calam kIlaya brahmlm rnudraya nasayasu dhlsanam ugram gatml stambhaya satriims ciirnaya devl tlksnagadaya gaurangl pltarnbare Vlghnaugham Bagale hara prandlnam karunyapurneksane AgPur 125, 48 mantra Om namo MahabhaIravaya vlkrtadamstrograriipaya plngalaksaya trlsiilakhadgadharaya (v 1, -khatvangadharaya) vausat AgPur 125;» 51 mantra Om namo bhagavao. Kaumarl 1ala\ la1aya2 ghantadeVl amukam :m.araya 2 sahasa namo 'stu te bhagavatl Vldye svaha Anaya Vldyaya homad bandhatvam (v 1 dagdhatvam) Jayate rlpoh AgPur 125, 51 second mantra Om vaJrakaya vaJratunda kapllaplngala karalavadana iirdhvakesa mahabala raktam.ukha tadlJJJ.hva maharaudra damstrotkata kaha karallna mahadrdhaprahara Lankesvara setubandha sallapravaha gaganavara, ehy em bhagavan mahabalaparakrama, BhaJravo Jiiapayatl, ehy em maharaudra, dlrghalangiilena amukam vestaya2 Jambhaya2 khana 2 valte hriim phat N 7, 43 mantra (p 304) Om Hunalayottare bhage MarIco nama raksasah tasya miitrapurlsabhyam hutasarn stambhayamy aham svaha AgPur 137, 12b and 13a Khararaktasamayuktahomad uccatayed rlpum kakaraktasamayogad dhomad utsadanam hy areh AVPar 7, 1 Na susvapa pura Sakro danavanam purodhasa prayuktalr ausadhalr yogalr mantranam Japahomatah SadvBr 3, 8, 14 Brhadrathamtarabhyam eVaInam ebhyo lokebhya uddhrtya Plavena praplavayau param paravatam eu na pratItlsthatI AgPur 260, 13 and 14a (= VIDhPur 2, 125, 13 and 14a) Ekadasangulam sankum lauham khamram eva ca dVlsatI vadho 'Sltl Japan nlkhaned rlpuvesmanl uccatanarn Idam karma satriinam katlutam tava MMK, Vol 11, p 307 (ch 27) atha kruddhaclttas caturvarnyo anyataram vlkrtasthane va yato vlkrstapradhanalmgena va anyadevatabhaktam lauklkesu yasnun dlSl te nsthantl tad eva vesma so 'sya desantaram prakramate I udvtgnas ca bhavatl / ratrau prapalayatl va I kutumbam vasya bhIdyate I pratyayanam ksrrastasahasrayutayo hotavyah / svastho bhavatl MMK, Vol I, P 33f tad yatha Om Garudavahana cakrapam caturbhUJa, hmp. hUIJl.

APPENDIX 1

49

50

51

52

461

samayam anusmara, bodlnsatno Jiiapayan s-vaha AJiiapto MafiJughosena kSlpram arthakarah Sl\>ah Vldrapayan bhiitam Vlsnuriipena dehmam S, ch 8, p 253f Dhii.:mravarnam mahadevtm tnnetram saslsekharam krsangun asthlmaIafi ca kartrkaft ca tathambuJam Kotarakslm bhlmadamstram patalasadrsodarlm evamVldhaii ca tam dhyatva kuryad uccatanam rlpoh

AV 3, 30, 4 Yena deva. na Vlyann no ca VldVlsate mlthah tat krnmo brahma vo grhe samJiianam purusebh}ah Bhasa, Abmsekanataka 2, 18 (ed Devadhar, p 335) Devah sendradayo bhagna danavas ca ma)a rane so 'ham moham gato 'smy adya Sltayas tnbhIr aksaralh JT 18, 12 and 26 Ekavunsaoratrena mohayeJ Jagatlm Imam devadaltya vasas tasya Jayante natra samsayah Nasayen mohayet sarvam samudravalayam dharam

53

VIPur 1, 2, 29 and 31a Pradhanapurusau capl praVlsyatmecchaya Harlh ksobhayamasa samprapte sargakale vyayapyayau Sa eva ksobhako brahman ksobhyas ca Purusottamah

54

55

56

57

58

T, p

353

BrahInayamale Marane varJayed Vlpran anyams capl sudharIDlkan strlJanavyatlrekesu raJaVaI.rl~U YOJayet Svarosato va lokanam raksartham va tadacaret na tu lobhad bhayad vapl kuryan mantrl tu maranam Prayasclttam ca kartavyam deVl taddosasantaye S, p 191 Yatra na syad upayo 'nyah satror bhayamvrttaye tadananyagaotvena maranawnl karayet HT, ch 11 SadhaYltva caturdrstun sattvam tarayed budhah maranam natra karyam syat samayabhedah param bha"et

S\nBr 3, 6, 12 Tnratroposltah krsnacaturdasyam savad angaram ahrtya catuspathebadhakam Idhmam upasamadhaya valbbJ.takena sru"ena sarsapatallenahunsahasram Juhuyat samn:ulyena yatra vrscasabdah syat (SV~ Aranyakagana, 2, 7, 51, 6), tatra purusah siilahasta uttlsthatl Tam briiyad amum Jalutl Hanty enam ~tpur 93, 155 Ihalva phaladam pumsam etan namutra sobhanam tasmac chantlkam evatra kartavyam bhiitun lcchata For the precedmg stanzas, see QuotatIon No 14 on Ch 2

462 59

60

61

62

63

64

65 66

67

68

MAYA

DIVINE AND HUMAN

AgPur 285, 1 Slddhayogan punar vaksye mrtasafijlVanlkaran Atreyabhasltan dlvyan sarvavyadhlvlmardanan RV 7, 59, 12 Tryambakam yaJamahe sugamdhlm pustlvardhanam urvarukam Iva bamdhanan mrtyor mukslya roam rtat MtPur 93, 81 Yatha banapraharanam kavacam bhavatl varanam tadvad dalvopaghatanam santlr bhavatl varanam KCT 3, 203 Satruh slmho gajendro hanr uragapatls taskarah pasabandhah ksubdhambhodhlh plsaca maranabhayakara vyadhlr Indropasargah darldryam strlVlyogah ksubhrtanrpabhayam vaJrapato 'rthanaso nasantasya prayatl sphutam apl caranam yah smared Yogmm.am AV 19, 9, 5 Ima.nl yam paficendrlyanl manahsasthanl me hrdl brahmana samsltam yarr eva sasrJe ghoram talr eva santlr astu nah MtPur 228, 4 and Sa V1Jlglsuh paran evam abruyuktas tatha paralh tathabhlcarasankayam satriinam abhlnasane Bhaye mabatl samprapte Abhaya santlr lsyate For the text, see above, p -237 PST 24, 22 Utpate satl mahatl hy upadravanam homo 'yam bhavatl ca santldo naranam yad vanyan nlJamanasepsltan ca kamam tat prapnoty akhI1am nrnam prlyas ca bhiiyat S, P 199, medItatIon stanzas Sanh.hacakradharam devam caturbahum klrltlnam sarvayudhalr upetafi ca Garudoparl samsthltam Sanakadlmunlndrals tu sarvadevalr upasltam Srlbhurrusahltam devam udayadltyasannlbham pratarudyatsahasramsumandaloparl samsthltam sarvalokasya raksartham anantam nIt yam eva ca abhayam varadafi calva prayacchantam mudanvltam SM, No 270 (Val 11, p 532f) Santlke rocanaya rah..sa bhavatl Sltanetrakarpate bhurjavamsatvacavldhautakarpate "a cakradvayam abhlhkhya namaskaravldarbhltam akalamiiladlrahlte saravasampute 'vasthapya ghrtamadhumadhye prakslpya sltasutrena vestayltva trlsandhyam suklapuspenarcayltva piirvabhlmukham sltavarnam Yamantakariipam dhyatva puratas candramandalopavlstam sadhyam drstva sltakalasalh candramrtaparlpurnalr abhlsliicayantam dhvatva mantram japet Om hrlh strlh vJ.1..rtanana Devadattasya santlffi kuru namah svaha Santlh.avldhIh

APPENDIX

69

70

71

72

1

463

TSS 18, 48 Ksudraghnam asrlpapaghnam raksayuhsrlJa}apradam gobalagar bhlnlgrastavyadlutadlsu sas) ate AgPur 302, 25 mantra and 26 Om namo bhagavate Tryambakaya upasamaja2 culu2 mlh 2 blnda2 gomanlnl Cakrlnl hriim phat &ffiln grame gokulas)a raksam kuru! santun kuru2 Ghantakarno mahaseno Vlrah prokto mahabalah Marlnlrnasanakarah sa mam patu Jagatpatlh slokau calva nyased etau mantrau goraksakau prthak BrVPur, Brahmakhanda, 19, 67ff 67 Idam stotram mahapunyam pathed bhaktya ca yO narah snanasya sarvatIrthanam phalam apnotl mscltam 68 Aputro labhate putram varsam ekam snob )ah samyatas ca haVlsyasl pranam}a Sankaram gurum 69 Galatkusthl mahasiill varsam ekam ~rnotl }ah avasyam mucyate rogad \tyasa\akyam It1 srutam 70 Karagare 'PI baddho yo oaJ.\a prapnotl m~rtnn stotram srutva masam ekam mucyate bandhanad dhru\am 71 BhrastaraJYo labhed raJyam bhakt)a masam srnotl )ah masam srutva samyatas ca labhed bhrastadhano dhanam 72 Yaksmagrasto varsam eh-am astll.o yah srnotl cet nlscltam mucyate rogac Chankaras)a prasadatah 73 Yah srnotl sada bhaktya stavaraJam lIIlam dVlJa tasyasadhyam trlbhuvane nastl lomCIC ca Saunaka 74 Kadacld bandhuvlcchedo na bha\et tas)a Bharate acalam param alsvaryam labhate natra samsa)ah 75 Susamyato 'tlbhaktya ca masam e1..am srnotl yah abharyo labhate bharyam SUVlnltam satlm \ aram 76 Mahamiirkhas ca durmedha masam ekam srnotJ. ) ah buddhun \ldyam ca labhate gurupadesamatratah 77 Karmaduh:b..h.l darldras ca masam bhaktya srnotl }ah dhruvam vlttam bhavet tasya Sankaras)a prasadatah 78 Iha loke sukham bhuktva krt\ a 1...trtlm sudurlabham nanapra1.aradharmam ca yaty ante Sankarala) am

HT, Ch 6 Herukayogasya pumso vlharah paficavarnesu paficavarnasamayu.1.taTIl ekavarnam tu kalpltam anekenalkavarnena yasmad bhedo na laks) ate

APPENDIX 2 A SELECTION OF REFERENCES TO TEXT-PLACES QUOTED OR DISCUSSED (For explanatIon of abbrevIated tItles, see the BIblIography)

GnP

AgPur 123 125, 125, 125, 133, 134 137, 146,

29ff 8 41ff 47ff 31

12f 1 260, 1-14 260, 8 260, 11 260, 13f 270, 15 284,9 285, 1 293, 28 301, 15ff 301, 16 302, 6ff 302, 6 302, end 304, 16 304, 22 306, 1 306, 3 306, 9 306, 14

307 308

308, 6ff

319 361

74,288 346 62,213 107f 355 355 235,267 240,324 367 361 70 71 386 287 188 365 121 245 406 204 208 336,355 383 184 398

129 110 185

308, 10 309, 13 315, I 315, 9 323, 3 323, 3-4 323, 17 AztBr 2, 4

3, 6 3, 7 7, 8,

19 15 22, 4 28

OnP_ 143 405

267 367 171 371 386

73 73 239 6f 419

64,243

AJztagama Krlyapada 1, 13 and 22 4, 14 22, 7

195

Ambzkastutz 6

179

AngN 2, 190ff

316

36 178

ApSr 6, 10, 3 6, 15, 1

275 275

Atrz Samhzta 20, 17£

125

APPENDIX

465

2

AV general remark 3, 1, 5 3, 1, 5

3, 2 3, 8, 6 3, 25, 4 3, 25, 6 3, 30, 4 4, 36, 9 5, 30 6, 67 6, 67, 1 8, 4, 13 8, 4, 24 8, 8, 1 8, 8, 5-8 8, 8, 21 9, 10, 24 19, 9, 5 19, 9, 9 19, 9, 14 AVPar general remark terms of magIc In 7, 1 25, 1,8££ 35, 1, 9 35, 1, 13 36,26 50, 5, 4-6 70a If BjlUp 1, 4, 4 2, 5, 19 Bhiisa (Plays by) Abhlsekanataka 2, 18

on P

220 20 370 310

301 304,310 367

242 386

21 371 215 4 373 214

367 310 395 404 402

226f 266f, 357 291 311 357 306 197 178 6 3,6

370

4, 14 Balacarlta 1, 1 1, 6 prose 1, 18 Diitavakya 1 ~ 17 1,40 Orubhanga

22 BhGltii 7, 13-15 7, 14 7, 15 7,22 8,5

9,27 10, 12 10,42 11, 7 11,16ff 11, 24 BhPur 2, 3, 3 3, 2, 10 3, 2, 15 3, 6, 33-35 3, 6, 35 3, 6, 39 8, 5, 30 8, 5, 44 8, 12, 12fF 8,12,21ff 10,8, 13 10, 23, 50 12, 10, 1 12, 10, 2 12, 10, 27

on P 143 181 29f 309

431 27

26f 18 20,311 21 124 421 313 63

335 51 513

16f

47 358 410 183

66 23 .23 168

42f

22 182

23 31

23 358

466

MAYA DIVINE AND HUMAN

12, 10, 30

12 1 I, 6ff Bhrgu-YaJ niidhzka:ra 32,20

on p 24 53f

57

BJUp 1, IOff 8,3 BlvIR general remark p 2 p P p

5 23 124

BNa.rPur 15, 74-76 36, ID

196 336

IOSf 264 340 374f 62

40 23

Bodhzsatt'{)abhfimz

p

273f

420

280 284 288

BrhSamh 44, 21 4c), 3

396 236

264 282

68 192

D (attlitreya Tantra) general remark 1, 12 1, 14ff 2,4

257 274 261 65

63 63 63

342

139, 3 139, 4 (Ben ed 4, 46) 139, 5 (Ben ed 4, 48) 139, 6 (Ben p 4, (50) 5, 14:Ben ed 6, 1 7, 1 Ben ed 8, 1 ch 10, mantra 11,11 ch. 12 mantra 13, 1 7

341 350 344 342 369 356 326 329 296 219

5,33, IOff

6,25,24

22

190 192 63

P 135f

DevzBhPuT 5, 33, 6ff

409

22 335

Ch [Jp 2,2-7 3, 1-5 4,5,3 4, 12, 2 4, 15, 6 5, 19, 2 6, 16, 1 8, 6, I

p

BPK 3, Iff 3, 5 3, 6 3, 9 3, 10

BrVPur Brahmakhanda 19, 67ff Ganapatlkhanda 7, 122 8, 2 8, 19

on p KrsnaJ anmakhanda 78, 19 78, 32ff

22

6, 26, 2 6, 27-30

33

6" 28, 2

98

83

48 358 24 24 44f,433 24

APPENDIX

2

467

on p 54 47 50

6, 28, J8f 6, 31, 29 6,31,33ff 6, 31, 46f 9, 4~ 73ff

20 112

GanGttii 3, 6 (comm by Nilakan tha on ) GarPur 18, 1 32,4 41, mantra 50, 36 107, 43 Barel1 ed 177,69ff 177, 74 178, 6 1 78, 18 178, 19 mantra 185,4 185, 9ff 194, 13 194, 22 194, 23 195, 3 223, 24 GautDh 2, 2, 1 7

217

328f 311 361

367 323 328 331 326

P 35 (ch 9) 55, If

P 2 p 8 p 29

186 272 412 381

Is general

remark

ISP Krlyapada, 3, 1, 84 3, 55 6,77

256

141 419 419

319 296

55 318 410 217

236,238,365

268

297

GT st 3

79 97 205 109 93,268

P 2 p 6 1,2 1, 11 ch 2 2, 1 2, end ch 6 ch 11

412

177f

276

HT

31

GST p

on p

HzrSr 3, 7, 82

:!a1,mBr 1, 53 1,80r 1, 325 2,78 2,79 2, 134 3, 72-74 3,233

Jayakhya Samhztti 14, 76-78

:JT 69 76 362 176

3, 11 17, 6 17, 14 17, 20ff

411 171 360 10 5

7 385 5 207f 192 243 218 302

468

MAYA

DIVINE AND HUMAN

on p

17, 28 17, 53 17, 68 17,83-87 17,84 17, 87 18, 12 18 26

20, 159 20, 161ff 20, 163 20,165 20, 166 20, 168f 20, 170 K(limaratna) general remark ch 1 P 22 p 25,2 p 25,3 p 26,8 p 27,9 p 40 P 41

P 42 P 100 KOlvalya Up 12 Kii/Pur 68, 21 ff

K arp uranzanJarz 1, 25

~02f

332 401

187, 270 344 401 371 371f 291f 285

276f

277 280

282 197,374 2~6

277f 260 320f 432 317 317

342 345,347

372 307

38 206

Katha Up 5, 12 Kiity Sr 4, 15, 16-20 4, 15, 21ff

428 13

111 300 351 328

123 328 311 114 385 385

65

322 23,216

23 3

275 274

KausBUp 3, I

KausS general remark 16,20 19, 7 19,9 20, 16 38, 5 38, 7 40, 1-9

14

220 171 305 120f 242 354

,09 109

Key 2, 6

Kathiis

1, 7, 89

on p

2, 2, 10 2, 3, 4 2, 4, 63 2, 4, 89 2, 4, 127ff 2, 4, 134 2, 5, 37 9, 6, 94 12,9,21 12, 16, 29ff 12, 22, 25f 12, 25, 35ff 12, 25, 51 12, 25, 64

2, 2, 3, 3,

12 29 80 125

207 24 207 75,288

272

APPENDIX

469

2

on p

on p

299

3, 199 3,203 4, 130 4, 137££ 4, 159ff 4, 182 5,74f 5, 185 5, 245ff

390 187,262 263 115 199 303 193f 134

KJ 95

chs 4-10 ch 7 ch 8

ch 10 ch 13

ch 21, end ch 77 Kr~na

110 111 124 79 50 184

Up

167

5 7 11 12

47 26

186, 6)

KulT 2,96f K umaratattva (Bal ) 49 KaPur 1, 34

LzPur 1,11-15 1,21,43f I, 80, 19f 1, 85, 48f 1, 85, 113f 2, 5, 86ff 2, 25, 55ff 2, 50, 15ff 2, 50, 17 2, 50, 32 2, 50, 47 2, 50, 48 2, 52, 2f

158f 205f 28 204

2, 52, 13

72,204 33 208 281 239 290f 377 240 268 390

LT 10,21ff 49,42 49, 53

239 406

183

M aha$o daszvarnaratnaval 'lS to tTa 13 330

10

Mahiivamsa 5,27 7,5ff

KulaCT 1, 18 5,48

281

3, 5, 20ff

22

KS 13, 5(p

LiitySr

18£ 217

358

143f 47

IQ~

.... .:l

33

1\1[iilatzmttdhava

p 118

375

J\;lanusmrtz

2,4 4,44 11,31-34 M arzcz- Vl,manarcanal..alpa ch 19, p Blff ch 88, P 505

224 318 233

125

23

470

MAYA DIVINE AND HUMAN

on p Miiyiibvastotra 4-7

189

Mbh (see also BhGita) 41 1, 16, 38-40 42 1, 17, 2f 190f 1, 55, 28-30 141 1, 56, 14 191 1, 62, 3ff 382 1, 67, 5 385 1, 71, 7ff 234 1, 71, 9 16 3, 31, 19ff 4 3, 80, 126 180 3, 148 30 3, 186, 77ff 181 3, 187, 31ff 142 3, 187, 38 29 5, 109, 5 7, 164, 99 27 8, 24, 91 32 8,49,17 19 12, 47, 37 53 12,47,38 30,53£ 12, 47, 43 182 12, 47, 44 53 12,47, 48 21 12, 47, 51 (Ins st ) 142 12,47~52 143 12,126,32 193 12,271, 33-55 164,206 12, 290, 57ff 17 12, 323, 42 18,22 12, 326, 3ff 179 12, 326, 25 27 12, 326, 26 167 13, 135, 135 and 140 19f

on p

MkPur 81 41f MMD ch 2 5, 74ff 9, 36ff 9, 84ff 10, 35ff 10, 107 10,112 12, 139ff ch 13 13,21ff 13, 37ff ch 14 ch 18 18, 43ff 18, 60ff 18, 79ff 18, 86ff 18, 93ff 18, 169f 22,76 24, 92ff ch 25 25, 1 25, 2 25, 3 25,49ff 25, 74ff MMK Vol I P 15 P 26 P 26-52 (ch 2) P 29 p 32

47 89f 173 112 104 I06f 339

90 88 84, 88 369 351 128 113 304

372 363 369 383

90 24 74 277f 260

312,337,389 352,366,379 83 253

76 245 91 116,245 117

APPENDIX

471

2

on p 362 33f p 144 P 44 241 P 49 92 p 53f (ch 3) 118f I06ff (ch 11) P 95,172 P 123 117,245 P 153 Vol 11 P 293 (ch 26) 99,114,122 120 P 298 361 p 307 (ch 27) 245 P 322 169 P 538 243, 318 P 540 Vol III 99f p 564ff 97 p 565 297 P 575 (ch 52) 299 P 617ff (ch 53) 77 P 662 78 p 666 92 P 668ff (ch 55)

MPN 1, 28ff Mrcchakattkam 6th act MS 2 (p 54, 4) MtPur 2, 18 4,6 4, 14 47, 11 47, 12 47,96

133

17 12

onp

61,24 62, 6 79, 32ff 93, 2 93, 58 93,75 93, 81 93, 140ff 93, 140 93, 145-148 93, 149ff 166,5 228,4f

373 368f 86 395 168f 306 388f 87,267 253f 325 282f

296 396

N (SzddhanagaTJunakaksapu ta ) 257 general remark ch 1 P 265 2, I 2, 12 2, 17 2, 30 2,35

277f

258,263

2 36ff 2,43 mantra 2,47

374 244 218 317 319 320 320 326

3, 2

323

3, 3 P 284 4,9 4,26 4,39 4,48

344

332 329

65,329 371

329

295

6, 3

302

27f

7, 2

373

7, 7, 7, 7,

342 343 347 347 350

22 26

338

14 15 19ff 38ff

MAYA

472 p 306, 3, 5, 8 9, 5 P 316, 2 P 318, 1 7 10,9(p 322) 10, 18 11, 1f ch 15 (p 363) Nt~pr

P 22

on p 349 372 356 394 394 384 368 307

132

Nrstmhap ilrvatapant Up 3, 1

Pancabrahma Up 5ff 6ff 24

132

Prasna Up 1, 16

160f 246 38

24,36 24, 39 26,73 27,48

28, 13 29,60 30, 54ff 30,59

30, 79

30, 84 34, 62 35, 17

35,22 81

36, 56ff 36, 60f

on p 383 198 397

401 352 269 238 244

407f 407 208,263 185 202 369 363 401

222 234 202 354 131 306

2

PST 1, 23 6,76 7, 67 9, 23-27 9,34 13, 45ff 14,44 14, 78 14, 79 14,84 18,28 18, 33 22, 35

23, 18

24, 22 24, 27 24,29 24, 33

30, 78

Pancavtmsa Br

6, 3, 2

22, 50

DIVINE AND HUMAN

166 168

320 243 396f 369 363

427 249 369 372 331 184

Rgvzdh general remark 224 terms of magIc In 265 I, 1, 4 247 1, 15, 4f 64 1, 15, 7 360 1, 17, 4-6 29 1, 18, 1 212 1, 19,5 279 1,31,5 371 2,4,4 64 2, 9, 3 222 2, 10, 4 316 2, 10, 5 360,367 14, 7ff 316

APPENDIX

2

473

on p 74 104

3, 20, 1 4,6,4 4, 23, 1

216

•

Rudrahrdaya Up 5 and 7

RV I, 1

40

226

1,51, 13 1, 80, 7

9f 382

1, 121, 2 2, 17, 5

11 334 308 3 5 387 29 79 4 9

3, 33 3, 53, 8 6,47,18 7, 59, 12 7, 100,6 7, 104, 1 7, 104,24

8, 1, 2 10, 54, 2 10,111,3 10, 119, 10, 145, 4 10, 159, 1 and 2 10, 166, 2 10, 166, 5

1,9 1, 16 1, 34 P 188 p 191 P 192 p 199r p 200 P 202 P 234 p 239f P 241 P 243£ p 253 (ch 8)

SarJ,vBr I, 1, 1, 1, I, 1, 1, 2, 3, 8,

16 19 247-12 14

on p 352,379 405 174f 238 380[384 391 398 244 399 244 340f 336 339 364

10 9 8 15 360

3

11 6 359 331 212 213

S (Sa tkarmadzpzkii) After ch 1, the numberIng of slokas IS not maintaIned In the edItIon 257 general remark 277f ch 1 (p 179ff ) 222 1, 2 260 1, 5 312,389 1, 7 337,366 1, 8

Siintzstava

22 31 Sarabha Up 24 31

SatBr 4, 2r 7, 5 11,5,7,1 SeT (trsl ) p 52 p 52ff p 53 Szvagaurzstotra 12

216 38 41

38 21~

65 269 187

95 410

MAYA

474

DIVINE AND HUMAN

on p SzvaJ fianabodham

165

8

Szvap ilJastaua 157

23

Szva Pur P 180, st P 184ff p 76lf

25

Skanda Up 9 SkPur 2, 26, 6

23 34 76

1 (p 13) I, p 15

59 66 71 85 92 93

97 98 ao 110 111 115 156 173 181 194 221

270

SST I, 1, 50ff 1, 6, 2

8, 8, 8, 9,

103f 105 108 95

1, 12, 7 1, 12, 16 1, 14, 34 2, 15, 12ff 2,28

2 56,6 40

2, 56, 12 2, 71

3, 2, 25 217

SM No Vol No No No No No No No No No No No No No No No No No

1, 1, 1, 1,

243 328 303 217 316 375 330 66,317,363 270f 249

271 97 299,318 202 109 290 185

262

262,399 298

269

3, 2, 59 3, 14, 57£ 3, 14, 58 3, 15, 18ff 3, 18, 14 3, 18, 14ff 3, 19, 1ff 3, 19, 55 3,19,56 3, 20, 5 I

on p 261 260 312 372 246 397 308

254 363 377

377 283 359

375 397 402

269 321 269

372 428 377

307

Stutz & Stava see AppendIx 3

SVBr general remark terms of magIc In 2,5

2, 5, 1 2, 5, 3

2, 6 2, 6, 8ff

223

265f 314 293 313 315

2, 6, I Iff

301 319

2, 6, 16 2, 7, 12f 3, 5, 6-8

359 343 222

APPENDIX

2

475 onp

3,6 3, 6, 12 3, 7, 1

235 382

on p T'tTuvachakam 1, 50, 1

198

225 371 1

TrtpR

SvetUp 2, 1 3, 1

3, 5 4, 1 4, 3 4,5 4,9 4, 12 6, 10 6, 12 T (iiriibhaktzsudharnava ) p 352ff (ch 10) p 353 p 354

P 372 P P P P P

380 418 420 426 430

66 37,215 157 163 157 167 20,338 157 3 19,311

277f 380 253

269 206,357 333 250 188f 173

Tazttzrzya Up -Bhavavarttzka 217 2, 166 219 2, 374 219 2,469ff

Tantrasiira, P 73

63

Tattvasamgraha by Santarakslta P 905

YBr 3,8,5,4

59 175

Mahesvarakhanda 9, 61 9,66 ch 48

TS 3, 3, 4, 5,

4, 8, 5 4, 10, 3 5, 1, 6

5, 7, 1-3 6, 2, 4, 4

TSS 17, 17, 17, 17, 17, 17, 17, 17, 18, 18, 18, 18~

18, 18, 20, 20, 20, 22, 22, 23, 23, 23,

I 9ff 22£ 28 41 56 57 73

24

338 43

73 403 378 157 6

336, 366, 380 367f 356 355

377 364 355 362f

13

398

39f 48 57 59f 62 I 34 44 13 63£ 6 12 13

402 405f 399 401 378

377 327

402 325 405

404 406 345

MAYA

476

23, 23, 24, 25, 25, 26, 27, 27, 27, 28, 29, 30, 30, 31, 31,

18

31 35 47ff 49 13 47 57 61 39 33 1 17 61 64

on p 367 327

327 188 365

408 374 318,327 320 320

345 345 406

372 372

Varadapurvatapant Up (Second) p 123ff 131 p 131ff 121

Variihamukhzstava results of 2 Vasz~tha

3, 50, 10 3, 51, 10

424 240 237

236,396 169f 170

395 165 395

428

VzPur

1, 2, 1, 2, 1, 2, 1, 4, 1, 4, 6, 6,

7 29-31 63 31 40 21

50 373

50 144 358 411

5, 191

380

326

TogV 177

Viiyu Pur

65, 27

on p

VtDhPur 1, 2, 49f 2, 125, 8 2, 148 and 149 2, 159, 47 3, 46, 11 f 3, 47, 5 3, 48, 17 3, 48, 19

Vz~nusmrtz

86f,

Dh

18, 18

DIVINE AND HUMAN

65

NIrvana prakarana 1, 20, 23

217

APPENDIX 3 REFERENCES TO THE BALINESE COLLECTION OF HYMNS, "STUTI & STAV A" Num.ber of hymns In "Stutl & Stava" 040 073

097 100 103

121 133 136 145 148

151 223 229

314 325

330 336 360 362

366 372 381 384 402 441

450 456 471 477

TItle (s) of hymn

Referred to

on p

247 Akasastava 303 Dvadasa-Smarastava 71,328 Aksama Paficaraksa, Viramantra 51,126 N araslDlhastaka, Rudrakavaca 166,207 Saptomkara, Mantra-n KaJan 80 Bhasma Agama-tlrtha 54,118 BhiltaraJastava 54 Khadga-Ravana[stava] 57,62,201 Brahrnakavaca, Lokanatha 247 DVIJendrastava 175 Brahlllastava 194Pranavabheda[ stutl] 70 Ramakavaca 73 [Gurupadaprasamsa] I08f TrallokyaVlJaya[ stutl] 248 AstapuJa, SaptapuJa 68 Bhalravanaramamsasiinyastava 155 Brahmastava, Slvastava, a 0 69,160 [ Slvalaya tattva] 175 Isvarastava 186 Caturkumbha, Caturdevastava 19,126 Vedasara 126 Stava Bhattara Caksuso Vldyadhara 298 Garudeyamantra, Bhalravastava 199,441 f lVIahamaya, Caturvarnaprayascltta 133[,242,251, 394,412 166 Saptatma Slvastava 37 Nagavayustava, Pancabuddhastava 200

478

MAYA DIVINE AND HUMAN

Number of hymn In "Stutl & Stava"

TItle (s) of hymn

Referred to on p

174 Brahmastava 68,351 Astamahabhaya KIln Viramantra, Astakamantra 65,68 Ganapatlstava 117 Buddhastava 55 [Vlsnustava] 175 Ardhanarisvarastava 25 Rudranalagnl 198 Sristava 185 Trlbhuvana 40,68 642 Sambhustava 247 658 [Bharall-PraJnaparamltastava] 201 676 Rudrakavaca 250 787 VlsnupafiJara 213 800 Pancasarasvatimantra 201 801 Paficatathagatastutl 201 802 Caturvedastutl 201 803 Pancasarasvatimantra (BuddhIst versIon) 201 809 [Sadaksarastava] 77 815 YamaraJastava 61 842 Lokamantra 126f,155 887 NaraSlmhastaka 127 941 Eka-YamaraJastava 368 PhalasrutlS to varIOUS hymns 94 483 504 507 519 528 534 540 594 600 636

INDEX

BIBLIOGRAPHY SanskT'tt and Palz Texts

AgPur AltBr

AJltagama Amblkastutl

AngN ApGrh

ApSr Atrl Sam.hlta

AV

AVPar Bagalamukhirahasya, BaudhSr

BAUp

Agnl-Purana, ed Baladev Upadhyaya, Benares 1966 (KSS, 174) Altareya-Brahmana, ed Satyavrata Samasraml, Calcutta 1896 (BI, 134Ill), trsl A B Kelth, CambrIdge, Mass, 1920 (HOS, 25 ) AJltagama, Krlyapada, ed N R Bhatt, Pondlchery 1964 (PIFI, 24) Amblkastuu by Hanuman, ed K P Althal, In Stotrasamuccaya, val I, Madras-Adyar 1969, as No 10 Anguttara-Nlkaya, ed R MorrIs, London 1955 (PTS) Apastamba-Grhyasiitra, ed M WInternltz, Wlen 1887 Apastamba-Srautasiitra, ed R Garbe, Calcutta 1882-1892 (BI, 92, val 1-3) Sanlurtarcanadhlkarana (Atrl Samhlta) by MaharshI Atrl, ed M Ramakrlshna Kavl, Tlrupatl 1943 (SVOS, No 6) Atharvaveda, ed R Roth - W D WhItney, rev ed by M Llndenau, BerlIn 1924 trsl W D Whltney, rev by Ch R Lanman, CambrIdge, Mass, 1905 (HOS 7 and 8) AtharvavedaparlsIstanl, ed G M BoIlIng - J van NegeleIn, LeIpZIg 1909 see BMR Baudhayana-Srautasiitra, ed VV Caland, Calcutta 1904-13 (BI, 163, vel 1-3) Brhadaranyaka-Upanlsad, ed E Senart, ParIs 1934

MAYA DIVINE AND HUMAN

480 BharGrh Bhasa

BharadvaJa-Grhyasiitra, ed H J W Salomons, Lelden 1913 (ThesIs Utrecht) "Plays ascrIbed to Bhasa", ed C R Devadhar, Poona 1962 (Poona Or

Ser, No 54) Bhagavad-Gita, ed F Edgerton:') 2 vols, BhGita CambrIdge, Mass, 1952 (HGS, 38 and 39), ed wIth 8 commentarIes by V L S PansIkar, Bombay 21936 Bhagavata-Purana, ed V L S Panslkar, BhPur rev by N R Acharya, 9 BOITIbay 1950 (NSP) ed D Rangacharya, n p, 1931 (SrivaIBhrgu-Yajiiadhlkara, khanasagranthamala, 19 ) BrhaJJabala-Upanlsad, ed A MahaBJUp deva SastrI, In Sazva Upanzsads, Adyar 1950, p 87-128 Baga1amukhirahasya by Sri-Svamln, ed B1MR R N Sharma, Datla, 1965 Brhannaradiya-Purana, ed Hrsikesa BNarPur Sastri, Calcutta 1891 (BI, 107) Bodhlsattvabhiiml by Asanga, ed U Woglhara BhaIravapadmavati1..alpa, ed by M B BPK ]havery, Comparatzve and Crztzcal Study oj Mantrashastra, Allrnedabad 1944, as an AppendIx BrhSamh Brhatsamhlta by Varahan11hlra, ed Acyutananda Jha, Benares 1959 (Vldyabhavan Skt Ser, 41) BrVPur Brahma\7alvarta-Purana, ed V S Marathe - V G Apte, Poona 1935 (ASS, 102) BSR Brhatstotraratnakara, ed 8lvarama Sarma Vaslstha, Benares 1960 Chandogya-Upanlsad, ed E Senart, ParIs 1930 D Dattatreya-Tantra, ed J Vldyasagar's sons, In lndra)/ilavzdyiisamgraha, Calcutta 1915, p 132-179, ed B M Pandey, Benares Samvat 2019 (1962-63)

BIBLIOGRAPHY

DeviBhPur

DN GanGita

GarPur

GautDh

GopBr GST

GT HlrSr

HT

Is

ISP

JalnBr

481

Devibhagavata-Purana, cd R T Pandey, Benares 1963 Digha-Nlkaya, ed T W Rh\s DavldsJ Estlln Carpenter, 3 voIs, London 1890-1911 (PTS) Ganesa-Glta, ed wIth the commentary of Ni1akantha by H N Apte, Poona 1906 (ASS, 52), trsl K Yorol, ThesIs Utrecht 1968 Garuda-Purana, ed Ramshankar Bhattacharya, Benares 1964 (KSS, 165), ed by Srirama Sarma, 2 vals, Barell 1968 Gautama-Dharmasiitra, ed '\\lth the comm Mltah.sara by U Ch Pandey, Benares 1966 (KSS, 172) Gopatha-Brahmana, ed D Gaastra, Lelden 1919 GuhyasamaJa-Tantra, ed B Bhattacharya, Baroda 1931, 21967 (GOS, 53) Gayatri-Tantra, ed T Bhattacharva> Benares 1946 (KSS, 143 ) Hlranyakesl-Srautasutra, ed C B Agashe, 5 vols, Poona 1907-30 (-\88,. 53) HevaJra-Tantra, ed Raghu VlraLokesh Chandra, In Kalacakratantra ana other texts, New DelhI 1966 (Sata-Pltah.a Ser , 69), Vol 11, pp 683-698, ed D L. Snellgrove, 2 vols, London 1959 IndraJalasastra, ed J Vldyasagar's sons,. In IndraJalavzdyasamgraha, Calcutta 1915, pp 1-21 Isanaslvagurudevapaddhatl by IsanaSlva, ed T Ganapatl Sastri, Vcl Ill, Krlyapada, Trlvandrum 1922 (TrlvSS 77) jalmlniya-Brahmana, edItIon of fragments by W Caland, Das Jazmznrya-

482

M.AY~ DIVINE AND HUtvIAN

Brahmana zn Auswahl, Amsterdam 1919 (VKAW, 19) J ayakhya SamhIta, ed V Krlshnamacharya, Baroda 1931 ]nanarnava-Tantra, ed G S Gokhale> JT Poona (ASS, 69) K Kamaratna, ed J VIdyasagar's sons, In IndraJiilavzdyiisamgraha, Calcutta 1915, p 22-131 Kamara tna, Assamese verSIon, ed and KA trsl H GoswamI Tattvabhusan, Shlllong 1928 KaIvalya-Upanlsad, ed A Mahadeva KaIvalya Up Sastrl, In Sazva Upanzsads, Adyar 1950, p 51ff Kallka-Purana, trs1 by K R van Kooy KalPur of chs 54-69, ThesIs Utrecht, LeIden 1972 KarpiiramaiiJari by RaJasekhara, ed S Konow-Ch R Lanman, CambrIdge, Mass, 1901 (HOS, 4 ), repr DelhI 1963 Kathas Kathasarltsagara by Somadeva, ed J L Shastrl, DelhI 1970 Katha Up Katha-Upanlsad, ed S RadhakrIshnan, In The Prznczpal Upanzsads, London 21968

KatySr

KausBUp

KausS

KCT

Katyayana-Srautasiitra, ed A Weber, BerlIn-London 1859 Kausitakl-Brahmana-Upanlsad, ed E B Cowell, Calcutta 1861, repr Benares 1968 (Chowkhamba Skt StudIes, 64) Kauslka-Sutra, ed M Bloomfield, New Haven, Conn 1890, partly trsl by W Caland, Altzndzsches Zauberrztua', Amsterdam 1900 (VKAW 3, 2), repr Wlesbaden 1967 Kalacakra-Tantra, ed Raghu VlraLokesh Chandra, In Kiilacakratantra and other texts, Vol 1, New DelhI 1966 (SataPIt aka Ser, 69), p 332-378

BIBLIOGR~PHY

KJ

483

Kas'\apa-Jnanakanda, ed R B Parthasarathl Bhattachana, Tlrupatl 1950 (SVOS, 12), 2nd ed, 1960 Krsna Up Krsna-l.Jpanlsad, ed G it\. Jacob, In Eleven ...4thart..ana Lpanzshads, Bombay 21916, p 3-13 KS Katha Samhlta, ed L von Schroeder, 4 vols, LeipzIg 1900-1910 KulaCT KulaciidaInanl-Tantra, ed G Ch Vedantatirtha, Calcutta-London 1915 (Tantrrk Texts, 4) KulT Kularnava-Tantra, ed J \VoodroffeM P PandIt, Madras 1965 Kl.lmaratattva (Bal) "Koemaratama", ms No 2322 In the collectIon of the Gedong Kirt) a, SlngaradJa, Ball, copy In the Lelden UnIverSIty Llbrar} (see Th PIgeaud, LIterature of Java, vcl I, The Hague 1967, p 56) KiiFur K urma-Purana, ed N l\fukhopadhyaya, Calcutta 1890 (BI, 106) KVT Kalivllasa-Tantra, ed P Ch Tarkatirtha, London 191 7 (Tantrlh.. Texts, 6) LatySr Latyayana-Srautasiitra, ed -\ Vedantavagisa, Calcutta 1870-72 (BI) LIPur Llnga-Purana, ed P Tar:karatna, Calcutta 1889, ed KhemaraJa Srikrsnadasa, Bornbav 1906 LT Laksmi-Tantra, ed V Krlshnamacharya, -\.d" ar 1959, trsl SanJukta Gupta, Lelden 1972 t.Thesls Utrecht) Mahamaya fragment = Stutl & Stava, l'.o 450 Mahasodasivarnaratnavalistotra, ed K P -\.lthal, In StotrasaTlZuccaya, vol I, . ~ . dvar 1969, as::'Jo 15 Mahavamsa, ed W GeIger, London 1908 (PTS), repr 1958 MaJN MaJJhlma-~lka)a, ed \I Trenc1.nerR Chalrners, 4 vals, London 18881902 (PTS) Malatlmadhava by BhavabhutI, ed M R Telang-V L S PansIkar, Bombay 1936 (NSP)

484

MAYA DIVINE

AND HuMA1\i

MaiiJusrimiilakalpa, see MMK Mantramahodadhl, see MMD Manu ManusmrtI, ed J Jolly, London 1887 MaricI-Vlmanarcanakalpa, ed as No 15 In the Slivalkhanasagranthamala, Egavarlpalem 1927 MayabiJastotra, ed M B ]havery, In Comparatzve and Crltzcal Study of Mantrashastra, Ahmedabad 1944,. as AppendIX 25 Mbh Mahabharata, CrIt ed by V S Sukthankar a 0 , Poona 1933-1966 MkPur Markandeya-Purana, ed K M BanerJea, Calcutta 1862 (BI, 29) MMD Mantramahodadhl by Mahidhara, ed KhemaraJa Srikrsnadasa, Bombay 1962 MMK MafiJusrirniilakalpa, ed T GanapatL Sastri, TrIvandrum 1920-25 (TrlvSS,

70, 76, 84) MahanIrvana-Tantra, ed J VIdyasagar, Calcutta 1884 MNUp Mahanarayana-Upanlsad, ed and trsl J Varenne, ParIs 1960 (In French) MPN MafiJusrIJfianasattvasya pararnartha nama sarngitIh, ed Raghu V lra-Lokesh Chandra, In Kiilacakratantra and other texts, val I, New DelhI 1966 (SataPItaka Ser, 69), p 3If Mrcchakatlka by Siidraka, ed R OJha, Benares 1962 (HarIdas Skt Ser) MS MaItrayani-Samhlta, ed L van Schroeder, 2 vals, LeIpzIg 1881-86 MtPUl Matsya-Purana, ed by PandIts of the Anandasrama, Poona 1907 (ASS, 54) !vfuUp Mundaka-Upanlsad, ed V\Jlth French trsl Jacq Maury, Paris 1943 ("Leg. Upanlshad", 4) N SlddhanagarJunakaksaputa, ed J VIdyasagar's sons, In Indra)iilavzdyasamgraha, Calcutta 1915, p 264-390 NISpY Nlspannayogaval1, ed B Bhattacharya" Baroda 1949 (GOS, 109)

MNT

485

BIBLIOGRAPHY

Paficabrahma Up

PancaVlffisa Br, Prasna Up

~ee

PST

PVBr

Ram Rgvldh Rudralltdaya Up

RV

s Sadhanamala, SadvBr

Salva Ups

see

Pancabrahma-Lpanlsad, ed -\ Mahade'\a SastrI, In The Sazza [}jJanz:rfads, ~d) ar 1950, p 79-86

PVBr Prasna-Cpanlsad, ed 0 Bohtllngk, LeIpzIg 1890 Prapaiicasara-Tantra, ed T Vldva1 atna, Calcutta-London 1914 (Tantrlk Te"\.ts, 3) Pafica'\ Imsa-Brahmana, ed . .- \ ChlnnaS,\aml SastrI, 2 ,,015, Benares 1935 (KSS, 105) Rama,\arta, Crlt Bd by" G H Bhatt a 0 , Baroda 1960 Rgvldhana, ed R 1t1eyer, BerlIn 1878, trsl J Gonda, Utrecht 1951 Rudrahrda)a-Upanlsad, ed . -. \ ~faha­ de" a Sastrl, In 5az"l'a Lpanzfods, Ad) ar 1950, p 149f Rg"eda, ed F l\fax ~luller, repr In 2 vols) Benares 1965 (KSS, 167) Satkarmadipl1..a, ed J Vld'yl'asagar's sons, In IndraJlilavzdyasamgraha, Calcutta 1915, p 179-264

SM Sadvunsa-Brahmana, ed H F Eelslngh:J Lelden 1908 (thesIs Utrecht), trsl "W B BaIlee, ThesIs e trecht 1956 Salva lJ panlsads, ed _-\ :\tIahadeva Sastrl, . .- \dyar 1950

Saktlsangamatantra, see SST Samavldhanabrahmana, see S'\ Br Santlstava by TyagaraJa, ed K P --\lthal, In StotrasamuccaJa, \011, -\dyar 1969~ as Xo 23 Sarabha-Upanlsad, ed -\ ~fahadeva Sarabha Up Sastll, In ~alLa [;panl~ad~, -\.d\ar 1950, p 165ff Sal ada- TIlaka, onlv In references (ef the al tlcle by E\.vlng)

486

SatBr

MAVA DIVINE AND HUMAN

Satapatha-Brahmana, ed A Weber, BerlIn-London 1855, repr Darmstadt 1963, Benares 1964, trsl J Eggellng,. 5 vols , repr DelhI 1964 (Sacred Books of the East, vols 12, 26, 41, 43, 44)

SatkarmadipIka, see S

SeT

Srlcakrasambhara-Tantra, ed and trsl Kazl Dawa-Samdup, Calcutta...London 1919 (Tantrlk Texts, 7) SlddhanagarJunakaksaputa, see N Slvagauristotra by ]fianaslva, ed K P Althal, In Stotrasamuccaya, vol 1, Adyar 1969, as No 40 SlvaJnanabodharrl, trsl G Matthews, Oxford 1948 SlvapiiJastava by]fianaslva, ed K P Althal, In Stotrasamuccaya, vcl 1, Adyar 1969, as No 41 Slva-Purana, ed R Sh Acharya, Barell 81va Pur 1966 Skanda-Upanlsad, ed G A Jacob, In Skanda Up Eleven lItharvana Upanzsads, Bombay 1916, p 161f SkPur Skanda-Purana, ed KhemaraJa Srikrsnadasa, 7 vols, Bombay 1909-10 SM Sadhanamala, ed B Bhattacharya, 2 vals, Baroda 1925, repr 1968 (GOS" 26 and 41) Sricakrasambharatantra, see SeT SST Saktlsamgama-Tantra, ed B Bhattacharya, 3 vals ,Baroda 1932-1947 (GOS 61,94,104) Stutl & Stava Stutl and Stava (Bauddha, Salva and VaIsnava) of Ballnese brahman prIestS,. ed and trsl by T Goudrlaan and C Hooykaas, Amsterdam 1971 (VKAW,. 76) SV Samaveda (only In references) SVBr Samavldhana-Brahmana, ed wIth the commentarIes of Sayana and Bharatasvamln by B R Sharma, Tlrupatl 1964 (Kendrlya Skt Vldyapeetha Ser, 1 )

BIBLIOGRAPHY

SvetUp

487

Svetasvatara-LpanlSad, ed R HauschIld, LeIpzig 1927 T Tarabhaktlsudharna\ a b" Xaraslmha, ed Panchanana Bhattachar'\ a::, Calcutta-London 1940 (Tantrlk Texts, 21) r-ralttlriya-Upanlsad-bhasya\tarttlkam by Suresvara, trsl J:\f van Boetzelael Lelden 1971 (ThesIs Utrecht) Tantrasara by Krsnanandavagisabhattacar\a, ed as CSS, '''oLk No 491 Tantrasarasamgraha, see TSS TAr Talttlr'iya-Aran)aka (onI" In references) Tattvasamgraha bv Santarakslta, ed D Shastrl \01 1, \.'l"aranaSI 1968 (Bauddha Bharatl Ser 1) TBr Talttlriya-Brahmana, ed ~ -\.pte, Poona 1898, reed 1938 (/\88, 37) Tlruvacakam Tlruvasagam by Manlkka-Vasagar, ed WIth trsl by G U Pope, Oxford 1900 TrlpR Trlpure:trahasva ]nanakhanda trsl by A U Vasavada, Benares 1965 (Chowkhamba Skt Studies, 50), ~faha­ tInyakhanda, ed M L Shastrl, Benares 1932 (KSS, 92) TS Talttlriya-Samhlta, ed D San.alekar,. Pardl 1957 TSS Tantrasarasamgraha b)'r Kara'\ana, ed 1\1 Durals,\vaml -\lyangar, ~fadras 1950 (Madras Govt Or Ser, 15) TSSC .L~nonymous commentary 01'1 the TSS,. see above Uttararamacarlta by Bhavabhiitl, ed T R R Al~lar-\.'" L S PansIkar, 10th ed rev by ~ R ..c \chaI)a, Bombay 1949 (~SP) Varadapiirvatapani-Upanlsad, ed G -\ ]acob, In EleLell Atharvana Upanzsads, Bomba" 1916,. p 111-133 Varahamukhistava, ed K P A..lthal, 111. Stotrasamucca)'a, val 1, Adyar 1969, as No 18 Vayu Pur Vavu-Purana, ed R ~Iltra, Calcutta 1880-89 (BI)

488

MAYA DIVINE AND HUMAN

VIDhPur

VI Pur VIsnusmrtl, ed YogV

YV 11

J

Vlsnudharmottara-Purana, ed Khernaraja Srikrsnadasa, 2 vols, Bombay 1912-13 Vlsnu-Pulana, ed M Gupta, Gorakhpur 1952 Jolly, repr Benares 1962 cess, 95) Yogavaslstha, ed V L S Panslkar, 3rd ed rev by N R Acharya, Bombay 1937 (NSP) YaJurveda (only In references)

Books and Artzcles by Modern Authors

Abbott Adlceam

-\bbott, J, The Keys of Power, London 1932 Adlceam, Marg E , Contrzbutzon a I'etude d' Azyal1ar-Sastii, Pondlchery 1967

(PIFI, 32) Althal

...t \.rbman

Avalon 1952

Avalon 1958 AwasthI BagchI

BanelJI

Althal, K Parameswara, Stotrasamuccaya, a Collectzon of Rare and Unpublzshed 1, Adyar 1969 (Adyar Stotras, vol LIbrary Ser, 99) e Arbman, E, Rudra, Untersuchungen zum altlndzschen Glauben und Kultus, ThesIs U ppsala 1922 Avalon, A , Prznt.,zples of Tantra (a translatIon of the Tantla Tattva by PandIt ShIva Chandra Vldyarnava Bhattacharya), Madras 1914, 1952 Avalon, A, The Serpent Power, Madras 1958 Awasthl, A B L , Studze~ zn Skanda Purtina, "\01 I, Luc1..now 1965 BDgchl, P Ch, "EvolutIon of the Tantlas", CHI, vol4, Calcutta 1956, p 211-226 Bal1.erJl, R D, Eastern Indzan School of i~ledle~al Sculpture, DelhI 1933 (ArchaeologIcal Survey of IndIa, New ImperIal Ser, vol XLVII)

489

EIBLIOGRAPHY

Bareau

Bedekar

van den Berg

13ergalgne Bernhard

Bhandarkar

Bareau, A , "Les Idees sous-jacentes aux pratlques cultuelles bouddhlques clans le Cambodge actue!", In Beztrage zur GezsteJgeschzcbte Indzens tFestschrlft Frauwallncr), Lelden 1968, p 23-32 Bedekar, V ~f, 'The DoctrIne of the Colours of Souls In the ~fahabharata Its CharacterIstIcs and ImplIcatIons" , In .J.&\BORI, 48 and 49, 1968, P 329ff Berg OS.L-\., P J M "an den, LpanaJana tJolgens de G,h;'asfltras t.an de Tazttzrv'asclzool (l.lnpubllshed study made for the doctoral e"Camlnatlon In Theology at the UnIversity of ~1Jmegen, 1970) BeIgalgne, A ,La relzgzon cJedzque d' apres les h...vmnes du Rzg- J7eda, 4 vols , ParIs 1963 Bernhard, F, 'Zur Entstehung elner Dharani", In ZDl\IG, 117, 1967, P 148-168 Bhandarkar, R G} Jl"az$navzsm, Saz~)zsm and ~V1lnor Relzglous Sy. stems, Strassburg 1913, repr Varanasl 1965 Bharatl, Agehananda, The Talltrzc Tradztlon, London 1965 Bhattacharya, B , Introductzon to Siidhanamiila, ed by B Bhattachary a, 2 "ols, Baroda 1925, repr 1968 (GOS:> 26 and 41 ) Bhattacharya, K , Les relzgzons hrahlnanzques dans l' 4nczen Cambodgt;;, ParIs 1961 BoddIng, P O , "The Santals and DIsease", In 11emolrs of the -\.S Soc of Bengal, 10, 1, n cl Bodewltz, H W , Jazlrznzya Briilzmana I, 1-65, TranslatIon and Comrnenlar.;, re zth a study Agnzhotla and Plii1llig12zholra, Lelden 1973 (ThesIs Utrecht) Boetzelaer, J 1\1 van (tl sI ), Sure~L ara' s TazttztZJ opan2sadbhli 9 aCJiirttlAam, Lelden 1971 (ThesIs Utrecht) 1

BharatI .B

Bhattacharya

K

Bha ttacharya

BoddIng

Bodewltz

van Boetzelael

1

490

MAYA DIVINE AND HUMAN

Bohtllngk, SW BaIlee Caland

de Casparls Chemparathy

Conze

Crooke

DamalS

Danlelou Dare

K

Das

Dasgupta

Desslgane 1960

Desslgane 1964

Bohtllngk, 0 , Sanskrzt- Worte1buch zn kUl-zerer Fassung, 3 vals BoIlee, W B , Sadvzmsa-Briihmana (In trod > trsl and notes), ThesIs Utrecht 1956.. Caland, W, Alt'tndzsches Zauberrztual Probe ezner [Tbersetzung der wzchtzgsten Amsterdam TheLle des Kauszka Sfltra, 1900 (VKAW, 3, 2) Casparls, J G de, Prasastz Indonesza, val_ 11, Bandung 1956 Chemparathy, G, An Indzan Ratzonal Theology Introductzon to Udayana's NyiiyakusumiifiJalz, Wlen 1972 (ThesIs Utrecht) Conze, E, Der Buddhzsmus, Wesen und Entwzcklung, Stuttgart 1953 (V rban-Bucher) Crooke, W, The Popular Relzgzon ana Folklore of Northern Indza, 2 vals, 189496, repr Delh.l 1968 Damals, L -Ch, "A propos des couleurs symbollques des pOInts cardlnaux" (Etudes ]avanalses, Ill), In BEFEO,. 56,1969, P 75-118 Danlelou, A , Le po1ythezsme hzndou, ParIs 1960 Dare, P Magze blanche et magze nozre aux Indes, ParIs 194 7 Das, K, A Study of Orzssan Folklore, Santlnlketan 1953 Dasgupta, S B, Obscure Relzgzous Cults as Background of Bengalz Lzterature, Calcutta 1946 Desslgane, R , Pattablramln, P Z, FIIIIOzat, J, La Legende des Jeux de Szva a Maduraz d'apres les textes et les pezntures,. Pondlchery 1960 (PIFI, 19) Desslgane, R ,PattablramIn, P Z FIIIIOzat, J, Les legendes .szvaztes de Kaficz-

BIBLIOGRAPHY

491 Anaf)-se de textes et 'tconographze, PondlCher\ 1964 (PIFI, 27) Devanandan, P D, The Concept of \[l!J,a, Calcutta-London 1954Dumont, P E , L'.. .4 gnlhotra, Baltimore 1935

puram

Devanandan Dumont

Eggellng, ef SatBr Ellade

Elv"ln Eracle

Essers

EWlng

Frauwallner Ghurye

Goldstucker

Ellade, 1\1 , Le loga, zmmortalzte et llherte, ParIs 1954

ElwIn, V, .J."1darza .\lurder and Su lCZ de., Oxford UP, 1943, 1950 Eracle, J , L' art des ThanAa et le bouddhzsme tantrzque, Geneve 1970 Essers, B , Een oudzndlsche symbolzeA an het geluzd, Assen 1952 (ThesIs Gronlngen) EWlng, A H, 'The Sarada-tllaka Tantra", In J ~OS, 23., 1902, P 65-76 FICk, R, Dze sozzale Glzederung zm , ordosten Indzens zu Buddhas <ett, Klel 1897 (ThesIs) Frauwallner, E Geschzchte der zndzschen Phzlosophze, I Band, Salzburg 1953 GhUl ye, G S, Gods and l~len., Bomba'\ 1962 Goldstucker, Th, Dzctlonary Englzsh and L

Sanskrzt

Gonda 1954

Gonda 1960

Gonda 1963

Gonda 1965

Gonda, J, Aspects of Earl.> J"'"z'lzuzsm, Utrecht 1954 Gonda, J, Dze Relzgzonen In dz ens I Veda und at/erer Hzndulsnzus, Stuttgart 1960 (DIe Rellglonen der ~1enschhelt~ Band 11) Gonda, J, Dze Relzglonen lndzens If Der J ungere HZ1Zduzsmus, Stuttgart 1963 (DIe ReI der 1.fenschhelt, Band 12) Gonda, J , Change and Contznuzry zn Indzan Rel'lgzon, The Hague 1965 (Dlsputatlones Rheno-TraJectlnae, 9) \\T1thln thIs book oL\taj-'tl (p 164-197), The Guru (1) 229-283 ), DzA fa (p 315-~62 )

492

Gonda 1970 Gooneratne

Goudrlaan

Gupta

HelIer Henry Hernlanns

Hlldburgh

Hllleblandt

Hoens

l\IAY~ DIVINE AND HUMA~

Gonda, J , The SavayaJfias (Kauszkasutra 60-68), Translatzon, Introductzon, Commentary, Amsterdam 1965 (VKAW, 71, 2) Gonda, J , Vzsnuzsm and /..~zvazsm, A C011Zpalzson, London 1970 Gooneratne, D de Sllva, "On WItchcraft and Demonology In Ceylon" , In J n of the Ceylon Branch of the R AS, 4, 1865-66, P 1-118 (thIs artIcle ,vas avaIlable to me only In a Dutch excerpt prepared by Kees van Esch, NIJmegen 1971) Goudrlaan, T, "Tumburu and hIs SIsters", In WZKSOA, 15, 1973, P 49 95 Gupta, S, Lakfmz Tantra,

A Piincaratra Text, Translatzon and Notes, Lelden 1972 (ThesIs U trech t ) HelIer, F, Dze Relzgzonen der Menschhezt, Stuttgart 1959 Henry, V , La magze dans l'Inde antzque, ParIs 1909 Hermanns, M , Dze relzgzos-magzsche Weltanschauung der Przmztzvstamme Indzens Band 2 Dze Bhzlala, Korku, Gond, Bazga, WIesbaden 1966 HIldburgh, W L, "Notes on SInhalese :rvlaglc", In J n of the Royal Anthropologlcal InstItute, 38, 1908, p 148205 (thIs artIcle was avaIlable to me only In a Dutch excerpt prepared by \'VIm DIJkstra, NIJmegen 1971) Hlllebrandt, A, Rztuallzteratur-Vedzsche Opfer und Zauber, Strassburg 1897 (GrundllSS der Indo-Arlschen Phllologle unci Altertumskunde, 3 2) Hoens, D J , Santz A Contrzbutzon to Anczent lndzan Relzgzous Termznology The Hague 1951 (ThesIs Utrecht)

BIBLIOGRAPHY

Hooykaas

Hopklns

Inde Cl

Ishwaran

Iyer Jacob

Jacques

Jalswal

Jhavery

de long Joshl

Kane 1958

Kane 1962 Kluckhohn

493 Hooykaas, C, Silrya-Sevanli The Way to God of a Balznese .szc}a Prlest~ .L~mster­

dam 1966 (VK-\W, 72, 3) Hopklns, E \V, "The SocIal and MIlItary PosItIon of the Ruling Caste In AncIent IndIa as represented by the SanskrIt EpICS", In J -\.08, 13, 1889, P 57-376 Renou, L et Fllllozat, J , [' Inde Classzque Manuel des etudes 'lndzennes, 2 vols, ParIs 1947 1953 Ishwaran, K, Shzvapur, a South Indzan Vzllage, London 1968 Iyer, L A Krlshna, The Traz.ancore Trzbes and Castes, val I, TrIvandrum 1937 jacob, G A (ed), Eleven Atharvana Upanzsads wzth DzpzkiiS, Bombav 21916 (Bombay Skt and Prakrlt Ser, 40) Jacques, C, "Le monde du sorCler en Inde", In Le monde du sorczer, ParIs 1966 (Sources Orlentales, 7) Jalswal, Suvira, The Orzgzn and Development of Vaz,snavzsm (from 200 B C to A D 500), DelhI 1967 ]havery, Mohanlal B Comparatlve and Crztzcal Study of Mantrasiistra (wzth Speczal Treatment of Jazn Mantraviida), Ahmedabad 1944 J ong, K H E de, De magze bZ] de Grzeken en Romeznen, Haarlelll 1948 J ashl, L M, Studzes zn the Buddhzstzc Culture of Indza (durzng the 7th and 8th Centurzes AD) , DelhI 1967 Kane, P V, Hzstory of Dharrnasiistra, val V, Pal t 1, Poona 1958 Kane, P V, Hzstory of Dharmasastra, vol V, Part 2, Poona 1962 Kluckhohn, C, Navaho WItchcraft, Boston, Mass, 1967, 1968 (Beacon Press EdItIon, orIgInally publIshed, 1944)

494 Kohlbrugge van Kooy

Kosambl Kulke

Leclere

LeVl Macdonell-KeIth

MaJumdar/Altekar

Mallnowskl

MarWlck

Mayrhofer

MAYA DIVINE AND

HUM~N

Kohlbrugge, D J , Atharvavedaparzszsta uber Omzna, Utrecht 1938 (ThesIs) Kooy, K R van, Worshzp of the Goddess Part I Accordzng to the Kiilzkiipurana A TranslatIon wIth an IntroductIon and Notes of Chapters 54-69, LeIden 1972 (ThesIs Utrecht) KosambI, DD, An lntroductzon to the Study of lndzan Hzstory, Bombay, 1956 Kulke, H, Czdambaramiihiitmya Ezne Untersuchung der relzgzonsgeschzchtlzchen und hzstorzschen Hzntergrunde fur dze Entstehung der Tradztzon ezner sudzndzschen Tempelstadt, Wlesbaden 1970 (FreIburger BeItrage zur Indologle, 3) Leclere, A, "La sorcellerIe chez les CambodgIens", In Revue Sczentifzque, Serle 4, Ill, 1895, P 129-136 Levl, S, Sanskrzt Texts from Balz (Biilzdvzpagranthah), Baroda 1933 (GOS, 67) l\1acdonell, A A, and KeIth, AB, Vedzc Index of Names and Subjects, 2 vols, 1912, repr DelhI 1967 MaJumdar, R Ch, and Altekar, AS, The Vtiktitaka-Gupta Age (Czrca 200-550 AD), DelhI 1967 (A New HIstory of the IndIan People, vDI 6 ) Malaviya, Maya, Atharvaveda Stintzpustzkarmanz, Varanasl 1967 (Sarasvatl Bhavana StudIes, 17) MallnowskI, B, lVIagzc, Sczence and Relzgzon, ed R Redfield, New York 1954 (Doubleday Anchor Book, orIgInally publIshed, 1925) MarwIck, M (ed) , Wztchcraft and Sor(PenguIn cery, Harmondsworth 1970 Modern SocIology ReadIngs) Mayrhofer, M, Kurzgefasstes Etymologzsches Worterbuch des Altzndzschen, Heldelberg 1956

~

495

BLIOGRAPHY

Meyer Mltra

Monler-W 1111ams

MookerJee MukherJl

Nowotny

Oberhammer

Gertel

Oldenberg

O'Malley

ParanJotl Parpola

Pathak

:\.fe\ er, J und Feste

J,

Trzlogle altlndlscher ..lEachte ~ egetatzon, ZurIch 1937 ~11tra, H 5ada~1\.a \\"orshlp In Early Bengal" , In J n of the ...-\.5 Soe of Bengal, ~e\\. Ser, 29, 1933, P 171-242 Monler-V\ llllams, 5lr ~f, Hzndulsm, Calcutta ed, 1951 ~IookerJee, "'-\Jlt, Tantra ~4rt, Xe\\i DelhI a 0 , 1966 ~IukherJI, se, .1.4 5tudj of J"'al$llal~lSm 'In Anczent and .,lvledzet. al Bengal, (1 a l cutta 1966 No\\ otny, Fausta, .. Das PUJa"\.ldhlnlriipana des Trlmalla", In IIJ, 1, 1957, P 109-154 Oberhammer, G, 1 amunamunzs Interpretatlon lJon Brahmasiltram 2, 2, 42-45 (Ezne Untersuchung zur Piincariitra-Tradztzon der RamanuJa-Schule), Wlen 1971 (Osterrelch ~k der \VlSS) Oertel, H:t "Indra In the GUIse of a Woman'" In J..~OS, 26, 1905, P 166178, the same, ContrIbutIons from the ]almlni)a-Brahmana", In JAOS, 26, 1905, P 192-196 OIdenberg, H, Ji"'oTZLzssenschaJtlzche Jt lSsenschaft Dze ~t eltanschauung der BriihmallQ- Tetle, Gottlngen 1919 0' 1.1alley, L SS, Popular Hzndulsm The Relzgzon of the ..-"[asses, CaInbrIdge 1935 ParanJotl, V, 5azva Slddhiinta, London 21954 Parpola, ~sh.o, a 0 , Further Progress zn the Indus SCTIpt Deczpherment, Copenhagen 1970 (SCandIna'vIan Inst of -\slan StudIes, SpecIal PubIs, 3 ) Patha1., vS, Sazc..a Cults 'l12 \orLhern lndza (from znscrzptzons 700 4 D to 1200 . .4 D ), Benales 1960 der

496

MAYA DIVINE AND HUMAN

PD

Bohtllngk, 0, and Roth, R, SanskrztWorterbuch, 7 vals, St Petersburg 18521875 Pope, G U, The Tzruvlisagam or "Sacrecl Utterances" cif Mlinzkka-Viis agar (text, translatIon, notes), Oxford 1900 Pott, PH, Yoga en Tantra zn hunne beteekenzs voor de Indzsche archaeologze, Lelden 1946 (ThesIs) Poussln, L de la Vallee, Bouddhzsme, Opznzons sur l' hzstozre de la dogmatzque,. ParIS 1925 RadID, P, Przmztzve Relzgzon, 'ltS Nature and Orzgzn, New York, N Y, 1957 (Dover Paperback, copyrIght 1937) Ramesan, N, Temples and Legends of Andhra Pradesh, Bombay 1962 (Bhavan's book UnIv, 98) Ram Gopal, IndIa of Vedlc Kalpasiitras, DelhI 1959 Rangacharl, K, The Sri VaIsnava Brahmans, Madras 1931 (BulletIn of the Madras Govt Museum, New Ser, Gen SectIon, 11, 2) Rao, T A Goplnath, Elements of HIndu Iconography, 2 vols, Madras 1914 Ray, N R , Brahmanlcal Gods In Burma, Calcutta 1932 Ray, S K , The Ritual Art of the Bratas of Bengal, Calcutta 1961 Regml, D R , MedIeval Nepal, Part III Source Materials, Calcutta 1966 Reyna, Ruth, The Concept of Maya, London 1962 RIvers, W HR, The Todas, London 1906, repr Oosterhout 1967 Schulte Nordholt, H G, Het polltIeke systeem van de Atonl vall Tlmor ~ Amsterdams 1966 (Thesl VU)

Pope

Pott

POUSSln

RadIo

Ramesan

Ram Gopal Rangacharl

Rao NR Ray

S K

Ray

Regml Reyna Rivers

Schulte Nordholt

497

BIBLIOGRAPHY

Segal Sharma 1958

Sharma 1959

Shende

SInger Soerensen

Swellengrebel

Thomas

Thurston Trlpathl

VaudeVIlle

Vora Webel

Webster

Segal, R , The CrISIS of IndIa, London 1965 Sharma, R S , ~iidras In ~nClent India (-\ Survey of the PosItIon of the Lower Orders Do"" n to C . .~ D 500), DelhI 1958 Sharma, R S, -\.spects of PolItIcal Ideas and InstItutIons In ~nCIent IndIa, DelhI 1959 Shende, K J , The RelIgIon and PhIlosophy of the -\.tharvaveda, Poona 1952 (Bhandarkar Or Ser, 8 I SInger, I\f (ed), Krlshna ~I"\ths,. RItes and ~t\.ttItudes, Honolulu 1966 Soerensen, S , i\n Inde"'C to the ::\ames In the Mahabharata, FIrst ed, 1904,repr DelhI 1963 Swellengrebel, J L (ed), Ball, StudIes on LIfe, Thought, and RItual, The Hague 1960 (IntroductIon bv' J L Sv..Tellengrebel, p 3-76 ) Thomas, E J , The LIfe of Buddha as Legend and HIstory', London 1927, rev ed, 1949, repr 1956 Thurston, E , Omens and Superstztzons Southern Ind1.a, London 1912 Trlpathl, G Ch, Der [, rsprung und dze EntwzcA.lu1lg der ~1"jirnana-Legende zn dcr zndzschen Lzteratur, Wlesbaden 1968 (Flelburger Beltr zur Indologle, 1) Kabir, Au Cabaret de l'Anzour trad par Charlotte \laudev lile, ParIS 1955 ora, D P, Evolutzon of ..\ [orals 212 thl: Epzcs, Bombay 1959 Weber, ~, Ver;:.ezchllls de' Ski -u12d P,0krzt-HSS der K onzglzchen BzblzotheA :::.u Berlln, 11 Band, Drztte ..4btellung, BerlIn 1892 W ebster, H , ..\ lagzc ~4 Socl0logzcal Stud.; Stanford e nl'- Press, Cal, 1948

or

'T

498 Wllhelm

Wlnternltz/Jha

Wrrz Woodroffe

Zlmmer Zoetmulder

MAYA DIVINE AND HUMAN

Wllhelm, F, Prnfung und Inztzatzon zm Buche Pausya und zn der Bzographzc des Narapa, WIesbaden 1965 (Munchener Indol StudIen, Band 3) WInteroltz, M, A Hzstory of Ind'lan Lzterature, vol Ill, translated by Subhadra ]ha Part I Classzcal Skt Lzterature, DelhI 1963 Part 11 SetontzJzc Lzterature, DelhI 1967 Wlrz, P, Exorzzsmus und Hezlkunde auf Ceylon, Bern, 1941 Woodroffe, J, Introductzon to Tantra Siistra, Madras 1963 Zlmmer, H, Maya, der zndzsche Mythos>: Stuttgart-BerlIn 1936 Zoetmulder S J , P J, "DIe Hochrellglonen Indoneslens", In W Stohr and P J Zoetmulder, D1.e Relzgzonen Indoneszens, Stuttgart 1965 (DIe Rellglonen cler MenschheIt, 5, 1), P 223354

INDEX Aaron 219 Abhayanrslmha 127 Abhlcara 62, 95, 156, 224, 237, 265£, 276, 364f, S94f, 401 abh ca.rlka 174, 20'), 237 objects and Image 124f, 172 AbhlJlt (naks) 277 abhlseeana or -seka 235, 241 acquIsItIon 187, 188, 208, 259, 405£ of wealth 90, c)7f, 205, 296, '304

ambn.alence 50, 163, 193, 252, 334~ 336, 384 Amltabha 268, 298 ~moghaslddhl 330 amrta, ef '\ater-of LIfe 42, 193, 267, 349, 400 ~mrta 99 ~mrtes~aratantra 2..>8 amulet 220, 336

Aeyuta 180 Adbhuta, ef omlna 392 Adbhuta~agara 401adhlstha- 38 adhlsthlta 78 Adltyas 2 adultery 28 AdvaIta 219 Agamas(Salvlte) 36,57, 73, 141, 196,

ananda 6.:>

256 Agama- Tlrtha 80 agastya 421 ages (of the world),

er yugas 140, 152, 180 Aghora 76, 155f, 379, 391, 410 Aghoras 140, 154f Aghoramantra 154f, 376 ~ghorastramantra 398 Agnl 32, 95, 174, 186, 226, 243, 277, 359, 370 Agnlhotra 274, 392 Ahalya 6, 8f Ahamkara 46, 54 Ahavanlya 160, 291 ahlmsa 151, 264, 381, 391 ~hladakarlnl 374 AIrl 98 AJlgarta 7, 232 AJlta 103 aJiiana 21, 164, 170, 359 AJiiaslddhl 312 ~Jiiavlvartlnl 106, 312 Akari:)ana, ef attractIon 25, 146, 188, 294f ~karsanl 296 ~kasa 247 Akasam.atarah 355 Aklrlpalh 82 aksamala 95, 289 Aksobhya 132, 268 AlokInI 99, 101 Ambarlsa 33 Amblka 174

-\.nahata fcakra)

195

-\.nanga 373 71, 76 ancestors 74 177 -\ndharasundarl 101 ~dhara"aslnl 101

ana~amala

~ndhra 82, 416 Angaraka I 17 ~ngrras 204 ~gu-asah 22 I, 392 anImal (s) 125, 190, 3.:>9, 361, 402, 404f sorcerers In the guIse of 4, 13 sage In the guIse of 65 a god ID the guIse of :Jf , 32 knowIng the language of 230 created by magIc 43f restraIned by magIc 26 I, ~32 f hIdes of 282 attracted 300 ImmobIlIzed 347f ~lruddha 129, 143 183 anJana 115, 307, 317f -~adhana 262 ankusa 290, 297, 299, 316f, 377 -\.nku~l 271 -\.nnapiirna 307, 407 antardhana 371 anugraha ef grace 338 anulepa 319 ~nuradha (naks \ 277 o.\n~ahar,a 291 a parn.arga 98, 128 -\.paraJlta 87, 191 (plant) 317, 319, 332 -\.ponaptrl'ra 308 appeasemen t, ef pacIficatIon 388 -\.psaras, ef '\.Ienah.a, Un a:::, 1 98 302 329 apja,ana 188 406 ara trl1'...a 357 ~rrlhanarls,-ara 43, 208 378 ~rJuna 8 26 f, ::>1, 85, 143, 164, 169, 191, 215

500 arka 98, 125, 339 arrow 32f, 49, 54, 303, 331

five, of Kama 130, 197, 335, 353, 373, 375 artha 123 Arona 208 Arundhatl 329 Arunl 309 Arurmaghas 14 Aryaman 304 aryan 36, 75, 177, 228 non-aryan 75, 228 asana 283£ ascetIc (s) 39, 43, 45, 230, 304 ascetIcIsm 17, 80, 226, 230, 247 ashes 80, 89, 196, 223, 320, 323, 355, 361, 369 ASlta 208 asoka 99, 102, 303, 324 Asoka 195 Assam 257 Astlka 337 astra, cf Aghorastramantra, Brahmastra 227 astrology 237 Asuras 2, 12f, 18, 25f, 41, 110, 295, 338, 385 Asuramaya 49 Asurendra 115 asurl (plant) 227, 311 Asurl 48, 49, 375 asvamedha 176 Asvapatl 83 asva ttha 98, 111 Asvatthaman 26 ASVlns 13 Atharvanah 221, 258, 380, 387, 392 Atharvaveda 76, 104, 160, 220f, 233, 246, 258, 380 AtIrakta 209 atman 14, 17, 21, 63, 65, 166, 191, 207, 215, 253, 412 atmaraksa 62 Atonl (a people) 186 Atreya 386 Atrl 172, 204 attractlon 25, 75, 101, 114, 117, 138, 197f, 203, 208, 259, 294f A valol\.l tesvara 324 avartana 223, 266, 314 avastabh 20 Avataras 32, 207 aVldya 20, 170, 338 aVlndhana 357 aXIS roundl, er yupa 191 Ayodhyapura 272 ayuh, ayusya 124, 221, 266, 269,279, 285, 405, 407

MAYA DIVINE AND HUM~N

badhana 265 Bagalamukh164, 105f, 148, 264, 336 339£, 347, 375 ~

Bahuriipa 209 Balga 35, 44, 70, 171, 345

Balaka 185 Balaprarnathlnl 432 Balarama 169, 308, 352 Balavlkalanl 432 ball 96, 105 Ball (an Asura) 9, 29, 81, 196 Bah(nese), see also App Ill, 5, 57,.

94, 126, 134f, 186, 198f, 246, 298 326, 328 ,. Banasura 409 bandha(na) 264, 33~ 346, 34~ 350£ 376 ,. bathIng 45f, 80, 149, 399 battle 88, 93, 107, 223, 325f, 346,. 356, 383 Bena 309 Bengal(l) 48, 158, 194, 314 Bhadra 196 Bhadlakah 376 bhadrasana 284 Bhagwan 35, 70 Bhalrava (s) 229, 300, 346, 369, 373Bhalravananda 301 bhaktl 48, 231, 313 rescues from maya 24, 39 BharadvaJa 204 Bharal1201 Bharanl (naks) 277 Bharatas 308 Bharatasvamln 266, 314

Bhatta 99f bhavana 82 Bhlma(sena) 26f, 170, 180, 191 bhlsana 377 Bhlsana 377 Bhlsanl 106, 361, 377 Bhlsma 17,26, 53, 142, 164, 179 Bhltlharlstasadha1.a 127 bhoga 82, 92, 117

bhrama 48, 267, 320, 356, 358f_ Bhramanl 354, 359 Bhramlka 340 bhrantl 264, 356 Bh! ngaraJ a 319 Bhiicarl 272 Bhuhrdayamantra 407 bhuktl and muktl 59, 412 Bhuml 125, 398 BhumIJ 25 Bhumaka 232 Bhilrlsravas 26 Bhiltas, ef demons 88, 261, 404 BhiitaraJa 118 bhiitaveJJa 96 bhl1tavIJJa 230

INDEX

SOl

.BIble, er Old Testament 69 blJa 75, 84 blJapiira 88 bllva 93, 128, 171, 196, 305, 325, 407 blndu 76 bIrth 220, 344f, 408 black 113, 125, 169£, 177, 380 blood 170£, 319, 346, 355, 360, 367 blue, ef nda boat 120, 173, 342 bodhlsattva 115, 217, 254, 299, 330, 362 Brahrna (god) 50,62,169,179, 186, 192, 195, 204, 299 illS way of dealIng WIth manlond 17 ldenncal WIth Sl"a and "lsnu 39 one of Slva's five miirtls 158, 194 manIfestatIon of Agnl 174, 186 teaches '31va a hymn to 1snu 213 subjected to De"l's maya 45, 48 serves as cosmlcal food 68 presIding deIty of the a In om 76 attracted lOB, 122, 300 knows the samJlvlDlvldya 384 brahmacarln 204 brahmaJala 217, 230 brahman (5), (member of) first grade of SOCIety 177 murder of 14, 40, 158 god 10 the gUIse of 33, 46, 120 honoured WIth food 83, 88, 325 aSSIsts In vesyavrata 86 WIves of 39 embodIes rajas 167 SIX occupatIons of 252 socIal-economIC pOSItIon of 233, 305 br -s as SOCIal theorIsts 176f, 183 as purohItas 239 as exorCIzers 229, 230, 348 thelr power to kIll 382 brahman (COSm.IC force) 15, 62f, 76, 91, 161, 181, 197, 330 Brahmanas (texts) 59, 225 Brahmanah parlmarah 64, 243 Brahmastra 64, 106, 347, 356 Brahmaudana 64, 175 brahma" areas 266, 268 brahma"\ Id 64 Brahmayamala (tantra) 380 Brahml 112, 347 Brha~patl 14, 112, 238, 338, 357, 385 brhat 360 brhatI (plant) 332, 344 Buddha 55, 67, 70, 103, 115, 133, 200, 218, 316, 332, 344 Buddhas 78, 297, 362 Buddhadak.1nl 132 buddhl 54 342 Buddhlsm 59, 92, 109, 115, 190, 229, 241, 318

"T

buffalo 282, 349£ burIal of Image, ef Image Burma 143 caltya 93 cakra, cf Sudar~ana 51, 52, 184 cakras (Tantrlc) 166, 190, 207 cakra'\artln 272 calana 264, 354 CambodJa 241, 319 camel 282, 347, 377 Camunda 302, 321 Canda 217 -mantra 322 Candah 272, 322 Candl90 Car" akas 2:l8 cat 65, 105, 293, 377 cattle:>9 63, 123, 24-2, 263, 267, 274, 300, 405f Caturmasya 157 Celsus 218 cemetery, ef crematIon ground centre, er compass, Lokapala 156, 191, 270, 286, 411 Ceylon 96, 169, 252, 263, 272, 344, 357, 430 charm 80

cheda(na) 268, 292, 375

chIld god manifesting hImself as a ch 8, 29f, 36, 53 obser\ ance for obtaIning a ch 22, 83 obtaIned by a magIcal rIte 269, 408 protectIon of 223, 406 Clt 19 cltasadhana 278 clay 294for an Image 89, 396 Colas 332 colours 16~f, 262, 2il, 290, 294, 339, 399, 411 of \! lsnu 137f three c 166f four 132, 137, 152, 158, 175£, 304 fi"e 190f, 397 164, 20.::>£ multItude of 52, 133, 163 compared creatures 16f, 47 ma\a 21, 24, 49 rajas 17 soul 165 SI"(

\\ arId 16f, 38 .::>0, 1h::>

compass, directIons ot r er Lokapalas I 17':), 190, 201, 214, 270, 184f comblned \\lth colour~ 178, 192,

198, 201 conch 54

502

MAYA DIVINE AND HUMAN

copper 283, 294, 375 courtezans 86 cow, ef cattle 122, 195, 282, 360, 401, 406 creatIon 3, 6, 20, 35, 40 161, 249, 373 crematIon ground 36, 89, 115, 281, 342, 347, 350, 369, 380 crossroads 359, 382 crow 87, 89, 214 355, 361~ 363, 368, 384 curse 233, 337, 348, 376 ciita

292

cuttIng 223, 268, 375 cyavana 265, 354 dadlma 292 dahakarman 285 Daltyas, ef Asuras 41f dalvayoe;a 30 DaklUl 91, 132 -tantra 258 Daksa 36 daksIoa 294, 305 Dak~lnagnl 160 Dakslnamukha 156 Dakslnamiirtl 122 Dalbhya 86 Damara (tantra) 258, 297 Damodara 71, 181 dana 252 Danavas, ef DaItyas, Asuras 41f dance 38, 47f Daruvana 39, 382 Dasahra 87 Datla 105, 340 Dattatreya 410 datura ef dhattura death 48, 50, 78, 169, 283, 379f, 386, 388 predIctIon of 433 debate, ef dIspute delUSIon, ef mohana 369f 411 of world by god 18, 38f, 129, 152, 370 of world by maya 20f, 44, 128, 216 of soul by maya 38 of gods by maya 38 of people bv magIcIan 243, 370f maIntaIns lIfe 44 demon (s), ef Asuras 18,29,49, 87, 96, 228, 250, 362, 394, 404 kIng of, ef Ravana 54, 115, 118 demonIac 18 49, 54 destIny 18, 30 destructIon of enemIes, ef hquldatlon 78, 324f, 355, 364f, 376, 379f, 394 deus otlOSliS 35 ])evakl 30, 47, 142 Devala 247

DevaraJa 241 Devasiirl 109 Devavrata (saman) 223 DevI, ef Camunda, Durga, Bagalamukhl, Mahamaya 86, 330, 341~ 377 her maya 24, 44f Dhanadatrl 98 dhanakarsanayantra 67, 306 Dhanapatl 20, 311 Dhanvantarl 385 dharanl 77f, 227,351,403 dharma 13, 48 52, 123 restored by Vlsnu/Kr~na 26, 32 dharma (BuddhIst) 59 Dharma cult 48, 194, 200 Dharmaghosa 306, 343 Dhatar 170 dhattiira 292, 329 dhautl 252 Dhavalamukhl 364 dhlh 202 Dhrtarastra 51 Dhum'l.Vatl 363f Dhupatara 185 dhyana, ef medItatlon 84, 290, 398 Dhyanlbuddhas, cf Tathagatas 132 200 dIce, ef gambhng 7, 17 Dlgambara 342 dlgvIJaya 190 dlksa 212,283,312 Dlpatara 185 Dlpavah 194 Dlpta 74, 372 Dlptl 74 dlsease(s), ef Vyadhlkarana 90, 114, 134, 139, 176, 208, 227, 265, 270, 292, 379, 386, 389, 401, 403, 409 dIsguIse (s ) 3 of Indra 5f of Supreme God 16, 44 of Vlsnu 28f, 41f of Slva 3af, 157 as a brahman 33, 46, 65 as a woman, ef woman dIspute 90, 93, 98, 132, 174, 220, 325, 341, 343, 374£ dIssenSIon (causlnss), ef vldvesana

139, 150, 188, 203, 208, 259, 366f dIVIne name 70, 393 doll, ef Image 222, 293, 381, 383 Domb1268 DosaJala 217 Draupadl 16£, 80, 246, 311 dravana 331 Dravldlan 79 DraVInl 374 dreams 357, 393, 404 drInkIng (alcohohcs) 37, 38

503

INDEX

Drona (warrIor) 26, 27 Drona (sage) 65 DruIds 232 duhkhaJala 217 Duhsanta 191 Durga, ef Candl, Kah, Katyayanl, Trlpura, Devl 47, 1 I I 112 202f, 272, 325, 344, 354, 372, 375 Durgotsava 87 diirva 292, 400 Durvasas 216 Duryodhana 26f, 431 Dvapara 7, 180r dvesa, cf vldvesa (na) 36, 268 Dve~avaJra 271 dwarf 29, 44 Earth, ef Bhiirnl 407 economIC 59, 60, 232, 300, 304 Edda 413, 414 Egypt (lans) 18, 97, 218, 420 Ekanath 48 elements (five) 193, 207, 294, 412 elephant 17 138, 147, 282, 289, 300, 326, 332, 348, 377, 390

epI1eps} 227, 320 eradIcatIon, ef uccatana 74, 87, 114, 138, 187, 197, 351 f ethIcs 7, 13, 36f , 59, 177, 180, 392 God elevated abo'\ e e 27 37 e'\ll 7,27, 37,91 254,272, 388f, 402 exorCIsm 94, 362 eye 317f, 329, 372, 382

Faces of 51'\ a, ef Paficamukha false doctrInes 25 famlhars 96, 250 famIne 90 fertIlIty 227, 242 festrval 8~ fire 167, 225, 275, 291, 336, 349 apocalyptIc 51, 53 vedlC 160 tongues of 168, 208f, 292 fish 292, 379 five 155, 190 flower(s) 87,92, 146, 176 293,320,

339

food 167, 242, 293, 350 cosmIC 68 procured by magIC 93, 261, 307~ 327, 407 bevvltched 89, 321 flog 349f funeral rIte 29

Gada 142f, 289

gambhng 90, 304, 343 Ganapatl 116, 322 Gandhar"as 19, 98, 329 Gandhat.ara 185 Gandht, '\1 K 68 Ganesa 71, 89f, 121, 131., 308, 339,. 344, 347 Gang'l. 30, 92 201 garbhastambhana 344f Garga 404Garhapat)a 160, 291 Garuda 34~ 92., 131 144 198f, 295" 298, 348, 362, 384, 398 Garuda (tantra) 258 Gaurl 112, 272, 331, 368, 384Gautama 8, 204Gautaml) a (tantra 258 Ga"atrl ef S"\'\ltrl 69 76 172, 185 316 367 ghanta 2il Ghantd1..arna 114 407 ghora =10, 142, lq3 410 gods attracted 298 subjugated 321 Imnlob111zed 349 Goda\arl 338 Gokarna 71 gold 145 173 194 283" 293 30~ Gomsa1200 Gonasa 107 Gonds 3.:J, 46 Gop l1amantras 128 GOPl& 28, 128" 29.) gorocana 113, 11.3, 318f 342 GO'\lnda 40 grace 39, 71 161 183 Graha( ef planet grathana 288 Grdhrakarnl 35.:> 337, 364 368 3iB gre'\o 12.:>, 149, 151, 204 3G3 3Gq grhastha 204 grh" a (h..arman) 224Guha'\ aSlnl 101 Guh,aka 101 gunas (three) 4, 18, 38~ 30" J4 1b 7, 193 roa'\a Idt-ntlcal \\lth 18, 43 4j ~4 produced b\ md'..l 47, 48 .)0 L6 gunla 171 gunlkarana 266 314, 316 guiiJa 319 f, 347 guru 73, 83, 231 408 Halha-\ as 415 hamsa 173 Hanls1 99 290 Hanum'ln 84, 88 180 191, 31-6, 3,:)1,

369 (author) 179 Harame1.hala (tantra

1

2.38

.504 Har1, er Vl'lnu 367 harldra 339 Harldraganapatl 339 Harlscandra 6 Harlta 403 Hastlnapura 16 Hayagrlva 126, 415 heart 31, 223, 315 heaven 225, 274, 385 Helakl 406 Hemacandra 418 herbs 21, 274, 302, 384,401 Heruka 132, 412 HevaJra 94, 205 HImalayas 109, 350 Hlranya 209 Hlranyadama 241 Hlranyakastpu 51, 81, 127, 397 Hlranyastiipa 212 homa 74, 84, ll0r, 291 homamudra 290 hotar 190, 239, 359 hrdaya (mantra) 227 Hrslkesa 128, 130 hum 72f, 76, 287f, 299 hum 245 husband (subjugated) 91, 315f, 318, 331, 366 hyrnns94,224,240,246,322,328,409

MAYA DIVINE

AND HUMAN

knows the SamjlVlnlvldya 384 prototype of earthly ruler 234 devotIon to 9, 11 Vlsnu hIS successor 15, 26 hIS celestIal tree robbed by Krsna 27 paralyzed 36, 337f mastered by sadhaka 121 fears human asce1J.Clsm 121 teaches Vesyadharma 86 removes eVIl In the East 105 god of raIn 390 IndraJala 14, 141, 211f, 254, 261, 411 Indr3.]ahka 133, 301, 386 Indr3.Jahn (a Bodhlsattva) 218 Indranl 9 IndnyavIkaranl 432 Indus (culture) 192 InItIatIon, ef dlksa 332 Inverted order 64 Iron 194 IrresponsIblhty of God 15, 35 IrsyavaJra 271 Isana 37, 76, 155£ Islam 241, 419 Isvara (form of Slva) 158~ 175, 186, 192, 201, 350 JaIna canon 68, 230, 3,2, 357 JaIn (Ism) 109, 165, 189, 229, 264,

306, 313, 332, 343, 370

Iambhchus 95 Jala 37, 211f ldentlficatlon (wIth the dIVIne) 57, Jalodbhava 352 ]ambavatl 129 82, 249 Image Jarnbha(na) 262, 378 of a god 50, 81, 89, 92, 125, 169, Jambha 271, 373, 378 178, 298, 346, 397 ]ambhaka 378 of a VIctIm 107, 114, 223, 313, 323 Jambhala 305, 407 sacrIficed 240, 314, 324, 383 JambhanI 335, 378 cut Into pIeces 223, 315, 324 Jambhl 378 heated 324 Jambudvlpa 31 burIed 114 381 383 JanameJaya 47, 337 pIerced 89, 381, 383, 396 Janardana 33, 40, 50 klcked 377 Japa 84, 123, 145, 287 Immoblhzatlon, ef stambhana 105, Japanese 200 138, 197, 202, 259, 333f ]atakas 67, 96, 230, 239, 348 lmperatlve 77 Jatl 119, 169 IncantatIon 62, 213 Jatlsmara (tva) 71 Incense 321, 323, 344, 368, 372 jaya, ef VIctory 269, 325 IndoneSIa 199, 209, 240, 323, 386, ]aya (form of Ganesa) 200 422, 429 Jaya 103, 107, 179, 191,361 Indra 2 f, 108, 190, 201, 204, 211f, Jayamantra 237 331, 357, 373 Jayantl 191 hIS dIsgUIses 5f ]ayavarman 11 241 deludes InImIcal army 21, 370 JayavIJayabhlseka 241 seduces WIves of demons 9 Jesus ChrIst 218 applIes a dharaol 77£ jewels 293, 306 Invoked for destructIon of enenues ]lmiitavahana 384 79 Jltamaya 45 kIlls by maya 382 Juana 254

INDEX

Jiianasambandha 385 157 Jrmbhana 378 Jrmbhanl 378 Jrmbhlnl 340.1 378 Juggler (y), ef kautuka 21, 24., 214, 262 Juplter (planet) 192, 207, 277 Jvalamukha 55 Jvalamukhl 262, 296, 378 Jyestha 272 (naks) 277 -mantra 407

J nanaSlva

Kablr 19, 49, 219 Kaca 385 kadah 88 kadamba 128 KahnesvarI 113 Kakslvant 9, 11 Kala 45, 49, 50f, 54, 164, 181, 298 kalacakra 31, 115, 134 Kalacandesvara(tantra) 258 Kalagnlrudra 364 KalakafiJas 14 kalaJfiana 261 Kalakarslnl 340 Kalaneml 111 Kalaratrl 113, 299, 347, 363, 364, 369, 372, 383 Kall 7, 180, 298 Kah, ef Kalaratrl, Durga 54, 171, 222, 272, 298, 350, 367, 369, 371, 380 Kahka 321 Kahya 349 Kalottara (tantra) 258 Kama, ef arrow 43, 86, 121, 130, 197, 246, 303, 327,330, 335, 370,

372f

five Kamas 192 kamacarln 250 lCar.naksl 113, 329, 363 Kamala 188 Kamalaksl 297 Kamavatl 99 KaIneSVarl 99, 206 KaInpanI 106 Kamsa 128 KamsaI 200 kamya (karman) 223, 253 kamyestl 274

Kanaka 209 Kaiiclpuram 309 Kanlh..kars 58, 70, 97 Kanva 385 kanya (slddhI), ef love magIc, v"omen 128, 267, 269, 301, 321 KanyakubJa 45

505 kapalabhatl 252 Kapahka 39, 170, 382 KapIla 131 Kapulunan 386 karaskara 121 Karkotaka 337 karman 15, 23, 54, 154, 164, 221, 224, 252 Karna 26, 295 KarnaplsacIDl 99 karsana 295 KarttlkeyamaiiJusr1rnantra 91, 117 karuna 115 KashmIr 352 Kas) apa 77, 384 Katyayanl 383 kaula 303 Kauleya (tantra) 258 Kaumar1346 KaumodakI 298 Kaura"as 368 Kauslka 8 Kauttlya 237 kautuka 262, 349, 379 kavaca 69, 72, 112, 227 Kavasa Al1iisa 308 l.avlta 269, 312 ka"\ya (a sage) 234, 338, 385 Kerala, ef Kanlkkars 381 Kesava 86 180 khadlra 292, 324 khecara(t"a) 263 Kheearl 272 kllana 263, 374£ kIllIng (by magIc), ef hqUldatlon klmsuka 208 kIng, ef subJugatIon, destructIon of enemIes 87~ 183, 233£, 296, 300, 307, 318, 322f, 369, 380 klngdom, er raJvakama 88, 91, 98, 168, 267, 396, 408 Klnklnl,tantra) 2:')8 K.lnnaras 300 Ktrata 85 klesa 217 Klln 146 kodJ.'\rlna 357 Korku(s) 35, 232, 381 Koyl1 Puranam 43 Krauiica 352 Krodhagmrudra 401 KrodharaJa 76, 92, 116f Krsna 33, 128f, 169, 180, 309, 349 IdentIcal ~lth Brahma or brahman 17, 63 hIS Judgment on mankInd 19 deludes mankInd 22f hiS po"," er of attraction 25, 295 hIS fallaclous character 2.::>f present e" eryv.. here 32

506

MAYA DIVINE AND HUMAN

power of yoga 66 cosnuc manIfestatIon 5If paralyzes Indra 337 five K -8 192 Krsna 208

love :magIC, ef woman 44, 220, 243,.. 301£, 318f Ludhlana 237

krta 7, 222, 235 Krta 7, 106, 180f Krttlka (naks ) 276 krtvan 222 krtya 65, 104, 222, 235, 384, 397, 401

Mace 26, 54, 142 macrocosm-mIcrocosm 56 Madhava 50, 373 Madhumatl 300, 306 Madhusiidana 164 MadhuyaksI 101 Madura! 32, 34, 38£, 332, 385 magIC 58, 75, 95, 140, 152, Z11 lts nature 58f gods first possessors of 58, 62 and relIglon 60, 220, 226 Its place ID the rItual 253 Its relatIon to the SIX Acts 254 connected WIth colours 186f, 197,.

hIS hIS

Krtyakalpataru 396 ksatrlya 159, 177, 197, 240, 298 ksetra 43 Ksetrapala 347 ksobhana 90, 197, 208, 263, 373£ Ksobhanl 373f ksudra 267, 336, 355, 365, 401

Kubera 92, 102, 114, 121, 305 KubJlka 109 kuk~utasana 283f, 363 Kukslganapatl 340 kula 132, 254, 268 Kulaprakasatantra 272 Kulasundarl 21 7 kuhsa 284 289

kulotsada 227, 285, 355 Kumara 117 Kumaratantra 433 Kumarl 101 Kumbhah.arna 347 kunda 285, 292 Kuiidlka (tantra) 340 Kurukulla 109, 189, 314 kusa 98 Kuslka 8, 64 kutiihala 262

LaJa 293 Laksmana 129 Lah.sml 44, 47, 128, 331 Lanka 33, 123, 180, 306, 346 lead 194 lepa, ef Anulepa 319 hla 149, 249 hnga 83, 98, 178, 307 309, 312 hon, ef N araslmha 347, 363 390 lIqUIdatIon, ef marana 114,121, 139, 203, 208, 259, 379£ lIzard 329 LohaJangha 34, 123, 328 Lokapala 10~, 129, 201, 334 Lokesvara 324, 327 longevlty, ef ayuh 119, 123, paSSIm,

328,391,395,400,407£

lotus 84, 112, 121, 144,299, ,03, 319,

325, 330, 390 lotus fire 110, 291 love 37,86, 130, 303, 331

203, 206f, 262 destructive, ef abhlcara, vldvesana, uccatana, marana 61f, 74,. 87, 96, 193, 389, 394 magIcal power (s) 35, 229r of a yogln 38, 66, 230 magIcIan, cf Parlhar, sorcerer, yogln

4, 21, 47, 96, 229, 242, 312, 391 god a m , 25, 35f prImeval m 35, 345 phIlosophers as m s 67, 231 In claSSIcal antIquIty 218f hIS appearance 36, 426 InItIatIon of a m 212, 221 m and ruler 234f m and prIest 231, 248, 396 Mahabharata 15f, 141 Mahabrahmamantra 92 Mahaclna 76, 229 Mahadeo 35 Mahade"a 158, 186, 194, 201 IvIahakala 364 Mahakapahnl 368 Mahakrodha 245 Maha1.rsnameghavatamandah 119 Mahalaksml 48 Mahamarl 172, 355 Mahamaya (name of Slva and Vlsnu)

25

Mahamaya 47f, 106, 112, 132, 134f 170, 244, 350, 358 Mahamoha 48 MahapratIsara 185 Mahapratyanglra 104 ~ahapurusa 54, 324 Maharashtra 191 Mahasodasl 330 mahasiila 117, 245 Mahasvetavldya 91, 168 mahat 64

507

INDEX

Mahavldyas (ten) 105 Maha"lra 67, 229 maha,\ryahrtl 235, 267, 367, 383 Mahayana 59, 71, 116 mahayogIn 55 Mahesvara 40, 99, 108, 364 cosffilcal consumer 68 presIdes over the nada 76 one of SlVa'g fi" e manIfestatIons 158 manIfestatIon of Agnl 174 Mahl~amardml 356 Mahl"avahlnl 349 mahodaya 269 Maltravaruna 32i l\1altreya 50, 103 Maltreya Kausara\ a 64 Mala}a 96 Mahnl (tantra) 258 manahsIla 319 manas 66, 69, 248 Mandagamana 340 mandala 82 196, 294 Mandana 67 Mandapala 65 Mandara 30 mangala 266 mango 98 manl289 Manlbhadra 407 Manlkka vachakar 3i, 1C)a Manlpiira (eakra ) 195 MaiiJughosa 76 298, 303 362 MafiJusrl 76f 92 101 117, 133, 217,

303 362 ManI1ans 217 Manoharl 99 ManoJna 101 mantra 69f 84, 88, 104 £, 154£, 287 paSSIm mantra1..alpa 258 mantrasams1.ara 376 377 mantraslddha (-1) 230, 269 Mantravada 229 287, 370 mantroddhara 84 1\.lanu 120, 224, 233, 295 f manyu 233, 382 Maorl 417 418 Mara 78 103 marana ef lIquIdatIon 95, 1.::>1 251:1 346, 352, 365, 367, 376, 3i9f Maranl 106 Maratha 48 mardana 208, 263 377f Mar! cf ~1ahamarl 93, 407 I\1arla (trIbe) 170 Marlca 350 Marlca 4, 164 377 1\1farkandeya 30f, 55,66, 142, 154, 181 marrIage ef saubhagya 331, 359, 366 Mars (planet) 117, 192, 207, 277

~Iaruts

370

materIaltsm 358 l\1athura 328 1\.latrkabheda (tantra) 433 l\fatsaIja"aJra 271 !\fats}asiikta 206 357 l\faula (tantra 1 258 l\la)a 32 ma}4., paSSIm er Indra, bn,a '\ ISnu Its use In the \ eda If, 211, 382 Its use In the EpIC 4, 15f m as transformation 4f Its ambn,alence 2., 13, 228 397 a "etl 19 God hIdes HImself b" ID 18, 38 a mIrror 19, 20 a net 21~ a subJugatmg force 18 20 38 31 I a deh.. sl" e force 20f 44 47 a n attractIng force 4 j 1fi4 an Immoblhzmg force 338 an uprootIng force 3j8 holds mankInd In It~ grIp 37, 48 cause of creatIon and destructIon 181 IdentIcal ""lth the gunas 18 43 45,54 Incarnated In '\o\omen 44 a e;oddess, cf ~Iahan1 l'\ t 4flf 1 12, 354her form IS k dla 34 related to '\oga 66 one of fi'\. e Enhtlt-s of ~ar\ "t '51ddhanta 71, 76 sadhanas of m 12qf ~lelded

by men 161 23j

enhanced b'\. colours 1h-.f. =the s\lIable t-rlm 18q orIgIn of " arn"l. s\stem 182f 234produc.es a £1\ efold nlanlfl qtathJn 411 m of Dattatre"a 410 santa fann 141 410 rna\aJdla 23, 133., 216 237 'fa\ amohn. 24ma,asaktl 38 141 rna'\atman 53 142 l\Ia'\a\'atl 183

ma, "ltatt\3

ma"J'\.antra 21 j ':la\eS\arl 48 ma\lll. 66 l\ia'\on 18 l\fedhat.Ltlu 5 medICIne ef dlseao;;e 384f 389 391 medltatlon 82 271 290 2Q.J 303 324, 330 348 382, 383 397f ~Ieh.haHl 100f memOl'\ 406 408 1\fena 9f

.508

MAYA DIVINE AND HUMAN

Menaka 10 menwcant 38f, 43, 66, 319 Mercury (planet) 192, 207, 277 ~eru

101, 116, 306

Merutantra 258, 340 metals 194, 283 mIlk 227, 362, 372, 379, 390, 394 rmnd, ef manas 69, 290, 357 Mlrabal 171 nurror 19, 303 Mlta 321 MItra 310, 393 moha 21£, 38, 133, 164, 167, 217, 219, 268, 358, 370, 405, 411 Moha 271, 370 moha.Jala 48, 217, 358 mohana, ef delUSIon 21, 113, 187,

259, 312, 343, 358, 369f ~ohanl

335, 370 MohavaJra 271 Mohlnl 41f, 49, 340, 354, 370 -moksa, ef release 70, 123, 209, 405 moon 54, 58, 94, 197, 207, 277, 350, 399 morals, see ethIcS Moses 219, 429 Mothers (goddesses) 106, 112, 273, 347, 349, 355 m.ountaln 118, 139, 352 -mrtasamJlvana, cf samJlvana 262, 386 MrtyuiiJaya 386 miidha 21, 50, 193, 371, 411 rnudra(s) 264, 289 mu1.hastambhana 343 nlUktl, ef bhuktl 263, 412 lvliiladeva 65, 342, 344 Mii1adhara (cakra) 195 musala 289 mUSIC (delusIve power of) 300 lvluthans 97

393, 301,

185, 156,

N abhaka 385 nada 76 nadl 192 I\lagas 14, 93, 120, 218, 302, 384 (a people) 163 Nagabhatta 256 nagapuspa 99, 120 naga '\J\ ood 120 NagarJuna 67, 256, 345 Nag! 98, 218 269, 302 l\J"a Gosaln 257 nalml ttl1.a 253 Nalratmyayoglnl 271 nakedness 346 naksatra 276f naksatradhuma 404

naksatrataru 408 Nakula 191 Nala 298, 337 NalagIrl 332 namah 71f, 287f Namadeva 24 name, ef dIvine name n of a vlctlm 107, 288, 320, 324, 330, 346, 351, 363, 369, 383, 401, 406 Namucl 14 Nanda 299 Nanda 196 Nandaka 298 Nanga Balga 35, 171, 345 Nara 42 Narada 30, 33, 44f, 179~ 337, 366, 369, 386 Naraslmha 32, 51, 126f, 132, 217, 249, 256, 333, 397, 402 Naraslffihastaka 51, 126 NaraVlra 101 Narayana 17f, 25, 42, 142, 180, 209, 219, 256, 369 Naropa 415 nastlkya 17 Nauka 97, 99£ Natta 99f nature, ef Prakrtl forces of 64, 120, 190, 333, 349 nauhka 252 Navaho 184,413, 428, 429 Ndembu 166 Nepal 193, 216 net 211f, 215f, 358 netl 252 New BrItaIn 345 Dldhldarsana 261, 307 nldrastarnbhana 344 nIght B8f, 106, 280 nlgtaha 262, 365, 376, 380 nl1a 14, 126, 149, 363, 383 Nl1al 200 Nl1akantha (commentator) 20f, 31 nlmba 90, 125, 203, 367, 369, 374,

384 nlraJana 236 Nlrrtl 12 nIrvana 123, 245, 411 nIsedha 264, 286, 380, 381 nItya (karma) 253 Nltya 321, 372 Nltyakhnna 374 nlVld 240, 289 noose 215,289,299,317,339 nyagrodha 30 nyasa, ef sadanganyasa 57, 70, 84, 139, 204

509

I!\.DEX

Ocean 306 of eXIstence 17 of nectar 341 VIsnu/Krsna sleepIng on It 27, 30 WlthIn God's body SO

churned 41, 415 mastered by a sadhaka 120, 306)

335

DJas 275 OJhas 431, 433 Old Testament 18, 94, 429, 430 Om (kara) 76, 145, 173, 176, 194 Offilna 178, 197, 236, 388, 403f onomatopoeIC 74 ordeal 68 Orlgenes 218 ongm, ID) th of 35

Orlssa 48, 194 owl 293, 350, 361, 368, 374, 384 PacIficatIon, ef sanu, prayaScltta 74, 76, 139, 149, 186, 197, 205, 207,

259, 387f

padalepa 318 padanda 126 Padmadalunl 132 padmasana 284 Padmocca 103 padukagatl 263, 349 Pagan 143 palasa 100 pallava 288, 355 PamurtIan 416 Paficabrahma, ef Paiicamukha Paiicabrahmamantras 133, 155f paficagavya 195 PancaJanya 298 Paficah.sara (mantra) 71 204 Paiicarnahabhiitavrata 194 Paficamukha 76, 133, 155f, 196, 198 Paficam:Ci.rn 184, 195 Paficaratra 25, 47, 72, 143, 183, 191 pancavarna 201 209

Pandavas 26, 190f, 368

PanlDI 408 papa.Ja1a 217 Paramasn, a 166 paramatman 215 Parlhar 35, 232 Parl1~slt 348 Par~"a 67, 229

Par" ata 33, 44

ParvatI 22f, 33f" 80, 33i Pasl 271 Pasupatastra 85 Pasupatl 35, 127 pata 92, 102, 119 patala 103 Patahputra 111

patana 354 PataiiJah 43 Paulomas 14 pausttka 172, 174, 399 Paus)a 384peg 89, 361, 363, 369, 374f phala~rutl 84f, Bar, 124, 326,390,409 ph at 72, 73, 287f Phefb-arllnl) (tantra J 258, 277, 281 pldana 265, 360, 376 pIercIng er Image 374f Pl~acas 92, 98, 243 Plta 208 Pltambarap1tha 340 pltha 84-, 105 planets 192, 207, 277, 328, 350, 398" 403f \\ orshlp of 87, 168f, 292, 382, 39.> 0PPOSlhon of 139~ 40-±

Pla~a 360 pla",~ dl'\lne,

ef hla 16., 38, 44Plotlnus 96 pOIson 68, 71, 79, 88, 199 220 226, 265, 348 pohtlC (al) 234f, 32::> Pradyumna 129, 143, 183 Prahlada 14, 127 PraJapatl 3, 6 54 PraJna\paramIta ~ 201, 254~ 2i2 344" 376 Prakrn 4, 20., 47 165f, 311 prana 14, 89, 412 Pratardana 14, 212 pratlbandhana, er bandhana praustha 73 pratIsthlta :>9 prat\ abhlJiia 46 Prat~ranglra 104 Prat\anglramantrah 221 Prat"\ angtraI)a 104 pra\arg)a 7 pra"ascltta 50, 149, 223 2~1 391f 412 pra" asclttl 1.1 392 411 pra, er 69, 82, 306 predIctIon 89 99, 22+ prerana 262, 3.:.2, 354 Prer anI 354Preta 192=t 300 prln11tl\ e peoples 35, .:>8, 70 231 Prl' asena 313 Prophet Tap 97 protectIon ef rak;;;a, ~antl SQ7, 4-06 pUJa 57, 81 84 248 Piija ~~atrl"a 134 pun'\d.ha 2b6 Puranas 59, 66, 158, 182, 231, 258, 310, 313, 362, 387 purascarana 84purIficatIon 63, 69, 80~ 94, 252, 254

510 purohlta 223, 238f, 325~ 365 purumaya 3 Puriiravas 11, 83 Purusa 51, 53f, 63, 182f Piirvaphalgum 304 piirvaseva 84 Piisan 13, 21, 371, 403 Puskaraksa 71 Puspatara 185 pustl, ef acquIsluon 73, 95, 151, 208, 259, 269, 405£ putrafiJlva 293 Qumault 421 Radhatantra 258 raga 36, 48, 54, 268 RagavaJra 271

59, 69, 90, 94, 147, 148, 220, 281, 292, 350, 356 raJamtl 235

Taln

rajas 17, 167 RaJasiiya 195 RaJatantra 258 raJya1.ama 83, 24-0 raksa 391 Raksasas 34, 92, 106, 124 Rakta 209 Raktacamunda 297, 302, 330 Rama 272 Rama 33, 47, 49, 70, 128, 193, 181 Ramal 200 RamanuJa 19, 21 Ramayana 70, 149 Rambha 329 rafiJana 328, 331 rasayana 261, 433 Rathantara 360 Ratl 272 Ratnadaklnl 132 Raudra (tantra) 258 raudrakarma 172 Ravana 54, 181, 338, 370, 433 rddhl 269 red 94, 112, 125, 170f, 192, 324, 374, 383 flowers 108, 320 release, ef moksa 71, 74, 80, 94, 174, 225, 254, 287, 398, 403, 409, 412 from bondage 71, 350f, 409 from the consequences of magIC

227, 393 responslblhty 18 reSUscItatIon, ef samJlvana 384f Revatl 100 rewards, ef Phalasrutt Rgveda, ef AppendlX 11 1, 160, 224,

246

MAYA DIVINE AND HUMAN rice 274, 275, 305 rlver(s) 217, 308, 368 rodha(na) 264, 288, 337 Rohlnl (naks ) 277 Rohlta 5f rosary, ef aksamala 377 rSl, ef sage 382 Rudra, ef Slva, Ucchusmas 4, 88, 306, 349, 356, 364, 376, 393, 403 manIfe;:,ts hImself In many forms 4 hlS fiery manlfestatIon 198, 364, 401 hls dangerous nature 36, 393 consumes mankInd 50 attacks cattle 273 one ofSlva's five manIfestatIons 158, 201 one of five Pretas 191 Identlcal WIth Supreme God 215 embodIes sattva 167 presldes over the syllable ma 76, 204 crushes demons 378 knows the sam.Jlvlnlvldya 384 Rudrayamala (tantra) 290, 340 Ruklllinl 26, 129 Riipa Gosvaffiln 182 Riipanlka 328

SaCl 331 sacrIfice dIsturbed 5, 36 Its Intercourse WIth Speech 8 cosmIC 5, 40 black magIcal (abhIcara), ef nlvld

43, 359, 382f Sadaksara 77 ~adanganyasa

72, 127, 131

Sadaslva five headed 191, 198 presIdes over the bIndu 76 the sadaksara hIs body 77 one of Slva s five manlfestatIons 158, 201 one of five Pretas 191 santa form 410 sadhaka 81, 88 154, 252 etc sadhana 81f, 96 sadhya 107, 288 SadyoJata 76, 155f sage 39, 43, 204, 384f Sahadeva 191 sahadevl 319 salnyastambhana 346f SaIva 81ddhanta 71, 76, 165, 204 SakInI (tantra) 258 Sakka 33 saktl 4, 24, 48, 168, 170, 410 Saktl (son of Vaslstha) 337 Sakunl 16

INDEX

Sakyamunl 120 Salagrama 32 Salavrkas 14 Salya(tantra) 258 -sa-m.an (5) 190, 223, 225 destructIve power of S 69, 360 Samaveda 69, 160, 246, 301, 314 samaya 101, 116, 268, 297 Sambarl 216 Sambhava (tantra) 258 Samdurla 345 saIDl 395 -samlt 292 SamltasUrl 309 "SamJlvanayantra 386 samJlvanlVldya 234, 384f Samkarsana 129, 143, 183 Samkhya 4, 167, 193 Samkhyayana(tantra) 340 Sammoha 271, 373 Samoda 103 'Sarnputa 288 'Sarnrddhl 406 'Samsara 44, 153, 217 -samstobhana 208, 263 samvanana 225, 236, 265, 316 SaIYlvara (tantra) 258, 272 Samvaramandala 133 Sanatkurnarasamhlta 387, 398 Safiehl 98 :sandal 89, 187 SanJaya 51 Sankara (Slva) 40 Sankara (philosopher) 20f, 67, 162, 215, 306, 334, 338 Sankarl 185 Sanskrlt lIterature 37, 47, 60, 62, 121 sanskrltlzatlon 273 santa 50, 141, 161, 193, 409 Santals 348, 429 santl 69, 94, 149, 187, 208, 216, 224,

236 7 251f, 386, 387f

Santl (an Arhat) 271 -santlka 55, 172, 174, 267 Santlmay"Gkha 389, 392 santyatl ta 161 Saradatl1aka, see AppendIX 11 258 Sarasvatl 111f, 159, 173~ 201, 344 (rIver) 308 sariipyam 57 sarva 245f, 411 Sarvasanl padanlsvarl 106 Sarvatobhadramandala 196 Sastar 43 SasthI 105 Satabhl~aJ (naks) 277 satkarman 132, 153, 231, 251f sattva 4, 167 Saturn (planet) 192, 207, 277, 312

511 Satya (manIfestatIon of '\ lsnu) 184satya (truth) 344Satyabhama 129 satyagraha 68 saubhagy-a 161, 223, 267, 315, 331 Saubhagyasundarl 45 Sauca(tantra) 258 saum"a 361 savasadhana 281 Sa'\'ltar 66 Savltrl 83, 173, 179, 226, 26B, 360 Sayana 66 seasons 279 self 32 self confidence 242 Sesa 32, 126 Setal 200 seven 208 sex 58, 331, 345, 371 of mantras 74, 287 shape changIng, see dIsguIse Slbl 13 slddha 81, 93, 230 Slddhasena Dlvakara 418 SlddhayogIs"\arl(tantra) 258 slddhl 65, 81, 230 slddhlS (eIght) 115, 318 SlddhIkhanda 256 Slddhlsa,\ ara (tantra) 258 S11anldhl 34 Sllanka 229 sllavarsa 404 sllpasastras 125 sllver 194 283 8lmeon 30 Slnhalese 70, 345, 362, 369 SlPl'\lsta 29 Slsupala 26 Slta 208 Slta 47, 164, 370 Sltala 92 Slva, ef Mahes"\ara, Paficaksara, Paiicamukha, Rudra, Sundare~'\ara, Trvambaka, Tumburu 358 secretly proclalIDed In the \ edas 36 hIS ma)a 24, 34f, 215f hIs PO\l\ er of" oga 66 his po\\;er of subjugatIon 311 as Kala 54 as Klrata 85 ambI'\alent .:>0 hIs 64 ' spor~ " ef \.fad uraI manlfel::)t In sacred ashes 80 as KIng of Demons 118 hIS four-faced manifestation 179 his colours 198, 20Jf hIS whIte colour 165 deluded by \r lsnu 23 uses '\ lsnu as arroVv 32 learns a h"mn to \. lsnu 213

512 IdentIcal V\-lth VIsnu 39f, 362 cuts off Brahma's fifth head 191 paralyzes Indra 337 subjected to Devl's maya 45 propagates BagaHi 106 hIS love-play wIth Parvatl 33 seduces others' WIves 39, 43, 382 seduced by Mohlnl 42f persecuted by a gIant 42 mastered by sadhaka 122 cursed 376 magIcIan IdentIcal wIth 249 communIon WIth 68 maIn entIty of Sal'va SIddhanta 76 worshJ.pped Wlth ascetIcIsm 82 worshIpped for wIsdom 408 5Iva 270, 335, 393 Slvakalvalya 241 SIX 116, 164, 205f, 251f, 271 Skanda 106, 117,204, 352 sky, dlrectIons of the, ef compass 334 sleep 311, 335, 344, 357 slesmataka 89 Smara, ef Kama 303 snake, ef pOIson, Garuda, Naga 109, 138, 189, 344, 347f, 379, 405 compared to maya 24 Sobhanadrl 83 Sodasavldya 339 soma 2, 5, 14,42,213 Soma 2,32,79,211,215 sorcerer, ef magICIan 4, 88, 220, 230, 347, 389, 401 sorcery, ef magIc (destructIve) 64, 116, 222, 364f, 385, 395f, 400f Sasa 271, 373, 379 Sosana 378 Sosanl 106, 379 soul (Jlva) 20, 38, 71, 76, 164, 167 spells, cf "ldya, mantra 21, 62, 64, 96, 10:l, 213, 227, 229f, 401 Sphota 271 sraddha 247 sraddha 92 Sravana 314 Sravastl 218 SrI 11 Of, 125, 168, 185 302 376, 398 srI 15, 47, 98, 110, 269, 322 405 Srlca1..ra 314 Srlmatl 33 SrIV alsna" a 72 SrlvIdya 302 SrlvIJaya 240, 323 Srlyantra 197, 323 SrngIn 348 Stambha 271, 373 stambhana, ef ImmobIlIzatIon 113, 148, 187, 208, 251f, 333£ Stambhlnl ( anI) 271,335, 340 SthulaSlras 114

MAYA DIVINE AND HUMAN stotra (s) 86, 189, 328, 409 Subandhu 385 Subha'\ rata 82 subjugatIon 69, 113, 127, 138 186 197, 202, 208, 227, 259 '310r" 397, 400 '" of the world by Ca) god 19f 218 311 ' ~ of the kIng 86, 109, 169, 239f 244

322£, 374

'

,.

of the queen 92 of gods 224, 321f Subrahmanya (sacrIfice) 9, 12, 15 Sudarsana 323, 377, 383, 398 Siidras 177, 197 Sugrlva 84 Sukra 238, 385 SiihnlVldYd 402 Sulkas 345 Sumana 196 sumaya 2 Sumedha 48 Sumekhala 99f sun 54,94, 168, 188,277, 298,322,350 Sunahsepa 6£, 351 Sundaresvara 32, 333 Sundarl 88 Sunya 68 siinyatman 166 Suprabha 209 Supreme God, ef Bhagwan 15, 18, 27, 36, 57, 59, 198, 215, 350, 410 Surabhl 196 Surasundarl 98, 101 Suratha 48 Suresvara 217, 219 Siirya, ef sun 313 Silryasevana 73 Suslla 196 Sutudr1308 Sutvan KalrlSl 64 Svacchanda (tantra) 258 Svadha 288 Svadhlsthana (cakra) 195 svaha 72£, 287 Svaha 186 Svapnavarah190, 106, 312, 332, 377, 379 Svarbhanu 172 svastlkasana 284 svastyayana 266 Svatl (naks ) 277 svayamvara 33 Sveta 208 sword, ef Nandaka 142, 289, 299, 303 Syama 208 syenayaga 171, 212, 360

Taboos 85

513

INDEX

tadana 268, 377 Taksaka 337, 348, 384 Talavrnta 45 tamas 125, 167, 371 Tamasundarya 99, 101 Tantras 57, 59, 229, 241, 256, 310,

314, 362, 398 Tantrar~a

(tantra) 258, 399 Tantrlc cults and tradItIon 25, 74f, 83f, 166 Tantrlc lIterature 94, 98, 254, 256f,

353

Tantrlsm 75 Tara, ef Ugratara 97, 185, 299, 304, 317, 330, 351, 363 Tarayoga 246 Taraka 43 Taranatha 67 TaranI 185, 369, 383 Tara (tantra) 258 Tathagatas (FIve) 71, 200, 270, 328 Tatpurusa 76 155f

trIckster 27, 39 Trlmiirtl 39, 50, 76, 173, 175, 411 Trlpura 32, 213 Trlpura 43, 174, 176, 297, 338 -tantra 297 TrIpurasundarl 207 Trlslkha (mudra) 362 Trlsoka 385 Trlta Aptya 357 Trlvlkramasena 385 truth 27 appeal to 67, 79 344 Truths (Four Noble) 79 Tryambaka 121, 386, 406 tulaSl 98 Tulsl Das 47 Tumburu 179, 185, 191, 386, 400 Tvarlta 109, 297, 357 Tvastar 14 TyagaraJa 38, 216

er eradIcatIon 148, 208, 251f, 351f, 376, 378 worshIp 50 Uccatanl 106 Theravada 166 Ucchlstaganesa 90, 293 Ucchlsta(tantra) 258 thIeves 88, 131, 220, 306 342, 347, 371, 406 Ucchusmas 227 three 166f Udayana 300, 350 thumb 29, 89 U ddamaresvara 364 TIbet(an) 200,229 Uddlsa(tantra) 258 tIger 282, 332, 348, 406 udgatar 190 evoked 70, 382 Udumbara 314 tdaka 93, 318, 329, 342, 371 udvegakarana 264 TI10pa 414 Ugra 312 TI10ttama 329 Ugratara 173, 188, 206, 357 tIme 180, 276f ukthya 81 Tlmor 186 ulkapata 404 tlracchanavlJJa 230 Uma 43, 62, 170, 213 Tlraskaranlka "ldya 372 unguent, cf anulepa tlrodhanam 19 Unmattabhalra"\tl (tantra) 258 tlrtha 46, 149 Unmatta 357 Tlrupatt 67, 306 Upanlsad Brahmayogln 37 t1thl 277 Upanlsads 3, 38, 56, 63, 65, 76 Todas 58, 418 Uparlcara 234 trade 304, 406 Uppalavanna 33 Tra1lokyamohana 130, 306, 358, 370, Urvasl 11, 297, 374 377, 378, 423 U sanas 305, 385 Tratlokyamohanl 112, 185, 376 utsada (na) 268, 354, 374 Tral1okyavIJa) a 107f Uttanka 12f, 170 Tralsoka (saman) 385 Uttarasadha (naks) 277 transformations, see dIsguises trasana 376 TrasanI 106 vac 42, 73, 343 Trataka 252 vadha 264, 380 travel 403 Vadhuyaksl 101 treasure (hIdden) cf nldhldarsana Vaglsvaraklrtl 67 98, 115, 269, 307 Vahnlnlbha 208 tree 98, 125 Va1khanasa(s) 59" 72, 111,124,168, Treta 7, l8Gf 184, 416

Telaga Batu 323 temple 281, 306, 322

Decatana,

514 Valkunthanatha 423 Valnateyamantra 92 Valrocana 268 Va15ravana, ef Kubera Valsyas 177£, 197, 240 vaJlkarana 261 -vaJra 73, 212, 268, 292, 297, 317, 346,

359, 382 VaJra 272 VaJradaklnl 132, 272 VaJradharma 217 VaJradhatumandala 200 vaJraJal1nl 218 VaJrapan1 99, 120 VaJrasattva 201 VaJravarahl 378

VaJrayana 93, 132, 229, 258 VaJresvarl (vldya) 69

" akstambhana 343 \Tanaadeva 76, 155f Vamadevya (saman) 69 Vamana 408 "\ anamahnl 183 Vlnl 272 277

"ara

Varaha 127, 131, 144, 198, 397 Varahamukhl 86, 326 Varahl 86, 339 Varahltantla 258 Varl 272 "arna 164, 177, 412 " arnas (grades of SOcIety) 412 orlgtnate from maya 66, 234 their dutles 31 ruled 0'\ er 191 combIned WIth colours 174f, 182 197, 412 dlfferentlatlon accordIng to 326 Varuna 2, 6, 17, 49, 120, 211, 215, 277, 309f, 349 "asa 16, 43, 48, 310 V asan tasena 17 vasat 72f, 153, 287f \.asll.\,arana, ef subjugatIon 19 95, 147, 187, 2.:11 f, 31 Of, 371, 374 "aslkrta 45, 67 "\ aSln 19, 311 VaSlnl 311 Vaslstha 228, 234, 337, 3.f3 \ ash 2.')2 vasto~patl 403 vastuJatesvarl 106 Vastusamana 224

Vasude\ a 309 Vasudeva, ef hI sna 129, 143, 183, 309, 406, 410 Vas\a 340 "ata 98 Vatayak..,lnl 98 \Tatuka 347

MAYA DIVINE

A~D HU~fAN

Vatula (tantta) 258 vausat 72£, 287f Vayu 13, 277, 349, 357, 362, 378 Veda 42, 62, 73, 120, 176, 211, 219f,

228, 2.d.6, 334, 359, 388 maya In the V If, 228, 334 5tudy of the V 65 Veda:sara (a hymn) 19 Venkdtesvara 306 Venus (planet) 192, 207, 277 vesyadhal ma 86 vetala 89, 300 Vlbhlsana 123, 328 vlbhlslka 185 vlbhltaka 121, 125,200,361,382, 384 vIctory, ef Jaya 220, 237, 267, 325, 396, 397, 406 vIdarbha 288, 363 Vldhatar 170 vldvesana, vldvesa 89, 150, 225, 236

2Jlf, 352, 363, 366f

Vldveslnl 368 vldya 91, 106,216,230, 313, 332,351 Vldyadhara 93, 298 vldyaraJa 78 vldyaslddha 230 v~aya, ef Jaya 292 VIJaya 33 VIJaya 191, 361 VIJayada~aml

395

vIJayavaha 267 Vlhstenga 9, 177 Village (mastery over) 268, 274, 275,

408 VIllage gods 60 Vlnayakas 117, 121, 205 Vlndhyas 340 Vlndhyavaslnl 369, 383 "lnoda 379 Vlpas 308 Vlra 234, 347 Vlrabhadra 271, 373 Vlracara 278 vlraha 125, 159 VlraJ 190, 261, 310 Vlrocana 29 Vlrodhlnl 369, 397 Vlrupaksa 261 vlrya 72, 234, 275 VIsakhayupa 191 Vlsnu, ef Krsna hIS maya 15f, 123[, 134f, 179, 219 358 hIS disguIses 28f, 41 f, 46, 54 hiS terrIble SIde 19, 49f ~ 155 deludes mankInd 21, 370 obstructs eyesIght 318 hls power over women 28, 33, 34, 86 transfolffis Narada lnto a woman 44 hIS power of yoga 66

INDEX

515

assumes dIfferent colours 134£ , 178f hIS power of attractIon 25, 295 hIS ascetICIsm 373 manIfested fivefold 412 hIS names 70 hIS garment 170 hIS supreme abode 124, 144 IdentIcal wIth 81va 39f one of EHva's fi"e manIfestatlons 158, 201 one of five Pretas 192 connected wIth the five elements 194worshIps the Ilnga 309 manIfestatIon of Agnl 174 embodIed In tne kIng 183, 234 serves as cosmlcal food 68 preSIdes over the syllable U In om 76 preSIdes over the SI In Pancak sara 204 enveloped by DeVl'g maya 24, 45 a ttractec1 108, 298 Invoked for exorCIsm 318, 362 grants a bhakta a boon 82 slays a dem.on 352 tnedltated upon for santl 398 sacrIfice of a bull made of graIns to V 429 Vlsnuhrdayaznantra 377, 378, 407 Vlsnukavaca 70 Vlsuddha (cakra) 195 Vlsuddhesvara(tantra) 63, 258 Vlsvadaklnl 132 Vlsvamltra 204, 308, 327, 337, 343 Vlsvariipa 14 vlsvariipa (multIple manIfestatlon)

27 VlS\aVaSu

329

83, 314 Vrcaya 11 Vrnda\an 128 Vrsadarbhl 222 V rsanasva 10 Vrtra 14, 213, 423 vyadhlkarana 263, 379 vrata

vyasa 44, 47, 50, 408 Vyuhas 143, 183, 191

Wanderer 7 wanderIng 23f, 48 war, ef battle, "lctory 126, 214, 237, 380 wateI 88, 120, 138, 147, 166, 329,400 attracted 307f ImmobIlIzed 349 Water of-LIfe ef Amrta 41f, 99, 201, 299, 341 3~O 384, 399f wealth, ef acqUIsItIon 225, 267, 304,

324, 336, 390, 396, 406, 409

welfare, ef pustl 74, 76, 396, 405£ \Ve:s t Bengal, ef Bengal whlte 132, 138;:1 168f, 399 flowers 119, 399 \Vlnd 64, 3~O, 362 wlsdom (procured by magtc) 268, 328, 40.:>, 408 WItchcraft 2) 169, 220, 272, 381 Woden 5 woman (en), er courtezan 406 manlfest~tlon as a w 9f, 22, 41 f transformatIon of a man Into a w 45, 65 power of gods 0\ er w 28, 34loved by &l\.a 37, 39 agents of delusIon 38, 370 lrreSlStJ. bIe e" Coli to gods 44 try to seduce the sadhaka 8::>, 119, 218 obtaIns a husband 128 embraced In dream 176 subjugatIon of w 92f, 138, 148, 243, 315, 319, 328f attractIon of \\7 30 If, 318 SIX women 271 word (sacred) 68f \VOrShIp, ef piiJa 56f, 80r YaJamana 274, 359, 392 Ya.Jna 81 ya,nopavlta 293 ). aJur\-eda 160, 246, 361 YaJur'\. Idhana 235, 367 Yaksas 93, 109, 114f, 237, 299 ). a1..sakumarlka 102 ): ah..Slnl (Yakkhlnl) 33, 83 98f 261 298 302, 30;) 405 Yama 50, 54, 126, 368 yamala 229, 2.:>8 l: amantaka 76, 92, 118, 237, 297, 399 xamaranl 61 Yamarl 118, 399 Yamuna 308r yantra 80, 83, 154, 197, 230, 294302, 339, 340, 344, 368, 372, 383

402 Yatls 14, 204 Yatudhana 12, 110, 228 Yatudhanl 222, 367, 378 Yaudhe) as 237 Ya~atl 13 year 194 yello'\\1 l06~ 113, 148, 174, 197, 208,

339, 399 yoga 252, 284, 337, 3JO, 411 connected '\\lth ma)a 4, 22 65f, 217 connected 'vvlth magIC 65, 394result of worshIp 82

516

MAYA DIVINE AND IIUMAN

yoga (astrologIcal) 277 yoga (of a mantra) 288, 355 yogaguhka or -gut1ka 65, 263 yogaksema 394 yogamaya 31, 66, 183 Yogaslddhas 230 Yogesvara 66 yogln 38, 65f, 103, 149, 207, 322, 412 Slva a y 36 y and magIcIan 65f Yogtnl 90, 218, 272, 347, 377, 390 SIX

Y

-5

372

loglnlJala 218,258 Yoglnlvldya 91 yonl 151 YuddhaJa)arna\a 107, 237 Yudhli;:thlra 15, 17, 26, 190, 411 yugas, ef ages 142, 180£ yiipa 81, 191, 274

Zeus .)