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The 膧驳补尘补蝉 advocate the adoration of particular deities to the exclusion of others who form part of the retinue of the principal deity. More than one deity enjoys the privilege of such prominence. The 痴补颈峁ａ箛补惫补, 艢腻办迟补, 艢补颈惫补 and 骋腻峁嚹錺补迟测补, are most well known matas glorifying particular deities. The 笔腻艣耻辫补迟补, 碍腻濒腻尘耻办丑补 and Jaina are also held to be types of 膧驳补尘补蝉. In course of time, all of these 膧驳补尘补蝉 became extinct except those of the 艢腻办迟补s, 艢补颈惫补 and 痴补颈峁ａ箛补惫补 varieties.

(a) 艢腻办迟补 膧驳补尘补蝉:

The 艢腻办迟补 system believes in the all-embracing potency and the supremacy of 艢补办迟颈, the female principle. Since the main deity here is 艢补办迟颈, this 膧驳补尘补 is also called as 顿别惫墨 膧驳补尘补. 艢补办迟颈 is God in mother form. In her static, transcendent aspect, she is of the same nature as 艢颈惫补. While 艢颈惫补 is the unchanging consciousness, 艢补办迟颈 is its changing power. The Self is one with the Supreme. Mind and body are the manifestations of the power of this Supreme. Thus the philosophy of the 艢腻办迟补 膧驳补尘补蝉 is Advaitic.

The texts of this 膧驳补尘补 speak of the system as delivered by 顿别惫墨, listened to by 艢颈惫补 and approved by 痴腻蝉耻诲别惫补. Therefore the word 鈥�膧驳补尘补鈥� is derived as emanating (腻) from 艢颈惫补 or 顿别惫墨, reaching 顿别惫墨 or 艢颈惫补 (ga) and approved (ma or mata) by 痴腻蝉耻诲别惫补^[1].

Important works on the 艢腻办迟补 system are the encyclopaedic Prapa帽cas腻ra attributed to 艢a峁卥ar腻c腻rya, 尝补办峁�m补峁嘺诲别艣颈办补's 艢腻rad腻tilaka, Bh腻skarar腻ya's Varivasy腻rahasya and Lalit腻-sahasran腻ma-bh腻峁�ya, K峁涐梗峁嚹錸anda 膧驳补尘补 V腻g墨艣a's Tantras腻ra, P奴r峁嚹錸andaha峁僺aparivr腻jaka's 艢r墨tattvacint腻ma峁噄 and others. 尝补办峁�m墨诲丑补谤补's commentary on the 厂补耻苍诲补谤测补濒补丑补谤墨 contains valuable information on the cult of 艢补办迟颈.

(b) 痴补颈峁ａ箛补惫补 膧驳补尘补蝉:

The 痴补颈峁ａ箛补惫补 膧驳补尘补蝉 glorify 痴颈峁ａ箛耻 as the Supreme Being to the exclusion of all other deities. For them, the Ultimate Reality is 痴颈峁ａ箛耻 with 艢r墨. These 膧驳补尘补蝉 show that they are closely related to the Vedas through the title 鈥湷詹咕贬梗峁嚥贡共光��, for among the varied names of 痴颈峁ａ箛耻, 鈥淗e鈥� is mentioned primarily by this name in the Vedas. The arc腻 form of worship gets detailed treatment in the 痴补颈峁ａ箛补惫补 膧驳补尘补蝉 which includes the erection of temples and the conduction of private and public festivals. They also enjoin the worship of God in the household.

These 膧驳补尘补蝉 are of two kinds, viz., P腻帽car腻tra and Vaikh腻nasa. The former is more liberal in its outlook and practice than the latter; but T腻ntrika practices have deeply influenced the P腻帽car腻tra, than the Vaikh腻nasa 膧驳补尘补蝉.

As these 膧驳补尘补蝉 are deeply concerned with worship of the Lord in arc腻 form, the details of the selection of site for building temples, technical details about the temple construction, method of worship, private and public festivals and expiation for the sins of omission and commission are expounded here.

(c) 艢aiv腻gamas:

The 艢补颈惫补 膧驳补尘补蝉 hold 艢颈惫补 as the supreme deity ever associated with 艢补办迟颈, identified with 顿别惫墨 or P腻rvat墨. These 膧驳补尘补蝉 are some of the earliest texts in Sanskrit language on the 艢补颈惫补 religion and philosophy.

The 艢aiv腻gamas is a general term applied to four different schools the 艢补颈惫补, 笔腻艣耻辫补迟补, Soma and L腻kula. Of these, the 艢补颈惫补 is said to have three branches: V腻ma, 顿补办峁�i峁嘺 and Siddh腻nta. Kap腻la, 碍腻濒腻尘耻办丑补 and Aghora are all contained in the V腻ma section; the 顿补办峁�i峁嘺 branch includes Kashmir 艢补颈惫补 dar艣anas, Svacchanda Bhairavam, etc., making up a total of 18. The Siddh腻nta branch has 28 膧驳补尘补蝉 and these are the traditional 艢aiv腻gamas.

The 28 艢aiv腻gamas are said to have been revealed from all the five faces of Lord 艢颈惫补^[2]. The first four faces taught five 膧驳补尘补蝉 each, while the last, 莫艣腻na, gave rise to eight. The Sadyoj腻 ta-face revealed the K腻mika, Yogaja, Cintya, 碍补谤补峁嘺 and Ajita - 膧驳补尘补蝉; the V腻madeva-face taught 顿墨辫迟补, 厂奴办峁�m补, Sahasra, Amsumat and Suprabheda; the Aghora-face revealed Vijay腻, Ni艣v腻sa, Sv腻yambhuva, 膧驳苍别测补 and 痴墨谤补;the Tatpuru峁� a-face taught the Raurava, 惭补办耻峁璦, Vimal腻, Candraj帽腻na and Mukhabimba; and the 莫艣腻na-face revealed the remaining eight鈥�笔谤辞诲驳墨迟补, Lalita, Siddha, Sant腻na, Sarvokta, 笔补谤补尘别艣惫补谤补, 碍颈谤补峁嘺 and V腻tula. Of the 膧驳补尘补蝉 available in print today, only the Suprabheda, the 惭峁沢别苍诲谤补 (Up腻gama) and the 碍颈谤补峁嘺 contain all four parts.

The 艢aiv腻gama philosophy is theistic and so it is inseparably connected with religion. Yet it seems to present a separate and distinct philosophy of Advaita, different from the 艢补峁卥补谤补 School.

Architecture gets a very elaborate treatment in the kriy腻 p腻da of the main 膧驳补尘补蝉. This concerns not only the construction of temples but also palaces and the citizen's houses. The various 尘补峁囜笉补辫补蝉, sub-temples, pr腻k腻ras, vim腻nas, gopuras are dealt with in detail, from the foundation to the tip of the 艣颈办丑补谤补. The vim腻nas vary as circular, square, 驳补箩补辫峁涐梗峁璦, etc. The 驳补谤产丑补驳峁沨补 also varies as circular, square, rectangular, etc. Regarding palaces, the audience hall, ramparts and bastions, soldier's quarters and the like are discussed. In the matter of ordinary houses, the layout of the house, its drawing room, bedroom, p奴j腻 room, kitchen and similar apartments are elaborately given a location to suit comfortable living.

One of these 28 艢aiv腻gamas is the A峁兣泆matbhed腻gama, otherwise known as K腻艣yapa 艢ilpa艣腻stra (taken up for the present study). This text as available today, has only the kriy腻 p腻da that deals with temple architecture.

Footnotes and references:

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[1]:

Cf., Pi峁単al腻mata cited in Tantras: Studies on their Religion and Literaure, Chintaharan Chakravarti, Punthi Pustak, Calcutta, 1963, p. 2, 7fn:
腻驳补迟补峁� pa帽cavaktr腻ttu 驳补迟补峁� ca girij腻nane | 尘补迟补峁� ca v腻sudevasya ca tasm腻d腻gamamucyate ||

[2]:

艢谤墨尘补迟 K腻ra峁嚹錱ama, 笔奴谤惫补 and Uttara P腻da, by Azhagappa Mudaliyar, Chennai, I. 1. 65ff.