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Brahma Yāmala

Also called the Picumata — among the earliest surviving Bhairava tantras, the great witness to the kāpālika cult of yoginīs, and the source of the eighty-four bhūmis Narapati cites.

If one text can show what the Śaiva tantric tradition looked like before it was philosophised, this is it. The Brahmayāmala is large, early, well preserved and thoroughly uncompromising — a primary witness to the Vidyāpīṭha at a stage when its practice was still conducted in cremation grounds by ascetics carrying skulls.

Picumataपिचुमत

The text calls itself the Picumata at least as often as it calls itself the Brahmayāmala, and the two names are used interchangeably in the scholarly literature. What picu means in the title is not settled: the word has senses in Sanskrit ranging from cotton or a wick to a medicinal preparation, and none of them yields an obvious reading of "the doctrine of picu". This is an honest gap rather than a controversy — the title is old and its sense has not been recovered.

It describes itself as a work of twelve thousand verses, and the surviving text runs to roughly that length across some hundred and one chapters. Long tantras habitually claim round numbers they do not reach; this one substantially does.

The manuscript

The Brahmayāmala survives in a Nepalese palm-leaf codex dated to the equivalent of 1052 CE — one of the earliest dated manuscripts of any tantric text, and the reason this work can be discussed with a confidence available for very few of its contemporaries. The composition of the text is considerably older than its oldest copy; the scholarship generally places its earliest strata around the seventh or eighth century, which puts it among the oldest surviving Śaiva tantras of any kind.

Editorial work has proceeded chapter by chapter. Several substantial groups of chapters have now been critically edited and translated, and the picture they give is consistent and detailed. The work as a whole has not been edited, and a complete critical text remains one of the outstanding tasks in the field.

Caṇḍā Kāpālinī and the maṇḍala

The presiding pair is Kapālīśabhairava, the skull-bearing lord, and Caṇḍā Kāpālinī — the fierce skull-bearing goddess, also called Aghorī, who is the true centre of the system and from whom its principal vidyā is drawn. Around them the core maṇḍala sets four goddesses and four consorts, giving a ninefold configuration: Raktā, Karālī, Caṇḍākṣī and Mahocchuṣmā with their attendant dūtīs.

The names are not decorative. Raktā is the red one, Karālī the gaping or terrible, Caṇḍākṣī the fierce-eyed, Mahocchuṣmā a goddess of the impure and the consumed. This is a pantheon assembled from exactly what brahmanical ritual is organised to exclude, and the exclusion is the point: the power sought is the power of what the ordinary order cannot absorb.

Initiation and the kinds of practitioner

For all its ferocity the Brahmayāmala is a systematic ritual text, and a large part of it is taken up with the machinery any tantric tradition requires: the construction of maṇḍalas, the sequence of dīkṣā, the daily and occasional rites, the rules of the guru-disciple relation. Its initiation grades and its distinctions among classes of practitioner — those seeking liberation and those seeking powers, those under observance and those who have completed it — are of the same kind as the Saiddhāntika ones, differently populated.

This is worth stressing because the transgressive material is what gets quoted. A text of this class is not a manifesto; it is a manual, and the shocking chapters sit among a great many concerning offerings, timings, syllable-counts and the correct disposal of ritual remains. The system is what makes the shocking chapters intelligible — they are prescribed operations within a structure, performed by qualified persons at appointed times, not expressions of an attitude.

The kāpālika observance

The discipline the text teaches is kāpālika. Its practitioner smears himself with ash from the cremation ground, wears ornaments of bone, carries the skull-topped staff (khaṭvāṅga) and eats and drinks from a human skull-bowl. The observance is explicitly modelled on the mahāvrata, the twelve-year penance prescribed in brahmanical law for the killing of a brahmin — the most severe expiation the orthodox system knows, taken up voluntarily and reinterpreted as a soteriological technique rather than as a punishment.

That inversion is the characteristic gesture of the early Vidyāpīṭha. The penitent's condition — outcaste, polluted, dwelling among the dead — is redescribed as the condition of maximum power, and the shame attached to it as evidence that the ordinary order has no purchase on the practitioner. The Brahmayāmala states this without hedging, which is precisely why it is so valuable: later texts in this lineage inherit the vocabulary while quietly draining it of practical content.

The yoginīs

The goal of the practice is melaka or melāpa — encounter, meeting, union with the yoginīs: the flying female powers who descend on the practitioner who has qualified himself, and whose favour brings siddhi. In this literature the yoginīs are not a hazard to be warded off but the object of the entire enterprise. They are organised into clans, and a great deal of the text's technical apparatus concerns identifying which clan a given yoginī belongs to, what signs and gestures she will recognise, and what offerings she requires.

The cult left buildings as well as books. The circular open-roofed yoginī temples of central and eastern India — the sixty-four-yoginī shrines at sites such as Hirapur and Ranipur-Jharial, built between roughly the ninth and eleventh centuries — belong to this religious world, and are among the very few architectural traces of it. The Brahmayāmala is the kind of text that explains what such a building was for.

Sexual ritual, and what the Kaula did with it

The Brahmayāmala is one of the principal sources for the transgressive sexual ritual of the early tantric traditions — the rites involving the consort, the consumption of substances the brahmanical order treats as radically impure, and the ritual production and offering of those substances. None of it is presented symbolically. The text means the acts it describes.

What happened afterwards is one of the important stories in the history of Indian religion. The Kaula reformulation, which becomes dominant from roughly the ninth century onward, keeps the vocabulary and the deities of this literature while shifting the locus of practice: the cremation ground gives way to the practitioner's own body, the clan of yoginīs to a clan of initiates transmitting orally, the external observance to an inner one. Abhinavagupta, who cites the Picumata by name, is working several removes downstream of it, and the Śrīvidyā several removes downstream of him, substituting acceptable offerings for the original ones almost entirely.

Reading the Brahmayāmala therefore makes plain how much of the polished Kashmirian material is reinterpretation of something considerably rawer — and, more usefully, exactly which parts are reinterpretation and which are new.

The eighty-four bhūmis

Narapati cites the Brahmayāmala by name as the source of the eighty-four bhūmis — the named "grounds" or Yoginī-territories that govern the direction and timing of a march, and which occupy a large part of his Cakrādhyāya. A text of cremation-ground goddess worship thus underwrites a medieval science of military movement.

That is a good measure of how far this material travelled, and of how it travelled: not as doctrine but as technique. The yoginīs of the Picumata are powers that inhabit places and times and must be reckoned with before one moves. A commander who wants to know which direction is safe on which day is asking a question the yoginī cult was already equipped to answer, and he does not need to take the skull-vow to use the answer.