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Encounters With Vetalas Studies On Fab Creatures I
Encounters With Vetalas Studies On Fab Creatures I
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Orientalia Academiae Scientiarum Hungaricae
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Acta Orientalia Academiae Scientiarum Hang. Volume 63 (4), 391—426 (2010)
DOI: 10.1556/A Orient. 63.2010.4.1
CSABA DEZSÖ
This paper attempts to outline the évolution and taxonomy of vetâlas, one of the fabulous créatures
that populate the religious culture of ancient and early mediaeval India. Sometimes misleadingly
identified as "vampires", vetâlas had an important role in tantric rituals aiming at magical powers
and performed in crémation grounds. Three such rituals are examined in this paper on the basis of
both tantric and literary texts, all involving vetâlas who sometimes appear as animated corpses,
sometimes as jinn-like servants, sometimes as fiilly developed fabulous créatures bearing the char
acteristic marks of their species, which marks сап also be assumed by deities. In the appendices a
Kashmirian stotra to Bhairava appearing as a vetâla is edited and translated, and two vetâla door
keepers are presented ffom a 12th-century Hoysala temple.
The range of living beings in traditional Indian culture comprises not just gods, men
and animais. The hells have their special créatures who inflict tortures on humans
who have been reborn there due to their demerits. Then there are various non-human
beings, some demonic and dangerous (räksasas, pisäcas), others more like fairies
(gandharvas, apsarases, vidyädharas). Many of these fabulous créatures belong to
the common héritage of Indian religious cultures, and many of them are found in the
* This article grew out of a paper read at the Conference "Letting the Texts Speak: The Im
portance of Textual Studies in Contemporary Indology" (ELTE, Budapest, 3-5 February, 2010). The
underlying research was supported by the Hungarian National Scientific Research Fund (OTKA),
project no. PD 78093. The reading sessions and lectures of the Second and Third International
Workshops on Early Tantra (Pondicherry, 2009 and Hamburg, 2010) provided me with much maté
riel and food for thought, as did Dr. Somadeva Vasudeva's learned blog entries (http://sarasvatam.
blogspot.com/2008/05/concerning-vetlas.html, http://sarasvatam.blogspot.com/2008/05/concerning
vetlas-2.html). I am grateful to Prof. Harunaga Isaacson and Dr. Dominic Goodall for reading parts
of this paper and suggesting several improvements. All remaining errors are certainly mine.
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392 CS. DEZSÖ
Several versions of this type are described in the Nisväsaguhya, a very early'
Saiddhäntika scripture. According to the first account, the tantric practitioner (säd
ka) should fetch the unmutilated corpse of a man or a woman, worship it with
grances, flowers and incense, position it with its head towards the south, put his h
smeared with red sandal upon it, and recite the mantra "OM ACETANA ('inanim
NAMAH" until it stands up. The sädhaka must not be scared. It will say: "What shall
do?" He should reply: "Be my servant." From that moment it becomes his slave
will carry the sädhaka on its back wherever he wants to go. If the corpse belonged
a woman, it will become like a celestial damsel {apsaras)\ the sädhaka will bec
invisible with her and live for ten thousand years."
1 Goodall and Isaacson (2007, p. 6) date the earliest part of the Msvösa-corpus between
and 550, and though the Guhyasütra is not among its oldest sections, it can still be counted am
the earliest Saiddhântika scriptures. I thank Dr. Dominic Goodall for allowing me to use a draft
tion of the text prepared by him and Dr. Diwakar Acharya, with contributions ffom Prof. A
Sanderson and Mr. Nirajan Kalle.
2 Nisväsaguhya 11.87: от acetana namah. anena mantrena savam aksatângam strîpurus
vä grhitvä gandhapuspadhupärcitam krtvä daksinasira sthäpya raktacandanadigdham hastam
syopari dattvä tävaj japed yävad uttisthate. tasya na bhetavyam. so bruvate kim karomîti. sa
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ENCOUNTERS W1TH VETÄLAS 393
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394 CS. DEZSÖ
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ENCOUNTERS WITH VETÄLAS 395
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396 CS. DEZSÖ
23 Brahmayâmala 15.48cd-
nâni tathâ pasye ganikâs caiv
dhavam pasyate mâsam udy
tah \ |. One might consider em
24 Brahmayâmala 15.5lcd—
bhaktäsmäkan tu sandhista (
kâmadevena pîditâh \ nirghr
manmathena tu pîditâh \ tâm
santiha cumbayanti ca sâdhaka
25 Brahmayâmala 15.55-58
âkâse visnum garudasamsthita
samprahrstàs te sâdhakam sur
tah MSS)| brahmatvam py ath
bhangam na kârayet \ na ca h
rûpam seems to indicate that
26 Brahmayâmala 15.59-61a
trailokyam sahasrârkasamapr
thâpitam yat tu ksurikâ vâpy
word prâkkhandasthâpitam m
one might consider emendin
hand" (I owe these tentative in
27 Brahmayâmala 15.61cd
anyathâ kurute mohât khâdya
may have siddhas eut and fet
tah).
28 Brahmayâmala 15.63ab: yâvad dhaste bhavet tasya tâvat khadgam mahâprabham. Sculp
tural représentations of sword-wielding vidyâdharas are not unknown in mediaeval Indian art, e.g.
a sandstone ceiling panel ffom Rajasthan (c. 750-850 CE) kept in the Ashmolean Museum, Oxford,
has eight such wizards interlinked to form a circle.
24 Brahmayâmala 15.63cd-64: tatas tam grhya mantrajno utpate gaganâhgane || uttistati
vimânastham vimânaih parivâritam \ tatrâruhya mahâdhîras cakravarttisvaro bhavet \ kotyâ caiva
vimânânâm âdhipatyam avâpnuyât ||. Cakravartîsvaro presumably means the lord of the emper
ors of the wizards, vidyâdharacakravartins. The Nisväsaguhya does not mention the fearfiil or
tempting obstacles, only that the tongue cornes out while the sâdhaka is performing the homa, and
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ENCOUNTERS WITH VETÄLAS 397
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398 CS. DEZSÖ
II. Vetälasädhanas i
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ENCOUNTERS W1TH VETÄLAS 399
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400 CS. DEZSÖ
43 Brhatkathäslokasangrah
cayâ mama ...
44 Ibid. 20.30b-31c: kathor
kandaram \ \ anumâya ca tam
45 Ibid. 20.32-35: bharadväj
sma bhîsanâratisankitah || t
mârgena prâsâdâgrâd avätarat
tam adrâksur na niryântam a
samputas tatra sanair aghatay
46 Ibid. 20.36-37: grhâd dït
jânupîdâprayojanah \ \ yac ca
sma kimcit kälatn na gacchati
47 Or perhaps "stretched his
48 Yama's quarter, the cor
vetâlasâdhana.
44 Brhatkathâslokasangraha 20.97d-102: sä drstä sthavirâ maya || vatamûle citâvahnau vâ
mahastärpitasruvä \ hamkârântena mantrena juhvatî narasonitam || tam ca pretam asau drstvâ sà
dhitädesam âgatam | guruharsavisâlaksî karmasesam samäpayat || tam ca dattârghasatkâram avo
cat krtakarmane \ svâgatam candravakträya kumäro mucyatäm iti 11 mama tv âsïd aho kastâ сап
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ENCOUNTERS WITH VETÄLAS 401
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402 CS. DEZSÖ
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ENCOUNTERS WITH VETÄLAS 403
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404 CS. DEZSÖ
Bäna in his Harsacarita (first half of the 7th Century) describes the vetälasädhana of
the Saiva sädhaka Bhairaväcärya, who in the end flies up into the sky turned into а
vidyädhara (.Harsacarita Chapter 3, pp. 162ff.). One of his four assistants is king
Pusyabhöti, the founder of Harsa Vardhana's dynasty, who is said to have been "ini
tiated by Saiva procédure" (saivena vidhinä diksitah) (Harsacarita p. 162)65 before
he sets out on the 14th night of the dark half-month to the crémation ground where
the sädhana is going to take place. Bhairaväcärya, on the other hand, is said to have
completed the "preliminary service" (pürvasevä) of "the great mantra called the Heart
of Mahäkäla" (mahäkälahrdayanämno mahämantrasya) before the performance of
the vetälasädhana (Harsacarita p. 161; see Sanderson 2001, p. 13, note 11; Hatley
2007, p. 89).66 The king finds the sädhaka in a deserted temple near the crémation
ground,67 sitting on the ehest of a corpse (presumably fetched by one of his assist
ants) in the middle of a mandala drawn with ash.68 The corpse has been smeared with
red sandal paste and is decked with a red garland, red garment and red Ornaments.69
Bhairaväcärya, himself wearing all black, is offering black sesame seeds into the fire
lit in the mouth of the corpse, as if, aspiring to become a vidyädhara, he were de
stroying the atoms of impurity that are the material cause of his human existence.70
The king and the three disciples of Bhaivaväcärya take up positions as guardians of
the quarters (Pusyabhüti guards the Southern direction), thus, as Bäna fancies, forming
65 As Hatley (2007, p. 76, note 137) points out, "it is possible that the king takes samaya
diksä, the initiation ofthe samayin or 'pledge holder', by which he becomes a Saiva neophyte. This
is suggested by Bâna's terminology, in which niyamavän ('possesing / observing the rules') might
be synonymous with samayin''.
6 The vetâlasâdhana is the concluding ritual needed for the successful completion of the
propitiation of this mantra (Harsacarita ibid. : tasya vetâlasâdhanâvasâna sidhih).
61 Harsacarita p. 162: mahâsmasânasamïpabhâji sïmyâyatane.
68 Harsacarita p. 164: bhasmanâ likhitasya mahato mandalasya madhye sthitam ... savasyo
rasy upavisya ...
6g Harsacarita p. 164: raktacandanänulepino raktasragambaräbharanasya [savasya] ...
70 Harsacarita p. 164: krsnatilâhutinibhena vidyâdharatvatrsnayâ mânusanirmânakârana
kâlusyaparamânûn iva ksayam upanayantam ... The fiâmes of the lamps lit around him are re
flected in the Perspiration on his body, as if the sädhaka were burning away ail his limbs to ensure
success (ibid.: homasramasvedasalilapratibimbitâbhir âsannadîpikâbhir dahantam iva siddhaye
sarvâvayavân).
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ENCOUNTERS WITH VETÄLAS 405
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406 CS. DEZSÖ
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ENCOUNTERS WITH VETÄLAS 407
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408 CS. DEZSÖ
Most of the vetälas we encountered above were in one way or another connect
with human corpses. Sometimes the vetâla appears to be the animated corpse itse
in other cases it occupies a corpse, the sâdhaka can summon the créature into th
corpse, but the vetäla can also leave the dead body. Vetälas can be satisfïed with
ferings of human flesh and blood.
In the story of the failed homa-type ritual in the Kathäsaritsägara, in whic
the vetâla swallows the coward magician in the end, the real hero is the assist
Srîdarsana. As usual, he has been asked by the sâdhaka to fetch a corpse. The vet
inside the corpsc offers him a deal: "This is what I say: I am hungry, so whoever give
me food will be my friend and he may carry me wherever he wants."87 Srîdarsana fi
wants to eut some flesh from another corpse, but that too is possessed by a vetâla an
disappears. So he has no other choice but to carve a slice of his own flesh. The ve
is pleased with this brave act, restores Srîdarsana's body and later devours his un
tunate master.88
The frame story that intégrâtes the Vetälapahcavimsatikä into the Kathäsar
sägara also contains a reference to the ritual of mahâmâmsavikraya. Prince Mrgân
datta, the hero of Book XII, is searching for his ministers (they have been separa
by a curse), and one day he notices one of them, called Vikramakesarin, being c
ried in the sky by an extremely ugly man.89 They descend and Vikramakesarin
misses his vehicle saying "Corne to me when I think of you."90 Then the minist
tells the prince his story: Once he cured an old brahman who had been bitten b
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ENCOUNTERS WITH VETÀLAS 409
91 Ibid. 12.8.16: prànâs tvayâ mama prattä tat pravïra grhäna me \ vetälasädhanam man
tram imam präptam mayâ pituh 11.
92 Ibid. 12.8.19: kirn najânâsy abhîstamyad vetälät sarvam äpyate?
93 Ibid. 12.33.48cd-51: ähüya mantrena ca tena tasmin vetâlam asmy arcitavänyathävat ||
bhojyam mahâmâmsam adäyi tasmai trptyai tadä so 'pi tad äsu jagdhvâ \ trpto 'smi naivänyad u
nayeti mäm abhyadhän mänusamämsagrdhnuh 11 kälam yadâ näksamatätra kirn cid utkrtya m
säni tadä nijäni \ prädäm aham prftikaräni tasmai yogesvaras tena sa me 'bhyatusyat \ \ athäbrav
mäm sa sakhe drdhena sattvena tusto 'smy amunädhunä te \ tat pürvavad vira bhavâksatângo vrn
sva matto varam îpsitam ca\\.
94 Ibid. 12.35.18, 20: prâksiddham atha vetâlam dadhyau Vikramakesarï \ tanmantrï väsa
bhavanât tatpriyâkarsanecchayâ || ... etya tatra pravestum yan na sasâka jagâma tat | Sambh
varâttâm nagarïm näkrämanti tathâvidhâh \ |. The most natural meaning of varâttâm would be "o
tained through Siva's favour", but I am not certain whether the king of Ujjayinî or one of his ance
tors secured the city as a boon front Siva.
95 Harsacarita p. 263: kva ein mundopahäraharanodyatadravidaprärthyamänämardakam.
96 Hatley (2007, p. 70, note 152) refers to Brahmayâmala 62.19 where âmardakas are liste
along with such beings as siddhas, gandharvas, vetâlas and kinkaras (kinnarasl), while Brahmay
mala 72 is a fat/pa-manual of Mahâmardakabhairava. Professor Alexis Sanderson has kindly pointe
out to me a half-verse in a Guhyakâlïdhyâna on a Thyasaphu in a private collection, which rea
(fol. 4r-4v, v. 14cd): râksasâmardavetâlâvestitâ tu bhayânakâ; here âmarda seems to be som
kind of fearsome créature. On the other hand, the Sivapurâna, Satarudrasamhitâ 7.48 says abo
Kàlabhairava the following: âmardayisyati bhavân rusto dustâtmano yatah | âmardaka iti khyàt
tatah sarvatra yâsyasi ||; here Âmardaka is an epithet of Kàlabhairava. (I also owe this reference to
Professor Sanderson.)
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410 CS. DEZSÖ
In literary works we
patis), e.g. in Ratnäkara
other hand, in Dandin's
Räjahamsa, the king of
ter in human flesh' at M
terities that can yield fr
treme heroism and gave h
Later in the story the sam
pearance who is kind to
of the crémation groun
haps corroborâtes this c
presiding deity of the cr
Uddyotana's Prakrit n
desa), contains several r
times furnished with a
Drdhavarman (Dadhavam
yämä (Piyamgusämä), w
"Chamber of Anger" wh
deity. Drdhavarman assur
several possibilities: he co
and perform homa with
présent his head as èa/i-
buffalo demon; or he cou
clicking sounds (kilikile
boiling bdellium (guggu
(spirits and mother-godd
lineage-goddess, Royal
Towards the end of the novel Mahävlra narrâtes to Gautama and his other dis
ciples the story of Vajragupta (Vaïragutta), the son of Candragupta (Candagutta), king
of Rsabhapura (Usabhapura). A robber was plundering the city and no one including
the city-guards could catch him. Vajragupta made a vow that he would find the thief
in seven days; if not, he would kill himself in a fire. Six days passed but the prince
found no trace of the thief. He thought to himself: "So I have no other option: tonight
I shall go to the crémation ground, seil human flesh, propitiate a vetäla and ask him
to tell me who this thief here is. Otherwise my death is unavoidable."100 He eut a
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ENCOUNTERS WITH VETÄLAS 411
piece of flesh out of his own thigh with a knife, and hold
his hand he said: "Hey you râksasas, pisâcas, bhutas a
selling human flesh, take it if you have the price!"102 Af
vetâla presented itself as a Willing buyer and inquired abo
The prince certainly praised his merchandise and offered
not satisfied: "Hey, this flesh is raw, it is of low quality
take it unless you give it to me roasted in fire."103 Va
руге, eut another piece from his own body and roasted it
it up.
At this point Mahâvïra is interrupted by Gautama: "My Lord, do the pisâcas or
ràksasas, these divine beings, consume human flesh or other insupportable food?"104
Mahâvïra assures his disciple that these créatures do not consume human flesh:
"These vyantaras are playful by nature, like children. So they play with humans, and
when they see a courageous man they feel delighted, and it is like this when [they
see] a prince who resembles a strong wrestler: they test his courage with various
plays. That's why they pretend they have eaten the flesh, but actually they throw it
away."105 As Warder has pointed out, "This is a remarkable rationalisation of this
stränge populär rite, bringing it into line with jaina conceptions about the nature of
the gods" (see Warder 1983, § 2736). Uddyotanasöri's attitude is comparable to that
of his master, the illustrious Jain scholar Haribhadra, who made fun of the irrational
ity of the epic and Puränic legends in his Dhuttakkhäna (The Story of the Rogues).
Mahâvïra then returns to the story of Vajragupta, who did not have an easy
job. The vetâla tasted his roast flesh and was not amused: "Hey, this meat has no
bones, it is not nice. If you give me food with bones I shall crunch it."106 The prince
obediently chopped off his own right shank, grilled it and gave it to the vetâla, who,
as Mahâvïra now carefully phrases, "threw it away" (pakkhittâ tend). Then the créa
ture had further demands: "Hey, I've had enough. Now I am thirsty: I shall drink your
101 Vyantaras, form a lower category of divine beings according to the Jain classification
(they include pisäcas, räksasas, yaksas, bhütas, kimnaras, etc.).
102 Ibid.: ukkattiyam asidhenüe ürüsu, niyayam mahämamsam gahiyam hatthena, bhaniyam
ca tena: "bho bho rakkha-pisäyä bhüyä taha vamtaräya anneya | vikkemi mahämamsam gheppaii
jaiatthi te mollam. "
103 Kuvalayamälä p. 248: "bho bho eyam âmam nissattam vissagamdhiyam eyam | rtäham
genhämi imam jaipakkam desi aggîe. "
104 Ibid.: "bhagavam, kirn pisäyä rakkhasä vä devajoniyä ime mahämamsam annam vä kä
valiyam ähäram ähäremti? " According to the Päiasaddamahannavo, kävalia means either asaha
na, asahisnu, "unable to endure", and thus perhaps "intolérable" (this is Chojnacki's interprétation,
Vol. II, p. 685). Another meaning given in the same dictionary is kaval-praksep rüp ähär (derived
from kavala, "a mouthful, morsel") and thus possibly "solid food" (this is how Warder understands
the word, see Warder 1983, § 2736).
105 Ibid.: "payaîe ime vamtarä keltgilasahävä bäla wa homti. tenapurisehi saha khelamti,
sattavamtam ca datthûna paritosam vaccamti, baliyam piva mallam räyaüttam, tassa sattam nänä
khelävanähim parikkhamti. tena mamsam kira mae bhuttam ti demsemti, tarn puna pakkhivamti. "
106 Kuvalayamälä p. 248: "bho bho eyam mäsam niratthiyam neya sumdaram hoi | jaï desi
atthi-sarisam bhujjam tarn kadayadärävam \ \ ".
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412 CS. DEZSÖ
adräksic ca daksinetara
sanam,
nidarsanam iväsesa-tribhuvana-bhisanänäm,
107 Ibid.: "bho bho alam imenam sampa'i tisiopiyämi tuha ruhiram | ".
108 Ibid.: "eyam jam tujjha siram chinnam karavatta-kattiya-virikkam \ mânusa-va
räsava-casayam maha sumdaram hoi | | ". Chojnacki's interprétation of the first half of the
différent (Vol. II, p. 686): "Si tu coupes ta tête en la tranchant de ton épée et que tu me la d
partage ..."
109 Ibid.: "chettûna demi tujjham jam puna karavatta-kattarana-kammam \ tam bho sayam
karejjasu ettiya-mettam mahâyattam || ". Chojnacki's interprétation of the verse is again différent
(ibid.): "Je la couperai et te la donnerai, mais si je me tranche la tête avec mon épée, toi, veuille en
contrepartie me rendre un seul grand service!"
110 Ibid.: ti bhanamânena kavalio kamta-kasina-komtalä-kalävo vâma-hatthena dâhina-hat
thena ya chettûna payatto asidhenue. täva ya hähä-rava-sadda-muhalo uddhäio attattahäso gaya
namgane.
111 Ibid.: "eena tujjha tuttho anarina-sarisena vïra-sattena \ tä bhanasu varam turiyam jam
maggasi ajja tarn demi || ".
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ENCOUNTERS WITH VETÄLAS 413
atikrsa-prämsu-vikaräla-karkasa-käyam,
ali-kula-komalena prasaratâ samantatah känti-käl
saila-dvlpa-känanäm urvim kurvänam,
anatipuräna-suktikä-sreni-sita-bhäsä hâsa-dûra-pr
pratimayeva purah sphurantyä sthüla-prthula
prakäsita-nija-prabhä-timira-tirohita-carana-y
äbaddhästhi-nüpurena sthaviyasä carana-yugalena
nakha-prabhä-visaram aneka-vätika-mandala-b
raksä-bhüti-raja iva diksu viksipantam,
aksudra-sarala-sirä-danda-nicitena niscetum ucch
grMtäneka-mäna-rajjunevopalaksyamänena g
janghâ-dvitayena nirantarärüdha-vitata-vrat
sikhara-nisannam iva drsyamänam,
ulbanästhi-granthinä jânu-yugalena ksïna-mâmse
dvayena visränita-paraspara-guna-prakarsam,
aghrnäncanäd änanodvänta-garena jarad-ajagaren
tha-raktârdra-sârdûla-carma-sicayam
asrk-praväha-pätalayä Vaitaram-sarit-salila-venik
roma-latayä slmantita-karäla-kuksi-kuhara-pä
ärdra-panka-patala-syämam atikrsatayä käyasya d
parsukänäm antaräla-dromsu nidräyamäna-si
märga-nirgatävirala-visa-kandalam säksäd ivä
pradesam darsayantam,
acira-khanditam mantra-sädhaka-mundam indu-k
kutilän damsträ-nirgamän apaharantam äsädit
galävalambitam bibhränam,
atibhâra-vighatitângulï-samnivesa-galitam ucchal
yatana-stambha-kumbhikam äsä-kari-kumbha-
atidüra-luthitam api raktäsava-kapälam anubh
bhujäyämena päninä vämena tathaivordhva-sth
daksinena ca pratiksana-vyäpärita-nisita-kartrike
kandharasya drdha-niruddha-nihsväsa-nirgam
tat tad atikarunam antah krandato datta-nisph
vetäla-sädhakasya sädhitam ûrdhvam utsarpa
visa-pävakena gätra-pisitam utkrtyotkrtya kikas
kavalita-pisita-carvanäyäsa-cancalena kapilatä-sam
vanodara-cärinmäm acira-rocisäm ârabdha-sa
ksayänala-varcasä kürca-kaca-kaläpena kavaci
randhra-nirgalad-rudhira-gandüsam iva pralam
udvahantam,
atïkathina-kharva-parvabhir angulî-venu-dandikâb
ksnäyatägra-kotibhih kara-ruha-kuddälair asu
rasätala-gatän alika-sadhakän uddhartum iva k
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414 CS. DEZSÖ
vipula-varti-mandalam
puccha-näla-nibidälih
dvayam ivodvahantam
sikhi-kanärunayä tirya
sarala-bhoga-nâlâbhy
sväsam ubhayatah pät
visadharäbhyäm dvidh
muhur udancatä muhu
dTrgha-prthulena jih
ärdrärdram anga-räg
antar-jvalita-pingalogr
yugalena Yamunä-pr
garbhodarenâvarta-dv
abhoginä laläta-sthalen
pacanäya nara-jängalä
bhrukuti-dhümändha
ürdhva-sthitena sthira
bhäsurena kesa-bhär
khandam utpäta-dhüm
äyatana-bhitti-sanginä
varjam ätmano nirvis
cärinä sänucaram iva
ghonayäpy utphulla-sp
vadana-niryad-rasäm
dasana-mälayäpy antar
bhyavahäräya sahäyikr
caranängulTbhir api sp
kapäla-karparäbhir iv
ksataja-kana-varsam,
asthi-nüpurair api pada
satata-sevita-caranam,
äbharana-bhujagair api jvalad-unmayükha-phana-manibhir ätta-pradfpair
ivävagähyamäna-kajjala-käla-käya-prabhändhatamasam,
mämsenäpi khâdana-bhîteneva säsrena parityakta-sarvävayavam,
avayavän ару asthi-sârân ativikrta-rüpa-darsana-bhayät paläyitukämän iva
snayu-granthi-gädha-naddhän dadhänam,
äjänu-lambamäna-sava-siromälam
ekam vetälam.
And he saw [a being] suddenly manifesting himself on the left side of the God
dess, right next to the her. He seemed like an illustration of all the
monstrosities in the three worlds. His body was very lean, tall, dreadful
and rough; with his shining blackness soft as a swarm of bees and
spreading everywhere he transformed the earth with its mountains, con
tinents and forests so that it seemed to be made of lampblack;
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ENCOUNTERS WITH VETÄLAS 415
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416 CS. DEZSÖ
113 That is to say they hung above it and they were blacker.
114 Alternatively pahcähgulam might mean "five finger [marks]", a kind of forehead (sec
tarian?) mark, the bright red lines resembling buming firewood. (I am grateful to Professor Isaacson
for the interprétation of this sentence.)
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ENCOUNTERS WITH У ETA LAS 417
This vetöla is not simply a Walking corpse any more: he is a créature füll of
character. At this point we may try to outline the évolution of this species on the ba
sis of the vetälas we have encountered so far. The chronological order is of course
not rigid: various kinds of vetälas may well have existed at the same time. The earli
est form of this créature seems to have been a reanimated dead body, a kind of zom
bie who carried out the commands of its master like an automaton. The next stage
might have been a spirit being inhabiting a corpse, a being with own willpower, whose
favour could be won by the performance of dangerous rituals, or by otherwise dem
onstrating one's courage and other merits. Then we met vetälas who existed inde
pendently of a corpse and had their own characteristic features. These features could
in fact be assumed by other beings: the gruesome apparition in the Tilakamanjari is
actually not a vetäla, but the attendant yaksa of the Goddess who has taken on the
form of a vetäla. Bhairava, Siva's manifestation as a skull-bearing ascetic associated
with the crémation ground, can also appear as a vetäla, as we see in a stotra from
Kashmir edited below.
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418 CS. DEZSÖ
Appendix I: A Vet
OM srFvetälabhairaväya
OM Obeisance to Lord Vetälabhairava! OM
I worship Vetäla[bhairava], whose hair is like Harnes, who has three eyes and
is very terrifying because of the lordly snakes [he wears]; he wears a garland
of heads, holds a divine sword, a skull-bowl, a drum and a great, black spear;
he plays with two hands a vïnà suitable for music which rests against his
ehest; he resembles the rising sun, is engaged in dancing, and laughs.
I praise Vetäla[bhairava] of fierce form, who removes all dangers, who has one
face and three eyes, who holds a skull-staff, a musical instrument, a drum, and
an excellent sword with his four, shining (?) arms. He brings about the highest
bliss, the adepts fix their affection upon him, he dances, bestows enjoyments
and libération, his complexion is spotless, he stands on a dead body.
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ENCOUNTERS WITH VETÄLAS 419
' One would expect a dual here (two hands holding two
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420 CS. DEZSÖ
jvalatkanakasahkäsam p
damstrotkaravaram dev
mämsapriyam gajäkära
smasänanilayam devam
bhairaväkärarüpastham
bhimättahäsabhayadam
nätyasthitam jvalatkesa
arcitam püjitam bhaktyä
devam mahogravapusam
Vetälaräjanavabhairava
raksäparam sakalabhïtiha
nätyasthitam ca varada
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ENCOUNTERS WITH VETÄLAS 421
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422 CS. DEZSÖ
donkey-throat. As for th
adapted the verse of a sto
or another one ffom whi
rather than that a verse
reused in a hymn.
We should notice, how
fabulous créature who,
long to the entourage of
the other hand, praises
ney" of the vetâla from
Ämardaka, who sometim
the commentator of th
sometimes as a "ferocio
case is that of Mahäkäla
to being identified with
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ENCOUNTERS WITH VETÄLAS 423
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424 es. dezsö
References
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ENCOUNTERS WITH VETÄLAS 425
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426 CS. DEZSÖ
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