Chapter 10.4: The Samkhya Worlds

[Full title: Svacchandatantra, chapter 10 (Summary) part 4: The Samkhya Worlds]

Beyond lie the worlds of the hundred rudrah (pp. 259-273) who envelop and support the egg of Brahma. Previously, the text had discussed these rudrah at the base of the egg, and Kshemaraja, refuting other commentators, had explained that they reside outside of the egg of Brahma. 1 The same coordinating explanations apply here, as well, since the text occasionally uses ambiguous language in locating the rudrah. 2 Evidently confusion caused by the proliferation of rudrah both inside and outside of the egg had also induced later redactors to add parenthetical adjustments. For example, a verse explains that the Kalagnirudrah located below is another, second rudrah, different from the Kalagnirudrah previously discussed. 3 In his commentary at the end of this section, Kshemaraja, similarly harmonizes the text's varying numbers and sequences of rudrah by interpreting them as presentations of a longer and shorter ritual procedure. 4 1 V. his commentary on pp. 3-5, beginning with the gloss summarizing his position: "tasya katahasyordhve prsthe karparabahye ityarthah. " 2 For example, "vyapya (pervaded)" (vs.645 a, p.267) is glossed by Kshemaraja as "parivrtya (enveloped)." The language closing the section is less ambiguous, for example, vs. 658 b (p.271), where Virabhadrah is said to be above the egg ( uparyandasya samsthitah"), and vs. 666 (p.273), where the rudrah are said to surround the egg ("avrtyandam"). 3 V. p.270, vs.657: "adhah kalagnirudro 'nyah sthitastvatra dvitiyakah. " 4 V. his commentary, p.272: "evamasyam vitatayam bhuvanadiksayam sarva evaite parthivandagata yathoktabhuvanesvarah sodhyah natu prak samksiptadiksoktamastottarameva satamiti "

241 The text names the most important rudrah, distributed in the ten major directions in sets of ten, then the overlords of the sets of ten, and finally their chief, Virabhadrah. After this enumeration, a few verses (pp. 272-275), concluding this section of the cosmology, summarily characterize the egg of Brahma as a region of extreme impermance and ignorance. This sphere has radical limitations because in its entirety it only represents the manifest scope of the element earth, the lowest of the hierarchically ordered planes of the Samkhya cosmology. Accordingly, following puranic tradition, the text then states (pp. 273-281) the dimensions of the ascending planes of the Samkhya universe, and then those of the planes superadded above by Saiva tradition. As clarified by Kshemaraja, in succession, each higher element forms a larger sphere that englobes the smaller sphere of the preceding element. This structure reflects the Samkhya and then Saiva concept of the universe's manifestation, whereby each plane of the universe emits and pervades all those planes below itself. The text, notably, describes the third highest plane, Sadasivah, as the drop (binduh) and the resonance (nadah), and mentions the power Vyapini, as if a separate stage beyond Saktih. These terms, referring to the microcosm, specifically, to stages in the ascent of the breath and formula during meditation, show that the higher levels of the cosmology depicted by Svacchandatantram, do not yet totally conform to the later standard lists of thirty-six planes. 1 Rather the non-standard, as it were, higher planes in Svacchandatantram appear to be the macrocosmic standardization or projection of the set of meditational stages which the text prescribes for the master's initiation procedure or the adept's 1 For a list of the standard planes.v. n.17, pp.122-124, in Jaideva Singh, ed. and trans., Pratyabhijnahrdayam For charts of the components of the Saiva cosmology, v. Brunner-Lachaux, Somasambhupaddhati 3, pp.689 ff.

242 special realization. 1 Thus, here and later on, Kshemaraja has to harmonize the discrepancies between these two lists of planes. After this introductory presentation of the higher planes of the universe, the text begins their detailed description with the first plane above the egg of Brahma, the plane of water (pp. 281- 352). Immediately following the dialogue beginning this section, however, there intervenes a parenthetical section (pp. 282-288) that praises the exclusive Saiva knowledge of these higher planes, and thus, by implication, of the way to authentic liberation. This section largely consists of a simple, negative listing of rival sects, whose identity, characteristic tenets, and shortcomings are then clarified by Kshemaraja. 2 As evidence that redactors interpolated this section, the dialogue closing this section and resuming the description of the water plane, echoes the precise wording of the verse preceding this section. 3 Using varied similies and images, the text proceeds to portray (pp. 289-295) the innummerable, multicolored, and multiform paradisical worlds in the higher plane of water. Then another digression, (pp. 295-300) lauding this knowledge as exclusively Saiva, again interrupts this description. In contrast to the preceding parenthetical laud, this section emphasizes that Saiva initiation, interpreted as true knowledge that comes through grace, is indispensable for liberation. Marking this section as an 1 Note that Abhinavagupta, M.K. Shastri, ed., Tantraloka 8, vss.188-189, follows the list of Svacchandatantram. 2 V. on these lists of rival sects section 1.1.3. The Pancaratrikas, as noted by Kshemaraja, have a cosmology with twenty-six planes, that most closely resembles that of the Saivas. They also recognize subsidiary regents of at least some of these planes. V. for their views, Schrader, Introduction to the Pancaratra and the Ahirbudhnya Samhita, pp.31 ff. 3 The "anabhuvanavistaram" of vs. 683 b, p.288, is a Wiederaufnahme of the the "bhuvananeka vistaram" of vs.675 a, p.282.

243 interpolation, the dialogue resuming the description of the worlds repeats verbatim most of the concluding dialogue that ended the previous parenthetical section 1 After a verse recapitulating that the brilliant worlds of the eleven rudrah lie above the egg of Brahma, the cosmological description continues (pp. 301-308) with the next world, Jayam of Bhadrakali. This restatement of the eleven rudrah and the egg of Brahma provides further evidence that the material intervening in the text between here and their last mention (p. 273) accrued through a number of supplementary and explanatory interpolations. Redactors apparently added this verse as a transition reconnecting to the cosmological description. Except for a pair of verses before the last series of interpolations (p. 273), the text lacks a description of the worlds of either the hundred rudrah or of their eleven overlords. In the middle of these interpolations, however, there occurs (pp. 289- 295), as noted above, a vivid extended description of an infinity of worlds. The text indicates neither the location nor the regents of these worlds, though Kshemaraja interprets them as higher worlds that belong to the planes from water to Anasritasivah. 2 The style and imagery used to describe these worlds and their inhabitants, however, strongly resembles that used to describe the worlds of the rudrah both in the few earlier verses, at the end of the section enumerating their names, and in the section at the beginning of this book, which discusses the worlds surrounding the nadir rudrah, Anantah. ³ Apparently, therefore, interpolations e√ 1 V., for example, vs. 684 a, p. 288: "srnusvaikamana devi, " and vs. 709 b, p.300, "rnusvaikamanah priye. 2 V. his commentary, p.295: "etani ca jalatattvadanasritasivatattvantamidrmsi uktani." 3 V. pp.6-7, vss.7-10; p.273, vss.661-662 b; pp.313-314, vss. 745-749,; and the description of the Rudralokah, pp. 232-236,

244 separated the general description of the rudrah worlds from that of particular worlds such as Jayam of Bhadrakali. This textual confusion reflects problems brought on by the attempt to combine and coordinate two separate cosmological models. In the first, the Saiva mythological scheme, the rudrah, as noted, envelop and support the egg of Brahma, and in the second, the modified Samkhya scheme, the egg or sphere of the element water, surrounds the egg of Brahma that represents the element earth. Amalgamating these two conceptions necessitated identifying the egg of the rudrah with that of the sphere of water, despite the lack of any intrinsic connection between the two. 1 Indicating this historic process of conflation, and attempting to resolve any residual ambiguity brought on by it, the text, for example, explicitly declares that the "realm of water" is called the "egg of Rudrah" or the "world of Rudrah. "2 The actual presentation of the rudrah, however, exhibits the typical repetitions and contradictions produced by conflation. Thus the text describes the chief rudrah, Virabhadrah, twice, at two different locations. In his commentary, Kshemaraja rationalizes this discrepancy by explaining the two as higher and lower aspects vss. 448-562 a; compare, for example, the recurrent stereotyped imagery used here (p.290, vs. 686 a), to describe the higher worlds, "kadambakesaranibham, "with that earlier used to describe the rudrah worlds, "kadambakusumam yadvat kesaraih, " (p.273, vs. 661). 1 The historic association, in contrast, is with fire, as represented by Kalagnirudrah. Virabhadrah, for example, is said (p.310, vs. 737) to resemble the fire at the end of an aon ("yugantagnisamaprabhah"), and (p. 315, vs.753) to be seated on a throne which is a square fire ("caturasranalaprabham"). • 2 V. pp. 317-318, vss.758-759: "apyamavaranam rudranda iti vikhyatam."

245 of the same figure. 1 The second Virabhadrah, moreover, has as his retinue innumerable rudrah, whose description repeats the stereotyped language of preceding sections. 2 Also, just as previously the text did not unambiguously locate the hundred rudrah in relation to the egg of Brahma, so here it does not unambiguously locate them in relation to the sphere of water. 3 According to the Tantraloka, and the commentary of Jayaratha, the worlds in the sphere of water begin with that of Bhadrakali and end with that of Virabhadrah.4 Although the text of Svacchandatantram restates the worlds of the hundred rudrah, the first new worlds it enumerates, after announcing it will enumerate the worlds in the plane of water, are also those of Bhadrakali and of Virabhadrah. Thus by implication it agrees with Tantraloka about the worlds in the plane of water. Quoting texts other than Svacchanda tantram, Abhinavagupta apparently locates the hundred rudrah in a zone between the egg of Brahma or the plane of earth and the egg of Rudrah or the plane of water. 5 This zone, ruled over by Srikanthah, consists of concentric spheres which have shells of metals such as silver and copper, and which successively double the dimensions of the gold shelled egg of Brahma that they englobe. Here Abhinavagupta appears to be using a third 1 The two descriptions begin with p.271, vs. 658 ("virabhadro vrto . "), and with p.310, vs. 737 ("bhadrakalyah paro devo ...). Kshemaraja (p.311) explains the double appearance of the set of eleven rudrah as higher and lower aspects of the same figures: "rudraikadasika ya purvamukta saiveha pararupena sthita. ... 2 Cf. the preceding summary of pp.289-295. 3 Cf. the notes in the summary of pp. 259 ff. 4 V. M.K. Shastri, ed., Tantraloka 8, pp.142-143. 5 V. M.K. Shastri, ed., Tantraloka 8, pp.131 ff, quoting the Rauravavartikah, and Siddhatantram.

246 cosmological model, likely an alternative model now taken out of context, in order to harmonize the discrepancies produced by the amalgamation of the pair of models discussed previously. Except for mentioning the traditional gold shell of the egg of Brahma, neither Svacchandatantram nor Kshemaraja refer to this third model. Unlike that of the Tantraloka, the treatment by Svacchandatantram of this stage of the cosmology, and, in particular, of the rudrah, appears repetitious and problematic. But these very problems and discontinuites, in fact, reveal the complicated prehistory behind the construction of the selfproclaimed exclusively Saiva parts of the universe. Thus, in Jayam (pp. 301-310), the first world in the sphere of water, the text describes Bhadrakali, a dazzling black figure set off by her attendants, crores of white celestial females. The text then (pp. 305-308) explains that she becomes incarnate as different goddesses in order to benefit creatures, and explicitly identifies Durga and Kumari as some of her incarnations in the egg of Brahma. This theology of aspectual incarnation provided sectarian systematizers a way both to rationalize the multiple appearances of the same figures in their own traditions, and a mechanism to appropriate the figures of other traditions. Specifically, as the Saiva cosmology developed and fabricated additional planes of the universe to be populated with regents and worlds, the concept of incarnations enabled Saiva systematizers to easily project extant mythic, legendary or cultic figures into these spheres. And to supplement projection, they also could easily could convert abstractions into deities to stock the inherited upper planes of the universe. After dialogue marking that the discussion of Bhadrakali's world has apparently ended, some additional verses (pp. 308-310) extoll initiation as the only means of acceding to her world. This addendum not only echoes the periodic asides in this book emphasizing that the cosmological exposition serves ritual ends, but

247 also expresses the proprietary claims of the Saiva ritualists to have in their ritual the only key to these higher worlds. In the next world Vijayam (pp. 310-315), the text describes the great firery rudrah, Virabhadrah, seated on a flaming throne and surrounded by innumerable rudra attendents who musically celebrate his majesty. After describing his world, the text declares in conclusion (p. 315), that those accede here who have died violently in wind, water, fire, or by the sword. Kshemaraja specifies that these, violently dead from accidents while on pilgrimage, from warfare, or from ritual suicide, attain this world only if they think of Mahesvarah at the point of death; otherwise they go to Vaidyutam in the path of the winds. This verse thus reflects a Saiva adaptation or version of widespread beliefs about the efficacy of ritual suicide and the power of devotional contemplation at the moment of death. 1 As noted above, the text periodically reconnects its presentation of the cosmology to a ritual context. Usually, as exemplified in the preceding remarks concluding the description of Bhadrakali's world, the initiation ritual supplies the framework that putatively interconnects and motivates the detailed account of various worlds. Here, for this and many of the following worlds and planes, in contrast, the text refers to other ritual or meditational contexts. Evidently, the compilers of Svacchandatantram found these sections of the cosmos already asssociated with these rituals and meditations in the sources they used to construct this section of text. Later redactors, then, did not revise these sections to thoroughly conform to the nominal framework of initiation, and, consequently, these parts of the cosmos retain references to earlier and variant ritual contexts. Perhaps the strong traditional associations between specific practices 1 For inscriptional and literary records of ritual suicide.at Prayaga, beginning from the sixth century A.D., v. Pathak, Smarta Religious Tradition, pp.77-80.

248 and worlds encouraged their retention. The presence here of these associations, whatever its ultimate cause, suggests that the systematic framework of correspondences between initiation and worlds represents a secondary appropriation of the traditional cosmology by Saiva ritualists. 1 At this point several verses follow (pp. 316-319) describing the dimensions, shape, and boundaries of the egg or sphere of Rudrah, identifying it with the sphere of water, and establishing that since it carries a full range of existents, sc. rudrah, it is a complete sphere just like the egg of Brahma. A parenthetical halfverse in this section (p.317), notably, locates a thumb-sized rudrah in the boundary shell of this egg. 2 In addition to the pair of worlds of Bhadrakali and Virabhadrah, this sphere, another verse indicates, has thirteen other worlds. 3 1 The twelfth book, especially, presents the cosmos as clearly modeled, not for initiation ritual, but for the meditative practices of adepts. 2 V. vs. 757 a, "angusthagrapramanakah, though it is unclear if this is a proper name or description; Kshemaraja elsewhere (p. 438) calls his world the "angusthamatrapramanarudrabhuvana-, " which would make him a lower form of the similarly named rudrah Angustamatrah, in the set of mahadevah (p.430). Kshemaraja interprets this rudrah as a subtle form, especially assumed for meditation, evidently equal to the brahmanical angusthapurusah. For the myth and symbolism of the birth of Daksah from the thumb of Brahma, v. Agrawal, Matsya Purana, pp.56 ff. 3 V. p.318, vs. 760: "trayodasabhiranyaisca bhuvanair Kshemaraja (p.319) interprets "thirteen" to refer to the pair of worlds of Bhadrakali and Virabhadrah added to the worlds of the eleven rudrah said previously (p.311) to accompany Virabhadrah, and "others" to refer to the world of Dharitri, etc. Abhinavagupta (M.K. Shastri, ed., Tantraloka 8, vss. 199 b-200 a) and thus Jayaratha, seemingly interpret the "other thirteen" as referring to the set of thirteen worlds from that of Dharitri to that of Amaresah. The divergence in interpretations derives perhaps from Kshemaraja having to take into account the eleven rudrah which Tantraloka omits from its discussion of Virabhadrah.

249 After this summary section, the text then proceeds to describe (pp. 319-352) these additional worlds. Aside from indicating indirectly that they lie further on within the sphere of water, the text does not specify their exact location. 1 First comes (pp. 319-327) the world of Dharitri or Dhatri, literally, the "holder" or "earth." Since she embodies the highest form or archetype of earth, the text depicts her as a goddess mounted on a tortoise, surrounded by rudrah and her chief attendents, Meruh and other mountain ranges in their highest form. Adhering to the pattern followed for the previous pair of worlds, the text then declares who qualifies for admission to her world. Those exercitants, it specifies (p. 327), attain her, who die after performing a meditation or concentration (dharana) upon the sensory medium of odor (gandhatanmatram). This concluding remark reconnects this part of the cosmology to a context of practices unlike those associated with previous worlds. In general, 1 Abhinavagupta, and following him Jayaratha, give (M.K. Shastri, ed., Tantraloka 8, vss. 199 b-200 a, and commentary) a different reading of vss.759 b and 760 a of Svacchandatantram ("virabhadraniketasca bhadrakalyalayastatha // trayodasabhiranyaisca bhuvanair upasobhitam"), which then states that these thirteen worlds lie between the worlds of Bhadrakali and of Virabhadrah: "avirabhadrabhuvanadbhadrakalyalayattatha trayodasabhiranyaisca bhuvanair upasobhitam. " This layout also accords with the hierarchical logic whereby the regent of a sphere resides at its summit. Since Svacchandatantram in this book presents the worlds in ascending hierarchical sequence, however, it would imply that these thirteen worlds are located above the world of Virabhadrah. Accordingly, the text (vs. 853 a, p.351) calls the last set of eight worlds, the "last world in the plane of water (atraiva tvapyatattve tvam srnu vai bhuvanottamam). Thus, once again, while Jayaratha disputes the logic of Ksemaraja's commentary and produces a corresponding logically emended text, Kshemaraja appears to be more closely adhering to the actual scriptural utterance. V. thus Jayaratha's objection to Kshemaraja, M.K. Shastri, ed., Tantraloka 8, p.142: "upasobhitamiti arthadaptattvam evampatha eva ca agama iti uddyotakaravyakhyaya na bhramitavyam."

250 the specific meditations on various planes, indicated for this and the following worlds, suggest their origin in sources linked not to the preceding sections of this book, but rather to the alternative cosmological model presented in the twelfth book. 1 Specifically, the text associates by meditation this world and the next, to the sensory media (tanmatrani) corresponding to the elements earth and water. According to the structure established later in the twelfth book, meditation on the tutelary deity of a plane bestows as its fruition union with that deity or existence in that plane. In the usual sequences of cosmic emanation, however, the planes of the sensory media do not come, wedged, as it were, between the elements earth and water, but either higher up in the sequence, or correlated with their appropriate element. 2 And in fact, later on, the text does describe the planes of the sensory media with their regents and worlds in their usual position. 3 This repetition and atypical location suggests, therefore, that this section represents material either interpolated from another source, or surviving from an earlier cosmological tradition which did not correspond to the organizing structure of emanation dominant in this book. The practices indicated here, therefore, might not be meditations on sensory media, but rather meditations on the corresponding elements. A meditation on an element in its archetypal form, as embodied in a tutelary deity, might easily be later interpreted, in a more theoretical context, as a meditation on its more abstract sensory media. Especially in as much as the tutelary deity of the sensory media directs the emanation of its " 1 V. p.347 where Kshemaraja recognizes this and refers to the twelfth book: "vagdharana tattvasiddhipatale dvadase vaksyate. 2 Cf. Schrader, Introduction to the Pancaratra and the Ahirbudhnya Samhita, pp. 87 ff. 3 V. for their description, pp.369-377.

251 corresponding element. 1 The absence elsewhere in the text of another meditation on the plane of the earth argues for interpreting the meditation on Dharitri as a meditation on the element earth. The following meditation on Varunah, interpreted as on water, presents no problems since it occurs in the right position. Perhaps when the Samkhya and Puranic cosmological schemes combined, and earth became idenitified with the egg of Brahma, the paradise of Dharitri correlated with the earth element meditation had to be displaced upward. Similarly, the combination of the Rudrah and water spheres might have multiplied the number of worlds in the plane of water that once held only the elemental paradise of Varunah. The meditation (dharana) on the five elements occurs elsewhere in the text. 2 It follows a common textual pattern of pentadic meditations, usually correlated with the Panca-Brahma or five faces of Shiva. Accordingly, this meditation pattern continues. with the element fire in the plane of fire. The text, however, presents here, in the plane of water, two additional meditations on the goddesses Sri and Sarasvati. Perhaps the source that contained the two preceding meditations, following the traditional pentadic pattern, also contained meditations on these goddesses, as representing the other elements. The rich traditional mythic content and associations of these goddesses and their worlds might have contributed to their preservation and transmission, despite the fact that they reduplicated meditations described elsewhere in the text and have no intrinsic association with the plane of water. Perhaps the entire source represented a sensory media meditation, which compilers reapplied to supply the missing first and second 1 V. p.370, vs. 899 a: "tasmattu jayate prthvi sarvesena pracodita." And Kshemaraja generalizes this statement: "anyatha jadasya tanmatrasya katham karanata syat / evamanyatrapi jnatavyam. 2 V. section 11.5 for the notes to the summary of bk.5, pp.7-8.

252 elemental meditations. Elsewhere in the text these pentadic meditations often appear reinterpreted, as subsidiary parts of larger ritual structures. The material presented here, therefore, likely represents the remnants of one cosmological variant or extension of a pentadic element meditation that has once again been preserved and adapted for a new context. 1 The earlier context remains visible under the adaptation, however, trapped under the weight of tradition that blocks thoroughgoing logical revision. Thus continuing the sequence of elements, after the earth world of Dharitri, comes (pp. 327-330) the water world of Varunah, surrounded by rivers in their archetypal form as goddesses. Here, the text declares, accede devotees who have meditated on the sensory media of taste. (rasatanmatram). Further on comes (pp. 330-341) the marvelous world, called either Sriniketah or Padmagarbhah, ruled over by Sri. Depicted as brilliant as if the "radiance of all radiant objects, in one place, simultaneously, flashes forth," she clearly embodies the archetype of the element fire. 2 Her description also includes several verses (pp. 336-338) in puranic style, setting forth the history of her fractional incarnations, starting, as fitting for a Saiva work, as a whole for Rudrah, then as a half for Visnuh, and so forth, down to men. Then, concluding its description of her world, the text (p. 338) declares that death at auspicious places such as Prayagah, or especially Srigirih bestow her world. In addition to this 1 Accordingly, at the end of the description of the water world Kshemaraja connects these meditations to the related discussion, in the fifth book (pp. 43 ff) where they form an alternative sequence in the initiation ritual. He also correlates the various elemental deities with the eight forms (astamurtih) of Shiva. V. his commentary, p.330: "astamurtermahesituriyam dvitiya murtir jaladhisthatrdevatarupa/dharanasvarupam pragdharanadiksavasare darsitam. " 2 V. p. 334, vss.810-811: "ekatra yugapattejastejasam tu virajate parama devi. "

253 declaration, several verses (pp. 338-340) explain that she represents the goal of those seeking perfections or enjoyments under any form, and thus also becomes a form of bondage for those intent on liberation. The added length and content of this concluding declaration indicates that it represents an addendum which may have displaced a briefer declaration of an elemental meditation that paralleled those of the preceding and following worlds. The opposition between liberation and enjoyment, especially, typically reflects the dogmatic considerations of later redactors. Above lies the world called either Sarasvatam or Gandharvam, or alternatively like the preceding world, Padmagarbham. As the name indicates, here rules, evidently representing the archetype of the element ether, Sarasvati, depicted as the quintessence of sound, particularly of music, who is surrounded and celebrated by troops of gandharvah, the celestial musicians. After describing her world, the text names (pp. 346- 347) several chief gandharvah, and asserts that worshippers can obtain their status by praising Sarasvati. while they renounce the fruits of their action. This assertion then leads into a standard declaration (p. 347), which corresponds to those in preceding sections, that promises Sarasvati's world to those who meditate before death on speech or vibration (vak). After this declaration that elsewhere marks the end of an account of a world, there follows a short section (347-351), apparently added by redactors cognizant that Sarasvati's location here might contradict the traditional accounts of her location. These verses explain her various aspects and then celebrate her multiple presence in a descending series of fractional incarnations. Then, at the highest level of the sphere of water, the text lists (pp. 351-352) eight worlds, named, Kshemaraja explains, after their regents. This pattern of eight rudra sovereigns and similarly named worlds continues up through the rest of the

254 elements to the world of the ego (ahamkarah).1 The traditional Saiva concept of the eight forms (astamurtih) of Shiva evidently formed the model for these other sets of eight, which represent subordinate manifestations of the eight forms projected at lower levels of the universe. 2 The pattern of eight worlds in each plane, moreover, corroborates the hypothesis stated earlier, that the other worlds at this plane, the plane of water, derived from the combination of separate cosmological schemes. Thus when Kshemaraja enumerated the worlds to be purified in initiation, at the plane of water, he lists, as for the following planes of fire, and so forth, only the set of eight. 3 Though the text does not indicate how worshippers attain these worlds, Kshemaraja notes that these worlds have their incarnate counterparts, and thus presumably means of access, in various sacred bathing places (tirthah) on earth. After describing all the subsidiary worlds in the plane of water, the text moves on to the plane of fire (pp. 352-360). In this red realm dwells Sivagnih, "the fire of Shiva," surrounded by crores of fiery ganah. The extended enumeration of his lower manifestations includes among other, Kalagnih, the sun, and the assorted sacrificial fires. Those who perform a fire related meditation (agneyim dharanam), a verse declares (p. 357), accede to this lord. Unlike the prior meditations on earth and water, which focused on the corresponding sensory medium, here the text seemingly prescribes a meditation on the element itself. To 1 Kshemaraja explains (p.352) that just as here this set of eight regents implies eight worlds, so also later on the other sets: "ete ca bhuvanesvara bhuvanamapi etannamakam evamanye 'pi vaksyamana jnatavyah. prasiddhah. 2 On the astamurtih, v. Vasudeva S. Agrawal, Siva Mahadeva. The Great God (Varanasi: Veda Academy, 1966), pp. 23- 27. 3 V. bk.5, p.34: "jale ... lakulisadinyamarantanyastau."

255 conclude this section, the text enumerates a set of eight regent rudrah, called extremely secret (atiguhyam), in order to emphasize their superiority to the secret (guhyam) octad in the preceding plane. Next comes the plane of air (pp. 360-364), where Vayuh rules, surrounded by the wind deities (marutah). His lower manifestations are in the various breaths, and exercitants who meditate before death on these breaths in their own bodies can attain his world. The eight rudrah residing here are called extremely secret (guhyad guhyataram), to be known (veditavyam) with effort. Reconnecting this octad to the context of initiation, Kshemaraja interprets "to be known" to mean that these rudrah must also be purified in the initiation ritual. A very brief description (pp. 364-365) follows of the plane of the element ether (akasah). The text, only repeating the standard properties of ether, does not graphically depict this world, and omits the name of its overlord, supplied by Kshemaraja simply as Akasah. As before, exercitants acquire this realm by meditation on ether. And the eight rudrah are simply and appropriately characterized as pure (pavitra-). Next (pp. 365-369), but apparently out of order, comes the plane of the ego (ahamkarah), located "outside" (bahye) of the preceding plane. According to Kshemaraja, by placing the ego here and characterizing it as exterior, the text indicates that the ego has interiorized, or serves as the proximate cause or source for manifesting the lower planes of the sensory media and of the organs.1 This interpretation appears correct and not merely a cover for textual confusion, since, later on, the text places the ego 1 Similarly, Kshemaraja explains (p.488) the statement (vs. 1151 "bahye tasyaisvaram tattvam") that the plane of Isvarah lies "outside" (bahye) of the plane of Mahavidya, as indicating that the plane of Isvarah envelops and pervades that of Mahavidya: "bahya iti tadeva vyaptya parivrtya sthitamityarthah."

256 at its usual position and does not enumerates its set of eight rudrah again, but rather, with a redactorial aside inserted in the dialogue, refers back to this section. 1 Similarly, the text locates the plane of the first sensory media above ether and below the ego. 2 In addition, its description of the sensory media includes a discussion of the elements that they each manifest. The compilers of this section of Svacchandatantram, therefore, probably used a source document that described these planes in their descending order of manifestation, as usual in standard Samkhya or Puranic accounts. Underneath their partial adaptation to fit an ascending description of the cosmos, parts of the original structure remain. Reflecting the important role of the intermediate cause assigned to the ego in traditional accounts of cosmic manifestation, the text indicates that Rudrah rules this plane. The set of eight rudrah named here are characterized as firm or as the base (sthanuh), explained by Kshemaraja as indicating that they serve as the support for all experiences in the lower planes derived from the ego. 3 Then, without introduction, the text lists the colors of the five sets of eight rudrah enumerated to this point, and of the ten sets of the hundred rudrah. A few additional verses echo previous depictions of their appearance and of their worlds. Kshemaraja simply notes that these colors should be used when meditating on these groups during initiation. 1 V. p.387, vs. 934: "chagalandadayo devi purvam te kathita maya. 2 V. p.369, vs. 895: akasavaranadurdhvamahamkaradadhah priye. ☑" 3 Cf. the same image used in Samkhya-karika 41, p. 400 ff, in Pandurang Jawaji, The Sankhya Karika of Mahamuni Sri isvarakrisna with the Commmentary Sarabodhini of Pandit Sivanarayana Sastri with Sankhya Tattavakaumudi Commentary of Vachaspati Mishra (Bombay: Nirnaya Sagar Press, 1940).

257 Presumably, in an earlier source describing the planes of the cosmos, the regent Rudrah of this plane appeared surrounded, as normal for the chief Rudrah, by the retinue of the hundred rudrah, and as overlord of the lower planes, by their sets of eight rudrah. Inserted into this book's extended account of the cosmos, however, this material now reduplicated numerous mythic portrayals of chief Rudrah and their rudra worlds. 1 Since the source document probably primarily discussed the planes of the cosmos for the purpose of meditational attainments, this material combined an interior, ritual and a pictoral, external description of rudrah. Instead of adding another aspectual rationalization of the reduplication of chief Rudrah and their rudra worlds, redactors probably truncated the external description and left the rest as parenthetical ritual instructions. Next, in standard sequence, come (pp. 369-373) the planes of the sensory media. The text first (pp. 369-371) describes the multicolored sphere of the plane of odor (gandhah), where Sarvah is regent, and from which the element earth manifests. In this sequence of cosmic manifestation, each element emerges from its corresponding sensory medium, through, according to Kshemaraja, the agency of the sensory medium's regent. This scheme contrasts with the strictly successive and vertical model of later Saivism, nominally structuring the cosmology of this book, and indicates that the compilers of this section of Svacchandatantram here used a source that followed this common but alternative schema. After the plane of odor, comes (p.370) the plane of taste (rasah), which has as regent Bhavah, and from which emerges. the element water. Then comes the plane of visible form (rupam), having Pasupatih as regent, and fire as its manifested element. Next comes (pp. 371-373) touch (sparsah), with regent Isanah and with element air, from which., the text continues, come the 1 On these rudra descriptions v. supra the notes to the summary of pp.289 ff.

258 various breaths. Last follows (p. 373) the plane of sound (sabdah), which has as regent Bhimah, and which manifests the element ether. These five regents are also the ruling deities or embodiments of elements that represent the first five forms of Siva's eight form manifestation (astamurtih). Since the sensory media manifest the elements, they function like their ruling deities, and thus the sensory media have been identified with these ruling deities or assigned them as regents. Accordingly, adhering to the strength of this tradition, the text next (pp. 374-377) enumerates the remaining three forms of the eight-form manifestation of Shiva, viz., the sun, the moon, and the sacrifice, as if separate planes of the universe. In the standard Saiva sequence of cosmic manifestation, naturally, these forms do not have this status. The planes of the sun, of the moon, and of the sacrifice, have as regents, respectively, Rudrah, Mahadevah, and Ugresah. They form the archetypes, the text explains, behind the suns, moons, and sacrifices, manifest in lower spheres of the universe. 1 After discussing the manifestations of the eight forms of Shiva, the text describes (pp. 379-383) the next sphere of the instruments (karanam) comprising the planes of the organs (indriyani). Harmonizing the return to the standard sequence of manifestation, Kshemaraja explains that, in contrast, the preceding categories collectively represented the sphere of the effect (karyam).2 In this short section, the text first enumerates the 1 V. pp. 377-378, vs. 920: "ityastau tanavastvetah para vai samprakirtitah apara brahmano 'ndam vai vyapya sarvam vyavasthitah. "In a sectarian aside (p.377, vs. 919), an allusion to developed Saiva theology, the text states that the lord's power Vama controls the sacrifice (".. yajna yajnaphalani ca tapodanadibhih sardham vamasaktya niyantritah") which, as Kshemaraja notes, represents the lower world of action and bondage. ... 2 On the division of the planes of existence into these groups in the antecedent Pasupata tradition, v. Schultz, Die philosophisch-

259 five organs of action (karmendriyani), with their colors, but does not give the names of their regents, whom Kshemaraja must supply. Above them lies a sun-like sphere of light or consciousness. (prakasakam), from which emerge the five organs of perception. The text locates their animating regents in a sphere of fire, but, as before, does not list their names, which Kshemaraja supplies. Further on lies another sphere like the moon, from which emerge the five sensory media. After this sphere comes another moon, whose rays represent the preceding fifteen planes and whose full disc represents the perceptual organ (manah). The perceptual organ has Candramah as its regent, and is equated with the medium of awareness (cittam) and awareness (cetah). The description of the sensory media as the moon rays symbolizes their role as object of perception and their sequence of manifestation where they proceed from the corresponding organ of perception. In equating the perceptual organ, whose regent is Candramah, with the moon, the text, according to Kshemaraja, alludes to the notion that the hidden sixteenth digit of the moon moves and enjoys the nectar of all the other phases. 1 Then, for the second time and at its normal position, the text describes (pp. 384-387) the red world of the ego. Kshemaraja theologischen Lehren des Pasupata-Systems, pp.29 ff. V. also bk.10, pp. 450, vs. 1089, where the text does mention the karyam. 1 On the sixteen digits of the moon, v. Tucci, pp.266 ff, of "Note indologiche," Opera Minora 1, Universita di Roma. Studi Orientali Pubblicati a Cura della Scuola Orientale 6 (Rome: Dott. Giovanni Bardi, 1971), pp. 255-275. Note that later (p.395, vs. 961) in the enumeration of the eight types of divine existents in the plane of the intellect, the world of the moon is called Manojam. The identification of the moon and the mind continues older traditions; v. Brhadaranyaka-Upanisad III, 1, 6, p. 213, in Eighteen Principal Upanisads 1, ed. V.P. Limaye and R.D. Vadekar (Poona: Vaidika Samsodhana Mandala, 1958). In the Puranic symbolism of the eight forms, however, the manah is not represented by the moon but by the sacrificier; v for a full discussion, Agrawal, Matsya Purana, pp.248 ff.

260 comments at length in order to explain how this single macrocosmic ego can appear, as if individual, in every person. In addition to its previous remarks, the text now characterizes the ego in traditional fashion as coloring, or as Kshemaraja explains, delusionally creating a world like a blind man, forest fire or maddened elephant. 1 A much longer description (pp. 387-431) follows of the plane of the intellect (buddhih). The text mainly enumerates the worlds of assorted conceptual and mythic sets of eight, but does not, however, designate a central regent. The predominance of these octads derives not only, as before, from the model of the eight forms of Shiva or the eight Vasavah, but also from the concept of the (puryastakam), and from the eight dispositions (bhavah) associated with the intellect in Samkhya tradition. The first octad at the plane of the intellect comprises (pp. 387-400) the archetypal worlds of the eight modes of divine existence. In hierarchical sequence, the text briefly describes each world, its regent, and his innumerable attendents. In the first (pp. 388-389) red world of the pisacah, Kakubham, reigns the regent Svanandah; in the second (pp. 390-391) dark blue world of the raksasah, the regent Karalah; in the third (pp. 391-392) gold world of the yaksah, the regent Subhadrah; in the fourth (pp. 392-393) bright yellow world of the gandharvah, the regent Surupah; in the fifth (pp. 393-395) white world of the bhutijah or indrah, the regent Vibhutih or Indrah; in the sixth (pp. 395-396) the gleaming white world of the saumyah, the supreme moon Amrtah; in the seventh (pp. 396-397) the multicolored (visvarupa-) world of the visvah, the regent Prajesah or Amitadyutih; in the eighth and last (pp. 397-398) the white world of the brahmah, the regent Pitamahah or Brahma. After this 1 Cf. Samkhyakarika, 24, (Jawaji, The Sankhya Karika pp. 346 ff,) where similarly the function of the ego is abhimanah (delusion).

261 enumeration, summary verses (pp. 398-400) explain the presence of these divine existents both here and in the egg of Brahma by restating the familiar theory of partial manifestation. Though never abandoning their supreme state, these existents can repeatedly assume, through the powers of Shiva, limited lower forms. In the middle of this extended description, there occurs (pp. 400-401) a verse and a half, evidently interpolated by ritualists, that reconnect the cosmology to the framework of initiation. Cognizant in his own fashion of the function of these parenthetical remarks, Kshemaraja introduces them by observing that the narrating deity does not want the main subject matter (prakrtam) of the initiation via the worlds forgotten. 1 The first half verse indicates that using formula the officiant should purify the senses, and the sensory media and tripartite inner organ (puryastakam). The second verse indicates that after purifying the five octads, and the eight forms, and the intellect, he should purify the next octad of the angry rudrah (krodhastakam). The mention of this last octad then smooths the transition from this ritual aside back to the cosmological description. The first half verse, in this parenthesis, probably came as an embedded fragment carried over from an earlier document that served as the source for the preceding description of the eight modes of divine existence. This half verse shows defective syntax, uses terms uncharacteristic of the surrounding material, and duplicates the content of the next verse. 2 1 V. his commentary, p. 400: "prastutabhuvanadiksayam prakrtam ma vismarsidityasayenaha. " 2 V. p.400, vs. 975 a: "puryastakendriyaih sardhamatma mantrairvisodhayet. "Cf. the next verse (pp. 400-401), which enjoins purification in more appropriate language.: "pancastakam

262 Confronting this first half verse, later redactors probably added the second verse which harmonizes in language and content with the cosmology presented by previous sections, and more neatly picks up the disrupted narrative of properly Saiva worlds. Above lies (pp. 401-402) the worlds of the octad of the angry rudrah (krodhastakam). The text names these eight angry deities (krodhesvarah) but not their overlord, indicated by Kshemaraja as Mahakrodhah. 1 Above (pp. 402-403) reside the fiery set of eight (tejostakam) or the fiery rudrah murtayo 'stau buddhitattvamanukramat visodhyaivam prayatnena krodhastakamatah param. "The use of the terms atma and puryastakam suggest the context of an earlier ritual from a school that conceived the microcosmic self to be built up with a smaller and different set of planes in the manner of the Samkhyam. As another indication of the possible lifting from another source, the unsatisfactory syntax of this verse, and the anomalous accusative atma, which must be justified by Kshemaraja by emending the verb to a passive ("visodhyata iti tu spastah pathah"), contrast with the otherwise smooth description and correct language of surrounding sections. (V. the paraphrase of Abhinavagupta, M.K. Shastri, ed., Tantraloka 8, vs. 235 a, which avoids the difficulties of the verses in Svacchandatantram: "jnatvaivam sodhayedbuddhim sardham puryastakendriyaih. "On this form for atma, v. Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar (1953. Reprint. Delhi: Motilal Banarsidass, 1977), p.101, §17.54. Cf for the hypothesis of an earlier rite, the summary of pp. 141 ff.) 1 Krodhah is also one of the eight bhairava, who himself has a retinue of eight; these names, however, do not match those given for his retinue (cf. Rao, Elements of Hindu Iconography 2, 1, p. 181.) The lists and locations of the rudrah and bhairava in various texts appear unstable and interchangeable. Here, for example, without harmonizing the discrepancy, Kshemaraja quotes the names of these krodhesvarah from the Rurusamgrahah that differ from those of Svacchandatantram.

263 (agnirudrah), in multicolored tortoise shaped worlds. 1 Then further on come the octad of exercise deities (yogastakam), whose crystalline worlds delight various exercitants. 2 The names of these hierarchically ranked worlds, according to Kshemaraja, correspond to the type of exercitant who attains them; thus, in the world called Vaisnavam, for example, would be found exercitants who have followed the exercise taught in the Vaisnava scriptures. 3 The last pair of these worlds have the names Aumam and Sraikantham and presumably the regents, respectively, Uma and Srikanthah, whose descriptions therefore follow. Kshemaraja, however, interprets the following description of Uma (pp. 405-423), and thus Srikanthah, as referring to a supreme manifestation located above the worlds of preceding octad.4 The text begins (pp. 405-408) by describing her four chief attendants, and her retinue of aumah or vaimanah, and then proceeds (p.409-411) by enumerating her many incarnations as various goddesses in the egg of Brahma. In addition, asides inserted in the dialogue frame have the narrating deity 1 This description (p. 403, vs. 981 b, "kurmakarani citrani") repeats that given earlier (p.368, vs. 895, "purani syuh kurmakarani") for the worlds of the rudrah attendents in the plane of the ego. 2 Kshemaraja (p. 404) attempts to harmonize a difference between Svacchandatantram and the Malinivijayottaratantram (5, 24, p.29), which locates this octad at the level of matter (pradhanam). 3 V. his commentary, p. 405: "vaisnavasastrok tayogasevino vaisnavapade. " 4 Cf. Abhinavagupta, M.K. Shastri, ed., Tantraloka 8, vss.238-239.

264 expressly recognize that he is describing his partner and himself. 1 The mention of her consort, Umapati, then leads to a description (pp. 416-418) of him in his supreme aspect, and of his world, Sucaru, which lies beyond the world of Uma. The text also (pp. 418-421) names and describes each of the seven mothers, who with Uma as the eighth, compose his innermost retinue, and then briefly (pp. 421-423) sketches their fractional incarnations. Here a noteworthy verse, a probable later interpolation, (p. 422) distinguishes their inferior forms who serve Umapati, from their superior forms as svacchandah, who serve Svacchandah. By this aspectual distinction, redactors attempted to resolve the conflict, clarified in the same way by Kshemaraja, between the earlier role played by the seven mothers as the companions of bhairava in the worship for the generation of the formula, and their role here as the companions of Umapati. 2 Above Umapati dwells (pp. 423-428) another octad, the eight forms (astamurtih) or lords of form (murtesvarah). The text once again enumerates the overlords of the eight forms, and then after listing the eight forms themselves, explains, in now standard fashion, that their other, previous manifestations represent fractional incarnations of this highest set. In addition, concluding verses note that Umapati has higher and lower forms, and identify Umapati with the eight forms, and with 1 V. p. 408, vs. 991: "savatiryandamadhye tu maya sardham varanane, "and vs.1000, p.411: "tvam devi sa ...... mam bhartaram, "and p. 412, vs. 1001: "kailasanilayascaham tvaya sardham varanane. " 2 Cf. the commentary of Kshemaraja in bk.1, pp. 27-28, and here in bk.10, pp.420-422. V. supra section 1.2.4 for this aspectual rationalization of scriptural conflict.

265 Srikanthah. The Saiva exercise, they declare, combined with devotions and other virtues, bestows this world. This concluding section, in correlating the world of Srikanthah or Umapati to a type of sectarian exercise, reconnects to the section on the octad of exercise, which preceded the description of Uma and Umapati. As noted previously, in his commentary on that section, Kshemaraja correlated the worlds in the octad of exercise to particular sectarian exercitants. These verses linking Saiva exercise and the world of Srikanthah thus appear to logically belong with that earlier section. Evidently they became separated by the long descriptions of Uma and Umapati. Redactors interpreted these interpolated descriptions not as those of the central regents of the worlds Aumam and Sraikantham in the octad of exercise, but as those of different regents in two different higher worlds. The traditional distinction between higher and lower aspects then rationalized this duplication. Further supporting this hypothesized duplication, the Tantraloka presents this simpler schema. 1 In identifying Umapati and Srikanthah, the verses before the displaced verses on Saiva exercise, (p.426) provide a transition from the interpolated descriptions back to the cosmological narrative. Finally, redactors appear to have added the last verse (p. 428) in the verses lauding Saiva exercise, in order to compensate for the displacement of Srikanthah to a higher level. Z 1 V. M.K. Shastri, ed., Tantraloka 8, vss. 264 ff. Following the Malinivijayottara-tantram (5, 24, p.29), as noted previously, the octad of exercise appears in the plane of the constituents. 2 V. pp. 427-428, vss. 1037-1038: "bhaktya ca brahmacaryena satyena ca damena ca/drstva dehasthamatmanam te 'tra yanti manisinah // drstva ca mandalam tasya bhaktya paraya bhrsam / muktadvaita yatatmanastatra yanti manisinah. "These verses

266 Beyond these, the text continues, reside (pp. 428-431) the twelve susivah. 1 As indicated by the name of their regent, Virabhadrah, this group of Susivah apparently represents a variation on the set of eleven rudrah. 2 Just as for the preceding primarily differ by the added characterization in the second verse of the exercitants as "muktadvaita, "having duality removed. Redactors apparently intended to elevate this exercise, since it now focusses on Srikanthah as Umapati, who has been identified as an aspect of Svacchandah. This phrase also occurs in Tantraloka, (M.K. Shastri, ed., Tantraloka 8, vs.247 a) and both Jayaratha and Kshemaraja have interpreted it. differently. Jayaratha (p.170) glosses "muktadvaita-" as referring to the isolation given by Samkhya practice ("muktadvaita iti samkhyadikramena labdhakaivalyah"); Kshemaraja (p.428) glosses it as recognition that Umapati is the highest reality, but then qualifies it as referring only to the preliminary recognition conveyed by the first, lower level initiation (samayadiksa): ("samayadiksam prapya tadbhaktya ca muktadvaita ityumapatireva eka paramarthiki devateti niscitya tatsevartham prayatacittah"). Since Kshemaraja himself (p. 405) correlated the attainment of the putatively lower Sraikantham world, with the Saivasiddhantin or dualistic exercise (c sraikantham ca dhama saivasiddhantopadistasaktisaktimadaradhanapurahsaracittavrttinirodhatmakanispannanam praptipadam. "), according to his own logic, a higher, non-dualistic exercise should bestow this level. The implication of this interpretation, whether surviving from an earlier presentation of this octad or introduced from a redactorial addition, obviously must be overriden by later commentators, however, because the intellect, where these deities reside, belongs, for their system, in the lower sphere of impure or of dualistic planes of existence. "Paraphrasing 1 V. p. 428, vs. 1039: "tesam caivoparistat Svacchandatantram, Abhinavagupta (M.K. Shastri, ed., Tantraloka 8, vs. 249) interprets "these" (tesam) as referring to the eight forms of Shiva ("murtyastakoparistat"). 2 V. for the first description and names of Virabhadrah, and the eleven rudrah, pp.268-272, vss.647-659. On p.271, Kshemaraja quotes Malinivijayottaratantram 5, 14, which has a different set of eleven rudrah, two of whose names, Anantah and Sarvavidyadhipah, correspond to those of the susivah (p. 429,

267 worlds, the text indicates that exercitants who meditate on Virabhadrah can attain his world. Above lies (pp. 430-431) another set of eight, the mahadevah, listed and then characterized by the text as free from Maya. In the scheme presented by this text, however, this octad actually lies below Maya, and therefore this characterization as free from Maya must reflect a holdover from another context. Recognizing this discrepancy, Kshemaraja qualifies this characteriztion and, giving further evidence that it reflects a holdover, distinguishes this set from comparable sets of mahadevah found at higher levels and in other texts. 1 At this point, the text finishes enumerating the regents in the plane of the intellect, which number sixty-two according to Kshemaraja, and begins describing (pp. 431-440) the next plane of the constituents (gunah). The ritual officiant must purify all sixtytwo worlds, Kshemaraja argues, in the extended initation procedure described in this book; in the earlier abbreviated procedure, in contrast, he purifies only four sets of eight. 2 In this way, by appealing to optional variations in ritual, Kshemaraja vs. 1040), Vidyanamadhipah and Anantah. They are also described here (vs. 1042 a) as residing in multicolored conch shaped worlds ("bhuvanesu vicitresu sankhakaresu samsthitah"), similar to those described throughout the text as the habitation of the rudrah. Cf. p.6, vs.9 b: "bhuvanesu vicitresu yonyakaresu samsthitah"). The number twelve might also be modelled on other mythological sets of the twelve, such as the adityah or tusitah. 1 V his commentary, p. 431: "ete ca aparena rupenehokta mandalesvarah parena rupena tu kalatattve bhavisyanti. 2 V. bk.5, p. 35: "buddhau devayonikrodha te joyogastakani catvari bhuvanani. "

268 explains a possible contradition in dogma or cosmology. Similarly, he explains the absence from other texts of a separate constituent plane by the same ritual variations. 1 This text, in presenting the extended ritual procedure, describes the constituents as a separate plane instead of as a part of the plane of matter, as usual in the established Saiva lists of planes. This appeal to ritual variation, therefore, enables Kshemaraja to harmonize otherwise problematic differences between the cosmology of Svacchandatantram and of other scriptures and systematic Saivism. In each of the constituents, located in ascending order, resides a series of masters (gurupanktih): thirty-two in tamah; thirty in rajah, and finally, twenty-one in sattvam. The text names them all and characterizes them as rudrah, who have three eyes and reside in elephant shaped worlds, and who are freed from transmigration (samsarah) and delusion (mahamohah). Their names combine those of traditional deities, such as Yamah, and those of texts and formula, such as Atharvavedah and Svaha. After the enumeration of presiding deities in the plane of the constituents, a pair of verses (pp. 438-440), in a redactorial aside, tally up the worlds from intellect to matter. And, in addition to these two hundred and seven, they note, there exist other worlds, interiorized in them, but not discussed here. Kshemaraja interprets this as referring to the regents of the worlds of error (viparyayah), ability (saktih), and so forth, the members of the intellectual emanation (pratyayasargah) of classical Samkhya texts, who dwell, in the scheme of Svacchandatantram, 1 V. his commentary, p.432: "iha tu vitatataya bhauvanavidhipratipadanasya prastutatvatprakrtitattvadbhedena gunatattvam darsitamiti nagamavisamvadah sankaniyah. "Both Kshemaraja and Abhinavagupta (M.K. Shastri, ed., Tantraloka 8, vss. 253 b-260 a) explain that the constituents have as their essential function introducing a disequilibrium into the uniformity of matter in order to induce the variety of lower manifestation.

269 personified in the higher plane of the person (purusah). Kshemaraja interprets this remark, therefore, as an anticipatory answer to objections that, following the Samkhya model, the intellectual emanation should occur not at the plane of the person, but at the plane of the intellect. Next, for the plane of matter (pradhanam) the text briefly names the set of eight regent rudrah, and characterizes matter as the supreme summit (para kastha) of the constituents. 1 Then there follows, more extensively described (pp. 441-460), the plane of the person (purusah). The first worlds (pp. 441-443) comprise the nine satisfactions (tustih) and the eight perfections (siddhih).² These worlds, which consist only of consciousness, Kshemaraja explains, function as supports (asrayani) or phases in the limiting transformation of supreme consciousness by contraction. The person, he argues, is not only a passive witness, as in classical Samkhyam, but an active, although limited, knower. In the view of his school, the person does not have to depend on the intellect to know, and thus these attributes, the ideal or intellectual emanation (pratyayasargah), belong to it, and not, as in the Samkhya view, to the intellect. Thus while following the Samkhyam for the rest of his exegesis, Kshemaraja uses this seemingly minor disagreement between the Samkhya and Saiva 1 Kshemaraja then (p.441) interprets this characterization as stating that the constituents are in equilibrium, or undivided in matter (avibhagavastha). 2 The feminine names differ slightly from those given in Gaudapada's commentary on the Samkhyakarika, 50, 51, pp.61 ff, in Les Strophes de Samkhya (Samkhyakarika) avec le commentaire de Gaudapada, ed. and trans., Anne-Marie Esnoul (Collection Emile Senart, Paris: Societe d'Edition "Les Belles Lettres," 1964).

270 scriptures to sharply distinguish their fundamental philosophical positions. 1 The eight powers, miniaturization (anima), and so forth, produced by Saiva exercise, furnish the next (pp. 443-444) set of worlds. Then come (pp. 444-449) three series of masters and disciples, correlated just like the previous series of masters with the three constituents. 2 Twenty-two comprise the tamah related set, twenty-five, the rajah related, and finally, twenty, the sattvam. The names of combine those of traditional sages, such as Kasyapah in the first set, and those of deities, such as Umapati in the third set. Above these three sets, the text lists (pp. 449-450) eight regents, who rule over the eight main channels (nadi) of the 1 As noted above, Kshemaraja, however, had interpreted a verse of Svacchanda tantram (p.440, vs. 1065 b) as stating that the regents and worlds of the intellectual emanation, though not stated, are found in the plane of the intellect: "antarbhutah sthitascanye ye te nokta varanane' viparyayasaktitustisiddhyadibhuvanesvara ye brhattantresu rudra uktah te 'traivantarbhutatvatprthagiha noktah. " Thus, he does not dispute the existence of the intellectual emanation at the plane of the intellect, but only its restriction to this level. He harmonizes this difference in the location of the intellectual emanation by distinguishing, as usual, between higher and lower aspects. Thus, that at the intellect would be gross, at the person, subtle, and in Maya supreme. V. his commentary, p.475: "purvameva purusatattvanirupanavasare ... tustisiddhyadya ....... te iha pararupena avasthita... buddhitattve tu tustisiddhyadayah sthularupah sthitah.' J 2 Kshemaraja explains this seemingly incongruous repetition of the constituents at the level of the person, as due to the person's contact as enjoyer (bhokta) with the enjoyed (bhogyam), which consists of the three constituents, and therefore brings the person into contact with their shadow. V. his commentary, p.444: "bhogyasamanyagunatrayabhoktrtvatpumso 'pi tadgunatrayacchayayogadgunavattvam."

271 microcosm. 1 Beyond them come (pp. 450-451) another octad of regents of the body (vigrahah). Kshemaraja explains this set of abstractions as referring to subtle forms of the tutelary deities previously enumerated for lower planes. Thus, for example, means of realization (sadhanam) stands for the three tutelary deities of the tripartite internal organ (antahkaranam).2 The text then announces that it will next enumerate the bonds of the body (dehapasah). In the same way as for the preceding two sets, Kshemaraja explains this group as referring to subtle counterparts or tutelary deities of the body's components. Since these factors construct the gross and subtle bodies that bind the person in transmigration, they are called bonds. Continuing its enumeration of these factors, the text enumerates (pp. 451-452) the sub-components of the first of the dispositions (bhavah), order (dharmah) 3 As additional factors, the text then (pp. 452-454) restates the sixteen planes from the sensory media to the perceptual organ, qualified at the start to avoid confusion, as in their supreme form. The text then continues with an enumeration of the eight dispositions (bhavah), characterized by the text just like the 1 The verse calls these regents vidya, which, as noted previously, usually means in this text a female formula. V. section II.5 for the notes to bk.5, p.3, on the Vidyarajah. Cf. Jayaratha (M.K. Shastri, ed., Tantraloka 8, p.193) who simply explains them as the tutelary deities: "nadirupasca ta vidyastadadhisthatrdevata ityarthah." 2 The text, as noted previously, only mentions one of these abstractions, the instrument (karanam), during its enumeration of the lower planes. (V. supra the notes to the summaries of pp. 379- 383) 3 Kshemaraja, if not the text itself, here follows the teaching of the Samkhyam, that the subtle body requires the dispositions (bhavah) for its existence. V. Samkhyakarika, 52, in Jawaji, The Sankhya Karika, pp. 447 ff.

272 Samkhyam as qualities of the intellect. Confronted with this apparent holdover from an earlier context, Kshemaraja, therefore, must once again explain that here in the plane of the person, these dispositions occur in a supreme form. 1 Also since the text repeats the first disposition, order, which had occurred just before, Kshemaraja must justify the repetition by interpreting the first as a different factor. 2 Continuing the restatement of planes, the text then (pp. 455- 456) lists the ego in its tripartite forms; the modifing (vaikarikam), the fiery (taijasam), and the first of the elements (bhutadih). The earlier discussion of the ego, however, contained no reference to these forms. This discrepancy, therefore, provides further evidence that when constructing this section on the plane of the person, compilers used a source different from those used earlier. 3 Then, either as a holdover from this earlier source, or less likely, a redactorial aside, some verses (pp. 455-456) then prescribe the purification during initiation of the three constituents and of the sensory media. Kshemaraja interprets this apparently • 1 V. vs. 1092 a, p. 452: "parabhavena samsthitan Kshemaraja, however, must qualify (pp. 452-453) this qualification, however, since these dispositions recur a third time at Maya: "praguktasthularupapeksaya parabhavena suksmenna rupena sthitanityarthah pararupataya tu mayayam bhavisyanti. "Cf.supra the notes to pp. 441 ff. 2 V. his commentary, p.454, referring to vs. 1091, p. 452: "praguktadahimsaderdharmadayamanyo dharma istapurtalaksanah. 3 Kshemaraja harmonizes (pp. 454-455) this material by interpreting these three forms of the ego as the sensory media, inner organ, and outer organ, which reside at the level of the person in subtle form, and which are manifestations of the first three of the traditional four circles of powers, the bhucari-, dikcari-, and gocaricakrani, of which the last, khecari-represents the subsequent levels of the kancukam. On these energies, v. Ksernaraja's Sivasutravimarsini, commentary on sutra, 22, and note 2, pp. 79-80 in Jaideva Singh, ed. and trans., Siva Sutras. The Yoga of Supreme Identity (Delhi: Motilal Banarsidass, 1979).

273 incomplete and repetitious prescription as actually indicating the purification of subtle planes different from those previously enumerated. Though included but not discussed before, in the abbreviated initiation via worlds, the text states them separately here, he argues, because it is presenting the extended initiation procedure. The list of bonds continues (pp. 456-457) with a set of twenty-seven, consisting mainly of vices, such as lust (kamah), termed by the text adventitious or acquired (agantuka-). Kshemaraja contrasts this set with the preceding bonds, which, he explains, are innate or congenital (sahaja-) .1 After these, the text names (pp. 457-458) the members of two pairs of octads, the ganesah and the vidyesah. 2 Connecting these octads to the preceding sets of factors, concluding verses (pp. 458-460) designating them as bonds, which also must be purified in initiation. At this point, Kshemaraja tallies up the total number of one hundred and ninety-seven worlds or bonds in this plane. A final verse declares that when all bonds, stated either in this text 1 This list appears to present in one condensed set, selected items related to the various subgroups of the pratyayasargah of the Samkhyam, (V. Samkhyakarika, 46 ff, Jawaji, The Sankhya Karika, pp. 410 ff.). Similarly, the contrast between adventitious or acquired (agantuka-). and innate or congenital (saha ja-), parallels the Samkhya distinction between original (samsiddhika-), and acquired (vaikrtika-) dispositions. (V. Samkhyakarika, 43, Jawaji, The Sankhya Karika, pp.402 ff.) 2 This group represents an inferior form of the group of vidyesvarah, with the same names and located with a supreme form in the plane of Isvarah. V. Ksemaraja's commentary on vs. 1161, p.493: "te ca vidyatattvagata api atra parena rupena sthitah.

274 or in others, become pure, then the person (pudgalah) becomes liberated.