Chapter 10.5: The Shaiva Worlds

[Full title: Svacchandatantra, chapter 10 (Summary) part 5: The Shaiva Worlds]

The text then begins the discussion of the planes that in systematic Saivism make up the jacket (kancukah), which represents the ways in which higher consciousness restricts or limits itself for lower forms of manifestation. In the first of these (pp. 460-462), Niyatih or restriction, the text names a set of twelve sankarah. Verses compare the self to a lotus, which has Niyatih for the leaves, the ego for a stamen, and the intellect for a pericarp. According to Kshemaraja, this image represents the process by which awareness becomes localized and individualized through the ego, intellect, and the action of Niyatih upon the leaves, which symbolize not Niyatih but the rest of the organs. Following the standard sequence, in the next plane (pp. 462- 463) of Kalah or time, the text names ten sivah described in contrast to the preceding golden sankarah, as crystalline rudrah inhabiting tortoise shaped worlds. In Ragah or passion (pp. 463- 464), the text names a set of eight viresah, and also a set of ten rudrah, divided into five disciples and five masters. 2 Beyond in the 1 Kshemaraja explains (p.460) that these other bonds stated in other texts, are emotions such as pleasure (ratih), humor (hasah), and so forth, stated in other texts such as the Natyasastram. 2 At this point, Kshemaraja offers his clarification of the association between these sets of rudrah and planes; like the preceding rudrah sankarah and sivah, whose pacific names, by implication, reflect an attempt to pacify their violent nature, so the viresah, or heroic lords, he explains, have these appropriate names because of the difficulty in getting past them to higher levels of awareness. V. his commentary, p.464: "yatha niyatikalagata rudrah sarkarah sivascoktah tatha ete viresa ucyante duspariharatvaccaivamuktah. In a similar fashion, he explains the attribute very strong (mahabala-) characterizing the rudrah at the

275 plane of Vidya or knowledge (pp. 465-466) reside a set of nine powers (saktih). Though their names occur here in the masculine, as Vamah, and so forth, Kshemaraja interprets them as powers, and indicates that as normal for powers they elsewhere appear with feminine names. 1 Then, in Kala or limited agency (pp. 466- 467), there resides a brilliant triad of mahadevah (mahadevatrayam), Mahadevah, Mahateja, Mahajyotih. A half verse states that this concludes only a summary (samasena) description of Kala, which indicates, according to Kshemaraja omission of the eight mahadevah in their supreme form, who previously were enumerated in the plane of the intellect. 2 Kshemaraja summarizes the function of the jacket, which like the husk of rice forms the first covering of the person. Then text closes (p.468) this section with some additional verses that describe the appearance of the rudrah and of their worlds in these planes. Then there follows (pp. 468-481) a longer section on the plane of Maya. After a verse briefly describing Maya as the manifestations of the lower path of the universe, the text names (pp. 461-471) the twelve chief rudrah of this plane. Six reside in the lower hole (putah) of Maya, five in the upper hole, and one, plane of Maya (p.469): "mahabala iti paramesajnanam vina duspariharah. " 1 In M.K. Shastri, ed., Tantraloka 8, vs. 297. While Kshemaraja notes and respects the textual differences, Jayaratha, typically, in his commentary on Tantraloka, argues for adopting the feminine reading because of its general acceptance. V. M.K. Shastri, ed., Tantraloka 8, p.204: "atra ca stripatha eva sadhurmahajanaih parigrhitatvat. " Kshemaraja later explains them as the gross form of the set found, with normal feminine names, in the plane of Mahavidya. V. his commentary, p.485: "ye tu ☑ purvamasuddhavidyaya vamadayo nava devah strilingapathadvamadya va nava saktaya uktah te etadarsavatararupah sthula boddhavyah. 2 Kshemaraja indicates that this list should conform with that given earlier of the eight mahadevah (p.430, vss. 1043 a-1045 b).

276 Anantah, in the middle. Kshemaraja notes differences between Svacchandatantram and other scriptures over the number, names, and locations of these rudrah, but does not attempt to resolve them. In addition, the text describes this centrally located Anantah as a kind of demiurge, ruling over the entire lower universe, and emanating souls at higher or lower levels by his powers of grace (anugrahah) or punishment (nigrahah). A transitional verse (p.472) declares this division of rudrah to be the first, and then proceeds (pp. 473-474) to enumerate another division, having one Rudrah, Gopatih in a lower node (granthah), five rudrah in an upper node, and, once again, Anantah, in the center. Elaborating upon the rudimentary schema given by the text, Kshemaraja indicates that Maya has not only a basic structure of two cavities and a node with their respective rudrah, but also, in the node itself, a secondary structure of three divisions with their respective rudrah. These divisions, correlated to hyper-subtle forms of the constituents, correspond in the microcosm to a triple structure in the palate. 1 The differences in scriptural accounts of the structure of Maya, however, suggest that Ksemaraja's interpretation represents an attempt to rationalize a partially repetitious conflation in Svacchandatantram of once separate accounts. 2 The text then begins (pp. 475-479) to enumerate other sets established in the plane of Maya. First come the bonds, which, the text states, were previously discussed. Kshemaraja interprets 1 On the significance of this structure in the palate, v. infra the notes to the summary of p.499. 2 As evidence of these disparities, Kshemaraja (p.474) expressly refutes an alternative interpretation of Bhullakah, who correlated these two structures to different branches of knowledge of Siva, or of the scripture. For a summary of the complex views on the structure of Maya, according to the Sivatanusastram, v. M.K. Shastri, ed., Tantraloka 8, vss. 298 b-325.

277 this as referring to the members of the intellectual emanation, such as the nine contentments, in the plane of the person, here established in a supreme form. In the same way, he interprets the next set stated, that of the lineage of sages (rsikulam), as referring to the supreme form of the series of masters also established earlier in the plane of the person. Next comes the queen of speech (vagisvari), in, according to Kshemaraja, an intermediate, subtle form. Then follows a set of five, named for designations of the Pranavah, and interpreted by differing traditions reported by Kshemaraja, as of either rudrah or of sages. After these come a set of eight rudrah, called means of knowledge (pramanani), and having the names, according to Kshemaraja of Pasupata scriptures. 1 The text then describes the reigning chief rudrah of this plane, in standard fashion, as three eyed, carrying tridents, adorned with ascetic's braid and moon-crest, and surrounded by hordes of attendent rudrah inhabiting pleasure worlds shaped like female organs (yonyakara-).2 Above these groups in the node and in the plane of Maya, resides (pp. 479-481) the power (saktih) of Maya herself, described as the deluder (vimohini) of all creatures. Among the deluded, the text singles out for condemnation those who erroneously seek liberation through logic, for only the sword of Saiva initiation, it asserts, can cut through the node or knot of Maya blocking the path to liberation. Kshemaraja interprets this initiation noetically, 1 For a suggestion that these represent the name of actual texts, v. Brunner-Lachaux, "The Pasupatas as seen by the Saivas," p.516. 2 The description of their worlds (pp. 478-479, vs.1138): "bhuvanesu vicitresu yonyakaresu samsthitah") exactly repeats the language used to describe the worlds of the Anantah at the base of the egg of Brahma. (vs.9 b, p.6): "bhuvanesu vicitresu yonyakaresu samsthitah"). This suggests that a single mythic Anantah, a great rudra lord, has served as the basis for later figures, having related functions, but located at different cosmological levels.

278 as removing the fundamental ignorance caused by Maya, and thus opening access to the next plane (pp. 482-487), of Mahavidya or the great knowledge. 1 The text also lauds Mahavidya as the supreme Queen of speech (vagisvari), and the matrix (matrka) that divides into the eight classes of sounds (vargah). Thus, as her name indicates, Mahavidya forms the source not only of all knowledge (vidya), but also of all formula, both the great female (vidya) and innumerable male (mantrah). The nine powers, Vama, and so forth, constitute the worlds, in this plane. 2 They are extremely powerful, five-faced, three-eyed, brilliant gold in color, and surrounded by crores of attendent formula, who delight in lotus shaped worlds. In addition, the text lists a set of seven Vidyarajnyah, or queens of the vidya, who rule over, as Kshemaraja explains, the legions of not only vidyah but also mantrah formula in this plane. Then concluding this section, the text enjoins that all these be purified at the time of initiation. The next section discusses the plane of Isvarah (pp. 488-508), said to be outside (bahye), that is, according to Kshemaraja, pervading and surrounding the plane of Mahavidya. In his introductory commentary, Kshemaraja presents the interpretation of these higher planes from the perspective of systematic Saivism, where they represent stages in the self-objectifying of the absolute subjectivity of the supreme Shiva. 3 Though, undoubtably, a developed philosophical viewpoint has structured these higher planes, it lies only implictly in the presentation of 1 Often called Suddhavidya, or pure knowledge. 2 As noted, the earlier set (p. 465), Vamah, etc., in Vidya, represent a gross, partial, incarnation of this supreme set of powers. 3 For this systematic exposition consult Ksemaraja's own Pratyabhijnahrdayam, sutra, 1, 2, 3, and commentary, in Singh, ed. and trans., Pratyabhijnahrdayam, pp. 45 ff.

279 Svacchandatantram itself, which directed to practical use, contains few explicit philosophical statements. In this plane, the text first (pp. 488-495) describes Isvarah, seated on a gigantic lotus of formula, and in the form of the traditional peaceful, moon crested (candrasekharamurtih) Shiva, white, with five faces and ten arms, and making the gestures of boon-bestowing and fearlessness. 1 Vidya rests on his lap, and the eight vidyesvarah, listed by name, surround him. 2 Kshemaraja quotes a long extract from the Sivatanusastram, describing the function of these eight vidyesvarah, as the retinue of the ruling Anantah here in his supreme aspect as Isvarah. 3 There follows a description of additional worlds (pp. 495-497) located successively higher in this plane; first, the realm of form (rupavaranam), consisting of four rudrah who are the positive dispositions, Dharmah, etc.; second, the subtle realm (suksmavaranam), consisting of the three powers, Vama, Jyestha, and Raudri. The text then describes the crores of formula which surround these powers, and which resemble rudrah with threeeyes and tridents, living in innumerable and marvelous worlds. A verse then (p. 497) declares that in order to worship this god, one worships these formula in rituals. Kshemaraja interprets this statement to indicate that when a worshipper, while conscious of its pervading or equivalent deity uses a formula, it bestows that deity, or in this case, Isvarah. 4 Similarly, the following verse 1 V. Rao, Elements of Hindu Iconography 2, 1, pp. 123 ff. 2 For a description of their appearance v. Rao, Elements of Hindu Iconography 2, .2, pp.392 ff. 3 V. pp.494-495. Also quoted at length by Abhinavagupta in M.K. Shastri, ed., Tantraloka 8, vss. 345-355 a. 4 To reinforce this statement, Kshemaraja quotes (p.497) the Bhagavadgita (9.27): "yatkarosi yadasnasi yajjuhosi dadasi yat / yattapasyasi kaunteya tatkurusva madarpanam, " and emphasizes

280 (pp. 498-499) then declares that those who carry out the Pasupata observance (vratam) reach the level of Isvarah. Another verse of this section then declares that Isvarah exercises the entitlement (adhikarah) through the power of Shiva. Kshemaraja, naturally, interprets this statement as confirming his previous interpretation quoted from the Sivatanusastram equating Isvarah with the supreme form of the rudrah Anantah who holds sway over the entire lower emanation of the cosmos. Then (p. 499), a verse seemingly concludes this section by indicating that at initiation the worlds at this level should be purified in the region above the palate. This reconnection by the text to the microcosmic itinerary of the formula meditation, then occasions Kshemaraja to recapitulate all the major correspondences between meditative locus and macrocosmic sphere. 1 the higher aspect of the formula employed in the ritual: "nyayena karmavisaye tamisvaramaradhayitumete parivararupa mantrah pujyante "(V. J.A.B. van Buitenen, ed. and trans., The Bhagavadgita in the Mahabharata (Chicago: The University of Chicago Press, 1981), 31 [9].27, p.106.) 1 V. his commentary, p.500: "tena brahmandagatani bhuvanani hrdvisrantya jaladiprakrtyantagatani kanthavisrantya prakrtyadimayantagatani taluvisrantya tadurdhvapadavisranyta suddhavidyatattvagatani bhuvanani sodhaniyani/evam lalatabrahmarandhravyapinipadavisrantya sadasivasaktisivatattvagatani vaksyamanani bhuvanani sodhaniyani. " ( ... whereby, the worlds located in the egg of Brahma, by a repose in the heart; [the worlds] from water to basic matter, by a repose in the throat; [the worlds] from basic matter to Maya by a respose in the palate; the worlds located at the level of Suddhavidya by a repose at the stage above the palate, should be purified. Similarly, by a respose at the stages of the forehead, the aperture of Brahma, and Vyapini, the worlds located at the levels of Sadasivah, saktih, and Shiva, which will be discussed, are purified.) Earlier (p.472), Kshemaraja used this micromacrocosmic correspondence to explain the node structure of Maya: " asau susuksmatamasattvara jastamorupataya urdhvamadhyadharagranthibhedena talugranthisamanarupena tridha avasthitah. '

281 The preceding concluding verse, which directed the purification of the worlds in the plane of Isvarah, set their number at fifteen. Kshemaraja interprets these as including not only the worlds already discussed of Isvarah, and the of vidyesvarah, and so forth, but also the worlds about to be described in the following section, from the pure realm (suddhavaranam) up to the realm of Susivah. Tantraloka, in contrast, apparently includes these worlds in the realm of Sadasivah. 1 Most probably, the cosmological schema presented by Svacchandatantram reflects an earlier and composite picture of upper worlds not yet standardized into the Saiva model of five higher planes. The differing interpretations of Kshemaraja and Abhinavagupta result from alternative attempts at this standardization. 2 1 V. M.K. Shastri, ed., Tantraloka 8, vss. 357 b-358 a: "aisatsadasivam jnanakriyayugalamanditam // suddhavaranamityahuh 2 Although both solutions might be logically acceptable, unlike Abhinavagupta who can present a harmonizing interpretation selected from many scriptures, Ksemaraja's interpretation, as befitting a commentary on one scripture taken as the paramount authority, must adhere more closely to the problematic wording, sequence, and enumeration of Svacchandatantram alone. Jayaratha (M.K. Shastri, ed., Tantraloka 8, pp.240-241) simply emends the readings of Svacchandatantram on the basis of other texts and then attributes these, in his view, defective readings to Kshemaraja (*... uddyotakaradrstah pathah punarasadhurmahajanaira-parigrhitatvat."). Supporting the interpretation of Abhinavagupta, Jayaratha (p.237, "vidyesanamastau bhuvanani") counts the eight worlds of the vidyesvarah, for example, as separate, to reach the appropriate total indicated by the first injunction to purify. (V. p.499, vss.1171 b-1172 a: "dasa panca ca sodhyani bhuvananisvare ... diksakale."). Kshemaraja (p.499), in contrast, interprets the verse as using world (bhuvanam).to mean realm (avaranam), and thus counts this set of eight as a single unit, so that he can include in his total the realms to be stated up to the second injunction to purify the plane of isvarah (V. p.506, vs. 1185, which enjoins that a total of

282 Thus after preliminarily indicating the purification of the plane of Isvarah, the text describes (pp. 500-508) additional upper worlds in this plane. There come in order; first, the realm of Suddhah, which has the pair of powers, Jnanam and Kriya; second, the realm, supplied by Kshemaraja, of Vidya, which has the pair of powers Bhavah and Abhavah; third, Pramanam, which has Tejesah and Dhruvesah; fourth, Manah, which has four rudrah; fifth, Susuddhah, and three rudrah; sixth, Shiva, and one rudrarajah, Dhruvah; seventh, Moksah, and eleven rudrah, said to be located, microcosmically, above the palate; eighth, Dhruvah, and one rudrah of the same name; ninth, Iccha, which includes the triad of powers, Vama, Jyestha, Raudri, giving four; tenth, Prabuddhah, and eight rudrah; eleventh, Samayah, and five rudrah. A summary verse (p. 506) then concludes this section, tallying up fifty-nine worlds in the plane of Isvarah to be purified above the palate at the time of initiation. In standard fashion, Kshemaraja rationalizes the repetitions in this list, the multiple Dhruvah, for example, as various higher and lower aspects of the same form. Embedded in this series of worlds, stray microcosmic correspondences, give further evidence that the higher planes presented by the text, represent macrocosmic projections of formula meditations. 1 fifty-nine worlds should be purified "ekonasastirbhuvanam diksakale visodhayet. "To reconcile these two injunctions, he counts the worlds here (p.506) separately, and, for example, enumerates the set of eight vidyesvarah as indicating eight worlds.) As Jayaratha notes (p.243), this interpretation of Kshemaraja has Svacchandatantram indicating the purification of the plane of Isvarah twice (anyatha hi ubhayatrapi isvaratattvopasamharagranthasya vyaghatah however, appears to be the case. "), which, 1 The number, complexity, and repetition of these worlds. might further indicate that they represent combinations or survivals from practices that distinguished gradations in the ascent of formula different from that later standardized in the Saiva initiation ritual.

283 After a brief description (pp. 507-508) of the innumerable attendent rudrah that surround each of these worlds, another section begins on the realm of Susivah (pp. 508-520), which marks the beginning of the plane of Sadasivah, and in which Sadasivah resides. 1 This Sadasivah, Kshemaraja explains, actually represents an inferior Sadasivah, equivalent to the regent Susivah of this realm. Here Kshemaraja recognizes that although the text proceeds to describe this figure without qualification as if Sadasivah, it later describes another Sadasivah at a higher level. 2 In order to justify this splitting of Sadasivah, Kserarajah offers a complex philosophical argument in which this second Sadasivah embodies, as a transitional stage in the movement from subjectivity to objectivity, the dependency of the objective represented by isvarah on the subjective represented by Sadasivah. 3 JO 1 V. p.508, vs. 1190: "isvarasya tathordhve tu adhascaiva sadasivat susivavaranam cordhve tasminjneyah sadasivah. Jayaratha (p.243) repudiates the problematic first half of this verse that conflicts with his position by apparently marking this realm as the end of Isvarah and the beginning of the realm of Sadasivah:. "uddyotakrta punah 'isvarasya tathordhve tu adhascaiva sadasivat ityardham parikalpya itah prabhrti sadasivam tattvamiti yaduktam tadayuktam asyardhasya mahajanairagrhitatvat. " 2 V. p.516, vs. 1207 b: of sriman devadevah sadasivah. "The text also later presents an additional form which necessitates further harmonizing by Kshemaraja. (V. p.526, vs. 1223 a, and commentary: "sadakhyaparabhavena pancamantramahatanuh, bhaveneti pragukto yah sa eva anena suksmena rupenetyarthah.") paraV. his commentry, p.509. In order to explain the double appearance of Sadasivah caused by the description of the overlord of the realm of Susivah as if Sadasivah, (v. p.510, vs.1195 a, "bhruvormadhye tu vijneyo devadevah sadasivah"). Kshemaraja, as usual, presents (p.509) an aspectual rationalization: "yadaha 'tasminjneyah sadasivah' vaksyamanapararupat sadasivadanyo 'yamapararupa.ityarthah.' ☑

284 The text first (pp. 509-512) describes the figure of Sadasivah himself and his retinue. 1 On a lion's throne resting on a white lotus, the moon crested, gleaming Sadasivah has fifteen eyes, five faces, and ten arms. In the microcosm, he resides in the middle of the brows. The five brahmani, i.e., Sadyojatah, and so forth, form the first circle of his retinue; their six limbs, i.e., the heart, and so forth, the second circle; eight rudrah, listed by the text, the third; ten sivah, named by the text and located in the ten directions, the fourth; and finally, eighteen rudrah, the fifth and last circle of his retinue. 2 A verse then lauds Sadasivah, as the universal cause, the god without parts, who has a formula body, and who bestows liberation and enjoyments. 3 In his commentary on these attributes, Kshemaraja also demonstrates the aptness of using, as done in this verse, Sadakhyah as a synonym for Sadasivah. 4 The text next describes the lotus seat (pp. 513-514) of Sadasivah in more detail, as a mass of innumerable formula surrounded by his powers. Several verses (pp. 514-517) then discuss his principal powers, whose names, function, and locations, Kshemaraja further elaborates. Through the most important of 1 Cf. for a description of Sadasivah, Rao, Elements of Hindu Iconography 2, 1, pp.361 ff. 2 The ten sivah and eighteen rudrah represent the two streams of Saiva scriptures said to come from the various faces of Sadasivah, just like the Vedah from the faces of Brahma. While the eighteen rudrah nearly matches the names for scriptures usually found in other texts, those of the ten sivah do not. Thus Kshemaraja (p.512) only notes that the eighteen refer to scriptures. (V. on these lists, Arunachalam, The Saivagamas, pp.100 ff.) 3 V. pp. 512-513, vss. 1200-1201 a. 4 V. his commentry, p.513: "bhavanamatah prabhrti saditi vyapedesapravrtteh sadakhye sadasivatattve bhavo devah sadakhyah." ☑

285 these powers, Iccha, who resides united with him in the center, Sadasivah executes the five activities, emanation, reabsorption, and so forth, characteristic of the supreme lord. 1 While historically Sadasivah may once have held this paramount position, in the theological framework of this book he acts only as a manifestation of the supreme lord. A verse (p.516) then explicitly notes this changed status by designating Sadasivah as an inferior form of the supreme Shiva. 2 Concluding this section, several more verses (pp. 517-520) describe his retinue of marvelous, festive vidyah and rudrah, and declare that once they have exhausted their entitlement to this realm they do not reenter transmigration, but rather free from the impurity of Maya become omnipresent sivah.3 At this point (p.520) a verse indicates the end of the realm of Susivah, the source of formula (mantragarbhah), and the beginning of the realm of Binduh (pp. 521-523). Kshemaraja, significantly, interprets realm (avaranam) as a synonym of plane (tattvam) whereas immediately preceding, he had it taken it as world. 4 The inconsistent glossing of Kshemaraja results from his effort to conform the text to the standardized Saiva cosmology, 1 Cf. the similar characterization of bhairava, which identifies him as the supreme lord in the first book (p.2, vs.3). 2 V. p.516, vs. 1206 b: "sa evapararupena pancamantramahatanuh. ' " 3 Kshemaraja (p.520), naturally, interprets this declaration in a non-dual fashion: "tatha vyapakasivaikirupa bhavantityarthah." 4 Kshemaraja (p.521) also etymologizes that the levels, from Binduh on, are called avaranam, literally coverings or obstacles, because they obstruct, avarakatvad, the way to the highest level: "athaca paripurna jnanasalivyatirekena anyesam parapadavarakatvadeva tani avarananityucyante. "Here he alludes to the effort required in the meditative formula ascent to pierce various nodes on the path to liberation.

286 while the text's heterogeneous use of realm (avaranam), plane (tattvam), world (bhuvanam), sphere or egg (andam), world (lokah), and circle (mandalam), reflects the successive growth of the Saiva cosmology by the conflation of various sources. In particular, with Binduh, the text begins describing higher levels of the cosmos that unambiguously appear to be transpositions of well defined stages in the microcosmic meditational ascent of formula. As noted previously, redactors and commentators diverged when integrating these numerous levels into the few higher planes of systematic Saivism. The redactors of Svacchandatantram, and Kshemaraja, following a widespread but not universal procedure, placed Binduh and successive stages with the plane of Sadasivah. 1 Since Svacchandatantram had apparently clearly placed the regent Sadasivah in a separate realm below Binduh, this identification necessitated the bifurcating of Sadasivah, noted earlier, into lower and higher aspects. While a redactorial aside notes this higher aspect of Sadasivah, in passing and without description, Kshemaraja alone has to coordinate the the remainder of the book with the established planes. The other pentadic regents of the subsidiary levels in this plane, undoubtedly also developed as additional aspectual variants of the five-faced Sadasivah. Historically, these sections of the text of Svacchandatantram, therefore, originated in circles extrinsic and 1 A verse (31) in the later Saiva systematizing Tattvaprakasah of Bhojah clearly illustrates this identification: "nado binduh sakalau sadakhyantatvamasritau kathitau/ vidyesah punaraise mantra vidyasca vidyakhye. " Moreover, the commentary of Kumaradevah (p.68) shows equally clearly the general problem which necessitated this kind of explicit identification: "nanu nadabindu sastrantare tattvamadhye kathitau/atastattvadhikyamanayorantarbhavo va vaktavyah. " (V. Tattvaprakasah Siddhantasaiva Darsanam By Mahara jadhiraja Bhoja With Tatparyadipika & Vritti Commentaries By Sri Kumaradeva & Aghorasivacharya, ed. and trans., Kameshvara Nath Misra, Chaukhambha Prachyavidya Granthamala 2 (Varanasi: Chaukhambha Orientalia, 1976), pp.68 ff.

287 perhaps prior to the circles that dogmatically fixed the thirty-six planes, or the six paths of the Saiva universe. In Binduh, as the central regent presides Santyatitah, seated on a lotus, gleaming, five-faced, and bejeweled, named for the highest member from the set of five energies (kala), that form one of the six modes of the universe's manifestations. 1 Named for the other four energies of this path, Nivrttih, Pratistha, Vidya, and Santih, comprise the chief members of his retinue formed from innumerable minor santyatitah. Paralleling the stages in the ascent of the formula, the text next (pp. 523-526) describes the stages beyond Binduh, of Ardhacandrah and of Nirodhika. Each has a retinue of five appropriately named energies or worlds; Ardhacandrah, the "half moon," for example, has Kantih, "loveliness"; Nirodhika, the "obstructor," for example, has Nirodhini, the "obstructing." Then follow a pair of verses that provide additional evidence of the origin of these planes in formula practice. The first recapitulates the length in mora (matrah) that the formula vibrates at each of these stages, and the second etymologizes Nirodhika, as the "obstructor," which blocks even the gods, thus alluding to the skill and effort required in meditation to move the formula past this node. The next verse, construed by Kshemaraja with the last quarter of the preceding, states that when one has split the node of Nirodhika, he can then accede to Sadasivah in his supreme aspect, the great body of the five formula. The text then 1 According to Kshemaraja (p.523), this santyatitah represents the highest form of isvarah: "esa ca santyatita isvarabhattarakaparavyaptirupah. "Though this declaration might conflict with the pattern of correspondences followed in this book, it conforms with earlier statements in the text, cited by Kshemaraja, which equated Binduh with Isvarah, and Nadah with Sadasivah. (V. bk. 4, p.168, vs. 264 b: "binduscaivesvarah svayam; and bk.12, p.83, vs. 157 b: * dhyatavyo bindurisvarah.")

288 describes the next level (pp. 526-529) in the formula ascent, Nadah, colored like a stamen and enveloped by great souls (mahadbhih purusaih) as brilliant as crores of suns. Also at this level, surrounded by four radiant energies, in the center of a gigantic lotus sits the deity Urdhvagesvarah in union with the fifth energy, Urdhvaga. Clarifying these verses, Kshemaraja identifies Nadah, as Sadasivah, surrounded by the mahamantresvarah, and Urdhvagesvarah as the next level in the formula ascent, Nadantah. Since this marks for Kshemaraja the end of the Sadasiva plane, in summary, he then counts the one hundred and thirty-six worlds from the realm of Susivah to Urdhvagesvarah. The text next describes the world of Susumna (pp. 529-531), the beginning, for Kshemaraja, of the plane of Saktih (pp. 529- 536). In this world, as the deity presiding over the main and central channel (nadih) in the microcosm, resides not only Susumna, but also her male counterpart, Susumnesah, flanked on the right and left by the deities of the other main channels, Ida and Pingala. The account of these upper worlds demonstrates more strongly than before that they originated as correlates of meditational practice. Only a few superadded traits distinguish this cosmological description from meditational directions. Accordingly, the text next (pp. 531-532) states that the vibrating formula (nadah) based in the central channel, after splitting through the entire lower universe dissolves in the aperture of Brahma (brahmabilam). And then a ritual aside directs the purification of the entire lower path, which the adept has now cognized, in the sacrifice to Shiva. Reverting briefly to a descriptive style, the text next discusses the aperture of Brahma (pp. 533-534). There presides Brahma, depicted like Shiva, with ten arms, five faces, moon crest and ascetic's braid, and accompanied by his power Brahmani, who controls the aperture that leads to ultimate liberation. By splitting or piercing through this level, the text continues, the meditator arrives at Saktih (pp. 534-536), the

289 power, described as shaped like a sleeping, i.e., coiled snake, which supports the worlds. In order to avoid confusion, Kshemaraja explains that Saktih here refers not to the plane of Saktih, but to the realm of Saktih which is located in this plane. This double referent for the same designation reflects the historical combination of the two systems of philosophical planes and meditational grades. In this realm of Saktih, which Kshemaraja locates microcosmically in the skin just beyond the aperture of Brahma, resides a set of four deities surrounding another named Vyapini in the center. This Vyapini might be interpreted as the point in the formula ascent of the same name, which comes beyond the realm of Saktih, and which would thus be the last part of the Sakti plane. This interpretation would parallel Ksemaraja's previous interpretation of the last central figure, Urdhvagesvarah, in the preceding plane of Sadasivah, as the level in the formula course, Nadantah, marking the end of the Sadasiva plane. After describing the set of five energies including Vyapini, the text, however, declares the end of the plane of Saktih and the beginnng of the plane of Shiva. Kshemaraja then enumerates the eleven worlds in this plane from Susumna to this set of five, but does not explicitly identify or locate Vyapini. Traditionally, in the schema of the formula ascent, Vyapini lies beyond Saktih. In the schema of planes, this might indicate that Vyapini lies beyond the specific power Saktih, but still in the plane of Saktih, or beyond the plane Saktih and in the plane of Shiva. The ambiguity in the locating of Vyapini arises from differences in integrating the two schemas of formula and planes, and parallels broader conflicts concerning the boundaries and relations between the plane of Saktih and of Shiva described in the next section. The section on the plane of Shiva (pp. 537-542) begins by briefly describing its innumerable cities, adorned with jewels and golden ramparts and offering every enjoyment. In his commentary on this passage, Kshemaraja summarizes the non-dual view of the

290 relation between Shiva and the rest of the universe. In addition, he prefaces his summary by deploring the ignorance of anyone who would interpret these introductory verses literally. This remark suggests that a large gap separated many users if not compilers of Svacchandatantram from more sophisticated redactors and commentators. The cosmology presented by the text, graphic and practical rather than abstract and dogmatic, encouraged later Saivas to variously recast and reinterpret its statements about the highest levels, especially since the nature of Shiva and his relation to the universe became the focus of their inter-sectarian debates. In the center of the plane of Shiva, enthroned on a gigantic lotus, presides the magnificent and omnipotent ruler of the universe, Anasritah. His name corresponds, as Kshemaraja explains, to his cosmological stature, for he does not (an-) depend (-asritah) on any world, but rather all worlds depend upon him. Four other regents, Vyapakah, Vyomarupah, Anantah, and Anathah surround him. In addition, a similarly named feminine energy exists in union with each regent, thus Anasrita with Anasritah, and so forth. Dialogue then notes the end of the plane of Shiva, which should be purified before proceding to the next stage to be cognized, Samana. The mind (manah), the text declares, is not produced above her. 1 Etymologizing Samana further, Kshemaraja explains that this level of consciousnes still has (sa-) mind (manah), or is the subtlest form of consciousness still organized by the polarity of subject and object. Then a section, recapitulating the higher levels, interrupts the description of Samana. Kshemaraja interprets this section (pp. 543-549), which presents the cosmos in the sequence of emanation (srstih), instead of the sequence of reabsorption (samharah) like the rest of this book, as a preview of the next book. In his own fashion, 1 V. p.543, vs. 1256 b: "manascordhvam na jayate."

291 therefore, he recognizes the parenthetical nature of these verses that may, as he suggests, be intended to harmonize the cosmological accounts of neighboring books. More importatantly, they appear intended by redactors to clarify the location and relation of the higher planes described in the last sections of this book. As indicated so far by the text, beyond the plane of Shiva comes Samana. Within the plane of Shiva fall Anasritah, and the four other regents, all with their united energies. One of these regents, Vyapakah has as his regent Vyapini. Within the plane of Saktih, there also presides a Vyapini, surrounded by four powers. The text does not specify how these Vyapini should be related, and which represents the meditation level Vyapini. When discussing these levels in Tantraloka, Abhinavagupta simply paraphrases Svacchandatantram.1 This suggests that he either accepted the account of Svacchandatantram, or in some easy unstated way, could harmonize its difficulties. Jayaratha, however, qualifies these locations at great length. 2 First he does not accept that Samana lies beyond the plane of Shiva. If Shiva did not reside in the plane of Shiva, then the number of planes would exceed the dogamtically fixed thirty-six. Second, Anasritah, therefore, does not reside in the plane of Shiva, but in the plane of Saktih. More precisely, he resides in the level of Vyapini, beyond the level of Saktih but still in the plane of Shiva. Third, by implication, he takes the first Vyapini mentioned to be the meditation level where Anasritah resides. When Svacchandatantram declares that Samana lies beyond the plane of Shiva, just like Jayaratha, Kshemaraja interprets 1 V. M.K. Shastri, ed., Tantraloka 8, vss.395 bff. Z V. M.K. Shastri, ed., Tantraloka 8, pp.268-270.

292 this as indicating beyond the level of Shiva as Anasritah. 1 Similarly, he locates Anasritah in the meditational stage of Vyapini, which, however, he does not precisely locate microcosmically, but rather characterizes simply as the rest of the formula. 2 This would suggest that Vyapini occupies the rest of the path of the formula meditation up to the beginning of its end in Samana. Unlike Jayaratha, Kshemaraja does not dispute the declarations of the text about the boundaries of the planes by reinterpreting the meaning of plane (tattvam) as world. His restraint likely derives from a greater reluctance to tamper with unambiguous declarations of the text. Neither, moreover, clarifies the relations of the pair of Vyapini. During the process of fitting the schema of levels or nodes in the formula ascent into the schema of planes, later redactors probably added these few statements about the boundaries of the upper planes. Unfortunately, since these scriptural remarks did not subsequently conform to the dogmatically fixed system of thirty-six planes, the commentators had to ingeniously reinterpret them. The bifurcation of Vyapini orginates in a similar process of conflation, which combined two cosmic distributions of this meditation level: the first to the plane of Saktih, and the second, to the plane of Shiva. 1 V. his commentary, p.543: "tatah sivatattvadurdhvam tvaksesasthavyapinipadavasthitanasritabhattarakapeksaya tatpadavisrantya jnatavya.". 2 The reading (p.543) tvacsesa-, in the compound tvac-sesastha-pada-vyapini, should be interpreted in light of Ksemaraja's early discussion of the location of Saktih in the fourth book (vs. 384, and commentary, p.241) where Vyapini is said to be "tacchese, " i.e., in the rest of the formula left after piercing through the node of Saktih. There Kshemaraja explains that Vyapini, literally "the pervading," has received her name because she pervades the entire path up to Saktih.

293 As noted previously, the section that interrupts the description of Samana probably represents another precommentatorial interpolation, intended to clarify these relationships. This section identifies Samana as the power (saktih) and instrument or causal activity (karanam) of Shiva, through which he acts in his role as agent (karta) or cause (hetuh) of the five causal activities (karanam), of emanation, maintenance, and so forth, in all the eggs from earth to Shiva. 1 Through his power, the text continues, Shiva, the supreme cause (paramakaranam), distributes or sets in motion these five causal activities in successive hierarchical delegation to the set of five regents headed by Anasritah. 2 Each of these regents, acting as a subsidiary agent (karta), in turn stimulates (prerayate) through his own power or causal activity (karanam) the regent below him. Thus the causal activity passes from Samana to Anasritah, then through his power, Anasrita down to Anathah, and so forth, down to the stage of the great Maya or Saktih. Saktih embodies a transitional stage in the process of emanation, that of object (karma), interpreted by Kshemaraja as the self-objectification of the subject or agent, which leads to the effect (karyam), the rest of the universe of discrete objects interiorized in the stages of Nadah and Binduh. The process of emanation described in this section, and especially, the distinction between agent and cause, might be interpreted as a presentation of the philosophical viewpoint 1 The use of the term egg coordinates the system of formula stages and planes that has organized the cosmology of these last sections with that of earlier sections and with the following book. Kshemaraja interprets these eggs as referring to the cosmological system elaborated in the Malinivijayottaratantram. (V. section II. 11 for the summary and notes to bk.11, pp. 26-29.) 2 This theory explains the meaning of the word (karanam) in this text, where it designates not only a cause, but also, in a restricted sense, the regent of a particular level of the universe.

294 elaborated later in the non-dualistic school and elsewhere introduced into the text by Kshemaraja 1 As in previous sections, however, the text does not use logical-grammatical terms with sufficient precision to allow an inference of sectarian affiliation. In calling the supreme Shiva the highest cause, as well as agent, this section does not appear to share the concern of the non-dualists to deny the applicability of causal relations to the highest realm, and the consequent implications of dualism. The terms used in this section, in general, seem intended rather to conceptualize already accepted religious beliefs about the supreme lord or the relations between deities and their female counterparts. Rather than an early stage of or encapsulation of a sectarian philosophy, this section, therefore, might well represent a secondary popularizing or mythicizing of a systematic philosophy of the sonic emanation of the universe drawn from works such as the Vakyapadiyam. In the causal chain just described, the text locates Vyapi and Vyapini and her regent Vyapakah above the power Saktih in the form of the coiled snake. This sequence then identifies the Vyapini associated with Anasritah, and the Vyapini above Maya. Though Svacchandatantram did not name a regent for the Vyapini above Maya, supporting this identification, Abhinavagupta lists the corresponding male, Vyapisah. 2 Unlike the commentators, therefore, in this section which hierarchically combines regents and formula levels, Anasritah would reside right below Samana, and there would be a single Vyapini, right above Saktih. Similar to the commentators, and in contrast to the preceding statements in the text, however, by designating Samana as Siva's power this section marks Samana as the upper limit of the plane of Saktih. In reinterpreting Anasritah and the other regents as manifestations of 1 V. section II.11 for the summary of his commentary on the first verses of bk.11, pp.2 ff. 2 V. M.K. Shastri, ed., Tantraloka 8, vs.397 a.

295 the power, understood as causal activity, this section indicates that the plane of Saktih then stretches from Samana down to Saktih. Saktih then forms the crucial transition to the next plane of Nadah and Binduh, equivalent to the plane Sadasivah. The last verse of this section, accordingly, identifies all from Sadasivah to earth as subject to manifestation and destruction. 1 Dialogue, which refers to the "previously mentioned power," then marks the resumption of the description of Samana (pp. 549- 550). The text describes her as intensely luminous at the head of the path, presumably at the threshold of the end of twelve center (dvadasantah), which lies twelve digits beyond the crown of the head. After this verse the description of Samana then breaks off, interrupted by a restatement (pp. 550-555) of the procedure for initiation. The last in this series of ritual prescriptions reconnects to the cosmological account by instructing the master to cast off the entire lower path up to Samana and to locate the initiate's self in the supreme level. In general, this parenthetical section demonstrates once again that meditation procedures, such as the rite of joining, served as the basis for constructing the upper levels 1 Abhinavagupta, however, indicates in Tantraloka (M.K. Shastri, ed., Tantraloka 9, vss.55 b-59), that others, on the model of Sadasivah, had erroneously interpreted these causal forces, such as Anasritah, as separate planes of the universe: "tena yatprahurakhyanasadrsyena vidambitah // gurupasam vinaivattapustakabhistadrstayah / brahma nivrttyadhipatih prthaktattvam na ganyate // sadasivadyastu prthag ganyanta iti ko nayah / brahmavisnuharesanasusivanasritatmani / satke karanasamjne 'rdha jaratiyamiyam kutah/iti tanmulato dhvastam ganitam nahi karanam // yatha prthivyadhipatirnrpastattvantaram nahi/ tatha tattatkalesanah prthak tattvantaram katham. "His remarks, therefore, give further evidence of significant differences in the integration of these causal forces or regents into the standard planes of systematic Saivism.

296 of the Saiva macrocosmos. 1 Specifically, in this ritual restatement, the text names bhairava as the central deity. 2 Thus this parenthetical section not only reconnects, like many preceding asides, the cosmology to a ritual context, but also seems intended to integrate the cosmology in a Bhairava centered ritual. Since this book soon ends, and throughout has, except for a few asides, not distinguished itself from a typical scriptural Saiva account of cosmology, redactors may have inserted a ritual mentioning bhairava as a way of establishing continuity with other books. The text then (pp. 555-556) describes the level which represents the transition to the supreme state, Unmana. As explained by Kshemaraja, her name reflects her nature, for Unmana denotes the stage beyond (un-) even the subtlest forms of discursive cognition (manah) found in Samana. Another verse elaborates the negative characterization implicit in the name of Unmana. Among the attributes negated, the text lists, notably, plane (tattvam). Kshemaraja interprets this statement as indicating in general that Unmana does not have any of the characteristics, such as worlds, found in lower levels of existence. 3 This verse also calls Unmana the mouth of the master (guruvaktram) which Kshemaraja glosses as indicating that Unmana is the means for acquiring (praptyupayah) the master who is the supreme Shiva. Accordingly, the text next (p.557) declares that through the mouth of the master, the initiate's self should be united to the supreme stage beyond Unmana. The next 1 Kshemaraja (p.555) indicates that the text is describing the rite of joining (yojanika) in the initiation procedure at the time when it reconnects to the description of Samana. 2 V. p.554, vs. 1274 b, and commentary: "bhairavam madhyadesastham' yagasyetyarthat/kimca 'bhairavagnim samarcayet,' acaryah pujayet. 3 V. p.556, vs. 1276 b: "natra kalah kalascaro na tattvam naca devatah. ☑

297 verse ((p. 558) then characterizes this supreme stage. Among the typical attributes of purity and imperturbabity, the text also designates this level as the supreme plane (paramam tattvam). As before for Unmana, Kshemaraja does not interpret this attribute as referring to a cosmic level. Though the wording of the text here is at best ambiguous if not contradictory, it appears to support previous statements, disputed by the commentators, on the boundaries of the upper planes. In the view of much of Svacchandatantram, the supreme Shiva does not reside in the thirty-sixth plane of Shiva, which is the realm of Anasritah, but rather beyond in a supreme plane, which would evidently constitute another plane were it not for the fact that it transcends the limited concept of plane. The last verses of this book (pp. 559-560) then declare that the path which has just been expounded leads to liberation in the supreme stage when realized in the body, fire, disciple, jug, or fire. Kshemaraja comments that the path of the worlds has been presented not only to accompany the purificatory activity of the initiation ritual, but also to serve as an object of knowledge. In the non-dualistic view, union with the supreme stage means becoming the supreme knowing subject who is everything, viz., the entire cosmos described in this book.