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pointed out in the foregoing pages; frequently, they are corroborated
with the five faces of Siva, or more exactly, with the five brahmans that
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make up the body of Sadasiva who is the third divine apparition in the
pure world, after Siva and his power. The five oranmans are magico-
ritual formulae which are constituted by five lines; they end each of
the five chapters into which the Pasupata-s奴tra is divided. The five
formulae are found again, with new modifications, in a text of vedic
inspiration, the Taittiriya Aranyaka (X, 43-47). The motif of these
five lines is mudra-Siva's aspects or faces named differently and not
easily translatable: Sadyoj膩ta or the "Just-Born, Vamadeva or the
! "Shining God", Aghora or the "Non-terrific", Tatpurusa or the "Servant",
Is膩na or the "Sovereign". The first four faces correspond to the
directions: Occident, North, South and Orient; the fifth, i.e. 莫s膩na,
occupies the central place and dominates the previous deities. The five
aspects of Sadasiva are objects of worship and a directing of progressive
meditation. They are also distinct steps during the proficiency of the
Pasupata discipline. All the sacred scriptures derive from the five
faces of siva according to a tradition that Abhinavagupta accepts (J. Gonas
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Les Religions de l'Inde, vol.1I, Paris, 1965, pp.245-248). There is
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also a lower face (patalavaktram, pisuvaktram, which is not in contact
with the light that is the Nadir and for this reason it is not represent-
ed in the iconography.
it is interesting to note that the substratum
of both the lightened directions and the darkness is the ether in so
far as it engenders the Zenith as well as the Nadir (HCC, AV, 207).