365bet娱乐

[Full title: Svacchandatantra, chapter 4 (Summary) part 1: The Initiation Liturgy ]

After (pp. 1-2) preliminary acts of purification and the performance of the sakalikaranam, the disciple enters the ritual house in order to present his dreams to the master. The text then enumerates (pp. 2-11) a list of auspicious and inauspicious dream images, and in order to negate the possible consequences of the latter, enjoins expiatory rites. After stating the performance of the obligatory ritual (pp. 11-12), the text prescribes beginning the occasional rite with the construction of a diagram. Among other indicators, this use of the technical terms for the types of ritual signals that the material in this section of Book 4 derives from scriptural Saiva sources. 1 After the master prepares (pp. 12-19) the diagram and himself with numerous rites, he (p.20) enters the ritual space and proclaims the beginning of the ritual for the bound creature. In a new outside diagram, the one being initiated then (pp. 20-23) receives the hand of Shiva imposed by the master. Reentering the original diagram, the master (pp. 24-25) covers the eyes of the disciple who then tosses a flower, which determines by its fall the new name given to the aspiring adept. 2 After performing 1 V. vs. 36, p. 13: "nityakarmasamaptau tu kuryannaimittikam budhah. 2 The master (pp. 24-25, vss.62 b-63 a) can use the random toss of the flower to determine the name and by implication deity that the initiate desiring to become an adept and experience pleasures (bubhuksuh) will worship in his formula practice: "puspapatavasannama kuryadvai sadhakasya ca. "This illustrates the strong association of this rite with the adept, rather than the adept who wishes only liberation (mumuksuh). (V. bk. 8, p.7. Cf. Brunner-Lachaux, Somasambhupaddhati, troisieme partie, pp. 102- 104, where in keeping with the later devaluing of the adept in the Saiva-siddhanta, this meaning of the flower toss has been

148 circumambulations, channel fusing, and oblations, the master executes (pp. 27-30) the important extraction of the disciple's caste (jatih) and its replacement by a twice-born caste. This brief statement of the text induces a long commentary by Kshemaraja, intended to demonstrate that this caste transformation has not only ritual significance but also enduring extra-ritual status. 1 Immediately after inserting the twice born caste, the master can then (p. 30) endow the disciple with participation in Rudrah. The text proceeds to describe (pp. 30-34) the rites of channel fusing and movement of the disciple's self, by which the master brings him to this state of participation in Rudrah. After some additional acts (pp. 34-36), the disciple becomes a covenanter (samayi) or rule bound initiate into the Saiva community, whose rights and obligations are then (pp. 36-38) enumerated. The covenanter's initiation makes the disciple eligible for the next two higher level initiations: either that of the spiritual son which gives complete liberation, or that of the adept, which gives powers and enjoyments. 2 Before beginning the ritual for these higher level initiations, the master first (pp. 38-41) asks the disciple which level he desires. 3 The next section of the text discontinued. Cf. also Carelli's introduction to the Sekoddesatika, p.31 on the role in the Buddhist tantric initiation liturgy of the flower toss to select the family of deities used for initiation.) 1 V. supra section 1.2.1 for the differing views about caste and the interpretation of this rite by the Saiva-siddhantins and Kshemaraja. 2 V. Ksemaraja's commentary on p.39: "samayinastu adhistatrkaranavislesamatrapurvamisvaratattvaradhanayogayogyata iti tam prati na suksmavidhanam napi para muktirnapi mantraradhanakramena bhuktiriti bhaviputrakadipadapraptiyogyata jananamatram samayidiksalaksanam.' 3 This disciple should choose in each case according to the latent impressions of previous lives. In addition, Kshemaraja explains (pp. 40-41) that the master in the absence of the initiate's decision, performs the liberation initiation, concluding from the lack of choice

149 describes (pp. 41-47) additional subdivisions of these two types of initiation. 1 Like the parenthetical discussions of bondage and causality in the preceding book, this material was likely interpolated by later redactors drawing on a scriptual Saiva source. The text adds no separate ritual for these additional initiations, which apparently represent later theological refinements. Just as the early Saiva opposition between liberation and enjoyments divided the unitary ritual of initiation hypothesized for the Bhairava source, so later philosophical problems have apparently motivated these additional subdivisions. The lengthy initiation of the spiritual son (pp. 47-141) begins. with the imposition (pp. 47-50) of the paths on the ritual elements of the fire, the jug, the diagram, and so forth.. Kshemaraja pauses here to explain (pp. 50-53) the underlying metaphysics of the ritual. In brief, the manifest universe has six main interconnected dimensions, or paths. The master liberates the disciple from the universe, by superimposing these paths on the ritual microcosm, where they can be manipulated and superseded. The ritual described here, which conveys liberation, operates on one of these paths, that of the five kalah or energies. One path an absence of desire for enjoyments: "yada sisyah svapratyayi tada guruh tadvasananusaram muktaye bhuktaye va juhuyat / yada gurupratyayi tadasau svavasananusaram muktaya eva tasya bubhuksabhavadityarthalabhyo 'yamatrasayah. 1 The main subdivisons are for the nirvanadiksa, that into with (sabija-) and without seed (nirbija-), and for the consecration of the adept, that into the law of the world (lokadharmi) or the law of Shiva (sivadharmi). The first kind of initation retains postinitiatory obligations, the second, intended for the impaired, removes them. The first consecration leaves past karma intact so that the fruits of acquired merit (istapurtam) may be enjoyed; the second removes it leaving scope only for the merit to be acquired by the adept's particular formula practice. (V. for the initiation pp. 44 ff, and for the consecration, pp.41 ff. Cf. Brunner-Lachaux, Somasambhupaddhati, troisieme partie, pp.190 ff.)

150 can stand in for all the others, as the text itself explains (p.50), since each path pervades and interiorizes the other five. 1 The ritual commences (pp. 54-60) with the description of the pervasion of the first and lowest of these energies, Nivrttih. The master will purifiy each of these, in turn, until the disciple gains complete initiation. Before describing the purification of the next energy, however, the text contains a lengthy interlude. In the preceding book, the preparatory rites mentioned the energies, and the six paths only in a later parenthetical section. 2 Instead, these rites seemed primarily structured on imposing and readying the triple, bonding impurity for liberation. At this point, the text reintroduces the triple bond, as the object of the ritual purification, and Kshemaraja, accordingly, attempts to smooth the transition between the two alternative metaphysics: that of the six paths and that of the three bonds. Just as the path of the energies pervades and include the other paths, he states, so it pervades and includes the triple bonds, because ultimately, they both are only manifestations of the supreme lord's power of activity. 3 Here he echoes the earlier statements and intentions of 1 The text explains (p.49, vs. 95, p.50, vs. 96) this interiorization ("antarbhavi-") of one path by another without further elaboration as possible through the relations of pervaded and pervader ("vyapyavyapakabhedatah") and expressed and expresser ("vacyavacakayogatah). (V. supra section 1.2.4 on these paths.) 2 V. bk.3, pp.234 ff. 3 V. his commentary on pp.50-53. Since the text uses the terminology of pervasion and inclusion (pp. 50-51), Kshemaraja naturally assumes that it shares his non-dual philosophy of emanation: "asya sarvasya adhvagranthasyayam pindarthah paramesvarascidanandaghanah svatantrabhattarakah ekadasapatalanirupayisyamanasthitya unmanakhyaya svasvatantryasaktya sunyadiksityantamanantam vacyavacakarupam svabhittau svanadhikamapyadhikamiva yugapadavabhasayati."

151 redactors, wishing to coordinate two originally separate initiation procedures. 1 After this transition, however, the text proceeds to describe yet (pp. 62-96) another separate, extensive, and seemingly complete ritual for initiation. Apparently, the Saiva ritualists have wrapped the initiation via the energies around this earlier initiation procedure, and integrated the earlier initiation procedure as a part of the surrounding larger initiation liturgy. This compilation is confirmed, when at the conclusion of the embedded procedure, the initiation via energies resumes and repeats this procedure for the next energy. In this interpolated ritual, the master first (pp. 62-63) imposes the power of the lord, the goddess of speech. A quarter verse stating that this power contains the energies provides the only transitional connection to the initiation via the energies. 2 The master then (pp. 64-66) fuses with the self of the disciple, extracts it, and joins it to the power of the lord. The disciple has accumulated the effects of previous actions (karma) that would normally demand fruition in various future lives and levels of existence. Instead of having to undergo these experiences, he now (pp. 66-77) experiences their ritual maturation and destruction. This purification includes liberation from experiences in other worlds and from the status of a brahmanah. At this point (p. 75), the text clearly reveals the mark of a redactor, by giving a crossreference to the tenth book where a more elaborate description of 1 V. bk. 3, p. 237, vss. 181-182 b: "bhavayettrividhanpasanpancatattvadhvavyapakan / trayanam vyapika saktih kriyakhya paramesvari santyatitadibhedena pancasam jnapratisthita." 2 V. p. 62, vs. 107 a:. "adau saktim nyaseddevi kalatattvasamanvitam.

152 the same rites occur. 1 The reduplication of the sacraments rendering one a brahmanah and of the imparting of the participation in Rudrah, described previously in the same book, also signal compilation and redaction. The next section (pp. 77-81) connects the previous rites, which have eliminated karma, with the preceding operations on the bonds. After loosening and severing the bonds, the master (pp. 82-86) restores the self of the disciple, then worships and gives leave to Brahma, the overlord of the energy of Nivrttih, and the lady of speech. The text next includes a parenthetical discussion (pp. 87-95) on karma and the different kinds of initiation. Quite logically, the adept, the text states, in contrast to the spiritual son, requires (pp. 87-88) some karma in order to attain and experience his desired powers and enjoyments. Continuing this discussion, the text distinguishes two kinds of adepts and three kinds of initiation for spiritual sons. 2 After a statement lauding the indispensable role of the master, the parenthetical discussion concludes, and the description of the initiation via the energies resumes. This discussion repeats with some variation the other parenthetical statements in this book concerning the varieties of initiation and of initiates. This reduplication and the final panegryic tone, thus strengthen the evidence for assuming here a later redactorial interpolation. The initiation via energies proceeds (pp. 96-98) with the joining of Nivrttih to the next energy, Pratistha. The ritual officiant then repeats for Pratistha, the rites just performed for Nivrttih. The text abbreviates the description that varies only in its account of the energy and the relative pervasion of the other paths. Similarly, the master repeats the procedure with the 1 V. p. 75, vs. 123, ("samskara astabhih saha catvarirsad dvijatvaya vaksyante bhuvanadhvani"), referring to bk. 10, pp. 159 ff. 2 Cf. supra the summary of pp. 41 ff.

153 subsequent energies, Vidya (pp. 107-113), Santih (pp. 113-117), and Santyatita (pp. 118-131). In the midst of the description of Santyatita, there intervenes a brief parenthetical discussion on liberation and the subdivisions of the paths. The master next (pp. 131-135) performs, at different levels. of utterance, a triple set of reinforcing and expiatory oblations, directed at the three universally encompassing realities: of the object of knowledge, of knowledge, and of knower. 1 The ritual concludes (pp. 135-138) with various minor rites, and with the important cutting of the initiate's topknot. After this seeming end to the ritual, the master performs the rite of joining. The text only records the master's declaration accompanying this act, and does not explicate its structure. After exiting from the ritual area, the master performs (pp. 138-141) several final acts for purification, and proclaims the end of the initiate's bonded condition.