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181 11.6 BOOK 6 The text next (pp. 101-164) begins to discuss the practices of the adept, the topic of the sixth book. .1 This topic comes in the sequence stated by the anukramanika of the first book, which follows the normal pattern whereby the adept pursues his special and individual attainments only after receiving the requisite entitlement by the proper initiation and consecration. 2 In a mountain or cave retreat, the adept undertakes (pp. 101-104) the worship of bhairava by repeating a lakh of the Bahurupa formula. This service, the text continues, in conjunction with the Pranavah brings him, without fail, not only his desired attainments, but also liberation. By prescribing use of the Bahurupa formula, which is the specific formula of Svacchandabhairavah this section clearly signals its provenance from the Bhairava source. The straightforward promise of simultaneous superhuman success and liberation also characterizes the practices of this Bhairava source, which, as noted, appear unencumbered by the theological considerations of the systematic Saiva material. As described in the first book, and now noted again, the Bahurupa formula has the Pranavah at its beginning. This association with the Pranavah has evidently given redactors the opportunity to insert here (pp. 105-144) an extended description of the stages of the meditation on the Pranavah. This description reduplicates the preceding book's description of the Pranavah ascension, which, as noted, referred in passing to the adept in addition to the master. Thus, though adapted to the initiation as a rite of joining, the preceding Pranavah practice anticipated and 1 On the adept (sadakah) v. supra sections 1.2.4, and II.4.1 for the summary of bk.4, pp. 41 ff. 2 V. bk.1, p. 12, vs. 10 b: "diksa cadhvabhisekau samayansadhani ca. 鈽�

182 echoed this book's full-fledged application of the Pranavah in the adept's practice. This application adds to the evidence indicating that the master's use of the Pranavah upon a passive initiate in the ritual of joining represents a specialized and secondary ritual adaptation of a once independent and active meditation. 1 The long established tradition of the Pranavah, whose immense prestige led to its adoption in the practice of many traditions, however, complicates the unraveling of its prehistory. The same redactors, therefore, could have incorporated a Pranava practice both into the knowledge initiation and into the adept's practice; or other redactors could have retroactively systematized varying Pranava descriptions that had been gradually adopted by different ritualists from different sources. In either case, the extended discussion of the Pranavah in this book stands out as a digression interpolated into the description of the Bahurupa formula. The text first (pp. 105-106) states that realizing the five increasingly subtle sections of the Pranavah leads to liberation. Before charting in detail the adept's ascension with the Pranavah. however, the text pauses for a general discussion of its nature. In addition to the content of this section, which clearly marks it as a digression, the repetition of an identical quarter verse at the beginning and at the end of the section also sets it off as an interpolation. 2 If not for the expansion by this interpolation, the treatment of the Pranavah in this book would more closely resemble that in the other books. The opening verse of this section (p.107) lauds Saiva revelation for surpassing all others, and the Pranavah for being its quintessence. Continuing the theme of this Pranava's superiority 1 V. the preceding discussions of the rites of joining in section 11.4.2 summarizing bk.4, pp.141. ff, and section II.5 summarizing bk.5, pp.57 ff. 2 V. section 1.1.5 for a discussion of this device of Wiederaufnahme.

183 and universal importance, the text asserts (pp. 108-110) that the soul or breath functions only in indissoluble union with the Pranavah. Thus this assertion prescribes a structure of the Pranavah that has 'h' prefixed, representing the breath. By stressing this structure at various times in the text, the Saivas, according to Kshemaraja, differentiated their Pranavah from the ordinary Pranavah of other traditions. 1 In a parenthetical declaration characteristic of this section's generalizing tone, the text next (pp. 111-112) states that effective cognition, and, by implication, use of the Pranavah requires the urging (codana) of the scripture. A similarly general or theoretical description of the components of the Pranavah follows (pp. 113- 124). Here (pp. 113-115), the text equates the 'a' with the supreme lord in his transcendent aspect as the lord without parts (niskalah). The 'u' is equated with the lord with attributes (sakalah). When united, they emanate the multileveled universe that corresponds to the pentadic Pranavah. The discussion of the next component, the 'm', apparently follows (pp. 116-118) in an elliptical aside describing a meditation where the exercitant reverses emanation and dissolves the 'm' back into the supreme Shiva. The panegryic quarter-verse closing this description signals, once again, that redactors have likely here interpolated a fragment from a longer and more coherent description of a Pranavah meditation. Kshemaraja, accordingly, maintains the 1 V. section 1.1.3 for the earlier use of the Pranavah. Here the previous traditions appear in vs. 7 a (p.110) which apparently equates the breath to the solitary soul ("...jiva eko vyavasthitah"). Since previous commentators had also interpreted the breath in this resticted sense, instead of in the requisite universal sense, Kshemaraja (pp. 109-110) has to refute them by reinterpreting this declaration in his commentary: "eka iti advitiya / sarvamantraviryantarvyavasthita ityavicaladrupatayanuccaryah athacavyavasthito na kenacitpratiniyatena rupena sthito 'niyantritasphara ityarthah. 鈽�

184 comprehensibility and continuity of this description only with extensive commentary and cross-referencing. 1 The text then turns back to the description (pp. 119) of the 'u', noting that this component of the Pranavah actually represents the fusion of '0' and 'u', respectively, the sixth and fifth vowels. This additional phonological refinement in the description of the Pranavah again indicates the more theoretical tone of this section. In conclusion, after recapitulating its discussion of the relationship between the with and without parts forms of the lord and the Pranavah (pp. 119-121), the text adds (pp. 121-124) a further aspectual distinction. The with parts formula also has two forms: a primary (prakrtih) and a secondary (vikrtih). In the beginning of this book and in the first book, Kshemaraja notes, the text calls the Bahurupa formula the formula of the lord with parts. 2 This section considers the Pranavah to be the formula both of the lord without parts and the lord with parts. Thus, in order to preclude a conflict between these statements, redactors have supplied this harmonizing addendum distinguishing between aspects of the with parts formula. 3 The terms used for this distinction provide additional evidence of this interpolation. Like other statements in this section, 1 For example, in order to provide a transition from this discussion of the 'm' meditation back to the u, in his commentary to verse 16 b. (p. 119), Kshemaraja states that the sixth vowel 'U' also implies the m: "sasthah svaro bindvadyupalaksanapara ityuktameva. " 2 V. pp.102 ff, and bk.1, pp.34 ff. 3 Note that Kshemaraja considers this distinction as applying to the aspects of the without parts formula, and takes only vs.19, p.121 as applying to the two-fold with parts formula. Ksernarajah also disputes the interpretation of previous commentators over the implication of this verse that apparently distinguishes two forms of the formula for different grades of recipients of grace, "gods and demons (surasuranam ...)."

185 they evidently derive from the educated milieu of later redactors, intent on systematizing the heterogeneous practices inherited from early sources. After (p.124) a final general declaration of the universal extension of the Pranavah, the text returns to its interrupted description of the fivefold Pranavah. These five parts, however, are now seen as corresponding (pp. 125-126) only to the five lower levels of the Saiva meditational cosmology. In order to match the parts of the Pranavah to the upper five levels, the text then repeats (pp. 127-128) the fivefold Pranavah. These two sets are then explained as superior (para-) and inferior (apara-) sets of the same formula, coupled with superior and inferior forms of the breath. At one time, perhaps in other traditions, the three or five member Pranavah likely sufficed to establish correspondences. 1 On account of the widespread acceptance of a different standard schema for the meditational ascent to Shiva, however, later redactors have had to multiply the parts of the Pranavah. The introductory dialogue (p.127) stating that the lord will repeat the Pranavah signals the work of redactors who have here resorted to the device of reduplication in order to extend the Pranavah. 2 The concepts used, once again, to rationalize this redundancy also indicate a later redactorial milieu. After a stereotypical closing verse (p.129) that praises these plural Pranavas for bestowing both liberation and enjoyments, the text returns to its description of the singular fivefold Pranavah. 1 For earlier speculation on the Pranavah, v. Padoux, Recherches, pp.26 ff, and for simpler schemas in later traditions, v. Patrick Olivelle, ed. and trans., Vasudevadharma Yatidharmaprakasa, Publications of the de Nobili Research Library 3 (Wien: Institut fur Indologie der Universitat Wien, 1976), 搂搂42-44, pp. 72 ff. 2 V. p. 127, vs. 25 b: "paratah pranavan panca punareva vadamyaham.

186 There follow several unconnected verses (pp. 129-132) that laud the scope of the Pranavah and the power of this formula to liberate those who know it. These verses form a kind of preface to the next section (pp. 134-142) that describes the ascending stages in the meditative uttering (uccarah) of the formula. Once again, the "divine figuration" accompanies this procedure (pp. 134-137) that at higher levels now requires several reduplications of the fivefold Pranavah before arriving at the liberating level of Shiva. After lauding the exclusive power of the Pranavah to liberate, the text enumerates (pp. 137-138) the elements and regents corresponding to the higher stages of the formula utterance. Just as redactors have reduplicated the fivefold Pranavah to accommodate the extended Saiva cosmology, so here, employing the same rationalization of superior and inferior forms, they have reduplicated the correspondences. The text then (pp. 140-142) indicates that by meditatively worshipping the regents of these levels during his descent, the practitioner can acquire an appropriate superhuman power from each level. This practice probably reflects the adaptation of an earlier independent procedure, where worship of the five elements and their correlated deities by the corresponding parts of the fivefold Pranavah yielded specific attainments. Later redactors have then incorporated this procedure into the vertical Saiva cosmology. 1 With the mention of practices for adepts, the text rejoins the ostensible main theme of this book, that is, the specific practices reserved for adepts. Appropriately, following a transitional dialogue verse (p.144) that marks the end of the long digression on the Pranavah, the description (pp. 144-164) of the adept's use of the Bahurupa formula resumes. After a brief transitional restatement 1 Cf. the horizontal or directional meditation on the faces of Shiva yielding various powers in bk. 12, pp.67 ff. Note that the closing panegryic verse (p.143, 49 a) promises both liberation and powers: "... siddhidah sarve muktidasca na samsayah."

187 (pp. 144-146) of the previous introduction, accompanied by Ksemaraja's summarizing commentary on both formula and adept, the text begins to describe the oblations that the adept performs, while reciting the Bahurupa formula. The text first prescribes that the adept, using substances such as human flesh and bdellium smeared with ghee, should perform oblations and repetitions of the formula in a one to ten ratio, in order to obtain either lower, middle, or higher powers. Continuing these general prescriptions, the text then (pp. 147-148) states that during the oblation the adept becomes like Svacchandah, who is then portrayed as supreme lord and celebrated in several verses. As noted previously, external historical evidence associates the Kapalikas with not only bhairava but also solitary and gruesome rites conducted for superhuman powers. 1 Identification with the invoked deity, in a form of possession, evidently also characterized their practices. This evidence suggests, therefore, that Kapalika circles originally cultivated and transmitted the practices in this book that use the Bahurupa formula. And, by extension, it argues for a similiar origin for the entire hypothesized Bhairava source. Dialogue then (p.148) introduces the description of specific secondary rites, grouped according to the power that they yield. The adept renders them efficacious, Kshemaraja explains, by performing an appropriately modified version of the previously prescribed formula service. Actually, compilers appear to have collected here a medley of traditional magical practices in a kind of appendix. Each seems self-contained, having only superficial connections to the main ritual. The first and largest group in this collection presents (pp. 148-155) eight rites that promise to subjugate another to the adept's will (vasikaranam). In each rite, the adept prepares potions according to different recipes. Notably, the text apparently 1 V. supra section 1.1.3 for a discussion of this sect.

188 designates one of these procedures as a Kapalika practice. 1 This label, at least in passing, therefore, links these procedures, to the adept's main formula service, and possibly furnishes the only direct evidence for the provenance of the Bhairava source. The text next (pp. 155-157) describes a pair of rites directed at enemies. In these procedures, the adept first buries a simulacrum of an enemy, oblates over it with special substances and formula in a cremation fire, and thus causes the adept to wander the earth afflicted or be hated. Following these, the text prescribes an apotropaic rite of oblation that can reverse the effects of the preceding magical attacks. A brief description of a similar rite that induces good fortune follows (p. 158). The text then (pp. 158-159) describes a short set of three additional rites of subjugation. As the final rite in this section, the text presents (pp. 160- 163) a longer procedure for murdering an enemy. After inscribing the name of the enemy with poison charcoal in a pair of skulls, the adept in the cremation ground identifies with Svacchandah, worships him with the Bahurupa formula, and then smashing the skulls simultaneously destroys the enemy. All the parts of this rite argue for recognizing it as an unmodified Kapalika practice. Here the text reconnects to the main service of the adept that the interpolated collection of secondary rites had interrupted. In conclusion, the text lauds (p.163) the universal efficacy of this formula in securing the results promised by any other texts. After indicating (pp. 163-164) the procedure for a pacifying milk oblation, and the appropriate application of assorted formula endings, the book ends with a brief characteriztion of the appropriate adept. Kshemaraja interprets the verse's statement 1 V. supra section 1.1.3 for a discussion of this verse (vs. 63 bp.151).

189 that the adept uses time (kalah) and the portion (arsah), as a proleptic reference to the topics of the following books. 1 1 V. infra sections II.7 and 11.8 for the summaries of the introductions to bk.7 and bk.8.