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The ninth book continues the description of the practices of the adept that the discussion of Saiva revelation interpolated at the end of the preceding book had interrupted. The first and longest section of this book (pp. 27-49) sets out a complete ceremony that yields powers through the worship of Kotaraksah. The introductory dialogue, which announces this topic as a new and secret teaching (pp. 27-28), lacks, as Kshemaraja notes, its first half, the question of the goddess. This implies, once again, that it may be a supernumerary or unexpected topic, i.e., a secondary addition from another source. The identification, stated by the text (p. 28), of Kotaraksah as an emanated form of the great bhairava, supports this implication, since identifying a different god as an incarnation forms a basic part of the assimilatory process that produced sectarian Hinduism. 1 The actual worship of Kotaraksah that the text discusses in both its description of the god and the formula employed, however, almost exactly matches that stated for the worship of Svacchandah. The sequence of formula listed in this book, for example, follows the enumeration of formula stated in the first book of Svacchandatantram. Historically, therefore, both Svacchandah and Kotaraksah probably represent only marginally divergent geographical or cultic variants of bhairava, that were developed during religious practice or sectarian assimilation by connected circles of Bhairava ascetics. Perhaps when Svacchanda-bhairava became identified with the supreme 1 On Kotaraksah and these assimilatory processes v. supra sections I.1.3 and 1.1.5. In addition, v. Giuseppe Tucci, "Nomina Numina," in Myths and Symbols. Studies in Honor of Mircea Eliade, ed. Joseph Kitagawa and Charles Long (Chicago: The University of Chicago Press, 1969), pp.3-7, for the characteristic and easy way in which concepts and objects became reified as deities in Tantric thought leading to a tremendous proliferation in the pantheon of deities.

211 Shiva for some worshippers, they no longer perceived him as terrifying (ghora-, ugra-), viz., the terrifying aspect of Shiva. Consequently, they may have elaborated Kotaraksah as the terrifying form of the supreme bhairava, on the model of the earlier relationship of Shiva and bhairava, and on the general model of tantric deities who may display a pacific or terrifying aspect. 1 This historical similarity best explains their shared form of worship, or the readiness of later Bhairava redactors to conform the worship of Kotaraksah to that of Svacchandah. The text first (pp. 29-31) describes the terrifying meditational form of Kotaraksah. At the end of the description, the text celebrates the supremacy of Kotaraksah and repeats (p. 31) his identification with bhairava, specifically now, Svacchandah. This identification, as Kshemaraja observes, means that Kotaraksah has the same formula as Svacchandah, the thirty-two syllable Bahurupa formula. Accordingly, the next half-verse echoes the panegryic coda that ended the presentation of this formula in the first book. 2 Then the following half-verse (p. 32), in a redactorial cross-reference, explicity states that his formula is the thirty-two syllable formula, which was discussed previously. 3 The adept 1 V., de Mallmann, Introduction a l'iconographie du tantrisme bouddhique, p.2: "Selon les circonstances, une meme divinite peut se manifester sous l'un ou l'autre aspect. 鈽� If Kotaraksah represents the terrifying or angry form of Svacchanda-bhairava, then then promulgating deity of the text may have been considered to be a serene or pacific form of Svacchanda-bhairava; this might then explain the epithet "lalita-" (lovely or charming) prefixed to the name bhairava in the title of some of the manuscripts of the text of Svacchandatantram. (V. supra section 1.1.1 on variant titles using this epithet found in manuscripts.). 2 V. bk.1, p.39, vs. 45 a: "smaranannasayeddevi tamah and here p.31, vs.10 b: "smaranannasayeddevah papasamghatam 3 V. p.32, vs. 11 a: "asya mantrah purakhyato 鈽�

212 should employ this formula in his service, the verse continues, along with the fivefold Pranavah. This additional specification thus marks the service of the adept described here as a variant of that discussed in the sixth book. 1 Recognizing this apparent reduplication, and evidently wishing to preclude any criticism of the scripture for redundancy, Kshemaraja comments that the differences between the two procedures suffice to distinguish them as separate ceremonies. Z Dialogue then (p. 33) introduces the specific description (pp. 33-42) of the procedure for employing this formula. At the outset, as the text begins by describing the area chosen by the adept for his service, there occurs another redactorial crossreference to the sixth book. 3 Instead of going on to describe, however, as in that book, either the components of the Pranavah, or the oblations accompanying the recitation of the Bahurupah, the text directs the construction of a diagram (pp. 33-34) on which the formula, i.e., deity, and his retinue, will be imposed and meditatively worshipped. This procedure apparently refers back not to book six, but rather as Kshemaraja notes, to the diagrams constructed in book four or book five, for the sake of either the obligatory ritual or initiation. 4 However, since the sixth 1 Cf., for example, bk.6, p.103, vs.3 b: . . . . "...pancapranavasamyogajjapatah "and here vs.11 b, p.32: pancapranavapurvantam tatra linam japen .... " 2 This difference, he notes (p. 32), depends on the different retinues: " aghoresvaryayuktatvat bhavivistadevataparivrtatvetarabhyamasya dvatrimsadaksarad 鈥� anyatvamityanusthanantaramevaitat. " 3 V. here vs. 12 b: "purvoktabhupradese ca visuddhe subhalaksane, "and compare bk.6, p.102, vs. 2 a: "susuddhe bhupradese 4 V., bk.4, p. 13, vs. 35, as Kshemaraja indicates (p.34), or bk.5, pp.11 ff.

213 book does not specifically describe how the adept performed his service of the Bahurupah, the previous cross-references, which have indicated a parallel between these books, support assuming that he performed a ceremony similar to that described here. 1 The text then (p. 34) describes the adept who is ready to perform the formula service in the finished diagram. 2 Kshemaraja, further specifying the text's stereotypical description of the naked, ash besmeared Saiva ascetic, adds that he is one who has undertaken the great observance (mahavrati). This gives rare evidence suggesting a likely provenance for these Bhairava practices and the Bhairava source, since historically the great observance is associated with the Kapalikas. 3 This adept first imposes in the center of the diagram, the seat, the form of consciousness (cinmurtih), and above that Svacchandah with parts, in the form of his formula, and then the Svacchandah without parts and his inner retinue, comprising his six limbs. This sequence of formula follows that enumerated in the first book, and thus provides a ritual context suggested but otherwise not specified in that enumeration. 4 The similarity may also point to secondary redaction intended to harmonize disparites produced by compilation. The text then enjoins their worship, by listing a few items in the standard series of rites that compose a complete worship ritual. On the outer leaves, the adept next (pp. 38-48) imposes and meditatively worships thirty-two goddesses corresponding to the 1 V. bk.6, p. 102, vs. 2 b, which merely instructs: bhairavam tatra pujayet. Z V. p.35, vss. 18-19. 3 V supra section 1.1.3. 鈽� 4 The formula not used here, in turn, may point to interpolations in the first book.

214 syllables of the Bahurupa formula. This section, whose formula are not enumerated in the first book, appears to describe an ancillary rite, secondarily interpolated into the sequence of the Bhairava worship. The text lists (pp. 38-39) the names of these goddesses, and then (p. 40) gives the general rule for their worship. This pause in order to give a procedural rule additionally stamps this material as new and supplemental. The text then (pp. 41-42) proceeds to describe the goddesses' meditative forms, distributed in sets of four in the eight directions. A closing panegyric coda (p.43) promises success in this meditation in half a year. At the close of this section, redactors have interpolated more material, describing (pp. 43-44) mountain ranges and river confluences auspicious for the adept's practice, and then generally characterizing (pp. 44-45) his appropriate conduct. Continuing this interpolated Saiva material, the text then (p.47) describes some of the cosmic domains supposedly subjugated by the adept's practice. Kshemaraja rationalizes this clearly interpolated material as a proleptic look at the contents of the next book, which will describe the Saiva cosmology. Transitional dialogue then (p.48) closes this section and resumes describing the service of the Bhairava formula. The transition is effected by distinguishing the worship of the goddesess as a plenary form of the worship of the simpler Bahurupah and limbs, now characterized as the "solitary hero" (ekavirah). Right after this transition (p.49), a declaration of the certain efficacy of this practice closes this section. Dialogue then (p.50) signals a new section, describing other rites that realize specific ends through written applications of formula, notably those of the eight bhairava.1 Since the first book also enumerated their formula, this section thus continues the parallel pattern of the previous section in applying formula 1 V. his commentary, bk.1, p.67: ... ete ca navame patale vaksyamanatattatsiddhisadhakatvadevamabhidhana uktah."

215 enumerated in the first book. The first pair of these procedures (pp. 50-55) describe defensive techniques. The practitioner inscribes in yellow orpiment on a piece of birchbark various formula, including the Bahurupah, called here the Aghorah, and its corresponding thirty-two goddesses, and the Vidyarajah, the formula of both one of the eight bhairava and the nine-centered formula. 1 By worshipping the formula and then sealing the birchbark with beeswax and storing it in honey, he creates an effective charm against death. The second procedure (p. 56) describes the preparation of a similar charm, using as its primary formula Kapalisah, another of the eight bhairava. In the next procedure (pp. 57-58), an enemy whose name has been written boxed in by the formula of the bhairava Sikhivahanah, supposedly burns up, as contemplated, in seven days. Similarly, in the following procedure (pp. 58-59), by writing down a name on a piece of cloth taken from a cremation ground, and enclosing it in the formula of Krodharajah, another of the eight bhairava, the practitioner can murder his enemy. The description of these malevolent rites continues (p.60) with a brief description of a procedure for provoking fear in an enemy through the formula of the bhairava Vikaralah. An account follows of two rites of subjugation (pp. 61-63), in the first of which the practitioner uses the bhairava Manmathah, and in the second, Meghanadah. In the next rite (p. 63), which produces prosperity, the practitioner uses the bhairava Somarajah. Although this section has now stated a separate procedure for each of the eight bhairava, at this point (p.64), there occurs an addtional procedure using Krodharajah to induce madness. After this addition comes another (pp. 65-66), describing a technique to conquer death using once again the Bahuruupa formula, called here the Svacchandah. This appended material continues with the 1 For the formula of the eight bhairava v. bk.1, pp.66-67, and for the Vidyarajah, bk.5, pp.11 ff.

216 description (pp. 66-68) of a pair of pacifying, protective techniques using the Svacchandah in combination with his Netram or eye formula, which the first book also discussed. 1 Then (pp. 68-70) there follows another variation of the procedure for fabricating a charm to protect against death. At the end of this procedure (pp. 70-71), the text adds, notably, that the practitioner can make this charm into a protective amulet to be worn around his neck. Or the formula works equally well, the text continues (p. 71), when simply recited over food or drink. The next procedure describes (pp. 72-73) the removal of poison by applying the Aghorah formula to the afflicted spot. Its effective application requires the practitioner's meditative identification with bhairava, visualized as burning off the poison. The form of bhairava described resembles, as a redactorial crossreference embedded in a verse indicates, that of Kotaraksah given earlier in the book. 2 This procedure, the text adds (73), may also be used to expel disease causing demons (grahah). A description follows (pp. 74-77) of some herbal antidotes to poison, taken either as a potion or snuff. A verse introduces them by declaring that they are intended for those who are not capable of using the previous meditative technique. In the last method described in this section, instead of administering the herbs, the practitioner fashions them into an amulet to be worn as a ready defense in the event of a snake bite. The book closes (pp. 78-79) with a generalizing laud, stating that all procedures succeed through Svacchandah. The text mentions some of these procedures by name, and these names, as 1 V. bk.I, pp.51-52, vs.63, for the netra formula. Cf. The second book of the Netratantram, which discusses this formula at length. 2 The "purvarupa-" of p.73, vs. 96, refers, according to Kshemaraja (p.73), to the form of Kotaraksah described on pp. 29-30 of this book.

217 Kshemaraja notes, are those of the first, sc. underworld stages, in the Saiva universe that will be discussed in the following book on Saiva cosmology. The final verse, therefore, reflect redactorial concern to provide a transition between the disparate subject matter of these two adjacent books, drawn from separate sources. The transition reduplicates that provided earlier, and thus indicates that not only have a Bhairava and Saiva source been compiled in the adjacent books, but also that in the Bhairava material in this book, at least two major redactions have occurred. 1 1 V. on this interpolated material supra the summary of p.47.