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[Full title: Svacchandatantra, chapter 12 (Summary) part 2: Meditations on the Planes]

At this point (p. 35) dialogue marks an end to the exposition of Samkhya knowledge and immediately introduces without transition a new topic, meditation (dhyanam) on the presiding deities (adhidaivatam). Thus the text here picks up the announced topic of the opening dialogue, knowledge of the planes for attainments. For as explained by Kshemaraja, each plane in the Saiva universe has a presiding deity. When meditating on a plane in order to attain it and to obtain the powers correlated with it, therefore, an adept meditates on its presiding diety, and in worshipping or identifying himself with this deity receives the desired attainment. 1 Kshemaraja interprets these meditations as part of the practices set out for adepts in the sixth book, and as thus presuming the use of the preparations and observances described in that book. The adept begins his meditations with the lowest set of planes, the elements (pp. 36-41). Meditations on the elements formed a part of many traditions, and numerous texts describe these practices, elaborating the subtle forms assumed by the elements, the presiding deities, the duration of the practice, the locus in the microcosm, and the powers bestowed. 2 The tenth book, for example, although nominally discussing the worlds in the planes from the perspective of the initiation ritual, nevertheless 1 V. his commentary, pp. 35-36: "prthivyaditattvanam dhyanam tatsamvacyatattvadhisthatrdevatasvarupar ca vaksyamanatattatsiddhipradam, "and p.48: "evamca vadato 'yamasayah yatparamesvare sarvatattvani tattaddevatadhisthitanyeva na tu esam jadatvamevamiti atra devatapradhanameva tattvadhyanamuktam. 2 Cf. Sir John Woodroffe, The Serpent Power (1919. Reprint. New York: Dover Publications, 1974), pp. 103 ff, for the standard description of the microcosmic meditation on the elements and other planes.

342 included instructions about the attainment of the elemental worlds by concentration. 1 The continued transmission of this material indicates a strong traditional association between the elements and these meditations. Given the widespread accounts of elemental meditations, Kshemaraja, accordingly, proceeds to supplement the elliptical directives of Svacchandatantram with extracts from the Purvasastram, which contains an extensive treatment of these practices. 2 The powers obtained by the elemental meditations roughly correspond to the properties of these elements. Thus, by meditating on earth, for example, the adept becomes invulnerable and unshakable. This correlation putatively gives, accordingly to Kshemaraja, a coherent structure to this book, in which the first half describes the lower planes from the perspective of their manifest attributes, and the second part the meditation to acquire these planes and their properties. 3 Conforming at the outset to this structure, the first verse in this section which describes the meditation on earth echoes the opening verse which described the properties of earth: "earth, under its form of hardness (kathinarupena) "4 1 V. bk. 10: p.327, for earth; p.330, for water; p.357 for fire; p.363, for air; p.365, for ether. 2 The sripurvasastram is another name for the Maliniviyayottaratantram, one of the scriptures most highly esteerned by the non-dual Saivas. The treatment of concentrations covers the twelth to the sixteenth book. 3 V. his commentary, p.35: "adhuna uccaranadikramena tattatsiddhyartham saksatkaryametatkaryatattvasvarupam sthuladrsa pradarsya suksmadrsa paradrsa ca atmasrayani niyatyadisamastani suddhavidyadisivantani ca siddhyarthameva tattvantaradhyanani darsayannupakramate. 鈽� 4 V. p.2, vs. 3 a: "prthvi kathinarupena, "and p.36, vs. 83 b: "prthvim kathinarupena. "

343 For the meditation on earth, the text mentions a seed syllable and the traditional yellow color but not a presiding deity or microcosmic location. The form depicted, moreover, of mountains, animals, and oceans resembles more a portrait of the actual earth than of a schematized meditational shape or deity. In addition, the text does not otherwise specify the procedure followed, except to indicate that the adept should meditate. To make the practice of the text conform to the expected model, therefore, Kshemaraja indicates that the text implicitly refers to the tutelary deities discussed in the preceding books, and to the correlations between planes and the Vidyaraja formula discussed in book five. 1. Following the sequence of acts codified in Patanjali yogah, he divides the procedure into two stages of a concentration (dharana) and a meditation (dhyanam). Though the meditational shape and color of these concentrations which Kshemaraja prescribes in accordance with the Purvasastram, matches those codified in later traditions, their basis differs. 2 According to this scripture, the adept does not focus on a particular microcosmic centre for his concentration, for example, on earth as a yellow square in the muladharam center, but apparently contemplates his entire body as transformed into the element visualized in this shape and form. 3 And finally, to the powers resulting from this meditation, which the text gives as invulnerablity to poison and unshakableness, Kshemaraja adds mastery over the earth. For 1 V. bk.5, p.3, vs. 5. There u represents all the planes from earth to matter. 2 For the colors and shapes of the elements, cf. Woodroffe, The Serpent Power, pp.141-142; cf. also the Saradatilakam, in Bakshi, ed., The Saradatilakam, vss.21 ff, pp. 14 ff. 3 V. M.K. Shastri, ed., Malinivijayottaratantram 12, 22, p.81: "samyagavistadehah syaditi dhyayedananyadhih/svadeham hemasamkasam turyasram vajralanchitam."

344 each meditation on a plane, he states, bestows mastery over that plane. Similarly, for the meditation on water, the text directs the adept, using the same seed syllable as before, to imagine himself inundated by water. Then he acquires the powers of destroying poisonous creatures and counteracting any arid condition. As before, expanding upon the text, Kshemaraja supplies the missing components of this meditation, such as the shape and color for visualization. In agreement with Ksemaraja's interpretations of these practices, the text, notably, here explicitly instructs the adept to focus this meditation on his body. 1 It also supports his commentary by directly using of the same seed syllable. There then comes a half-verse that indicates that with its own seed the adept performs thousands of actions. Kshemaraja interprets this half-verse as the text's discussion of the meditation on fire, and proceeds to reconstruct the entire context for this statement with extracts from the Purvasastram. In particular, he disputes the interpretation of previous commentators, probably induced by the ambiguous declaration of the text, that the adept should employ the traditional seed syllable of fire, the phoneme r, (rephah). Instead, he argues, once more that the same seed syllable, u, should be used, since it includes all the planes from earth to matter. For the meditation on air, the text directs the adept to focus with the seed syllable on a black spot in order to invigorate the bodies in the world and become a miracle worker. This statement, by specifying a color and shape for the visualization of the element, would appear to support Ksemaraja's interpretation that a concentration of this sort accompanies each of these practices. For the ether meditation, using the seed of matter, the adept imagines his entire body and the universe as composed of 1 V. p.38, vs. 86 a: "jalapuritasarvango jaladhyanena purayet."

345 pores (susiram), and becomes able to perform various works. 1 According to the Purvasastram, quoted by Kshemaraja, through this practice the adept obtains a great, invulnerable, subtle body. After the elements, the text next describes (pp. 41-45) the meditations on the organs of action and of perception including the internal perceptive organ, and the sensory media. Kshemaraja indicates that the procedures, such as the concentrations, seed syllables, and the like, previously discussed for the elements should be repeated for this group of planes. 2 Unlike the previous pattern of concentrations on the elements, which covered the entire body, however, as Kshemaraja notes, the text here locates the concentrations in specific parts of the body. 3 In this way, and in listing specific presiding deities, the text appears to differ from the procedure described in the Purvasastram that localizes only the concentrations on the sensory media. 4 This discrepancy evidently accounts for Ksemaraja's use of extensive quotes from the Purvasastram in order to fill out the incomplete statements of the text on the sensory media, but not on the organs. According to the pattern sketched by Svacchandatantram, which often omits a detail for each plane, every organ has a particularly colored presiding deity located within it. The adept 1 The reading on p. 40 that e is the seed syllable of matter, in agreement with Ksemaraja's previous comments, should be read rather as u. V. Woodroffe, The Serpent Power, pp. 123 ff, for a discussion of the repeated pattern of dissolution of the organs and sensory media into the centers of the elements and through the concentrations indicated for the elements. 3 V. his commentary, p.41: "sa tu sarvadehagatah ayam tu jihvanusarihrdayadimurdhantavagindriyadehasraya iti visesah. 4 For the concentrations on the sensory media, v. M.K. Shastri, ed., Malinivijayottaratantram 14, pp. 91 ff, and for the organs, 15, pp.97 ff.

346 focuses his meditation on this deity and in turn receives a specific attainment related to his organ. Thus if he meditates, for example, on the black colored Prajapatih in the penis, he acquires tremendous control over his sexual activity. The color described enjoins, according to Kshemaraja, the repetition of the corresponding elemental concentration. Thus for the yellow Indrah in the hand, the adept would repeat the concentration on earth as a yellow square. In contrast to the order of the Purvasastram, but in agreement with the sequence set out in the first part of this book, the text discusses the sensory media after the organs. Kshemaraja interprets the text's brief statements that simply correlate colors and sensory media in the same way as for the organs. Thus, for the sensory media of smell, the attribute yellow enjoins repetition of the elemental concentration on earth. In accordance with the statements of the Purvasastram and the previous discussion on the sensory media in this book, this concentration focuses on the locus of the sensory media of smell in the corresponding organ of the 1 From the sensory media meditation, the adept, the text asserts, obtains the attainment most desired with respect to objects, implying, according to Kshemaraja, supersensory powers. of perception. Next (p. 46) the adept meditates upon the Rudrah in the transforming (vaikarika-) ego, and attains freedom from the bondage caused by the ego. The reference to the transforming ego corresponds to the first part of the book that discussed only this form of the ego. 2 Since the text does not prescribe any procedure for this practice, Kshemaraja presumes that the adept should follow that set out in the Purvasastram, which enjoins meditation 1 V. supra on vss. 33-35, pp. 14-16. 2 V. supra on vs. 36, p.16.

347 on a sixteen-spoked wheel. 1 Similarly, the text does not describe a procedure for the next (pp. 46-47) meditation on Brahma in the intellect except to indicate use of the preceding seed syllable. Kshemaraja, accordingly, refers again to the Purvasastram, which enjoins meditation on a brilliant eight-petaled lotus in the heart. Z Through this meditation, the adept acquires a celestial intellect that perceives the past, present, and future. The text next (pp. 47-50) describes the meditation on matter. Using the syllable of the plane, the adept visualizes matter with a white upper body, a red heart, and a black lower body, which correspond to its three constituents, and with numerous arms, feet, and faces. ³ After six months of this exercise, the adept attains the celestial eye that perceives the three worlds. The final verse in this section calls this procedure the matter related exercise (prakrto yogah), the highest (para-) cause of liberation (moksakarah). This designation might equally refer to both to this particular practice and, as a type of summarizing marker, to the entire range of practices described from earth on. In an earlier version, the second part of this book on the practices bestowing attainments may have ended at this plane, just as the first part of the book on the properties of the planes ended with Prakrtih and Purusah. In his commentary, from this plane on, Kshemaraja no longer compares and supplements the instructions of 1 V. M.K. Shastri, ed., Malinivijayottaratantram 16, vss.1-7, p.103. 2 V. M.K. Shastri, ed., Malinivijayottaratantram 16, vss.8 ff, pp. 104 ff. 3 V., for example, on this correspondence Svetasvataraupanisad, 3, 14, and 4, 5, in Eighteen Principal Upanisads 1, ed. V.P. Limaye and R.D. Vadekar, p.290, 292. The multicolored many headed and limbed matter appears in this passage to represent the macrocosmic body of the Purusah located in the heart.

348 Svacchandatantram by references to the Purvasastram. The change in his commentary may reflect the divergence at this point between the two texts, which though still exhibiting general parallels, differ in particulars. Both discuss the emergence of the celestial eye, for example, but each presents a different basis for the meditation on matter. Although for the first time mentioning a duration for the exercise, in the style of the Purvasastram, the text, for example, gives a different length. 1 In addition, Kshemaraja redirects his commentary in order to concentrate on reinterpreting the statements of the text on the nature of matter and of the soul. Breaking with the apparent sense of the text, he interprets, for example, the declaration that the exercise related to matter is the highest (parah) exercise which causes liberation to mean that the exercise causing liberation is beyond (parah) the exercise related to matter. 2 In the same way, he takes the subsequent description of the person or soul (pp. 50-55) as if a separate meditation, although the text appears to connect the section on the person to the preceding meditation on matter. 3 In this section, the text describes the person as a subtle, pure consciousness, which lacks the normal attributes of objects, and which resides in the lotus of the heart. It animates the body, experiences pleasure and pain, and undergoes transmigration. 1 V. M.K. Shastri, ed., Malinivijayottaratantram 16, vs. 14, p. 104, where the celestial eye emerges in three years: "divyacaksuranayasatsiddhih syadvatsaratrayat. 鈽� 2 V. p.50, vs. 104 b, and commentary: "moksakarah parah, ' para iti mayakhyah prakrteh saksatkarayogadapi para uktah." 3 As an example of a theistic meditation where matter represents the highest level v. Bhagavatapuranam 2, 2, vss. 22-38, in Sastri, Krsnasankara, et al., eds., Srimadbhagavatapuranam 1(2): 85 ff. There in a progressive ascent through the planes of the universe, the adept becomes united with the supreme self and liberated when he surpasses matter.

349 Though beyond the range of normal experience, the celestial eye acquired by the previous meditation, the text concludes, enables exercitants to perceive the person brilliant like a star or a drop of golden water in a lotus. With these verses the text appears to describe the climax of a liberating realization of the person freed from the bondage of matter and transmigration in the manner of Samkhyam and of Upanisads such as the Svetasvatara.1 In his commentary, Kshemaraja, therefore, attempts to counter any implications of dualism, and to create a context for these statements consistent with the continuation of these meditations beyond this point. He reinterprets the statement, for example, that the person consists of consciousness (citsvarupah), and resides in the body, as actually asserting that all bodies are nothing but transformations of consciousness. 2 Ultimately, the entire content of this section conflicts with the basic tenet of the Pratyabhijna school. As Kshemaraja observes in concluding his commentary on this section: the meditating subject can not cognize his self, which is the pure supreme consciousness, like another object, but rather re-cognizes that he is that consciousness, and removes the error of the subject-object dichotomy. 3 3 The text continues (pp. 56-61) by discussing the planes of the jacket, introduced as what causes the preceding pure consciousness 1 Cf. for example, Svetasvatara-upanisad 3, 20, in Eighteen Principal Upanisads.1, ed. V.P. Limaye and R.D. Vadekar, p.291: "anoraniyan mahato mahiyan atma guhayam nihito 'sya jantoh/ tam akratum pasyati vitasoko dhatuh prasadanmahimanamisam. Z V. pp. 50-51, vs. 105, and commentary: "atah param tu purusah padmamadhye vyavasthitah/citsvarupasca sarvesu dehamapurya samsthitah' paramesvaramayasaktivasadavabhasitabhedesu sarvapranisu samsthitah atasca tadupadhibhedadayam bhinna iva na vastuta " 3 V. his commentary, pp.55-56: * vastavena tu citimatratmana rupena dhyataiva ayam natu dhyeyah. 鈽� 鈽�

350 of the person to appear to have a form (rupavan). Kshemaraja continues his non-dual commentary to ensure that these planes should not be misunderstood in dualistic Saiva fashion as confining individual souls, but rather correctly seen as stages in the selfconstricting of universal awareness. The text briefly describes the meditational form for each of these planes, and generally indicates the seed syllable employed for the meditation. The verses characterizing the form and function of these deities specify only a few details for each. To reconstitute a full description, Kshemaraja explains that the single details stated for each plane actually refer to all. Thus by stating that Kalah has four faces, four arms, and three eyes, the text implies the rest have the same appearance. And as for the preceding planes, Kshemaraja specifies their seed syllables as those set down in the initiation using the Vidyaraja formula. By Ksemaraja's prescribing these seed syllables, and by the text's stating that the attainment realized through each meditation is freedom from the plane meditated upon, this practice becomes virtually identical to the initiation using the Vidyaraja formula. While in the initation, the master effects this liberation on the passive initiate, here in these meditations, an active adept effects his own results. These active and passive mirror images confirm that parallelism previously noted, in the use of the Pranavah by master and by adept, and suggest the origin of many procedures of the external ritual in meditative practices. 1 Alternatively, this interconnection may suggest that an earlier series of concentrations and meditations on the planes up to matter used by adepts of many traditions, has been extended to the higher sectarian planes by the adaptation of practices associated with other rituals of these sects such as initiation. 1 V. supra section 1.1.6 on the development of Saiva ritual.

351 After the planes of the jacket which surround the person located in the heart, the text next (pp. 61-64) describes Maya. The first verse here gives more details of her appearance, such as her brown hair, large belly, and red eyes, than of some preceding planes. In order to preclude any conflict, therefore, Kshemaraja restates his view that even though the text apparently prescribes a meditation merely on the essence of some planes (tattvanam svarupamatram), and on the deity (devata) of others, all planes in fact have presiding deities and should be meditated upon in that mode. The rest of her description repeats the familiar phrases of earlier books that characterize her as deluding other traditions, and representing the knot of error difficult to cut except by Saiva initiation. 1 This stereotyped repetition in the context of a series of meditations emphasizing visualization, demonstrates the strength of the traditional associations of Maya with the piercing of nodes by the formula and breath meditations. The text then (pp. 64-67) instructs the adept, using the appropriate seed, to meditate on a beautiful and youthful, four colored Vidya, mounted on the wind and ether, who bestows celestial powers and knowledge. These few verses elicit extensive commentary from Kshemaraja. Drawing on other texts of the nondual tradition, he unfolds the implicit referents of each attribute, in particular, the four colors which represent the powers of Amba, Jyestha, Raudri, Vama, with their appropriate geometric forms, and the seed syllable ksa, which comprises all other phonemes and thus the formula manifest in the universe below. For the next plane (pp. 67-73), Isvarah, the text presents, without introduction, a meditation on the five faces of Shiva. It describes the appearance of each face, and the power which it 1 V. supra section II.10.5 for the previous description of Maya in bk.10, pp. 480 ff. Cf., for example, bk.10, p.481, vs.1142 a: "sivadiksasina cchinna, "and vs. 122 a, p.63: "diksasina ca tam chittva. 鈽�"

352 bestows. For example, after meditating for six months on the eastern face, the saffron colored Tatpurusah with the ascetic's braid, the adept gains the sovereignty equivalent to that of a great horse sacrifice (asvamedhah). Compilers apparently have here inserted a traditional meditation on the five faces with only nominal adaptation to the new context. To maintain continuity with the previous meditations, Kshemaraja indicates that the seed syllable used for Isvarah in the Vidyarajah, ra, be used for all the faces. The verses themselves do not specify the syllables employed, but both in the first book and in the fifth book, the faces have been ritually employed with their own formula. 1 The meditation on the upper face, Isanah, called here Mahesvarah, may alternatively be performed by another meditation (pp. 73-74) on him in the form of the resonance of a bell. Kshemaraja interprets this as a meditation on the Binduh or higher, sound form of Isvarah. Immediately after this meditation, the text describes another apparently separate meditation (pp. 74- 78) on the upper face, in which the adept, using the appropriate seed syllable, meditates on Isvarah in the form of the lingam. If the adept sustains this meditation for six months a subtle, crystalline lingam becomes manifest producing a celestial intellect and liberation. Subsequent verses describe this liberation as the attainment of equality with Isvarah, and illustrate it with traditional imagery identifing the macrocosmic self composed of the planes to the parts of a chariot. 2 As a mark of this section's original context as a separate pericope, the concluding verses rhetorically assert the absence of any agency for the self that have renounced all works and taken refuge in Isvarah. 1 V. bk.1, p. 41, and bk.5, pp. 7-8. 2 Cf. Katha-upanisad 3, 3, in Eighteen Principal Upanisads 1, ed. V.P. Limaye and R.D. Vadekar, p.19.

... 353 CE In order to maintain textual continuity, and to generate an acceptable doctrinal meaning, Kshemaraja, naturally, reinterprets as much of this section as possible. The lingam, traditionally the phallic representation of Shiva, for example, he glosses, as that which has the universe located within, as not made manifested, i.e., dissolved (linam) [that] consists of the light of the drop (binduh), which is made up of the awareness in nonduality of the entire universe. Ksemaraja's interpretation of Isvarah as Binduh, if not in keeping with the original intent and substance of much of this section, at least reflects the sequence constructed by later compilers. For immediately after the rhetorical verses describing Isvarah, the text begins describing the meditation on Sadasivah (78-83), first (pp. 78-81) in the form of the eight particularized sounds previously equated with Nadah. 1 The adept, using the seed syllable of Sadasivah, pursues the various forms of resonance in the cycle of the microcosmic day for increasing durations of time and obtains a corresponding succession of powers and finally liberation. In order not to conflate meditative procedures in the manner of the text, Kshemaraja, however, divides this first meditation in two parts: first a procedure using the seed syllable prescribed in the Vidyarajah for Sadasivah, ha; and second, a procedure using the various resonances in the manner set out, as Kshemaraja notes, in the book on time. 2 In the second procedure described by the text (pp. 79-83), the adept meditates on the tenfold drop (binduh). Blocking his sense apertures in order to facilitate internal perception, the adept experiences a series of colored drops or dots. Then abandoning them in sequence, he fuses with the last dot that pulsating brilliantly, is Isvarah surrounded by his four energies, Nivrttih, 1 Cf. bk. 11, pp. 8-10. 2 V. bk.7, pp. 185 ff, for the meditation on internalized time.

354 Pratistha, Vidya, and Santih. By calling the deity obtained at the end, Isvarah, instead of, as at the beginning, Sadasivah, the text betrays the conflicting ways, noted previously, in which Binduh and Nadah became identified with Isvarah and Sadasivah. Cognizant of these problems, Kshemaraja breaks this procedure in two: the verses up to circle of light star refers to a meditation on the Binduh as Sadasivah; the later description of Isvarah surrounded by the four energies, he construes, as completing the description of the tenfold Isvarah, including the previously stated five faces and resonance of the bell. 1 The text then (pp. 83-84) describes a brief meditation on Saktih. In the empty space, explained by Kshemaraja as the aperture of Brahma, the adept visualizes the supreme, effulgent power with her four colored forms, and attains Shiva. Kshemaraja qualifies this Shiva as the form of the supreme Shiva approriate for this plane. In this way he continues the sequential integration of the meditations on Purusah, Isvarah, and Sadasivah, as stages towards liberation, rather than as liberation itself. As before, however, the declaration of the text regarding the result of meditating on Saktih, point to an earlier context in which this practice bestowed unqualified liberation. Specifically, this practice appears analogous to the condensed meditations, classified under the heading of saktopayah, collected in texts like the Vijnanabhairavah, that quickly bestow liberation. 2 Similarly, the preceding meditation on the drop would be a lower type of 1 V. bk.11, pp. 10-13. 2 V. the Viijnanabhairava, in M.R. Shastri, ed., Vijnana Bhairava, vs. 92, p.81: "vyomakaram svamatmanam dhyayeddigbhiranavrtam/nirasraya citih saktih svarupam darsayettada. "

355 anavopayah.¹ Though differing in rank and mode, any of these procedures can bestow liberation. They thus work concurrently, as it were, and not cumulatively as suggested by the framework of this book. The text does not give any details for the meditation on the stage (pp. 84-85) above Saktih, of Vyapini, except to indicate that it bestows Svacchandah. The reference to Svacchanda-bhairava might also suggest that these upper level practices derive from a tradition of Bhairava devotees antecedent to the non-dual school that elaborated the hierarchy of upayah. For the attainment of the quiescent Shiva (santah) Shiva, beyond Samana, and Unmana, the text describes (pp. 85-88) another seemingly complete practice, corresponding to the highest means of attainment, sambhavopayah. At any convenient place of time, the adept cultivates (bhavayet) the non-existence (abhavam), of Svacchandah. Through this cultivation (bhavanat) the exercitant becomes one with Svacchandah, and partakes of his powers. 2 In the manner stated for previous identifications with Svacchandah, this empowering identification, whether professedly non-dual or not, precludes dualistic interpretations of liberation. As explained by Kshemaraja elucidating the views of his Pratyabhijna or recognition school, these verses assert that since Svacchandabhairavah is pure, transcendental, subjective consciousness, he can not be meditated upon or cognized by a subject like another 1 V. the Viijnanabhairava, in M.R. Shastri, ed., Vijnana Bhairava, vs. 36, p.31: "kararuddhadrrgastrena bhrubhedaddvararodhanat/drste bindau kramalline tanmadhye parama sthitih. " 2 V. the Viijnanabhairava, in M.R. Shastri, ed., Vijnana Bhairava, vs. 127, p.110: "yadavedyam yadagrahyam yacchunyam yadabhavagam/ tatsarvam bhairavam bhavyam tadante bodhasambhavah. ' "

356 object. He can only be re-cognized in the immediate intuition that the meditator and everything else is only this consciousness. A single summary verse (p.88) then concludes this book. After knowing the essence of the planes, and meditating on this essence, it states, the adept gains attainments (siddhyate) and liberation. 1 1 V. p.88, vs. 138: "svaruparupakadhyanam tattvanam kathitam maya / evam jnatva ca dhyatva ca siddhyate mucyate 'pica."