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129
follows the formula for the main deity (pp. 34-39) who resides on
top of the seat, designated here (p.34) as the with parts (sakala-)
form of Svacchanda-bhairava岣� (pp. 34-39). The early Bhairava
stratum had evidently appropriated for its cult this well known
鈥淥m Aghorebhyo ..." formula, incorporated here in the text of
Svacchandatantram, as the main formula for Svacchanda-
bhairava岣� 1 The panegryic coda at the end of the formula (p. 39)
gives evidence of this incorporation. The early Saiva tradition had
also evidently used the simple Pra峁嘺va岣�, (h + aum) as the
formula of 艢iva岣�. The later redactors of the early Saiva and
Bhairava traditions attempted to resolve this discrepancy through
the use of the sakala- and ni峁�kala- (without parts) distinction,
retaining the 鈥淥m Aghorebhyo ..." formula for the sakala-
Svacchanda岣�, which also designates Svacchanda岣� as the Pra峁嘺va岣�
with his formul忙 retinue, and the Pra峁嘺va岣� alone for the niskala-
Svacchanda岣� (p. 55). Elsewhere in the text, however, rituals still
employ their original 鈥淥m Aghorebhyo
formula or Pranava岣�
without these qualifications; as expected, K峁�emar膩ja岣� recognizes
and attempts to harmonize these inconsistencies. 2
As part of the identification of Svacchanda-bhairava岣� and
sakala- 艢iva岣�, the text next (pp. 40-49) presents the formul忙 for
the five faces of 艢iva岣�. This description includes the patterns of
their imposition on the body (p.41), the mode of their clarification
with energies (kal膩岣�) (pp. 42-44), another pattern of their
imposition with these energies (pp. 45-46), and the enumeration of
1 V. supra section 1.1.3.
"
2 V. for the redactorial attempts to harmonize these formul忙,
bk.6, pp.120, vs.17: 鈥渟agu峁嘺岣� sakalo j帽eyo nirgu峁噊 niskala岣� 艣iva岣�,
and vs.19, "rupam sakalam tasy dvidh膩vastham prak膩艣itam. 鈥漋.
also K峁�emar膩ja's commentary here (p.58) that declares their
ultimate equivalence: "atha ca ak膩rok膩ramak膩rabindv膩dikal膩yog膩c-
catu峁�kala艣abdav膩cyo 鈥榩i vastuto ni峁�kal膩n膩hatadhvani-
paramarthatv膩t niskala岣�.
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