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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 Pra峁嘺va岣�, the text returns to its interrupted
description of the fivefold Pra峁嘺va岣�. These five parts, however,
are now seen as corresponding (pp. 125鈥�126) only to the five lower
levels of the Saiva meditational cosmology. In order to match the
parts of the Pra峁嘺va岣� to the upper five levels, the text then
repeats (pp. 127-128) the fivefold Pra峁嘺va岣�. 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 Pra峁嘺va岣� likely sufficed to establish correspondences. 1 On
account of the widespread acceptance of a different standard
schema for the meditational ascent to 艢iva岣�, however, later
redactors have had to multiply the parts of the Pra峁嘺va岣�. The
introductory dialogue (p.127) stating that the lord will repeat the
Pra峁嘺va岣� signals the work of redactors who have here resorted to
the device of reduplication in order to extend the Pra峁嘺va岣�. 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 Pra峁嘺vas for bestowing both liberation and enjoyments, the
text returns to its description of the singular fivefold Pra峁嘺va岣�.
1 For earlier speculation on the Pra峁嘺va岣�, v. Padoux,
Recherches, pp.26ff, and for simpler schemas in later traditions, v.
Patrick Olivelle, ed. and trans., V膩sudevadharma
Yatidharmaprak膩艣a, Publications of the de Nobili Research Library 3
(Wien: Institut f眉r Indologie der Universit盲t Wien, 1976), 搂搂42-44,
pp. 72ff.
2 V. p. 127, vs. 25b: "parata岣� pra峁嘺v膩峁� pa帽ca punareva
惫补诲腻尘测补丑补尘.