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ritual for purifying the worlds. Specifically, in an extra- or pre-
艢aiva ritual context, the rite for purifying the fourteen matrices of
existence may have given a liberation conceived originally not only
as freedom from but also enjoyment of or power over these levels
of existence, especially those from the br膩hma峁嘺 level up. The
proponents of this rite then may have expanded its scope by
claiming it conveyed all the benefits of orthodoxy, i.e., the entire
set of br膩hma峁嘺 samsk膩r膩岣� and virtues, which they simply lifted
verbatim from the br膩hma峁噄cal texts. When they adopted this
rite, later 艢aiva ritualists, motivated by different interests and
burdened by theological problems, then added parenthentical
explanations and refitted this ritual into the context of the
liberation initiation that forms the overall framework of this book.
II.10.3 The Worlds in the Top Half of the Egg of Brahm膩
After this long interlude to discuss ritual, the text resumes
its cosmological discussion. Dialogue marks (p. 180) the end of the
section on the sphere of the earth, and the beginning of the
section (pp. 180-208) on the atmospheric world (bhuvarloka岣�). Ten
separate wind paths (vayupathah) compose this world, whose
(惫腻测耻辫补迟丑腻岣�)
description will begin, the introductory dialogue indicates (p. 181),
with an enumeration of the clouds located in the first path. The
section that follows (pp. 181-197), however, enumerates not only
clouds, but also levels of subordinate, as it were, winds, bearing
clouds and inhabitants having specific properties and names. In
addition, the text associates no specific clouds with the first two
winds described, 峁歵arddhi岣� and Pr膩cetasa岣�, and lists only one
level, Sattvavah膩岣�, where clouds apparently reside without an
associated wind.鹿 Thus it appears that redactors have added the
1 However K峁�emar膩ja's commentary by implication, in using
the singular Sattvaha岣�, might be taken as indicating a wind here.