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outside of the body. And breaking the shell of the egg of Brahm膩
would not lead to liberation from all planes, but only from the
plane of the earth. Historically, therefore, it would appear that
the amalgamation of the Samkhya-艢aiva planes with the
traditional cosmology disrupted an earlier schema of micro-macro
parallelism where the egg of Brahm膩 represented the limit of both
the interior and exterior cosmos.
After Dandap膩峁噄岣� the text lists (pp. 256-257) seven rudr膩岣�
who are overlords in seven worlds. K峁�emar膩ja岣� explains that they
do not rule over seven worlds at this level, but rather serve as
regent rudr膩岣� in the seven worlds from Bhur- to Satya-loka岣�, just
as K膩l膩gni岣�, Ku峁�m膩峁嘾a岣�, and so forth, in the lower worlds. His
interpretation, moreover, evidently reflects the intention of the
text, which then enumerates the regents of the worlds beyond
Satyaloka岣�, for example, Vi峁ａ箛u岣� in his paradise. 1 In order to
purify the worlds in initations, K峁�emar膩ja岣� continues, their
regents must be known. Having relegated the seven rudr膩岣� to
superintending these lower worlds, K峁�emar膩ja岣� adds that though
not named by the text, Pasupati岣� is the deity who actually resides
as overlord in the world at this level. 2
Coming to the end of the egg of Brahm膩, the text
summarizes (pp. 257-259) its dimensions and characterizes its
shell, as golden, spherical, and harder than diamond. Then in an
aside (p. 260) returning to the ritual and microcosmic significance
1 To harmonize this interpretation with the preceding
description, however, Brahm膩, who traditionally resides in
Satyaloka岣� (p. 223, vs. 524a) must then be displaced to a higher
region. Thus K峁�emar膩ja岣� explains (p.256): "satyalok膩nte brahm膩.鈥�
Bhullaka岣� (pp. 257-258) had apparently correlated the seven rudr膩岣�
beginning from the world of Ananta岣�, to the end of the egg of
Brahm膩 by lumping several worlds together for one regent.
2 This is also the interpretaton of Jayaratha岣�; v. M.K.
Sh膩stri, ed., Tantr膩loka岣� 8, p.117.