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of the person to appear to have a form (r奴pav膩n). K峁�emar膩ja岣�
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 self-
constricting 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, K峁�emar膩ja岣�
explains that the single details stated for each plane actually refer
to all. Thus by stating that K膩la岣� has four faces, four arms, and
three eyes, the text implies the rest have the same appearance.
And as for the preceding planes, K峁�emar膩ja岣� specifies their seed
syllables as those set down in the initiation using the Vidy膩r膩ja
formula.
By K峁�emar膩ja'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 Vidy膩r膩ja 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 Pra峁嘺va岣� 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.