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... 353 CE
In order to maintain textual continuity, and to generate an
acceptable doctrinal meaning, K峁�emar膩ja岣�, naturally, reinterprets
as much of this section as possible. The lingam, traditionally the
phallic representation of 艢iva岣�, for example, he glosses, as that
which has the universe located within, as not made
manifested, i.e., dissolved (linam) [that] consists of the light
of the drop (bindu岣�), which is made up of the awareness in non-
duality of the entire universe. K峁�emar膩ja's interpretation of
陌艣vara岣� as Bindu岣�, if not in keeping with the original intent and
substance of much of this section, at least reflects the sequence
constructed by later compilers. For immediately after the
rhetorical verses describing I艣vara岣�, the text begins describing the
meditation on Sad膩艣iva岣� (78-83), first (pp. 78-81) in the form of
the eight particularized sounds previously equated with N盲da岣�. 1
The adept, using the seed syllable of Sad膩艣iva岣�, pursues
the various forms of resonance in the cycle of the microcosmic day
for increasing durations of time and obtains a corresponding
succession of powers and finally liberation. In order not to conflate
meditative procedures in the manner of the text, K峁�emar膩ja岣�,
however, divides this first meditation in two parts: first a
procedure using the seed syllable prescribed in the Vidy膩r膩ja岣� for
Sad膩艣iva岣�, ha; and second, a procedure using the various
resonances in the manner set out, as K峁�emar膩ja岣� notes, in the
book on time. 2
In the second procedure described by the text (pp. 79鈥�83),
the adept meditates on the tenfold drop (bindu岣�). Blocking his
sense apertures in order to facilitate internal perception, the adept
experiences a series of colored drops or dots. Then abandoning
them in sequence, he fuses with the last dot that pulsating
brilliantly, is I艣vara岣� surrounded by his four energies, Niv峁泃ti岣�,
1 Cf. bk. 11, pp. 8-10.
2 V. bk.7, pp. 185ff, for the meditation on internalized time.