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cosmology. 1 Combined with their rejection of caste, this tendency
towards inclusion rather than exclusion, characteristic of many
Indian traditions, must have strongly dominated in order to
produce and accommodate the diversity of material found in
Svacchandatantram.2 Accordingly, when asserting the superiority
of its own practices, the text, especially in the Bhairava sections,
praises these practices not as the only means, but rather as the
best means since they include the benefits that derive from any
other text or tradition. 3
The social underpinnings of this vigorous integrating point to
a fluid sect, peripheral and developing with respect to other older
traditions, and not yet entrenched enough to engage in a polemical
defense of its own established practice and dogma. In the milieu of
the text compilers, interest centered more on collecting and
domesticating, as it were, popular and effective practices of
meditation, more than theoretically justifying or elaborating the
primacy of their beliefs. The theological scheme of partial or
aspectual incarnation, and the division into superior and inferior
manifestations, found in many sectarian traditions, furnished the
1 V. supra for a discussion of this hierarchical integration. On
the cosmological model, the "Akkumulationstheorie," in which higher
elements or planes include the properties of the lower, v. Erich
Frauwallner, Geschichte der indischen Philosophie 1 (Salzburg: Otto
M眉ller Verlag, 1953): 122ff, 356.
2 Cf. Paul Hacker, "Religi枚se Toleranz und Intoleranz im
Hinduismus,鈥� in Paul Hacker Kleine Schriften, hrsg. Lambert
Schmithausen, Glasenapp-Stiftung 15 (Wiesbaden: Franz Steiner,
1978), pp.376-388, and esp., pp. 386ff.
3 V., for example, the praise of the Bahur奴pa formula in bk.6
(p. 163, vs. 94): "evam satasahasr膩峁噄 anyakalpothit膩ni ca
prayog膩n膩m karotye峁�a mantrar膩je艣varesvara岣�. " And as K峁�emar膩ja岣�
explains: "evam karotyavisamvadini samp膩dayati."