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K峁�emar膩ja岣� argues that when Svacchandatantram enjoins the
master to use four colors on the ritual ground in order to
construct the matrix of Bhairava岣� and Bhairavi, it intends them
to be mixed and thereby repudiates differences in castes. 1 These
passages suggest that the Siddh膩ntin commentators consistently
explained away Bhairava elements in the text not consonant with
their position. Thus, while Svacchandatantram shared many
rituals and practices with other 膩gam膩岣� that could be used to
bolster the Siddh膩ntin position, it nevertheless retained elements of
antecedent Bhairava traditions that K峁�emar膩ja岣� could effectively
emphasize to undermine the general authority of the Siddh膩ntin
interpretation.
1.2.2 Interpretation and Reinterpretation of Ritual
Both K峁�emar膩ja岣� and the previous Siddh膩ntin commentators,
therefore, had systematic prejudgments and prejudices that colored
their commentary on Svacchandatantram. Moreover, a cultural
and temporal hiatus separated them from the compilers and
redactors of Svacchandatantram. Depending upon the section under
consideration, therefore, the quality of their commentary,
consequently, may have ranged from biased falsification to literal
recording of a living tradition. Alongside his polemical and
expository intent, K峁�emar膩ja岣� probably desired to offer a clear and
coherent guide to the ritual and practices surrounding the
scriptural cult of Bhairava岣�. The paradigm of this undertaking is
the digest (paddhati岣�) or handbook of later medieval authors
鈥�
1 V. bk.1, p.24, vs. 28: to the verse's injunction:
鈥渟itaraktapitak峁涐梗峁嚹乵 bh奴mi峁� "K峁�emar膩ja岣� comments:
"var峁嚹乶膩m br膩hma峁嚹乨in膩m sveta ...iti bhedadar艣anavann膩tra
vibh膩ga ukta岣� samkir峁嘺var峁嚹� tu bh奴rvyacchinna.
鈽�