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The introductory dialogue of this book (p.225) announces a new, unrequested topic, the chummakah, or hidden codes. As explained by Kshemaraja, the chummakah are the technical designations (paribhasikasam jna) employed by adepts (sadhakah) in order to conceal their tantric activity from other lower level initiates (samayinah).1 After the introductory verse, the text proceeds to list these designations (pp. 126-140), without elaboration; bhairava, for example, is said by tradition, to be the abode (dhama), the master (guruh) the universal giver (sarvadah), and so forth. In his commentary, Kshemaraja, elucidates the appropriateness of each codeword. For example, the adept has the designation, mountain (girih), because he is unshakable and focused exclusively on his practice. 2 Thus though this code may be an artificial construction, not based on the conventional (rudhah) or etymological (yaugikah) associations of ordinary language, it has been constructed, nevertheless, by metaphorical and tradition-specific associations, and is not a random cipher. Only two of the practices prescribed for adepts in this text, however, actually use any of these terms. In book thirteen, one of the subjugation practices refers to a dead person's thread (mrtasutram), which according to this book and Ksemaraja's 1 V. his commentary, pp. 125-126: "atha samayimadhye samayinam tantrikavyavaharagopanena nirvighnasiddhisampattyartham prakprameyasesataya patalamarabhamanaschummakasarmaparyayaparibhasikasam jnabhirlokottaravyavaharapravarttanena gudhataya sastrasya asya rahasyatam 2 V. his commentary, p.126: "giririti aprakampyatvad- aradhanaikatatparah. 鈽�

367 commentary on that verse, designates a ligament (snayuh). 1 And in that same book, the last meditation, appended to the subjugation rites, refers to the powerful adept as the mountain lord (girendrah). Otherwise the text openly discusses the use of corpses, bloods, skulls, and the like. On the one hand, the absence in the text of this code may be explained by assuming that the text itself was secret. In this case, the code, intended to mask the communication between adepts in public, would be superfluous. On the other hand, this absence may be interpreted as evidence that this book has been appended to the text. The location and content of the book support this hypothesis. First, the location of this book at the end of the text, with an absence of any prior references to its topic in the initial anukramanika, or elsewhere, argue that later redactors added it to the text. 2 Second, the text neither describes nor even alludes to to the rituals implied by many of the terms in the code. For example, the list contains code words for female partners (duti), semen, the vagina, menstruating women, and the like, that clearly refer to sexual rites. In the Saiva tradition, such rites are normally found not in the right hand Bhairava scriptures like Svacchandatantram, but rather in the Kaula scriptures. 3 These Kaula scriptures describe secret sexual rites, performed by a select group of adepts with female adepts (yogini). The code language enables these adepts to recognize and communicate in private with 1 V. bk.13, vs. 21 a, "mrtasutrena, "and commentary, p.100: "mrtasutrena vaksyamanachummakayuktya mrtasnayuna. "Here p.128, vs.5 b: "snayuh sutram prakirtitam. 2 Tucci has pointed out that the Guhyasamajatantram has the same kind of material appended in a final book. (V. Tucci, "Some glosses upon the Guhyasamaja," pp.337-348. 3 On these rites, v. M.K. Shastri, ed., Tantraloka 29.

368 these female adepts during their travels to various sacred centers (pitham) where these female adepts reside. 1 In many texts, therefore, a discussion of these centers accompanies a discussion of the secret code. 2 The Kaula tradition, moreover, as portrayed by initiates such as Abhinavagupta, represents not a separate sect, outside of other traditions, but rather an elite and secret transmission within the Saiva tradition. This accounts for the secrecy from other initiates, stated, for example, as the purpose of the code by Kshemaraja in his introduction to this book. This historical background supports the hypothesis that this last book has been appended to this text. Specifically, at some stage during its transmission, therefore, the Svacchandatantram appears to have been used by ritualists who were simultaneously Kaula adepts. These Kaula adepts, who worship Bhairava in secret rites, have apparently appended this material to Svacchandatantram, which probably already constituted a standard work for earlier and more 1 V. Alexis Sanderson, "Purity and Power among the Brahmans of Kashmir," pp. 201-203. 2 Buddhist tantras show the same system. In the Hevajratantram, for example, the discussion of the centers follows that of the code (choma). In this text, and related works such as the Samvarodayatantram, the choma, (a variant of chummaka,) refers to the hand signals and nonverbal signs through which the adepts recognize each other and communicate their desires. These texts refer to the verbal code, separately, as the samdhyabhasa. (V. The Hevajra Tantra 2, Sanskrit and Tibetan Texts, ed. David Snellgrove, London Oriental Series 6 (London: Oxford University Press, 1959): I, vii, pp.20 ff; II, si, pp.60 ff; and the Samvarodayatantra, in The Samvarodaya Tantra, Selected Chapters, ed. and trans., Shin'ichi Tsuda (Tokyo: The Hokuseido Press, 1974), 9, pp. 102 ff. On the derivation of chomma, from sanskrit chadman, v. pp. 278-279, of K.R. Norman, "Middle IndoAryan Studies 16," Journal of the Oriental Institute, Baroda 32 (1983): 275-279.).

369 exoteric aspects of the worship of bhairava. 1 The motives for this interpolation, naturally, can only be speculated upon. Perhaps this last book served as an mnemonic accompaniment to their oral transmission of secret rites, or to lend these rites the authority adhering to an established scripture. In addition to their secret code words, Kaula adepts used a secret code of gestures. The last section of this book (pp. 140- 146) discusses these gestures and the secret rites which they accompanied. While the code words functioned only to enable private communication, the gestures had multiple levels of significance beyond this function, just as the rites had multiple modes of performance. First, as described in other texts, the gestures, likewise termed chummakah, functioned like the code words enabling adepts, who travelled to different pilgramage centers, to recognize female adepts, and to arrange meetings (melakam) with them for the performance of secret rites. 2 Comparable to other ritual performances, these rites would lead to the 1 As one ritual representation of the historical association between the right hand stream of texts, and the Kaula tradition, the Netratantram, for example, describes the same form of bhairava as the central deity and promulgator of both. (V. M.K. Shastri, ed., Netratantram, bk. 10, pp. 223 ff, bk. 12, pp. 252 ff.) This work, similarly, also contains only one chapter on the Kaula tradition. (V. Brunner, "Un Tantra du Nord: Le Netra Tantra," pp. 154-155.) 2 V. M.K. Shastri, ed., Tantraloka 29, vs. 40, and commentary, pp. 29-30: "iti sanketabhijno bhramate pithesu yadi sa siddhipsuh / acirallabhate tattatprapyam yadyoginivadanat' evam mudradivrttam jananasya hi sadhakasya tattatsiddhikamataya pithesu paribhramyatastattanmudradipradarsanakramena yoginyo nijam nijam santatim jnatva ksiprameva nikhilasiddhiprada bhavantityarthah. "Cf. Also, Snellgrove, ed., The Hevajra Tantra 2, I, vii, pp.22 ff.

370 attainment of different levels of the universe or awareness, yielding various supernatural powers and pleasures. Though Svacchandatantram does not discuss these gestures in this way, this primary function likely accounts for their enumeration right after the code words. Second, instead of in a rite with a human female adept, an isolated adept could perform his sexual ritual with one of many terrifying goddesses, likewise termed yogini. Induced to descend by his meditation, and satiated with an offering of his own body such as blood, these goddesses would perform the sexual rites with him and bestow supernatural powers. The solitary and visionary aspect of this second level of performance apparently forms the basis for a third, discussed by Svacchandatantram and Kshemaraja. In this rite, the pilgrimage centers, deities, and sexual act become interiorized in the microcosm composed by the body of the adept. The goddesses are the descending powers or manifest grace of the supreme lord, and the pilgrimage centers the parts of the adept's own body. 1 These goddesses gesture to the adept by stimulating various parts of his body, and he responds by recognizing the macroscosmic awareness that this movement 1 As a sign of this historical process of interiorization, the text retains the external language of display and indication, ("darsayet, vinirdisayet, "), found in other descriptions of gestures, (V. here, Tsuda, ed. and trans., The Samvarodaya Tantra IX, pp. 102 ff.) Kshemaraja explicitly notes, however, its interior meaning: (p.141, for example, glossing "kirtitah, " "designated, called," as "saksatkrtah, " "manifested, realized."). This interiorization apparently explains Abhinavagupta's reference to microcosmic centers as the chumma, or gestures. (V. M.K. Shastri, ed., Tantraloka 29, vs.37, p. 27 (" 鈽� dvidasantordhvagakundali-bainda vahrnnabhikandamiti chummah"), and commentary, pp.28-29.

371 corresponds to. 1 In this interiorized rite, the complete sequence of correlated gestures and levels of awareness parallels the progression through the planes effected in the various modes of initiation. 2 For example, when the goddess displays the throat, she manifests the plane of Kalah, when she displays the heart, and so forth. Specifically, this sequence produces the same effect as the sexual rite in awakening the concealed awareness of the body through contact. 3 Thus, in as much as this interior series of movements supplants the sexual rite itself, after enumerating and praising them (pp. 140-144), the text proclaims (p.145) that the meeting (melakam) or the joining with the yogini has been proclaimed. And then, instead of an offering of his own blood, or of the mingled sexual fluids taken from the vagina of the yogini, the ritual offering (carukah) he 1 V. p. 143, vs. 32 a, and commentary: "evam melakavasare devibhischummakayam darsitayam pratichummaka yadrk sadhakena darsayitavya tadrsimaha sariram darsayeddevi sarvadevamayam priye.". 2 Kshemaraja (p.142) recognizes this in comparing the collection of planes to the use of the Vidyaraja formula ("navatma-prakriyavat-"). Similarly, In the tradition of the Hevajratantram, the gestures apparently have been interpreted by some commentators as part of an initiation, and an internal meditation on the yogini, substituted for an external rite. (V. for this interpretation of the yogini meditation, The Chinese Hevajratantra, trans., Ch. Willemen, Orientalia Gandensia 8 (Leuven: Uitgeverij Peeters, 1983), p.59, n.2; 64 ff.) 3 V. Tantalokah 28, vss.372 b-374 a, and commentary, p.158: "yoginimelakaccaiso 'vasyam jnanam prapadyate // tena tatparva tadvacca svasantanadimelanam / samvitsarvatmika dehabhedadya sankucettu sa // melake 'nyonyasanghattapratibimbadvikasvara. "For the definition in this book through the code words of melakah as contact (samghattah), according to Kshemaraja, with a deity, v. pp. 135- 136, vs.37 b: "melakam caiva sanghatah' devatanam sambandhi yat melakam melanam tat sanghata iti ucyate. 鈽�

372 presents or consumes (pp. 144-145) to obtain powers consists of the final non-dual awareness. 1 Despite the interiorized commentary of Kshemaraja, the laconic and ambiguous statements of Svacchandatantram do not permit determining the exact circumstances and context of the secret rituals and gestures described. Perhaps the text still presumes an adept who initiated contact by external gestures with an actual female adept representing the incarnation of a supernatural yogini or power, and who had his awareness awakened in an external sexual rite that formed a necessary prop for his interior realization. Without any concluding verses, this book then closes (pp. 145-146) with a final laud of the efficacy of this rite for the adept. Accordingly, Kshemaraja then ends his commentary, but without specific summarizing remarks about this book or the text as a whole. Instead, he concludes with general verses explaining his motives for composing a commentary on this work: namely, to counteract the pernicious influence of prior dualistic interpretations. 2 " 1 V. p. 132, vs. 10, for the definition of carukah in the code words ("carukah sarvakamikah. *). For the offerings, v. Sanderson, "Purity and Power among the Brahmans of Kashmir, pp. 201, ff. The text here (vs. 37 a, p.145) ambiguously states, "he gives his own offering," ("dadate carukam svakam"), explained by Kshemaraja as she gives an offering related for the sake of the self to him: "dada dane ityasya ayam prayogah/svakam svatmartham sadhitamasamanyamityarthah. "It might be equally interpreted with the adept as the subject referring to his own offering, or the yogini, giving her own offering. 2 V. supra section 1.2.4 on his commentatorial goals.