365bet娱乐

367
commentary on that verse, designates a ligament (snayu岣�). 1 And
in that same book, the last meditation, appended to the
subjugation rites, refers to the powerful adept as the mountain
lord (girendra岣�). 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
anukrama峁噄k膩, 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 (d奴ti),
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. 21a, "m峁泃as奴tre峁嘺, "and commentary, p.100:
"m峁泃as奴tre峁嘺 vak峁�yam膩峁嘺chummakayukty盲 m峁泃asnayun膩. "Here
p.128, vs.5b: 鈥渟n膩yu岣� s奴tram prakirtitam.
2 Tucci has pointed out that the Guhyasamajatantram has the
same kind of material appended in a final book. (V. Tucci, 鈥淪ome
glosses upon the Guhyasam膩ja," pp.337-348.
3 On these rites, v. M.K. Shastri, ed., Tantr膩loka岣� 29.