Professional Documents
Culture Documents
TheSecretTraditionofHinduReligion
Gavin Flood
(Excerpt)
INNER WORSHIP
Thepurificationoftheelementsinthebody,thebhtauddhiordehauddhi,isanimportantpartofthe
tantricpractitionerssequenceofdailyrites.Indeed,ifanypracticeischaracteristicoftantrictraditionsit
isthebhtauddhi.Itsignifiesthedestructionoftheimpure,materialbodythroughtheabsorptionof
the elements within it, which is followed by the creation of a divine body through the imposition of
mantras(nysa),mentalorinternalworship(antara/mnasayga),andexternalworship(bhyayga).
Oneoftheinterestingissuesinthestudyofthebhtauddhi,andoftantricritualingeneral,istherelation
betweenitsrepresentationinthetexts,actualritualperformance,andtheologyordoctrine.Assuminga
distinction between ritual performance and its textual representation, the present paper will firstly
examine with reference to the bhtauddhi, the claim that tantric traditions share a common ritual
substrate.Thisclaimofritualinvarianceinthefaceoftheologicaldivergencehasbeenmadebyanumber
ofscholars,mostnotablybyAlexisSanderson,2AndrPadoux3andHlneBrunner,4andthepresent
studysupportsthisgeneralclaimthroughexaminingthebhtauddhiintheJayakhysahit,butalso
with reference to the anaiva.gurudeva.paddhati. Secondly, I shall examine the language of ritual
descriptionintheseaccountsofthebhtauddhi,showinghowapragmaticanalysisthrowslightonthe
relationofthePacartrareadertothetextandhasimplicationsforthenatureofselfidentityimplicit
withinthem.Thatis,thelanguageofthetextsallowsfortheidentificationofthereaderwiththesubject
matterwhileatthesametimemaintaininganimpersonalvoiceconcordantwiththepresentationofthese
textsasrevelation.Thiskindofmechanismensuresculturalreplicationthroughthegenerations
TheoriginsofthebhtauddhipracticeareuncleaOneofitsearliestandmostelaboraterepresentations
isintheJayakhysahit(JS),aPacartratextquotedbytheKmriauthorUtpalcrya(c.925975
c.e.)
and so predating him.5 The purification of the elements is also found in Buddhist Vajrayana ritual,
although the AnuttaraYoga Tantras are themselves derived from aiva prototype 6 The roots of the
bhtauddhi may, however, be much oldeThere are arguably two sources here. Firstly there are
offerings made into the sacrificial fire in vedic ritual, along with early cosmological speculation of
SkhyanandprotoskhyanmetaphysicForexample,theBhadrayakaupaniaddescribesmaking
offeringsofgheeintothesacredfiretotheearth,atmosphereandsky,7althoughmakingofferingstothe
sequenceofelementsdoesnotoccuThegeneralideaoftheidentificationofthebodywiththecosmos
is,ofcourse,ancientwithtextualantecedentsintheVeda.8Secondlyitsoriginsmayarguablybefoundin
earlyBuddhistmeditationtraditionswiththektsna/kasiayatanaexercisesandthecultivationofthe
meditativesign(nimitta)thatleadsintomeditativeabsorption(jhana).Indeed,itispossiblyherethat
wefindtheoriginsofthevisualizationmethodsthatweretobecomesoimportantinthetantrictraditions,
bothHinduandBuddhist.Thekasin.ayatanaaretenamongfortyobjectsofmeditation(kammahana
)describedinBuddhaghosasViuddhiMagga,9althoughtheyalsooccurinthePalicanonitself.10The
meditation(jhana).Forexample,theearthkasin.aisaclaydisc,anobjectofconcentrationthatbecomes
internalised.Inthiswaythekasin.aisakintotheinternallyarisingsign(nimitta),likeanafterimage,which
leadsintojhana.12Tracesofthesepracticescanperhapsbefoundinthebhtauddhi,particularlyin
thevisualizationofthevajra,possiblyadiscoflightthatoccursinthesequenceofpurifyingtheearth
element.InaHinducontext,thebhtauddhisearliestoccurrencesareintheJSandtheaivaKamik
agama . 13 There is a passage in the Netratantra, a aiva text, which mentions the five elements in
connectionwiththepotsrequiredforconsecration(abhieka)oftheacaryaandsadhaka,although
noritualdetailsaregiven.14InaivaSiddhantaastandardsourceforthebhtauddhiistheSoma
ambhupaddhati (SSP), itself based on the Kamik agama and the Acintyavivasar akhya which,
iva.gurudeva.paddhati (ISP) follows the Somaambhupaddhati (11th cent.) as does the Aghora
ivcryapaddhati (12th cent.). The term bhtauddhi also occurs in other Saiddhantika treatises,
includingatextcalledtheBhtauddhi.16Laterthebhtauddhiisfoundinyurvedicpracticeswithin
theregimeofcleansingthebodysimpurities.17Todemonstrateacommonstructureinthebhtauddhi
rite,uponwhichareestablisheddivergentsectariantheologies,IshalltakeexamplesfromtheJSandISP.
ThePacartraandaivaSiddhntatraditionsmaintaineddistinctrevelations,eachregardingtheother
aseitherheretical,intheformercase,orasalowerlevelofrevelation,inthelattercase.Indefendingthe
revealedstatusofthePacartraSahitaas,largelyagainstitsorthodoxdetractors,Yamunaargues
that although they share the name of tantra, the Pacartra is revelation (ruti ), whereas the aiva
Tantrasarenotandwerepromulgatedbyivatodeceivetheworld.18Similarlyaivatheologians,both
fromthedvaitaaivaSiddhntaandthenonSaiddhntiktraditions,regardedonlycertainaivaTantras
as the highest revelation and relegated the Pacartra texts to a lower level. The Saiddhntik
Rmakanha maintains that the Pacartra only reaches the level of prkti and that the supreme
Pacartradeity,Nryaa,isidentifiedwiththislevel,19asdoesthemonistKemarja.20Yetinspite
oftheprofesseddivergenceoftheaivaandPcartrasystemsandthedesireoftheirprotagoniststo
distancetheirtraditionsfromeachother,thereisahighdegreeofoverlap,notonlyintermsoftheology,
butespeciallyatthelevelofritualrepresentation.Thissimilarityofritualprocessinourtextspointstoa
ritual substrate common to the theologically distinct Pacartra and aiva traditions. Although ritual
contents in terms of mantras and deities vary, the sequence of daily and occasional rites cuts across
sectariandistinctionsandpointstoanalmostindependentlifeofritualrepresentationinthesetexts.Part
ofthistextuallyrepresentedritualsubstratearevarioushierarchicalcosmologiessuchasthesixways
(saadhvan),whichareparallelritualcoursesthroughthecosmosinscribedonthebody.21Theseways
incorporatethecosmologicalcategories(tattva)andtheirdivisionintofiverealms(kala).Intheaiva
system we have 36tattvas, which adds 11 aiva ones to the 25 Skhya ones, while the Pacartra
assumesonlytheSkhyacategories,althoughithascosmologicalfunctionsanalogoustothehigheraiva
ones.Thereisacommonoverallstructurehereofapure,mixedandimpurecreation,althoughforthe
monisticTrikaSaivism,thebroaddistinctionisbetweenthepureandtheimpurecreations.Whilethese
cosmologies are theologically important as can be seen in Bhojadevas linking of higher beings to
differentlevelsofthecosmosintheTattvapraka22theirprimaryimportanceisasritualratherthan
theologicalentities;cosmologyhasaprimarilyritualfunctioninthesetraditions.23Thiscanbeillustrated
particularlywellinthebhtauddhisequencewherethecosmosismappedontothebodyanddissolved,
asthelowerlevelsofthecosmosaredissolvedintothehigherduringthecosmicdissolution(pralaya).
TheterminologyhereisthatofthetattvasofSkhyainwhichthegrosselements(bhta)whichcomprise
the physical world, are dissolved into the subtle elements (tanmtra ) which are their source. The
purificationofthebodythroughdissolvingitsconstituentelementsintotheircause,wouldseemtobea
characteristicallytantricpracticeasitsabsencefromVaikhanasaritualmanualsindicates.24Withinall
tantricoragamicritual,visualizationofritualactionanddeitiesisofcentralimportanceindailyand
occasional rites, and in both the Pacartra and the aiva Siddhnta to perform a visualization is to
performamentalactionwhichhassoteriologicaleffects.Onceinitiated,theaivaorVaiavaadeptinto
thesecultswasexpectedtoperformobligatorydailyworship.ForthePacartrin,accordingtoGupta,
this involved the five obligatory acts adopted from vedic orthopraxy, characterised by Gupta as the
recitationofstotras(brahmayaja),dailyliturgy(devayaja),makingofferingstomalevolentsupernatural
beings(bhutayaja),makingofferingstotheancestors(pityaja)andthefeedingof(Vais.n.ava)guests
(nyaja).25 The Saiddhantika similarly follows the orthoprax injunctions of the Dharmasastra,
performingritesatthejunctures(samdhya)oftheday,particularlythepujaatdawn(asdothe
Pacaratrins).26Thepurposeofthisdailyritual,apartfromitsbeingasignofhisadherencetothe
cultofhisinitiation,wastoenablethedevoteetoeventuallydestroythelimitingfactors(mala)which
constrainhissoul(jva)withinthecycleofreincarnation(samsara),andsotobereadyforliberation
(moka)byreceivingthegraceoftheLord(ivaorVis.n.u)athisdeath.InthissensethePacartraand
aivaSiddhantaareverydifferentfromthemonistictraditionsofnonSaiddhantikaSaivism,as
Sanderson has demonstrated. 27 The JS describes four classes of disciple, the samayaja, putraka,
sadhaka,andacarya,28eachhavingundergoneaparticularablution(abhiekah.)aspartofhis
initiation(dka).29OnlytheinitiatedPacaratrinisauthorisedtoperformthedailyliturgicalrites,
the broad parameters of which common to all tantric traditions are ablutions (snanam ), the
purification of the body (dehauddhi or bhtauddhi), the divinization of the body through the
impositionofmantrasuponit(nyasa),innerormentalworship(antara/manasayaga)performed
purelyintheimagination,andexternalworship(bahyayaga)withofferingsofflowers,incenseandso
ontothedeity.30Chapter10oftheJSisdevotedtobhtauddhiandthespiritualascentofthesoul
(jva)readyforthecreationofthedivinizedbody.Throughsymbolicallydestroyingthephysicalorgross
body,theadeptcancreateapure,divinizedbody(divyadeha)withwhichtoofferworshiptothedeities
ofhissystem.He(theinitiateinourtextsismale)doesthisfirstlyonlyinimaginationandsecondlyinthe
physicalworld,forasinalltantricsystemsonlyagodcanworshipagod.Thetextualrepresentation
ofthebhtauddhiissetwithinasequenceinwhichthephysicalorelementalbody(bhautikaarra)is
purifiedandthesoulascendsfromtheheartthroughthebody,andanalogouslythroughthecosmos,to
theLordNarayan.alocatedatthecrownofthehead.Thetextpresentsuswithadetailedaccountof
thisprocess,whichcanbesummarizedasfollowGoingtoapure,unfrequented,butcharmingplace,the
adeptoffersobeisancetoHari,payshomagetothelineageofteachers(gurusantati),andhavingreceived
thementalcommand(manasaja)fromtheLordandlineageofteachers,heisreadytoperform
mentalaction(manasm.nirvahet...kriyam).31Thepractitionerpurifieshishandswiththeweapon
(astra)mantra,andtheplacethroughvisualisingViulikeathousandsuns,vomitingflamesfromhis
mouth,andtheearthbakedbythefireofmantra.32Inthisprocessweseetheconstructionofaritual
bodyinoppositiontothegeneticorbiologicalbodywhich,initsnonritualstate,isimpure(malina),
subject to decay (kayin), not autonomous (asvatantra), and made from blood and semen
(retoraktodbhava).33 The nonpurified body is the opposite of the Lords body possessed of the six
qualities.34Thepurificationofthebodyentailstheconstructionoftheritualbody;aprocesswhichhad
sacredgrass,flowerorleafinthetuftofhairwithmantra.35Thesymbolicdestructionofthebodytakes
placethroughdissolvingtheelementsofthecosmoswithinit.Asinthefinaldissolutionofthecosmos
wheneachelementorcategoryretractsintoitssource,soindailyritualthisprocessisrecapitulatedwithin
the adepts body. The actual process occurs through linking together sequences of syllables to form
mantrasassociatedwiththeelements,suchastheOMSLAMPR.THIVYAIHUMPHAT.corresponding
totheearthelement,whicharemodifiedforeachelement,replacingthebjasSLAMwithVAM.,
HYAMandKSMAMasnecessary.36Eachoftheelementsisvisualizedinacertainway,associated
withparticularsymbols,andaspervadingaparticularpartofthebodyinahierarchicalsequence.Each
elementisinturnsymbolicallydestroyedintheimaginationthroughbeingabsorbedintoitsmantraand
intotheenergies(saktayah.)ofthepowers(vibhavah.)orsubtleelements(tanmatrah.)whichgave
risetoit.Forexample,theJSdescribesthepurificationoftheearthelementasfollows:turyaram
bahyatpuraken.asvavigrahe//proccarayamcatanmantramvirantamathacintayet/janvoh.
padatalamyavattayavyaptamkramen.atu//kumbhakenadvijares.t.hamantramurtausvake
tatoh./anaih.sanairlayamyatamgandhaaktaucamantrarat.//gandhaaktimcatampa
cadrecakenabahih.ks.ipet/(Thepractitioner)shouldvisualizeaquadrangular,yellowearth,marked
withthesignofthunder,connectedwiththefive,soundetc.[i.e.sabda,sparsa,rupa,rasaandgandha]
andfilledwithtreesandmountains,adornedwithoceans,islands,goodriversandwalledtownHeshould
visualize(thatearth)enteringhisownbodyfromtheoutsidewithaninhaledbreath,andutteringthe
mantraheshouldimagineitastranquilized,pervadingindueorderfromthekneestothesolesofthefeet
bymeansoftheretainedbreath,ObestoftwicebornoneThen,(heshouldvisualizetheearth)gradually
dissolvedinitsmantraform,andthismantrakingdissolvedintheenergyofsmell.Afterthatheshould
emittheenergyofsmellwiththeexhaledbreath.37Thisprocessofinhalingthevisualizedelementthat
pervadesaparticularareaofthebody,dissolvingitintoitsmantra,thenintoitssubtlecause,andexhaling
it,isfollowedwiththeotherelementHavingexhaledtheenergyofsmellintothesubstratumofwater,
thewaterelementisthenimaginedashavingtheformofahalfmoon,markedbyalotus,andcontaining
allaquaticmediatheoceans,rivers,thesixflavors(rasaad.ka)andaquaticbeingInhalingtheimage,
itpervadestheadeptsbodyfromthethighstothekneesandisdissolvedintoitsmantra,thenintothe
energyoftaste(rasaakti)whichheemitswiththeexhaledbreath.38Thesameprocessoccurswiththe
remainingelementThetriangleoffirecontainingallfieryandbrightthings,includingbeingsathigher
levelsofthecosmoswithselfluminousbodies(svaprakasaarra),isinhaled,pervadesthebodyfrom
thenaveltowherethewaterelementhadbegun,isdissolvedintoitsmantra,intotheenergyofform
(rupasakti),andexhaledasbefore.39Similarlytheairelementisinhaled,pervadesfromthroattonavel
andisexhaledastheenergyoftouch(sparaakti).40Thismergesintospace(akasa)which,inthe
sameway,isinhaled,pervadestotheapertureoftheabsolute(brahmarandhra),dissolvesintoitsmantra,
thenintotheenergyofsound(sabdasakti),andisemittedthroughtheapertureatthecrownofthe
head(brahmarandhra).41AllthisisaccomplishedbythepowerofthemantrasoftheelementHavingleft
the body through the brahmarandhra, individualized consciousness (caitanya jvabhuta ) has
transcendedthecageoftheelements(bhutapajara)byrisingthroughtheupanis.adicstagesofspace,
thestars,lightening,thesunandmoon.42Inthiswaythesoul(jva)ascendsinimaginationupthecentral
channel(suumn.a)fromtheheart,throughthelevelsofthecosmos(pada),totheLordatthecrownof
thehead.Heisenvisagedinhissupremebody(paravigraha)asamassofradiance(tejopuja)standing
withinacircleoflight;43astandardidentificationofNarayan.awiththesun.Thejoythatarisesisthe
supremeenergyofVis.n.u(paravais.n.avakti)44andresultsinastateofhigherconsciousness
(samadhi ) that is the ineffable freedom from ideation (sankalpanirmukta avacya ).45 Although
enjoyingthisstateofbliss,theprocessofpurificationisnotyetcomplete.Havingtranscendedthesubtle
elements along with the gross body, the sadhaka should burn it with the fire arising from his feet,
generatedbythepowerofhismantra.Allthatremainsisapileofasheswhicharethenwashedawayto
the quarters in his imagination by the flood of milky water arising from his meditation.46 With the
universeofhisimaginationnowfilledwiththeoceanofmilk,alotusemergesoutofitcontainingNar
ayan.a,whoseessenceishismantra,thetruthofthesixpaths.47Thesadhakasbody,identifiedwith
Narayan.a,ispurified,freedfromoldageanddeathandhastheappearanceofpurecrystalandthe
effulgenceofathousandsunsandmoons.48Havingcreatedapurifiedbodyinthisway,hissoulenters
theinnerlotusofthissubtlebody(puryat.akakajantara)throughtheapertureoftheabsolutefrom
whichithadearliervacateditsresidence.Withacalmawareness(prasannadh)theadeptisreadyto
performworshipofthedeity(yajeddevam),49thatis,readytoperformthementalsacrifice(manasay
aga)andexternalsacrifice(bahyayaga)describedinthefollowingchapterInthetextsoftheaiva
Siddh anta we find a similar process occur ring. The SSP and ISG (which quotes the former), are
separatedfromtheJSbyatleastacoupleofcenturiesandtheiroriginsareindifferentpartsofthesub
continent:theJSisprobablyfromtheKashmirregion,50Somasambhuwastheabbotofamat.hain
SouthIndia,himselfinalineageofcompilersofritualmanuals,51andtheISGisprobablyfromKerala.52
Consideringtheregional,temporalandculticdiversityofthesetexts,itisthereforeverystrikingthatsuch
invarianceoccursatthelevelofritualrepresentation.Thereisofcourse,aclearlineofdevelopmentfrom
theSSPtotheISG,asIsanaivaquotestheSSPandcloselyfollowsthetextinritualsequencessuch
asthedehauddhi,butthereisnosuchclearlineofhistoricaldevelopmentfromtheJSintotheaiva
material.Itwouldthereforeseemlikely,fromanexaminationofthepurificationofthebodysequences
in texts of diverse lineages, that we are looking at a common ritual substrate articulated within the
spectrumoftantrictraditionTheISGsequenceusesthetermdehauddhiandfollowstheaccountgiven
intheSSP:thetermsusedareoftenidenticalanditseemsprobablethatIsanaivaisfollowingSoma
sambhustext.AsintheJS,selfpurification(atmasodhanam)occursthroughthepurificationofthe
elements(bhtauddhi).Afterbathing,theadept(putraka)shouldgototheplaceofworship(yagalaya
),meditateuponthesyllableHUMbreakingtheknotsattheheart,throat,palate,betweentheeyes,
andonthehead,andvisualizeivaatthecrownoftheheadinthedvadasanta.53Theadeptshould
meditateuponthecuttingofthedarkandfilthyknots,whicharepiercedwiththeexhalingofthebreath
toallowenergytoflowintheesotericchannels(nad.).54Heshouldimaginehissoul(jva),identified
withthemantraHAMSA,inthepurelotusoftheheart.Bytheforceoftheair(vayu)inthecentral
channelheshouldleadthesouluptoivalocatedinthedvadasantaatthecrownofthehead,seated
inthecentreofalotus.55Theadeptthenmeditatesuponhisownbodyasaninvertedtreewhoseroots
areinhishead,pervadedbythethirtysixtattvas,dissolvedinimagination,eachintoitscause.56Then
beginsthedescriptionofthebhtauddhiandwearebackonterritoryfamiliarfromtheJAlthoughnew
elementshavebeenintroducedintheaivaSiddhantascheme,namelytheideaofpurifyingthebody
throughbreakingitsknots(granthiprabheda),theterminologyofthesubtlechannels(nad),andthe
useofthirtysixlevelsofthecosmos(tattva),thereisneverthelessasignificantdegreeofoverlapwith
theJAsregardsthefirststageintheprocessofpurifyingtheearthelement,thetextreads:
bhuman.d.alamyaccaturaraptamvajrankitamgandhagun.amsasadyam/ghran.endriyam
tatkalayanivr.ttyayuktamcadaivenacaturmukhena//hlambjatah.purakakumbhakabhyam
vyaptamtadapadatalamirastah./odhyamtaduddmatakapacakatsyadvayaupravis.t.a
mparibhavayecca//
Theimageoftheearth(bhuman.d.ala)isayellowsquare,markedwiththesignofthunderbolt(vajra),
whosequalityissmellandassociatedwiththeSadyamantra.Itisconnectedtothesenseorganofsmell,
the nivr.ttikala, and by the fourfaced one (Brahma). With the filling and holding breaths, the seed
syllableHLAMpervades(thebody)fromthesolesofthefeettothehead.Heshould(repeattheseed)
fivetimesforthepurposeofpurification,andheshould(then)meditateuponitasenteredintotheair
[i.eheexhalestheearthelementintotheairelement].57
AsintheJStheearthdiagram(pr.thivman.d.ala)isagoldensquaremarkedbyavajraandassociated
withthesenseofsmell,butunliketheJSitisassociatedwiththetattvas,withnivr.tti,oneofthefive
regions(kala),andpervadestheentirebody,ratherthanfromfeettokneeButthispatternisnotwholly
consistentintheaivaSiddhantaandtheVamadevapaddhatifollowstheJSmodelwiththeearth
pervadingfromfeettoknees.58Theotherelementsfollowthesamegeneralpattern,usingthesame
symbols(thecrescentmoonforwater,aredtriangleforfiremarkedwithsvastikas,airasahexagonal
formmarkedbysixdrops(bindu),andspaceassymbolizedbyaroundcrystal).AswiththeJS,theadept
burnsthebodyinimaginationandthenfloodsitwiththewaterarisingfromhismeditationinorderto
createapure,divinebodyforworship.ThetextfollowsthesamepatternastheSSPonwhichitheavily
relieAgeneralpicturethereforeemergesofthebhtauddhiasasharedritualsubstratethatbecomes
identifiedwithparticularaivacosmologieOntheonehandtheactualvisualizationrepresentedinthe
texts has become minimalized, from the JSs elaborate visions of each element to the ISGs formal
representation.Ontheother,moreelaboratecosmologicaloverlayshaveoccurred.Indeed,thesystem
ofthebhtauddhihasbecomeidentifiedwithanindependentsystemofthefiveknotsalongthecentral
channel of a subtle anatomy, and the five elements have become associated with the five faces of
Sadaiva.59Wecanthereforeseeherestrongcontinuityofritualrepresentation,althoughwithlater
structuralelaboration.ButIwishnowtoexaminethiselementofstructuralinvariancethroughacloser
analysisofthekindoflanguageusedinthesetextParticularly,Iwishtoarguethattheuseoflanguage
allows for imagination and the identification of the brahmanical reader of the text with the ritual
processesprescribed.Thisidentificationisalsothemeanswherebyatextisreconstitutedthroughthe
generationsandthewayinwhichitsmeaningisconstructedthroughtheinteractionoftheboththetexts
structuresandcontent,andthereader.
GRAMMAR,METAPHORANDINDEXICALITY
Theverbsusedforritualmeditationorvisualizationarefromtherootssm,dhya,bhucaus.,andcint.
The term smr., to remember, is particularly interesting, having a wider semantic field than simply
recallingsomethingpast.Althoughthiswouldneedtobedifferentstudytosustaintheclaim,itwould
seem that, along with these other terms, it here refers to the construction of a mental image in the
imagination.60Theseverbsaregenerallyusedinthethirdpersonoptative,apartfromgerundives,which
isallpervasiveinthesetextsandisnothingunusual.LetustakeanexampleofeachfromtheJTheyare
as follows: (1) In the destruction of the earth element we read, (The practitioner) should visualize a
quadrangular,yellowearth,markedwiththesignofthunder(turyaramptabhambhumim
cintayedvajralacitam);61(2)atthecompletionofthedissolutionofthewaterelement,withthe
inhaledbreathheshouldbringtomind,Otwicebornone,thebodyasitsownsacreddiagram,completely
filledwiththat(waterelement)(...sarramman.d.alamsvakam/tenakhilamtusamvyapta
mkumbhakenasmareddvija);62(3)inthedissolutionoftheairelementheshouldmeditateupon(the
airelement)pervadingfromthethroattotheplaceofthenavel(akan.t.hannabhidesantam
tenavyaptamtubhavayet);63and(4)inthedestructionofthespaceelementheshouldvisualize
it(thespaceelement)transformedinitsownmantra(dhyayetparin.atam...svamantre).64Again,an
exampleoftheverbsusedintheISGsimplyreinforcethisusage:(5)heshouldlead(thesoul)toiva
locatedinthedvadasanta(tamdvadasantasthaivamnayet);65and(6)heshouldmeditate
bydegreesthepiercingoftheknots(granthiprabhedamkramaovidadhyat).66Intheseexamplesthe
mainverbisinthethirdpersonsingularoptative,amoodwhich,accordingtoPan.ini,isusedinfive
sensestodenoteacommand(vidhi),asummons(nimantran.a),aninvitation(amantran.a),arespectful
command(adht.a),adeliberation(samprasna),orarequest(prarthana).67Allofthesesenses
have the implication of conditions; that the performance of certain actions will lead to certain future
effectIndeed,theoptativeimpliesactionanditseffectsinfuturetime,asitcannotrefertothepastnor
totheactualisedpresent.Asusedhere,theoptativecorrespondstoPan.inisanalysisinthatthePacar
atrinsreligiousdiscipline(vrata)isacommandfromthelord(vidhi,asinyoumustgotothevillage
gramambhavangacchet),andisalsoaninvitation(amantran.a,asindosithereihabhavan
asta)orrequestfromanauthoritativesource(prarthana,Iwouldliketostudygrammarvyakaran
.amadhyya).Theanalysisoftheoptativemoodwithindifferentschoolstendedtofocusuponthe
relationship between the person or text uttering the injunction, the receiver, and the action to be
performed.AccordingtoonecommentatoronPan.ini,Nagesabhat.t.a,thefirstfourdefinitions
(vidhietc.)canbeincludedwithinafifth,namelypravartanaorinstigation,anactivityonthepartofone
personwhichleadstoanothersperforminganaction.Thereisasequenceofimplicationintheuseofthe
optative.Namely,thattheinstigationisutteredbyanauthoritativeperson(apta);thatthereisnothing
inhibitingtheinstigation;andthattheinstigateeinfersthattheactionheisbeingaskedtoperformis
somethinghedesiresandisachievable.68Nagesadefinesthequalifiedpersonasbeingonewhois
free from confusion, anger and so on, and who does not perform actions that lead to undesired
resultAccordingtoNagesaavidhiisconnectedwithcertainpropertiesofanaction,thepropertyof
beingameanstosomethingdesired(is.t.asadhyatva),itsfeasibility(kr.tisadhyatva),andtheabsence
of inhibitory factors (pratibandhakabh ava ).69 The use of the optative in our texts is therefore
consonant with this understanding. There is therefore an imperative to perform mental action as
prescribedinthesetexts,inthesensethatifacertaincourseofactionisundertaken,thencertainresults
willfollow,afactthatcanbeinferredfromtheimperativecomingfromanauthoritativesource.Indeed,
thetermssmaret(e.g.at10.34a),cintayet(e.g.at10.28a),dhyayet(e.g.at10.54a)andbhavayet(e.g.
at10.46a)arethesamegrammaticalformastermsdenotingphysicalactions,suchasimposingorinfusing
thebodywithmantra(nyaset,e.g.at10.66b).Inthissense,itwouldseemthattheuseoftheoptativein
theTantrasisakintoitsuseintheVedas,asintheinjunctiononedesirousofheavenshouldperformthe
jyotit.omasacrifice(jyotit.omenasvargakamoyajet).70Thereisnogrammaticaldistinctionwithin
thesetextsbetweenactionsperformedinthemindandactionsperformedwiththebody.Indeedthe
grammar points in quite the opposite direction to a mind/body dualism, namely that mental action is
directlyakintophysicalaction,andthatasphysicalactionhaseffectintheritualrealm,sotoodoesmental
action. This is because the hierarchical cosmology assumed in these ritual operations is a magical
cosmology that enables actions (including mental action) to have effects at spatially and temporally
distinctlocationOnemightspeculatefurtherthattheuseoftheoptativewithitsimplicationofpossible
futureaction,isrelatedtotheimaginationorthemetaphoricalspaceinwhicheventsandabstractions
are projected; a projection which is permitted by the very structure of languages with at least three
tenses.71While,asLakoffandJohnsonhaveshown,alloflanguageispervadedbymetaphor,72theuse
oftheoptativeisparticularlysuggestiveofthepossibilityofmetaphorandofthekindsofmappingand
overcoding onto the body that we find in our textThe terms ks.ipet and nyaset imply that the adept
shouldprojectthemantraorimageintothemetaphoricalspaceofhiscreativeimagination.Thisisindeed
amentalactionthathaseffectinthatmetaphoricalspace,andwillhaveconsequencesforthepractitioner
in terms of liberation at death. Lastly, if we read these texts through a dialogical lens, the use of the
optativetellsussomethingoftherelationshipbetweenthereaderandthetext,andtellsussomething
aboutthenatureoftheselfassumed.Instructuralism,semioticsisconceivedasanaddressertransmitting
a message to an addressee who receives it, almost in a passive fashion, and decodes it. This requires
contactbetweenthetwo,acodeinwhichthemessageisformulated,andacontextthatgivessense
tothemessage.73InthecaseoftheJStheaddresser,theredactorofthetext,sendsthemessageofthe
text(theritualrepresentation)toanaddresser,thePacaratrinwhoreceivesit.If,however,welook
at ritual representation through the lens of dialogism, we are presented with a different picture. The
dialogists reject the emphasis on language as a purely abstract system, seeing it rather as constantly
changingandadaptingtoconcrete,historicalsituationsandnot,touseVoloshinovsphrase,asastable
andalwaysselfequivalentsignal.74Onthisviewthemeaningofwordsisgovernedbythecontextsof
theiroccurrence,soutterancecanbeaccountedforonlyasasocialphenomenon.Languageisaprocess
generatedintheinteractionofspeakerswithinsocialcontextTurningtoourtexts,whereasastructuralist
readingoftheJSandISPpresentstheBrahmanicaladdresseeinpurelypassivetermsasthedecoderofa
messagefromthetext(andfromthepast),adialogicalreadingwouldseebothaddresserandaddressee
as constructing the texts meaning. That is, there is a dialogical relationship between sender and
receiver and meaning is constructed between the two rather than passively received and an original
meaningdecoded.Thisgeneralrelationshipbetweenthereaderandtheaddressercanbemoreclosely
analyzedandtextuallyinstantiatedintermsofwhatmightbecalledarelationshipbetweenextratextual
indexicality and intratextual anaphora. The dialogical relationship is between the implicit (Brahman)
reader,anotionalI,andthecharactersofthetextwhoyetcanfunctionindexicallyasILetmeexplain
thiInPragmatics,deixisorindexicals,suchasfirstandsecondpersonpronounsandlocativeandtemporal
adverbssuchashereandthere,arecontrastedwithanaphorictermswhichrefertoapreviousitemin
adiscourse(suchashe,she,itandthey).Thus,indexicalityalwaysrefersoutsideofitselftoacontext
(aswouldbeindicatedbyyouorthere)whereasanaphoradoesnotreferoutsideoftheutterance;the
termhe,forexamplewouldrefertoapreviouslynamedperson.Thequalitiesofindexicalityareboth
generalisedandreferential,inexorablylinkedtothecontextofutterance.Whenweshifttoanaphoric
terms,tothethirdpersonforexample,discourseceasestohavetheindexicalqualitiesofdeixiclanguage.
Anaphora is always discourseinternal in that terms such as he or her are substitutes for some
previouslynamedpersonorentity.AshasbeendiscussedbyUrbaninanimportantpaper,acomplication
arises when apparently indexical terms are used anaphorically in direct discourse.75 I becomes
anaphoric,forexample,whenplacedinasentencesuchasShesaidImgoingtotheriver,wherethe
Idoesnotrefertoanythingoutsideofthenarrativeitself.TheIisanemptysigninthesensethatitis
not referential with respect to a specific reality. This is important in the context of the ritual
representations in tantric textFor example, in the JS the following from early in the bhtauddhi
sequenceistypicalofthestyleofritualprescription:hastauddhimtatah.kuryadyathatacchn.u
narada/Hearthis,ONarada,howoneshouldthenperformthepurificationofthehand76Inthis
dialoguebetweentheLord(Bhagavan)andthesageNarada,Naradaisaddressedinthesecondperson.
TheLordusestheimperative,hearthis(tacchn.u),whichisanaphoricinthattheimpliedtvam(you)
referstothesagenamedinthevocative.Ontheotherhand,theritualprescriptionisinthethirdperson
singularoptative,heshouldperform(kuryad).Thethirdpersonthereforetakestheplaceofthesecond
persondirectedtoNaradaandindirectlytothereaderofthetext,butitsuseservestoformalizeand
distancethediscoursefromanydirectindexicalreference.Thisyouofdiscourse,anindexicalusedinan
anaphoricway,isreplacedinthetextbytheclearlyanaphoricthirdperson.Theritualistreaderofthe
textisbeingaddressedbytheLordindirectlythroughNarada,whostandsinforthepractitioneIndeed
theMmam.saschoolofphilosophycorroboratesthisgeneralpointwheninclaimingthattheuseof
thethirdpersonoptativeinvedicinjunctionactuallyreferstome,thereaderofthetext,performingthe
ritualinjunction.77Wemightmakeasimilarclaimoftheritualinjunctionhere.Thislinguisticform,the
objectification of the ritual performer, has the effect of controlling the dialogic relations between the
charactersandthereadeInthepassagefromtheJStheanaphoricthirdpersonisindirectlyunderstood
bythetextsreceiverorreadertobereferringtotheindexicalI.Thereaderunderstandsthatthethird
personactuallyreferstotheindexicalI,throughNarada.Theobjectofthesecondpersondiscourseis
alsothegrammaticalsubjectofthethirdpersonoptatives,andmoreoverindirectlyrefersoutsideofthe
texttothereadeInthisway,thetextsmeaningisconstructedthroughtheidentificationoftheindexical
I,thatisthebrahmanicalreaderofthetext,withthethirdpersonunderstoodasthoughindexical.Yet
claimed universality of the revelation. Furthermore the use of the optative allows for the imaginative
identificationoftheindexicalIwiththeimpliedIofthetextitself.Thegrammarofthetextallowsforthe
imaginativeidentificationofthereaderwiththerepresentationoftheritualpractitioneCertainlyoneof
thefunctionsofthesetextsistheculturalreplicationofritualrepresentation.Throughthiskindofanalysis
wecanseehowthetextachievesthereplicationofritualprocesses,andsotheperpetuationoftradition,
throughtheidentificationoftheindexicalIwiththeanaphoricthirdpersonintheoptativemood.The
thirdpersonoptativefunctionsasasubstituteforananaphoricIinthetext:theanaphoricIisdeferred
throughthethirdperson.Thesocialagentthebrahmanicalreaderinourcasewishestoclosethegap
betweentheindexicalIandthedeferredanaphoricIofthetextsthroughimaginationandprojection
intothemetaphoricalspaceallowedbytheuseoftheoptative.Imaginationprovidesawarenessofthe
possibilityoftransformationandthepossibilityofbehavinginawaythatallowsthegoalsofthetradition,
internalizedthroughtheidentificationofthetwoIs,toberealized.Thereplicationofthetextandthe
truthvalueitcontainsforacommunity,suggestsfurthermorethatthetext,asUrbanandSilversteinhave
argued,isatropeofculturewhichisconstantlydecontextualised,orliberatedfromaspecifichistorical
context,andrecontextualisedinanewcontext.Theseprocessestheyhavecalledentextualisationand
co(n)textualisation.78 Texts are the result of continuous cultural processes that create and recreate
themoveragainasmeaningfulobjectsortropes,whichareconstructedashavingdetemporalisedand
despacialisedmeaningBywayofconclusionthen,wecanseethisprocessoccurringinthebhtauddhi
sequences of the JS and ISG. These texts transcend the boundaries of their production and are
reconstitutedthroughthegenerations,especiallythroughtheidentificationofthereaderofthetextwith
theritualistrepresented.Touseamoretechnicalterminology,thisistheprocessoftheidentificationof
theindexicalIwiththeIimpliedbythetext.Thebhtauddhiisaritualrepresentationthatfunctions
asatrope,informingtheindividualpractitionerthroughtheprocessoftheindexicalidentificationwith
the anaphoric pronouns in the discourse. The textual representation of the bhtauddhi is made
meaningfulbyboththecontentofthetextsandbytheconstructionofitsmeaningintheimaginationby
thebrahmanicalreadeOneoftheprimarytasksinthestudyoftantrictraditionsthereforebecomesthe
inquiryintothewaysinwhichthesetextshavebeentransmitted,theirinternalisationbytheindividual
practitioner,andthefunctionofthesetextswithinthepracticesofthetradition.Throughfocussingon
thebhtauddhi,itishopedthatthepresentpaperhasmadesomecontributiontothisunderstanding.