Download Abhinavagupta: The Kula Ritual as Elaborated in Chapter 29 by John R. Dupuche PDF

By John R. Dupuche

During this work,he describes some of the tantras and locations in their apex the main severe of them, the Kula ritual. It additionally presents a translation of Jayaratha's observation. the Kula ritual leads the practitioner to extra exalted levels of mantras to arrive the top point of attention, the "mantravyapti", the pervasion of the chant. the person that is familiar with this pervasion is a Bhairava..

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Extra resources for Abhinavagupta: The Kula Ritual as Elaborated in Chapter 29 of the Tantrāloka

Example text

Ibid. pp. 1 03 1 04. I. 2. 3. 4. 30 The Kula Ritual inveighed. 9 If so, there is little evidence of contention in Jayaratha's commentary for he gives the impression of being focussed and unassailable . These other commentaries have not survived so that the Tantriiloka is in the unusual position of having only one comme ntary or investiga­ tion which is yet thorough and complete. In a sense the viveka is not just a commentary but is an extension of the Tantriiloka. 1 ° For example, the long intervention on the meaning and use of alcohol, Jr.

It is not just the projection of the fac­ ulties of knowledge, of sub-conscious impulses or of a mind con­ ditioned by social forces. The essence of reality is personal: 'I am'. However, the personal 'I am' is not to be confused with the indi­ vidual, the atomic, limited self. The universally personal knows no such limitation. It says 'I am' and cannot say 'I am not'. The 'I' stands as the basis of the three forms, 'subject of knowl­ edge' or 'knower' (pramiitr); 'means of knowledge' or 'knowing' (pramii1Ja); and 'object of knowledge' or 'the known' (prameya) or the world of objectivity designated by pronouns such as 'he' 'she', 'it'.

Intoxicated with alcohol, he alternated periods of night-wandering . . with wor­ ship . . ala into which he had been initiated. fluids which, with blood and other impurities of the body, provided the offering irresistible to this class of deities. '1 8 The Yogini Cult also forms part of the background of the Vidyapitha which is of particular significance for TA 29. The yogin'is of legend are fearsome apparitions who are both wildly dangerous and the source of great boons. 19 They radiate from the heart of the deity20 as sources of power which govern time and space and sen d out further emanations of female powers which are visible in the sacred sites (p'i{ha) and cremation grounds (smasiina).

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