By John R. Dupuche
During this work,he describes a number of the tantras and locations in their apex the main severe of them, the Kula ritual. It additionally offers a translation of Jayaratha's observation. the Kula ritual leads the practitioner to extra exalted phases of mantras to arrive the top point of realization, the "mantravyapti", the pervasion of the chant. the person that is familiar with this pervasion is a Bhairava..
Read Online or Download Abhinavagupta: The Kula Ritual as Elaborated in Chapter 29 of the Tantrāloka PDF
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Extra info for Abhinavagupta: The Kula Ritual as Elaborated in Chapter 29 of the Tantrāloka
Thus the Trika locates itself at the furthest remove from neutral 'vedic 'orthodoxy. '46 At the apex of that hierarchy stands the Trika, surpassing both th e Kula and the Kau l a . l trika), where the word 'Trika' re etc. associated fers to SA UH . 41 and not to the rituals and mandala . with the Trika. The inner knowledge of the single . mantra SA U/f surpasses in simplicity and effectiveness all other mantras, rituals and traditions, even those of the Kula. . 49 Both streams are directed at the householder who seeks not the super natural powers of the ascetic but liberation.
49 Both streams are directed at the householder who seeks not the super natural powers of the ascetic but liberation. 50 Similarly, the S aivasiddhanta exegetes establish a division between the individual and the world such that the Siddhanta is fundamen tally dualist. The endless cycle of birth and rebirth is due to the stain (mala) which is a substance (dravya). As such it can only be removed by what is equally material, namely the S aivasiddhanta ritual. The initiatory ritual removes this stain whilst the daily and the occasional ceremonies continue to remove any persisting impu rity.
The initiatory ritual removes this stain whilst the daily and the occasional ceremonies continue to remove any persisting impu rity. Complete liberation occurs only at death when the practitio ner is at last free of the world. 46. 47 . 48. 49. 50. Sanderson, 'The visualisation', Pandey, p . 60 1 . Sanderson, ' S aivism', p . 690. ibid. ibid. p . 69 1 . 50. The Krama reinterprets the three goddesses of the Trika such that Para is understood to be the knower (pramatr) ; Parapara as the means of kn o wledge (pramiif)a); and Apara as the known (prameya).