365bet娱乐

157
the immediately preceding rites, signal, once again, a provenance
differing from the standard 艢aiva initiation ritual.
essences or savors,
"
The sixth topic (pp. 191-200) enumerates a series of 鈥渓ike-
(samarasyam) or fusions. In contrast to the
preceding rites, here the text describes the master as actively
liberating the self of the disciple, and thus contains an overt
connection to the surrounding ritual of liberation. Presumably,
ritual officiants could perform this rite when the text calls
elsewhere for a rite of joining. The category of fusion or unification
actually appears to cover two interconnected procedures: one,
effected by the master for a disciple, and operating via a series of
unifications of breaths, channels, and formul忙; and another,
effected by a practitioner, evidently for himself, who unites with
progressively higher levels up to the last and universal unification.
This section, like the preceding, concludes (pp. 197-200) with a
brief conceptual declaration, emphasizing the trans-conceptual
nature of the supreme level and of its meditative attainment.
The text next discusses the equilibrium (vi峁�uvat), a related
topic, not listed, as K峁�emar膩ja岣� notes, in the anukrama峁噄k膩. 1 The
interpolation of this section here illustrates the straightforward
working of redactors, who often simply added related material
without thoroughgoing editorial integration that would eliminate
discontinuity and redundancy. After briefly listing (pp. 200-201)
the seven equilibria, the text in more detail describes (pp. 201-
209) the components of each. A clearly parenthetical instruction
(p. 205) to perform initiation also reinforces the parallelism with
the preceding section. 2 The rhetorical question concluding the rite,
-
1 K峁�emar膩ja岣� (p.201) explains it as another form of
identifying: "visum samyar奴p膩m vy膩ptimarhatiti visuvat."
2 V. vs. 325: "...diks膩 k膩ry膩 tu dai艣ikai岣�."