365bet娱乐

97
the text that would appear to support his position. 1 This
decontextualized reinterpretation was necessitated by the
distance separating K峁�emar膩ja岣� from the intellectual and
cultural milieu of the text's compilers. The Saiva ritual and
Bhairava devotees, who originally propagated many of the rites
recorded in Svacchandatantram, certainly assumed the doctrine
of karma and rebirth as the background for their practices. In
contrast to the sectarian schools, however, they apparently
purveyed their techniques as attractive and easy means for
obtaining liberation or powers unencumbered by philosophical
objections. And historical evidence indicates that these ritualist
and magical practitioners not only represented an antecedent
tradition, but also flourished in K膩艣mir at K峁�emar膩ja's time.
Outside of the systematic Saiva circles and thus unencumbered
by their theorizing, circles of adepts may have made opportune
use of the entire gamut of practices including the astrological
lore and black magic described by texts like
Svacchandatantram. K峁�emar膩ja's apparently knowledgeable and
matter of fact commentary on these practices also indicates
their continued life, though not necessarily in the traditions
directly continued by the cultivated 艢aiva teachers and priests. Z
1 V., for example, his commentary on the phrase in bk.10,
(p.296, vs 704), that the auspicious initiation consists of
knowledge ("dik峁Ｄ乵 j帽膩namayim subh膩m"), which he interprets
as asserting the primacy of knowledge over action and the
equivalence of liberation and the realization of non-dual identity
with the supreme consciousness: "dik峁Ｄ乵 j帽膩namayimityanena
辫谤辞办迟补惫补办峁�y补尘腻峁嘺蝉补尘补蝉迟补诲丑惫补尘别测颈办补谤补峁嘺濒补产诲丑补辫补谤补辫谤补尘腻迟峁�-
pad膩nuprave艣abhivyaktid膩m 艣ubh膩m jivanmuktir奴p膩m
j帽膩namayimityanena kriy膩dik峁�ay膩pi j帽膩nasarataivety膩di艣ati. *
in
2 For a summary of the information provided by
K峁�emendra岣� and Kalha峁嘺岣� on the prevalence and influence of,
their view corrupt, tantric practitioners of all sorts in K膩艣mir at