365bet娱乐

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can stand in for all the others, as the text itself explains (p.50),
since each path pervades and interiorizes the other five. 1
The ritual commences (pp. 54-60) with the description of the
pervasion of the first and lowest of these energies, Niv峁泃tih. The
master will purifiy each of these, in turn, until the disciple gains
complete initiation. Before describing the purification of the next
energy, however, the text contains a lengthy interlude.
In the preceding book, the preparatory rites mentioned the
energies, and the six paths only in a later parenthetical section. 2
Instead, these rites seemed primarily structured on imposing and
readying the triple, bonding impurity for liberation. At this point,
the text reintroduces the triple bond, as the object of the ritual
purification, and K峁�emar膩ja岣�, accordingly, attempts to smooth the
transition between the two alternative metaphysics: that of the six
paths and that of the three bonds. Just as the path of the
energies pervades and include the other paths, he states, so it
pervades and includes the triple bonds, because ultimately, they
both are only manifestations of the supreme lord's power of
activity. 3 Here he echoes the earlier statements and intentions of
1 The text explains (p.49, vs. 95, p.50, vs. 96) this
interiorization ("antarbhavi-") of one path by another without
further elaboration as possible through the relations of pervaded and
pervader ("vyapyavy膩pakabhedata岣�") and expressed and expresser
("v膩cyav膩cakayogata岣�). (V. supra section 1.2.4 on these paths.)
2 V. bk.3, pp.234ff.
3 V. his commentary on pp.50-53. Since the text uses the
terminology of pervasion and inclusion (pp. 50-51), K峁�emar膩ja岣�
naturally assumes that it shares his non-dual philosophy of
emanation: "asya sarvasya adhvagranthasy膩yam pi峁囜笉膩rtha岣�
parame艣vara艣cid膩nandaghana岣� svatantrabha峁�峁�膩raka岣� ek膩da艣apa峁璦la-
nir奴payi峁�yam膩峁嘺sthity膩 unman膩khyay膩 svasv膩tantrya艣akty膩
艣奴ny膩dik峁�ityantamanantam v膩cyav膩cakar奴pam svabhittau
sv膩nadhikamapyadhikamiva yugapadavabh膩sayati.鈥�