365bet娱乐

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a form of sectarian propaganda, as it were, the attractions of life
in his paradise, accessible to his faithful devotees. Here in the later
Saiva system, this form of Rudra岣� represents only a lower aspect
of the supreme lord, and the ideal of pleasure itself has given way
to that of liberation. 1 Redactors have therefore, at the end of this
section, added verses, qualifying this paradise as a reward attained
by linga worshippers, who must still, however, be graced or
initiated by 艢rika峁囜弓ha岣� in order to attain liberation in the supreme
艢iva岣�. 2 Throughout this section, in as much as sharing this view,
K峁�emar膩ja岣� largely restricts his commentary to the glossing of
details.
Above the world of Rudra岣�, comes (pp. 253-256) the realm
of Da峁囜笉ap膩ni岣�. Named for his function, he holds, as the text
explains, a stick (danda岣�) in his hand (p膩峁噄岣�) with which he
cracks open the shell of Brahm膩 to open the road to liberation for
those who have worshipped Brahm膩 correctly. Presenting the
interior significance of this figure, K峁�emar膩ja岣� interprets the stick
as the breath rendered subtle in meditation that removes the
ignorance covering the awareness centered in the heart.
Furthermore, he rejects the esoteric interpretation which equates
the top of the egg of Brahma with the aperture of Brahm膩,
although the accepted parallelism of micro- and macrocosm would
seemingly support it. Since the egg of Brahm膩 represents only the
plane (tattvam) of the element earth, he argues, this
interpretation would place the other planes of water, and so forth
1 As an example of this change in the highest form of 艢iva岣�,
K峁�emar膩ja岣�, for example, (p.248) rationalizes, through the notion of
aspectual manifestion, that the text here describes this lower rudra岣�
as having the same kind of lion throne as Bhairava岣� in bk.2 (pp. 38-
39):
p奴rvoktabhairav膩sanavacchiva艣aktiparam膩rth膩 eva
蝉颈尘丑腻岣�.
鈽�
2 V. p. 252, vss.608b-609: "dik峁Ｄ乯帽膩navihin膩 ye
ling膩r膩dhanatatpar膩岣� // te prayanti harasth膩nam