365bet娱乐

344
each meditation on a plane, he states, bestows mastery over that
plane.
Similarly, for the meditation on water, the text directs the
adept, using the same seed syllable as before, to imagine himself
inundated by water. Then he acquires the powers of destroying
poisonous creatures and counteracting any arid condition. As
before, expanding upon the text, K峁�emar膩ja岣� supplies the missing
components of this meditation, such as the shape and color for
visualization. In agreement with K峁�emar膩ja's interpretations of
these practices, the text, notably, here explicitly instructs the
adept to focus this meditation on his body. 1 It also supports his
commentary by directly using of the same seed syllable.
There then comes a half-verse that indicates that with its
own seed the adept performs thousands of actions. K峁�emar膩ja岣�
interprets this half-verse as the text's discussion of the meditation
on fire, and proceeds to reconstruct the entire context for this
statement with extracts from the P奴rvas谩stram. In particular, he
disputes the interpretation of previous commentators, probably
induced by the ambiguous declaration of the text, that the adept
should employ the traditional seed syllable of fire, the phoneme r,
(repha岣�). Instead, he argues, once more that the same seed
syllable, 奴, should be used, since it includes all the planes from
earth to matter.
For the meditation on air, the text directs the adept to focus
with the seed syllable on a black spot in order to invigorate the
bodies in the world and become a miracle worker. This statement,
by specifying a color and shape for the visualization of the
element, would appear to support K峁�emar膩ja's interpretation that
a concentration of this sort accompanies each of these practices.
For the ether meditation, using the seed of matter, the adept
imagines his entire body and the universe as composed of
1 V. p.38, vs. 86a: "jal膩p奴ritasarv膩ngo jaladhy盲nena p奴rayet."