365bet娱乐

349
Though beyond the range of normal experience, the celestial eye
acquired by the previous meditation, the text concludes, enables
exercitants to perceive the person brilliant like a star or a drop of
golden water in a lotus.
With these verses the text appears to describe the climax of
a liberating realization of the person freed from the bondage of
matter and transmigration in the manner of Samkhyam and of
Upanisads such as the Svet膩艣vatara.1 In his commentary,
K峁�emar膩ja岣�, therefore, attempts to counter any implications of
dualism, and to create a context for these statements consistent
with the continuation of these meditations beyond this point. He
reinterprets the statement, for example, that the person consists
of consciousness (citsvar奴pa岣�), and resides in the body, as actually
asserting that all bodies are nothing but transformations of
consciousness. 2 Ultimately, the entire content of this section
conflicts with the basic tenet of the Pratyabhij帽膩 school. As
K峁�emar膩ja岣� observes in concluding his commentary on this section:
the meditating subject can not cognize his self, which is the pure
supreme consciousness, like another object, but rather re-cognizes
that he is that consciousness, and removes the error of the
subject-object dichotomy. 3
3 The text continues (pp. 56-61) by discussing the planes of the
jacket, introduced as what causes the preceding pure consciousness
1 Cf. for example, Svetasvatara-upanisad 3, 20, in Eighteen
Principal Upanisads.1, ed. V.P. Limaye and R.D. Vadekar, p.291:
"anora峁噄y膩n mahato mahiy膩n 膩tm膩 guh膩y膩m nihito 'sya janto岣�/
tam akratum pa艣yati vit膩艣oko dh膩tu岣� pras膩d膩nmahim膩namisam.
Z V. pp. 50-51, vs. 105, and commentary: "ata岣� param tu
purusa岣� padmamadhye vyavasthita岣�/citsvar奴pa艣ca sarve峁�u
deham膩p奴rya samsthita岣�' parame艣varam膩y膩艣aktiva艣膩d-
avabh膩sitabhede峁�u sarvapr膩峁噄su samsthita岣� ata艣ca
tadup膩dhibhedadayam bhinna iva na vastuta
"
3 V. his commentary, pp.55-56: * v膩stavena tu
citim膩tr膩tman膩 r奴pe峁嘺 dhy膩taiva ayam natu dhyeya岣�.
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