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By Jaideva Singh, Paul Muller-Ortega

This can be a lengthy remark on a brief Tantra. the most authoritative and commemorated texts in Kashmir Shaivism, it bargains with the character of final truth and with equipment of consciousness concentrating on the idea and perform of Mantra. Abhinavagupta provides his metaphysics of language, of the realm (Vak), and its relation to realization. He calls it 'the educating of the key of the Trika doctrine.'

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T he difference between the two is th at in oifuoat, the neutral or zero point comes at the end of prdna and commencement of apdna, whereas in abhijit, it comes at the end of apdna and commencement of prdna. 10. Sthana-bheda refers to the difference of bahyadvadafdnta and antaraduddafanta. 11. Sakala and nifkala in itia tio n : Sakala initiation is for one who after realization of the Supreme wants to remain in the world and help others in their realization of liberty. e. karma which has commenced to bear fruit) is untouched so th at he may re­ main in the physical body in order to liberate other souls.

E. beyond tem poral concept. 20. Trikasarasastra is not available now. 21. e. knowledge without subjectobject relation. Each o f these four has four states viz. sff(iysthiti, sarjihdra and andkhya. Thus altogether, they m ake up sixteen. T ext From tata idrk on p. 11,1. 16. ) (‘Kathaiji’ may be taken in the sense of an Instrum ental Case— tritiydrtha. Then its meaning will be like the following:) 1. In w hat way (kena prakarena) is such anuttara to be realized: by abandoning the uttara or the world or otherwise?

Kfobha in this philosophy indicates the urge of manifes­ tation. 3. For instance the association of Siva with the Kailasa m oun­ tain, etc. 4. T he five sources from which all the ¿astras have come out are the five aspects of Siva, viz. l£ana, Tatpuru$a, Sadyojata, Vamadeva, Aghora. I ¿ana predominantly represents cit iakti; T atpuru$a predominantly represents dnanda iakti; Sadyojata re­ presents icchd iakti; Vam adeva represents jhdna iakti, and Aghora represents kriyd iakti. 5. This commentary is not available now.

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