By John R. Dupuche
During this work,he describes a number of the tantras and locations in their apex the main severe of them, the Kula ritual. It additionally presents a translation of Jayaratha's remark. the Kula ritual leads the practitioner to extra exalted phases of mantras to arrive the top point of awareness, the "mantravyapti", the pervasion of the chant. the individual that is familiar with this pervasion is a Bhairava..
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Additional info for Abhinavagupta: The Kula Ritual as Elaborated in Chapter 29 of the Tantrāloka
Ibid. 680. 3 1 . ibid. 32. 2 1 4 footnote 1 1 0. 73. If the householder could experience what the Kapalika experienced but more simply and indeed more powerfully, his domestic ritual was deemed to be at least equivalent. The terminology of the Kapalika or Yogini cult could then be transferred to his domestic ritual and the externals of those cults could be justifiably aban doned as superfluous. e. 36 Of these four transmissions, the Eastern and Northern are found in TA 29. The Eastern Transmission (purviimniiya) is contrasted with the earlier or first stage of the Trika which is called tantra-prakriyii.
See Padoux, Viic, p. l l 2 footnote 79 and ibid. 24 1 footnote 43. Parameters of the Tamraloka 41 alphabet. 1 9 Therefore AHAM, 1 contains within itself the whole emanation. Secondly, as A + IJ, the word AHAM can also be read dynamically in two directions, for the 'I' is an oscillation. There fore A + 1J can be read in its emitting aspect when the union of S iva and sakti is expressed in external revelation. That is, A the first phoneme of the alphabet leads to the sixteenth phoneme, IJ, which emits the following thirty-four phonemes of the alphabet and so manifests the cosmos.
The question may be asked as to why they should do so, but no answer is given except that it pleases S iva through his sakti to perform feats impossible and improbable. These feats or emanations (srsti) can be considered from a number of different angles. (a) As a Contraction of Splendour Cognition recognises itself by the act of self-awareness (vimarsa), an act both total and abiding. This awareness is to be distinguished from creative awareness (pariimarsa) which is awareness expressed in emanation.