365bet娱乐

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where the isolation of the purified soul represented the final stage
of liberation. Like the P膩艣upat膩岣�, the Saivas rejected this view of
liberation. They then added their categories above those of the
S膩mkhya-Yoga岣�. Thus in order to provide a transition to their own
superadded and properly Saiva categories, they qualified this
preceding inherited description of the isolated soul. 1 They equated
the soul with the self (膩tma), and reinterpreted the previous rite
as a mere preliminary part of the ritual of initiation via the three
levels of 膧tma, Vidy膩, and 艢iva岣�. These three, accordingly,
constitute the last three topics listed in the subsidiary
anukrama峁噄k膩. As noted, the redactors' efforts at integration and
harmonization, however, have introduced redundancy and
discontinuity into the text, which also describes this ritual more
appropriately as a separate initiation in the fifth book that contains
the rest of the initiations via planes (tattvam).2
As if simultaneously acknowledging this dependency on the
S膩mkhya-Yoga岣�, and therefore needing to reassert once again the
superiority of the Saiva doctrine, the following section on the self
(pp. 243-248) polemicizes explicitly against these 鈥渟elf-worshippers"
(膩tmop膩sak膩岣�) for whom the self is the highest stage of
liberation. 3 After establishing the necessity for superseding the self,
the text briefly discusses (pp. 248-251) Vidy膩 and 艢iva岣�. The
following definition of Vidy膩 as Unman膩 reconnects the text to the
normal sequence of levels broken off at Saman膩 (p. 243) by the
excursus on the soul and self. Definitions and metaphors of fire
illustrating the self's dissolution in 艢iva岣� conclude this section
1 Cf. section II.12 for the summary of bk. 12, pp. 30ff, which
records the same process.
2 V. bk.5, p.8.
3 V. p. 247, vss.391b-392a: "aviditv膩 param tattvam sivatvam
kalpitam tu yai岣� // ta 膩tmop膩sak膩岣� 艣aive na gacchanti param
艣颈惫补尘.
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