By D H Heilijgers

This quantity bargains a beneficial contribution to a extra thorough figuring out of and perception into the Kubjik doctrine, which occupies an incredible place in the akta orientated Hindu Tantric tradition."

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162cd-163 and the SSSc (fol. 118r and I22r ) which at the end of its treatment of the Devi- and DQtTcakras states iti pindasrstih and iti padasrstih. respectively. 10 (see p. 229) the locations of the lirst four pïthas are the same as those of the first four cakras (see p. 18). The fifth pîtha Màtaiiga is not mentioned in connection with the fifth cakra by the KMT, but cf. 118-119 ( .. pitha/ml mdtangasamjnakam/ / ... khecaricakramadhyastham; cf. 5). The four stages or realms pinda, pada. rüpa and rupâtïta are elaborately discussed in K M T ch.

134 which both contain a question by Devi. 6 she appears to ■quire after the second three groups of the series of twenty-eight, namely the Four, tte Five and the Four. The first three groups (4-5-6), then, should already have keen mentioned before, presumably in the preceding chapters 11-13. The initial port of chapter 11 describes in rather obscure language the threefold course of cre­ ation (akula, kula and kulâkula), associated with the three saktis called icchâ, jnâna and krivâ. e. the four pïthas Oddiyâna, Jâlandhara, Pûmagiri and Kâmarüpa ( 6- 8 ).

48 Note that K M T mss. A B read -madhya- instead of -cakra-. 45b and 53c, sec p. 27 n. 61c. see p. 136 n. 45). 2d. referring to the seat of the DütTs and the Mâtrs. respec­ tively. see p. 24 f. above. 35 The Pancacakra adunandola. The süryamandala again is divided into twenty-four smaller mandatas • hich, with special names, also find a place on the body (see p. ). From these instances, it is apparent that the term mandala is used when association with one of the five gross elements or with the sun, the moon or fire is expressed.

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