Śaivism and the Tantric Traditions最新文献

{"title":"The Kriyāsaṃgrahapañjikā of Kuladatta and its Parallels in the Śaiva Pratiṣṭhātantras","authors":"R. Tanemura","doi":"10.1163/9789004432802_023","DOIUrl":"https://doi.org/10.1163/9789004432802_023","url":null,"abstract":"1 Sanderson proposes that what kept Śaivism alive, and enabled it to exert its influence, was ritual for others, as the professional activity of officiants who operated outside the narrow confines of self-cultivation (Sanderson 2010, 12). Generally speaking, rituals for others, i.e. rituals performed for the benefit of donors, were formed through modification of rituals for personal salvation. In the case of Tantric Buddhism, the pratiṣṭhā ritual is a modification of the utpattikrama practice. See the following three quotations: Ratnākaraśānti’s Bhramahara: tasyānandina āsyena dvihoḥkāravidarbhitam | jvalad bījadvayaṃ rāgāt padmāntaḥ praviśad dravet || tato vajrī mahārāgād vilīya saha vidyayā | śaraccandradravanibhāṃ tiṣṭhenmaṇḍalatāṃgataḥ || athotthānāya taṃ devyaḥ sthitvā koṇāsanenduṣu | codayeyuś catasṛbhiś catasro vajragītibhiḥ || (Isaacson 2002, 162, lines 9–15); Vajrāvalī (abhiṣeka section): tais tathāgataiḥ prajñāsamāpannair mahārāgeṇa dravībhūya vairocanadvāreṇāntarniviśya vajramārgeṇa nirgatya taddravair devīpadme mukhena praveśitaṃ śiṣyaṃ jhaṭiti śūnyatānantaraṃ hūṃvajrajātasaprajñākṣobhyarūpiṇaṃ jñānasattvābhinnam abhiṣicya punar bhujamukhādimūrtibhiḥ *padmān (corr.; padmāt EM) niḥsṛtya gaganam āpūrya sthitair locanādividyāsahitaiś chatradhvajapatākāvastravāditragītanṛtyapuṣpakuṅkumādivṛṣṭibhiḥ karakiśalayāvarjitabodhicittāmṛtapūrṇasitakalaśais taṃ śiṣyaṃ *padmān (corr.; padmāt EM) niḥsṛtam abhiṣicyamānaṃ ... (EM §24.2, vol. 2, p. 341, lines 6–11);Vajrāvalī (pratiṣṭhā section): taiś ca tathāgataiḥ prajñāsamāpannairmahārāgeṇa dravībhūya svasya vairocanadvāreṇa praviśya vajramārgeṇa nirgatya taddravair devīpadme mukhena praveśitaṃpratimādikamabhiṣicya punar bhujamukhādimūrtibhiḥ *padmān (corr.; padmāt EM) niḥsṛtya bahir ambaram āpūrya sthitair locanādividyāsahitaiś cchatrapatākānṛtyagītavāditrakusumakuṅkumādivṛṣṭiparikaritakarakiśalayāvarjitabodhicittāmṛtapūrṇasitakalaśais tat pratimādikaṃpadmād bahir niḥsṛtamabhiṣicyamānaṃ... (EM §17.3, vol. 2, p. 416, line 17–p. 417, line 2). The first passage quoted from the Bhramahara teaches how the practitioner should generate himself as Hevajra in the First Union (ādiyoga). The practitioner, who has the form of the seed syllables, should enter the womb of Nairātmyā, Hevajra’s consort, through Hevajra’s mouth, become liquid (i.e. the state of śūnyatā), be emitted outside the","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115227724","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Haṭhayoga’s Floruit on the Eve of Colonialism","authors":"J. Birch","doi":"10.1163/9789004432802_021","DOIUrl":"https://doi.org/10.1163/9789004432802_021","url":null,"abstract":"My doctoral thesis (Birch 2013), which was supervised by Alexis Sanderson at the University of Oxford, contained a survey of texts on Haṭhaand Rājayoga. One of the challenges of completing such a surveywas that very fewof the texts composed from the sixteenth to eighteenth century had been critically edited or studied academically. Inspired by several exemplary surveys of Śaiva literature in Sanderson’s articles (e.g. 2001, 2007 and 2014), I visited a large number of libraries in India in an effort to consult manuscripts of unpublished yoga texts. By the end of my doctorate, it was apparent tome that yoga texts composed on the eve of colonialism provided new insights into the history of yoga and,more specifically, are crucial for understanding how Haṭhayoga changed after it had been codified by Svātmārāma in the Haṭhapradīpikā (circa mid-fifteenth century). In fact, after Svātmārāma had successfully transformed Haṭhayoga from an auxiliary practice into a complete soteriological system, there began what might be considered the floruit of Haṭhayoga, insofar as its literature flourished, its systems of practice accumulated more techniques and it became, particularly in scholarly compendiums on yoga, almost synonymous with the auxiliaries of āsana and prāṇāyāma. Building on my doctoral research, this article aims to provide a framework for examining the textual sources of Haṭhayoga that were composed from the sixteenth to eighteenth century. After a brief summary of the early literature of Haṭhayoga, I shall discuss some of the salient features of the late literature by dividing the texts into two etic categories; ‘extended works’ and ‘compendiums.’ The extended works expatiate on Haṭhayoga as it was formulated in the Haṭhapradīpikā, whereas the compendiums integrate teachings of Haṭhayoga within a discourse on yoga more broadly conceived. Both categories include scholarly and practical works which, when read together in this way, reveal significant changes to both practical and theoretical conceptions of Haṭhayoga. Such a reading also illuminates several developments of this time that foreshadowed, and in some cases inspired, the transnational yogas of the twentieth century. The article concludes with a brief discussion on the regional extent of the literature on Haṭhayoga during this period and how the codification of its praxis and theory appears to have diverged in different regions.","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131366538","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Why Are the Skull-Bearers (Kāpālikas) Called Soma?","authors":"Judit Törzsök","doi":"10.1163/9789004432802_004","DOIUrl":"https://doi.org/10.1163/9789004432802_004","url":null,"abstract":"The Kāpālikas or Skull-Bearers, who formed the third group of the Atimārga, alongside the Pāśupatas and the Lākulas,1 were perhaps the most notorious Śaiva ascetics of classical India. They were known for their cremation ground rituals and for wandering around with a skull for an alms bowl. The skull (kapāla), their most conspicuous attribute, also provided their name. But the Kāpālikas are also designated as Somasiddhāntins, “Those of the Soma Doctrine,”2 or the “Soma People with the Skull.”3 These appellations seem to have been of some importance because their initiation names also included or ended in -soma in most cases (e.g. Satyasoma, Devasomā,4 Somibhaṭṭāraka5). Whatwas this Somasiddhānta, doctrine of Somaor teaching about (the) Soma?","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116680877","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Innovation and Social Change in the Vale of Kashmir, circa 900–1250 C.E.","authors":"J. Němec","doi":"10.1163/9789004432802_014","DOIUrl":"https://doi.org/10.1163/9789004432802_014","url":null,"abstract":"It is well known that religious agents in premodern South Asia appealed to the purported timelessness and transcendence of their scriptural sources to secure not only their legitimacy but also that of the ideas found in them. Equally well known—in no small part due to the work of Alexis Sanderson on the social history of Śaiva and other religious traditions in early-medieval Kashmir and elsewhere—is the fact that premodern South Asian religions do not appear as unchanging and immobile traditions in social stasis. Quite the opposite: the various religious traditions of medieval South Asia were nothing if not innovative in idea and practice, most notably in their literary productions. These myriad religious traditions, moreover, had a measurable and not insignificant influence on contemporaneous social life. In beginning to address thequestionof religious change inpremodern South Asia I would like not merely to point out that the religious practitioners of the day were surely able to distinguish new religious, and other, ideas and practices from received tradition—just as we are today—a fact that itself calls into question the reification of the sort of social stasis and lack of historical awareness posited in previous Indological scholarship.1 I also will argue that","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"28 5","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132032090","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Lotus Garland (padmamālā) and Cord of Power (śaktitantu): The Brahmayāmala’s Integration of Inner and Outer Ritual","authors":"Shaman Hatley","doi":"10.1163/9789004432802_018","DOIUrl":"https://doi.org/10.1163/9789004432802_018","url":null,"abstract":"The significance of the Brahmayāmala to the history of Śaivism was first identified by Alexis Sanderson (1988), whowas gracious enough to read a section of this voluminous textwithmeatOxford, in 2004, at an early stage of mydoctoral research. This was a formative professional experience, and I remain touched by his generous hospitality towards me as an unknown visiting student. In the present essay, I revisit a particular thread which emerged from these reading sessions: the śaktitantu or śaktisūtra, the “thread” (tantu) or “cord” (sūtra) of divine power (śakti). This is a technical term of ritual distinctive to the Brahmayāmala to which Professor Sanderson first drewmy attention. Inquiry into the Cord of Power leads me to examine the ways in which the Brahmayāmala (hereafter BraYā) integrates meditational discipline with the somatic performance of ritual, and to query its understanding of the category yoga. In chapter 15 of the Tantrāloka, Abhinavagupta invokes the authority of the BraYā concerning the inseparability of “external” (bāhya) and “inner” or “internal” (adhyātma)worship.The passage (15.43cd–44) reads as follows in the printed (Kashmir Series of Texts and Studies) edition:","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124879177","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"From Mantramārga Back to Atimārga: Atimārga as a Self-referential Term","authors":"P. Bisschop","doi":"10.1163/9789004432802_003","DOIUrl":"https://doi.org/10.1163/9789004432802_003","url":null,"abstract":"The impact of Alexis Sanderson’s scholarship can be easily measured by the subject of the present paper. Before 1988, when Sanderson published his groundbreaking article “Śaivism and the Tantric Traditions,” the termAtimārga was hardly used by anyone with the exception of a few specialists of Tantric Śaivism, and it certainly was never addressed systematically.1 Thus, for example, Minoru Hara, who completed his dissertation on the Pāśupatas at Harvard in 1966 and published extensively on the Pāśupata tradition in the subsequent decades, never once used the term.2 In the years to come, however, various scholars started to use it with great confidence in increasing numbers and currently the Atimārga is widely regarded as one of the two major divisions of Śaivism, alongside that of the Mantramārga. Quite influential in the dissemination of the term has been Gavin Flood, who adopted it in his An Introduction to Hinduism (1996). The chapters on the Śaiva and Śākta traditions in this book are deeply dependent on Sanderson’s scholarship. As an illustration of how commonplace and accepted its use has become, reference may also be made to the entry on Atimārga in the popular A Dictionary of Hinduism by W.J. Johnson (2009). The description clearly reflects Sanderson’s scholarship:","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134433681","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Alchemical Metaphors for Spiritual Transformation in Abhinavagupta’s Īśvarapratyabhijñāvimarśinī and Īśvarapratyabhijñāvivṛtivimarśinī","authors":"Christopher D. Wallis","doi":"10.1163/9789004432802_008","DOIUrl":"https://doi.org/10.1163/9789004432802_008","url":null,"abstract":"It is a great privilege to be able to present a paper in honour of Alexis G.J.S. Sanderson. I was fortunate enough to be his pupil for two years at Oxford, and to study with him subsequently in Leipzig and Kyoto. In my view, if one were to accord Professor Sanderson the praise that he in fact merits, it would sound (to those who do not know him) like embarrassingly unrestrained hyperbole. Suffice it to say here that his example formed my ideal of intellectual integrity, an ideal which entails relentless pursuit of the truth as part of a community of scholars engaged in the kind of longitudinal study that prioritizes the field as a whole over personal glory. Professor Sanderson taught me the value of admitting when I don’t know, of sacrificingmy own agenda in deference to the truth, and of striving to be as transparent a mediator as possible in the act of transmitting the words and ideas of the ancient Sanskrit thinkers to students of the present day. It is with enormous gratitude to his unstinting scholarly labours (I estimate he has logged well over a hundred thousand hours of research so far) that I offer this paper in his honour. The oeuvre of the KashmirianTantricmaster Abhinavagupta (fl. c. 975–1015) is one of themany areas of research Professor Sanderson hasmastered, and it is this authorwhich thepresent paper treats. Specifically,wehere focus on a trope found inAbhinavagupta’s two commentaries on the Īśvara-pratyabhijñā-kārikā (ĪPK) of Utpaladeva, viz., that of an alchemical metaphor for spiritual transformation. These passages provide no small number of difficulties, because the text aswehave it is not secure, and because some knowledge of Indian alchemy (rasāyana, dhātu-śāstra) is needed in order to translate it correctly. While I do not claim to have solved these problems, this paper may certainly contribute to our understanding of howAbhinavagupta thought about the process of spiritual transformation conferred by the uniquely potent insight ( jñāna) and yoga offered by initiatory Śaivism. Specifically, we learn much about his usage of the key terms samāveśa, turya, and turyātīta, and it is hoped that","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"233 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133983110","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Toward a History of the Navarātra, the Autumnal Festival of the Goddess","authors":"Bihani Sarkar","doi":"10.1163/9789004432802_015","DOIUrl":"https://doi.org/10.1163/9789004432802_015","url":null,"abstract":"In this essay, I wish to address the problems a historian encounters while explaining the function and origin of ancient rituals. One is particularly confronted by these problems when dealing with a ritual such as the Navarātra. With regard to its function, the festival resists sharp distinctions between the sacred and the temporal because it simultaneously propitiates a deity and solemnizes the authority of a ruler. It seems to be two things at the same time: a rite of religious power and a rite of political power. In fact, in the Southern Navarātra, for instance as celebrated in Vijayanagara, the worship of the Goddess would take place largely out of view in a private shrine, while all the individual rites of the festival appeared topublicly celebrate a cult of the king in the larger communal area: the Navarātra thus appeared, as it did to Portuguese and Persian visitors to the Vijayanagara court, to be a political festival with a minor religious dimension.1 While explaining its origins, we run into even greater difficulty as the earliest traces of the Navarātra are found in more than one distinctive religious tradition: theVaiṣṇava, the Śaiva, the Purāṇic and even possibly in regional traditions of communities outsidemainstream ‘Hindu’ traditions. Where it truly “originates” is therefore difficult to see, though for clarity’s sake I have proposed here that the Vaiṣṇava domain was where a mature, theologically coherent2 conception of the rite evolved. On the whole the ritual appears to have been of a composite character at each stage of its manifestation. The overall impression is that we are looking atmany permutations of different rites with different origins that attached themselves around the central figure of theGoddess, and throughher, and thedemon-slayingmythologies surrounding her, acquired a structural and thematic unity. In the following, I shall","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130519579","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Not to Worry, Vasiṣṭha Will Sort It Out: The Role of the Purohita in the Raghuvaṃśa","authors":"Csaba Dezső","doi":"10.1163/9789004432802_011","DOIUrl":"https://doi.org/10.1163/9789004432802_011","url":null,"abstract":"It is my greatest pleasure to dedicate this paper to Professor Alexis Sanderson, whose guidance I was fortunate to have during my doctoral studies at the University of Oxford. I couldn’t have wished for a better supervisor. His formidable knowledge of the intellectual history of early-mediaeval India has been both overwhelming and inspiring right from the first lectures I attended. The reason why I hold that without the sound skills of philology it is pointless to undertake the study of the past is to a large extent thanks to the mastery he has shown in using those skills. The breadth of his learning and his keen interest in diverse aspects of classical Indian culture prevented me from ever feeling uncomfortable for not doing research on Śaivism, hismain field, but persisting in studying kāvya. Our tutorials had a formative influence on my scholarship; they were always stimulating and eminently enjoyable. I am grateful to have had the good fortune of being his student. Recounting the deeds of several kings of a royal lineage, Kālidāsa’s epic does not describe a single hero’s rise to success (abhyudaya). One could regard with Bonisoli-Alquati (2008, 105) the dynasty itself as the protagonist of the Raghuvaṃśa. There is one character, however, whose timely interventions help the continuance of the dynasty throughout the whole epic: this character is Vasiṣṭha, the royal chaplain, purohita. But how is it possible that Vasiṣṭha was thepurohita and guruof the Sūryavaṃśa for somanygenerations? Is it the same Vasiṣṭha? A legend in theTaittirīyaSaṃhitā tells us that among the sages itwasVasiṣṭha alone who could see Indra. The god taught him the Stomabhāgas with the charge that any kingwhohadhimas purohitawould thereby flourish if Vasiṣṭha didnot tell the Stomabhāgas to other sages. “Therefore—teaches the text—one should have a descendant of Vasiṣṭha (aVāsiṣṭha) as one’s brahmanpriest.”1 The","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129802993","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Śārikā’s Mantra","authors":"J. Hanneder","doi":"10.1163/9789004432802_016","DOIUrl":"https://doi.org/10.1163/9789004432802_016","url":null,"abstract":"The goddess Śārikā belongs to a group of Kashmirian lineage deities (kuladevī or vaṃśadevī) who, like Bālā, Rājñī, and Jvālā, are identified with particular locations.1 Śārikā resides on the Pradyumna peak in Śrīnagar, also known as the “Śārikāpeak,” and isworshipped there in the formof a large stone aroundwhich a temple has been constructed. If onewishes to identify the cult practiced there and locate it within the religious landscape of the valley, a visitor might start with the modern inscription shown in figure 14.1, which reads as follows:","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129147631","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}