Śaivism and the Tantric Traditions最新文献

{"title":"The Early Śaiva Maṭha: Form and Function","authors":"Libbie Mills","doi":"10.1163/9789004432802_022","DOIUrl":"https://doi.org/10.1163/9789004432802_022","url":null,"abstract":"We should begin by determiningwhat we think amaṭha to be in the early Śaiva context. In the seventh and eighth centuries, maṭhas began to receive royal patronage. By the ninth and tenth centuries maṭhas collected taxes and agricultural profits (Sears 2014, 6). In the later period and in the south, maṭhas come to be a place for pilgrims passing through, or an institution for professional adepts, a place onemight abide in on a hereditary basis. There is a rise in endowments formaṭhas in the eleventh and twelfth centuries, with the head of the maṭha perhaps being the rājaguru, the royal guru, of the dominion, hence a figure of political importance (Nandi 1987, 194–195). But the maṭha of the earlier Śaiva world is at base something simpler. It is a place for an initiate to stay in for an extended period for the purposes of study, as an āśramin. It is housing for initiated students, with a guru offering teaching. Brunner-Lachaux (1998, 380), describing the situation as given in the Somaśambhupaddhati, tells us: “Celui dont Somaśambhuparle (et qu’ il nomme āśrama en SP1, p. 316) est d’abord un lieu où vivent des initiés de différents grades, sous la conduitematérielle et spirituelle d’un guru.” This was not a shelter for itinerant ascetics, not a locus of political power, but both a residence and a school for initiates or, in Sanderson’s (1988, 681) terms, a lodge for cult lineage members. Next, let us look more closely at these maṭha residents. The residents are initiated āśramins assigned, as Brunner-Lachaux described, into four levels according to their type of initiation. The samayin has received the samaya dīkṣā, the initiation for the pledge-holder or neophyte, and is qualified to study the teachings. The putraka has received the nirvāṇa dīkṣā and will thus be liberated at the moment of death. The ācārya has received the consecration for officiants (ācārya abhiṣeka) and is qualified to teach and give dīkṣā. And the sādhaka has received the sādhaka abhiṣeka and is qualified to practice rituals in order to obtain supernatural powers. As we see stated atMohacūrottara 4.243, all these initiates, at whatever their level, are further regarded as being veritable liṅgas, “markers” or sacred images, of Śiva.They aremobile ( jaṅgama) liṅgas, as opposed to the fixed (ajaṅgamaor sthāvara) liṅgas which are images installed permanently in a temple. To establish either is an act of great piety:","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"4 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":"121774908","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":"On Vāgīśvarakīrti’s Influence in Kashmir and among the Khmer","authors":"P. Szántó","doi":"10.1163/9789004432802_009","DOIUrl":"https://doi.org/10.1163/9789004432802_009","url":null,"abstract":"The aim of this article is to point out the far-reaching influence of an East Indian tantric Buddhist scholar, Vāgīśvarakīrti ( floruit early 11th c.). In the first part I will show that his views were considered important enough to be contested sometime before 1057ce, probably still during his scholarly activity, in Kashmir. In the second part I wish to propose the hypothesis that although unnamed, he is amaster alluded towith great reverence on the SapBāk inscription from the Khmer Empire, dated 1067ce.* “Our” Vāgīśvarakīrti should not be confused with his namesake, a Newar scholar from Pharping, whence his epithet Pham mthiṅ ba (for what we can gather about this person, see Lo Bue 1997, 643–652). Nor should we confuse him with a rather nebulous person, whose name is re-Sanskritised as *Suvāgīśvarakīrti, author of a number of small works extant in Tibetan translation. Lastly, there is no good reason to assume that he is the same as a commentator of Daṇḍin’s Kāvyādarśa; this person’s name is often re-Sanskritised from the Tibetan as *Vāgīśvara, but it is more likely that his name was Vācaspati or Vāgīśa. The writings of Vāgīśvarakīrti are fairly well known to scholars of esoteric Buddhism. A significant portion of his oeuvre survives in the original Sanskrit.","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"108 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":"132402024","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":"Further Thoughts on Rāmakaṇṭha’s Relationship to Earlier Positions in the Buddhist-Brāhmaṇical Ātman Debate","authors":"A. Watson","doi":"10.1163/9789004432802_006","DOIUrl":"https://doi.org/10.1163/9789004432802_006","url":null,"abstract":"The present article is a continuation of my previous work on where precisely to place Rāmakaṇṭha’s self-theory (ātmavāda) in the nexus of other rival positions. I am delighted to have been included in this volume and in the conference which led to it, in honour of my former DPhil supervisor, Professor Alexis Sanderson, with whom I spent many hours reading Rāmakaṇṭha’s Nareśvaraparīkṣāprakāśa (as well as Kumārila’s Ślokavārttika, ātmavāda, and Vasubandhu’s Abhidharmakośabhāṣya, pudgalaviniścaya)—and indeed at whose suggestion I began working on Rāmakaṇṭha’s philosophical texts. A previous article of mine (Watson 2014) places Rāmakaṇṭha in the middle ground between Nyāya and Buddhism.What I would like to do here is present some considerations that run counter to that. I do not think they invalidatemy earlier contentions, but they do reveal them to be one-sided and incomplete. In section 1 I introduce key issues in the self debate betweenNyāya and Buddhism, in order to then be able to locate Rāmakaṇṭha in relation to these two. In section 2 I briefly explain my “middle ground” idea that was put forward in the 2014 article.1̀ In section 3 I present evidence for seeing Rāmakaṇṭha as just as extreme as Nyāya. In section 4 I present evidence for seeing him as being even more extreme than Nyāya, with Nyāya being the moderate position. In section 5 I present evidence for Nyāya not being so moderate after all. In the concluding section I ask where all of this leaves us.","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"1 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":"130799820","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":"Some Hitherto Unknown Fragments of Utpaladeva’s Vivṛti (II): Against the Existence of External Objects","authors":"Isabelle Ratié","doi":"10.1163/9789004432802_007","DOIUrl":"https://doi.org/10.1163/9789004432802_007","url":null,"abstract":"Raffaele Torella’s discovery and remarkable edition of the only (and very incomplete) manuscript of the Vivṛti thus far known1 has enabled us to determine with certainty that some marginal annotations in manuscripts of Abhinavagupta’s Īśvarapratyabhijñāvimarśinī (henceforth ĪPV) and Īśvarapratyabhijñāvivṛtivimarśinī (henceforth ĪPVV) regularly quote Utpaladeva’s lost work. Nine of the ĪPV manuscripts that I have been able to consult contain such quotations;2 two ĪPVV manuscripts3 known to me bear several fragments, the most important of which is by far the lengthiest Vivṛti fragment known to date (including the one found in the codex unicus edited by Raffaele Torella), covering three Vivṛti chapters;4 and two manuscripts of the Īśvarapratyabhijñāvṛtti (henceforth Vṛtti) have been shown to contain some much shorter Vivṛti quotations.5 The following pages are an attempt to edit and translate","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":"115505873","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 Kāmasiddhistuti of King Vatsarāja","authors":"Diwakar Acharya","doi":"10.1163/9789004432802_017","DOIUrl":"https://doi.org/10.1163/9789004432802_017","url":null,"abstract":"This essay concerns a pūjāstuti1 that guides its reciter through the mental or actualworshipof the goddessNityā.The text is composed in the first personbut the author does not name himself in the text. The text is named Vāmakeśvarīstuti and attributed toMahārājādhirāja Vidyādharacakravartin Vatsarāja in the colophon of the sole palm-leaf manuscript of the text available to me. However, the last verse of the text calls it Kāmeśvarīstuti and describes it using two adjectives, kāmasiddhi and atimaṅgalakāmadhenu. It is not unnatural, I think, to name this stuti using its first adjective.2 The manuscript containing this stuti text is preserved in the National Archives, Kathmandu. It bears accession number 1–1077 and can be foundmicrofilmed under NGMPP reel number A 39/15. The samemanuscript also contains a paddhati text called Aśeṣakulavallarī that dwells on the worship of the goddess Tripurā, but this text remains incomplete as the folios following the sixteenth are absent. Our text begins on the verso of the first folio and ends in the third line of the recto of the fourth, with a colophon and a decorative symbol. The other text immediately follows in the same hand with a salutation to the goddess Tripurā. The manuscript is written in a variety of North Indian script close to Newari with frequent use of pṛṣṭhamātrās. It is possible that this manuscript was copied by an immigrant or pilgrim in Kathmandu valley. It measures 33×4.5cm and has a binding hole to the left of the centre. It bears foliation in numerals in the left margin and in numbers in the right margin of verso folios. The text in the manuscript is dotted with scribal errors, but no secunda manus corrections are seen. On palaeographical grounds I place the manuscript in the late fourteenth century. This manuscript contains 46 verses of the stuti and one more verse (numbered here as 38a) can be retrieved from a citation.3 A little less than the half of the stuti covering the first 21 verses is in Anuṣṭubh metre and the rest in","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"11 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":"128515823","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":"A Sexual Ritual with Māyā in Matsyendrasaṃhitā 40","authors":"Csaba Kiss","doi":"10.1163/9789004432802_020","DOIUrl":"https://doi.org/10.1163/9789004432802_020","url":null,"abstract":"In this short article I revisit the Matsyendrasaṃhitā (hereafter MaSaṃ), a Kubjikā-Tripurāoriented tantric yoga text of the Ṣaḍanvayaśāmbhava tradition, probably from thirteenth-century South India, core chapters of which I edited and translated for my PhD studies under the supervision of Professor Alexis Sanderson. My purpose there was to demonstrate that this text provides evidence for a transitional phase in the history of Śaiva Tantra, revealing aspects of a transition from Kaula practices to early Haṭhayoga. In the present essay I analyse, and partly edit, MaSaṃ chapter 40, in which a unique and somewhat ambiguous variant of a Śrīvidyā-type sexual ritual is described, and which Professor Sanderson was kind enough to read with me in Oxford in 2005. I would like to dedicate this paper to him, offering new interpretations of some key elements, and thus updating my previous analysis (Kiss 2009, 66).1 My approach is based on textual criticism: by restoring the text using four available manuscripts, I aim at giving an accurate translation and interpretation, which then enables me to draw some modest conclusions regarding the history of Śaivism around the thirteenth century.2 I would like to contribute to the contemporary research on Śaiva sexual rituals which focuses on their religio-historical importance. For although it is now generally acknowledged that sexual rituals are a distinctive feature of some of the Śaiva tantric tradi-","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"111 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":"125466195","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":"Life and Afterlife of Sādṛśya: Revisiting the Citrasūtra through the Nationalism-Naturalism Debate in Indian Art History","authors":"Parul Dave-Mukherji","doi":"10.1163/9789004432802_025","DOIUrl":"https://doi.org/10.1163/9789004432802_025","url":null,"abstract":"This paper sets out to revisit the Citrasūtra , a seminal section on painting from the Viṣṇudharmottarapurāṇa , in the light of key concerns around the cultural politics of art historiography, the śāstra-prayoga debate (Maxwell 1989, 5–15), and the related question of interpretative frameworks for studying early Indian art. The latter concern has lately come to the forefront in the context of post-colonial studies and global art history. It is critical of intellectual parasitism (Dhareshwar 2015, 57–77) and pushes postcolonial thought to explore ‘native’ interpretative frames to study Indian art (Asher 2007, 12). This paper attempts to complicate the search for alternative frameworks by underlining gaps and slippages that surround the meaning of terms in a given text and their modern appropriations. To this end, it traces the genealogy of the term sādṛśya , from the śilpaśāstric lexicon through its twentieth-century reception in art-historical discourse. How does a term acquire an afterlife when it enters into the force field of reinterpretation steeped in cultural nationalism? How could a newly “discovered” Sanskrit text function in such a space?1 In this paper, I also intend to address the larger question: what is the genealogy of the view of India’s cultural past, and specifically its “art,” as transcen-dental/ idealistic/spiritual, which has translated itself into a belief? And why does this belief persist, although in different configurations? In more recent times, an ethnographic approach to the study of texts has emerged as a corrective, which I will critically examine for its relevance for alternative inter-pretative frames for the study of Indian art. In the end, I will conclude by relating Coomaraswamy’s transcendentalism to David","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"154 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":"123048989","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":"Reflections on the King of Ascetics (Yatirāja): Rāmānuja in the Devotional Poetry of Vedānta Deśika","authors":"S. Raman","doi":"10.1163/9789004432802_010","DOIUrl":"https://doi.org/10.1163/9789004432802_010","url":null,"abstract":"The ocean of Śrīvaiṣṇava literature is vast and it is a humbling scholarly endeavor to realize that the more one works on it, the more there is to discover; thus, any conclusions that one reaches on the intellectual history of the tradition can only be tentative postulations which can and must be superseded by further research.1 This being said, it has become increasingly clear that we are seeing a particularly fertile period between Rāmānuja (traditional dates: CE1017– 1137CE) andVedānta Deśika (traditional dates: CE1268–1369CE): a period when doctrinal ideas are emerging from a wide spectrum of genres—fromdevotional poetry and hagiographies to commentaries and kāvya literature. We see also that, for instance, when it comes to the issue of the salvational means—the upāya for mokṣa —and their definitions, there was in fact much variation and a spectrum of views, without one single overarching version. Thus, to take one example, even within what emerged as a consensus on the significance of pra-patti as the more appropriate upāya for the Kali Yuga, as opposed to bhakti , matters were by no means settled in the immediate post-Rāmānuja period as to how to understand the qualifications ( aṅga s) for prapatti , or who was qualified for it.2","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"86 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":"131955954","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 Amṛtasiddhi: Haṭhayoga’s Tantric Buddhist Source Text","authors":"J. Mallinson","doi":"10.1163/9789004432802_019","DOIUrl":"https://doi.org/10.1163/9789004432802_019","url":null,"abstract":"Like many of the contributors to this volume, I had the great fortune to have Professor Sandersonas the supervisor of mydoctoral thesis,whichwas a critical edition of an early text on haṭhayoga called the Khecarīvidyā. At the outset of my work on the text, and for several subsequent years, I expected that Sanderson’s encyclopedic knowledge of the Śaiva corpus would enable us to find within it forerunners of khecarīmudrā, the haṭhayogic practice central to the Khecarīvidyā. However, notwithstanding a handful of instances of teachings on similar techniques, the fully-fledged practice does not appear to be taught in earlier Śaivaworks. In subsequent years, as I readmore broadly in the corpus of early texts on haṭhayoga (which, in comparison to the vast Śaiva corpus, is relatively small and thus may easily be read by one individual), I came to the realisation that almost all of the practices which distinguish haṭhayoga from other methods of yoga were unique to it at the time of their codification and are not to be found in the corpus of earlier Śaiva texts, despite repeated assertions in secondary literature that haṭhayoga was a development from Śaivism (or “tantra” more broadly conceived). The texts of the haṭhayoga corpus do, however, couch their teachings in tantric language. The name of the haṭhayogic khecarīmudrā, for example, is also that of an earlier but different Śaiva practice. When I was invited to speak at the symposium in Professor Sanderson’s honour held in Toronto in 2015, I decided to try to articulate my rather inchoate thoughts on this subject by presenting a paper entitled “Haṭhayoga’s Śaiva Idiom.” The inadequacy of my theories was brought home to me some months after the symposium when I started to read, together with two other former students of Sanderson, PéterDániel Szántó and Jason Birch,1 a twelfth-century manuscript of the Amṛtasiddhi (AS), the earliest text to teach many of the key principles and practices of","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"42 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":"121893575","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":"Dressing for Power: On vrata, caryā, and vidyāvrata in the Early Mantramārga, and on the Structure of the Guhyasūtra of the Niśvāsatattvasaṃhitā","authors":"D. Goodall","doi":"10.1163/9789004432802_005","DOIUrl":"https://doi.org/10.1163/9789004432802_005","url":null,"abstract":"If, twenty years ago, you had read most of the literature published before the 1990s about the Śaivasiddhānta, youwould probably have received the impression that this was primarily a South Indianmovement, whose scriptures, called āgamas, were divided into four sections, or pādas, devoted to ritual (kriyā), doctrine ( jñāna), yoga and pious conduct (caryā). The first two of these four sections, the kriyā-pāda and the jñāna-pāda, you would have learnt, were the most important, the kriyāpādabeingdevoted todescribing the rituals practised in the Śaiva temples of the Tamil-speaking area, and the jñānapāda (or vidyāpāda) being devoted to teaching and defending a strictly dualist system that presents an ontological ladder of thirty-six tattvas, but that recognises three irreducible ontological categories: pati, paśu and pāśa. That is to say: the Lord (pati), bound souls (paśu), and the bonds that bind them (pāśa), namely Matter, karman and an innate impurity calledmala or āṇava-mala. Each one of these pieces of receivedwisdomhas been challenged by the discoveries of the last two decades, so that we now know that none of the above propositions actually holds true for the earliest strata of the religion to which surviving primary literature can give us access. A great many of those discoveries are those of Alexis Sanderson and the students to whom for decades he devoted much of his time and energy. Of course it is wide reading of a very broad corpus of published and unpublished sources that has gradually revealed to us quite a different picture of the early phases of the religion. But if one were to single out any one text for its importance in expanding our knowledge of the early history of the Mantramārga, it would probably be the Niśvāsatattvasaṃhitā. Ten years ago, hardly any aspect of the text had been explored in print, but, thanks in part to the spotlight of the Franco-German ‘Early Tantra’ project, which between 2008 and 2011 focussed the minds of many people present at the Toronto symposium on the Niśvāsa and on its relation to other early tantric literature, parts of thework have been commented upon in an array of publications. The first major arcticle actually predates the ‘Early Tantra’ project, and is,","PeriodicalId":153610,"journal":{"name":"Śaivism and the Tantric Traditions","volume":"120 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":"124092347","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}