{"title":"国王Vatsarāja的Kāmasiddhistuti","authors":"Diwakar Acharya","doi":"10.1163/9789004432802_017","DOIUrl":null,"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":0.0000,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"The Kāmasiddhistuti of King Vatsarāja\",\"authors\":\"Diwakar Acharya\",\"doi\":\"10.1163/9789004432802_017\",\"DOIUrl\":null,\"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\":0.0000,\"publicationDate\":\"2020-07-28\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Śaivism and the Tantric Traditions\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1163/9789004432802_017\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Śaivism and the Tantric Traditions","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1163/9789004432802_017","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
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
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