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NOTE TO USERS Page(s) missing in number only; text follows. Page(s) were scanned as received. 96 This reproduction is the best copy available. ® UMI The Goddess and Her Powers: The Tantric Identities of the Saundarya Lahar; Meera Kachroo Faculty of Religious Studies McGill University, Montreal June 2005 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Master of Arts ©Meera Kachroo 2005 Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-22601-8 Our file Notre référence ISBN: 978-0-494-22601-8 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell theses le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. -
Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir
Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:39987948 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Abhinavagupta’s Portrait of a Guru: Revelation and Religious Authority in Kashmir A dissertation presented by Benjamin Luke Williams to The Department of South Asian Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of South Asian Studies Harvard University Cambridge, Massachusetts August 2017 © 2017 Benjamin Luke Williams All rights reserved. Dissertation Advisor: Parimal G. Patil Benjamin Luke Williams ABHINAVAGUPTA’S PORTRAIT OF GURU: REVELATION AND RELIGIOUS AUTHORITY IN KASHMIR ABSTRACT This dissertation aims to recover a model of religious authority that placed great importance upon individual gurus who were seen to be indispensable to the process of revelation. This person-centered style of religious authority is implicit in the teachings and identity of the scriptural sources of the Kulam!rga, a complex of traditions that developed out of more esoteric branches of tantric "aivism. For convenience sake, we name this model of religious authority a “Kaula idiom.” The Kaula idiom is contrasted with a highly influential notion of revelation as eternal and authorless, advanced by orthodox interpreters of the Veda, and other Indian traditions that invested the words of sages and seers with great authority. -
The Rewriting of a Tantric Tradition: from the Siddhayogeśvarīmata to the Timirodghāṭana and Beyond Judit Törzsök
The rewriting of a Tantric tradition: from the Siddhayogeśvarīmata to the Timirodghāṭana and beyond Judit Törzsök To cite this version: Judit Törzsök. The rewriting of a Tantric tradition: from the Siddhayogeśvarīmata to the Timirodghāṭana and beyond. 2012. hal-01447960 HAL Id: hal-01447960 https://hal.archives-ouvertes.fr/hal-01447960 Preprint submitted on 27 Jan 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. The rewriting of a Tantric tradition: from the Siddhayogeśvarīmata to the Timirodghāṭana and beyond* Judit Törzsök The earliest surviving scriptural sources that teach the Hindu tantric worship of goddesses and female spirits (yoginīs), the Siddhayogeśvarīmata and the Brahmayāmala (composed around the 7th century CE), belong to a corpus of texts called Bhairavatantras.1 The main rituals they prescribe have the same structure as those of the śaiva Siddhānta and Tantras teaching the cult of Bhairava; but their pantheon, their mantras and some of their additional rituals are different, all of them involving mantra goddesses as opposed to male deities. These texts also teach the worship of numerous female spirits, yoginīs or yogeśvarīs, some of whom are goddess-like beings, others are rather human witch-like figures. -
Indian Philosophy Encyclopædia Britannica Article
Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem. -
Tantraloka Notes
Tantraloka Notes 1. ONE Tantraloka by george barselaar Of all the philosophical systems emanating from the east, Kashmir Shaivism stands alone in its subtle elucidation of the theory and practice of spirituality. Aptly labeled ‘the mystical geography of awareness’, the agamas(1) of Shaivism describe in microscopic detail the development of human consciousness from the grosses state of ignorance to the subtlest state of universal God consciousness. Drawing from these ancient scriptures–many of which are now lost–the great Shaiva master Abhinavagupta (10 CE), fashioned the monistic tradition known as Trika Rahasyam(2). After attaining God realization, Abhinavagupta states that out of curiosity he sat at the feet of many masters and like an industrious bee collected the nectar of the prominent philosophical traditions of his time. Completing this venture he returned to his own disciples and spontaneously sang thirty-seven philosophical hymns in the same number of days. This encyclopedic text became Abhinavagupta’s greatest philosophical work entitled Tantraloka. In thirty-seven chapters he unfolded the petals of his heart lotus of knowledge explaining the process of creation and evolution of the universe in term of the expansion of Shiva’s consciousness. He laid bare the secrets of the monistic system know today as Kashmir Shaivism. In his first chapter Abhinavagupta states clearly that he was impelled by Lord Shiva, his masters, and his closest disciples, to compose Tantraloka. In verse 284 of that same chapter he states: “That person who has read, achieved and understood the depth of these thirty-seven chapters becomes one with Bhairava-Lord Shiva.” ~Swami Lakshmanjoo In composing Tantraloka, Abhinavagupta drew inspiration from the Malinivijaya tantra(3), a text so cryptic in places that scholars of that time were at a loss to understanding it. -
Abhinavagupta's Theory of Relection a Study, Critical Edition And
Abhinavagupta’s Theory of Relection A Study, Critical Edition and Translation of the Pratibimbavāda (verses 1-65) in Chapter III of the Tantrāloka with the commentary of Jayaratha Mrinal Kaul A Thesis In the Department of Religion Presented in Partial Fulilment of the Requirements For the Degree of Doctor of Philosophy (Religion) at Concordia University Montréal, Québec, Canada August 2016 © Mrinal Kaul, 2016 CONCORDIA UNIVERSITY School of Graduate Studies This is to certify that the thesis prepared By: Mrinal Kaul Entitled: Abhinavagupta’s Theory of Relection: A Study, Critical Edition and Translation of the Pratibimbavāda (verses 1-65) in Chapter III of the Tantrāloka with the commentary of Jayaratha and submitted in partial fulillment of the requirements for the degree of Doctor of Philosophy (Religion) complies with the regulations of the University and meets the accepted standards with respect to originality and quality. Signed by the inal Examining Committee: _____________________________Chair Dr Christine Jourdan _____________________________External Examiner Dr Richard Mann _____________________________External to Programme Dr Stephen Yeager _____________________________Examiner Dr Francesco Sferra _____________________________Examiner Dr Leslie Orr _____________________________Supervisor Dr Shaman Hatley Approved by ____________________________________________________________ Dr Carly Daniel-Hughes, Graduate Program Director September 16, 2016 ____________________________________________ Dr André Roy, Dean Faculty of Arts and Science ABSTRACT Abhinavagupta’s Theory of Relection: A Study, Critical Edition and Translation of the Pratibimbavāda (verses 1-65) in the Chapter III of the Tantrāloka along with the commentary of Jayaratha Mrinal Kaul, Ph.D. Religion Concordia University, 2016 The present thesis studies the theory of relection (pratibimbavāda) as discussed by Abhinavagupta (l.c. 975-1025 CE), the non-dualist Trika Śaiva thinker of Kashmir, primarily focusing on what is often referred to as his magnum opus: the Tantrāloka. -
The Vaishnavite Reformers of India; Critical Sketches of Their Lives and Writings
23 Ic: Lttp- IE THE YAISHNAYITE REFORMERS OF INDIA CRITICAL SKETCHES OF THEIR LIVES AND WRITINGS BY T. RAJAGOPALA CHARTAR, M.A., B.L. PRICE RF:. ONK. PUBLISHED BY G. A NATESAN & CO., ESPLANADE, ronp CONCERN fic Building . .* HIS LIPE AND TIMES BY C. N. KUISHNASWAMI AIYAK, M.A,, L.T. HIS PHILOSOPHY BY PANDIT SITANATII TATTVABHUSHAN. Price As. 12. " To Subscriber* of the Indian Her law," As. S. Sri Madfiwa^RTadliwaism A HISTORICAL AND CRITICAL SKETCH IIY 0- N. KUISHNASWAMV AIYA1I, M.A Price AS. 12. " To Subscribers of the Imiitiit /iW'jV?/'," As. S. SRI RAMANUJAGHARYA 'HIS LIFE AND TIMES S. KRISHNASWAMI AIYANGAll, M.A HIS PHILOSOPHY BY T. RAJAGOPALACHARIAR, M.A., B.L. Price As. 12. To Subscribers of the *' Indian Review" As. 8. G- A- NATESAN & CO., ESPLANADE, MADRAS. CONTENTS. FACE. noN ... ... ... i 'lamuni ... ... .... 1 Pundavikuksha ... ... ... 12 ya ... ... ... 2i> Raroarmjacharya ... Sri Vedanta iK'sika ... !>7 Manavala Mulia ]\funi Chaitanya INTRODUCTION, These are a series of Seven Essays on the Lives and Writings of the principal religious reformers of the Vaishnavite or Yisishtadwaita School of India. The treatment is critical and historical has also ; but special prominence been given to the literary side of this School's of activity. A clear account of the growth Vaishnavaism is intended to be conveyed by these Lives of Eminent Keformers, and refe- rence has throughout been made to the deve- lopment of doctrines. A special chapter is devoted to the exposition of the Visishtad- waita philosophy according to Ramanuja. The growth of Yaishnavaism in Northern India is briefly dealt with in the last Essay, that on Sri Chaitanya, wherein that great Saint's career is also fully described. -
Besides Editing the Major Portion of the Work, Dridhabala Also Reconstructed, Possibly from Agnivesa, the Last Two Sections of the Charaka Samhita Which Had Been Lost
News, Notes and Queries DERMATOLOGICAL WRITINGS OF ANCIENT INDIA THIS paper is concerned with a glimpse into the wealth of ancient Indian medical literature. A small sampling of the general knowledge and thoughts of these ancients will be presented along with an attempt to place their leading texts into some historical perspective. Following this, emphasis will be placed on some of the writings of what may be called 'Ancient Indian Dermatology'. Most modern physicians are not aware of the richness of the medical literature of ancient India. Even most monographs and textbooks on the history of medicine include only cursory references to medicine in Ancient India. In addition, English translations ofthe original Sanskrit texts are usually available only in certain specialized libraries. The leading prominent texts available to these ancient medical practitioners were the Atharva-Veda,"'2 Charaka Samhita," and the Sushruta Samhita.4'5 A brief summary of their contents is given below: ATHARVA-VEDA SAMHITA The Atharva-Veda is one of the ancient scriptures (vedas). The vedas are among the world's oldest literature. Estimates of the dates of composition of the vedas range from 3000 B.C.-lO00 B.C. The vedas contain much of the knowledge of the age. Of the four vedas, the Atharva-Veda is by far the most important source ofearly references to medicine. Although the Atharva-Veda is basically a religious text, in it we see the foundation of the future system of medicine. The book contains over 700 hymns consisting of about 6,000 stanzas. Of these hymns, 114 are devoted to medical topics. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
Practice of Ayurveda
PRACTICE OF AYURVEDA SWAMI SIVANANDA Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR— 249 192 Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India 2006 First Edition: 1958 Second Edition: 2001 Third Edition: 2006 [ 2,000 Copies ] ©The Divine Life Trust Society ISBN-81-7052-159-9 ES 304 Published by Swami Vimalananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India PUBLISHERS’ NOTE Sri Swami Sivanandaji. Maharaj was a healer of the body in his Purvashram (before he entered the Holy Order of Sannyasa). He was a born healer, with an extraordinary inborn love to serve humanity; that is why he chose the medical profession as a career. That is why he edited and published a health Journal “Ambrosia”. That is why he went over to Malaya to serve the poor in the plantations there. And, strangely enough, that is why, he renounced the world and embraced the Holy Order of Sannyasa. He was a healer of the body and the soul. This truth is reflected in the Ashram which he has established in Rishikesh. The huge hospital equipped with modern instruments was set up and the entire Ashram where all are welcome to get themselves healed of their heart’s sores and thoroughly refresh themselves in the divine atmosphere of the holy place. Sri Swamiji wanted that all systems of healing should flourish. He had equal love and admiration for all systems of healing. He wanted that the best of all the systems should be brought out and utilised in the service of Man. -
Siva Sutra (Vasugupta)
Il segreto dell’insegnamento di Çiva a Vasugupta vsuguÝizvsUÇrhSym! Vasuguptaçivasütrarahasyam a cura di Dario Chioli Prima edizione: 7 marzo 2006 Ultima revisione: 12 maggio 2009 http://www.superzeko.net 1976-2006 Onorando coloro che percorrono le antiche strade sempre nuove ` ïI— vayuz´e y< . ùdye mayazi´> sUÇeñrI , klazrIre maÇa iv*azrIrm!. Ai¶na k…{flI isÏmat&ka , iv*ya laeke nqrajae jayte . om çréà väyuçakte yaà hådaye mäyäçaktiù sütreçvaré kaläçarére mäträ vidyäçaréram agninä kuëòalé siddhamätåkä vidyayä loke naöaräjo jäyate Oð! Çréà! O Potenza del Vento! Yaà! Nel cuore la Potenza d’Incantesimo è Signora del Sütra. Nel corpo elementale tramite la Madre vien generato il corpo sapienziale. Tramite il fuoco l’Attorta si mostra qual genitrice del Compiuto. Per la Sapienza vien generato nel mondo il Re della Danza. 1 1 Cfr. Mahäsvacchandatantra, cit. da AVALON, Il Potere del Serpente, p. 102: “I grandi dichiarano, o Regina, che la Tua forma beata si manifesta in Anähata, e che è sperimentata dal mentale introverti- to dei Beati, i cui capelli stan dritti e gli occhi piangono per la gioia”. Ora, Anähata, il cakra della regione del cuore dove si ode il “suono senza percussione” (anähataçabda), è il cakra di Väyu, cioè del Vento, il cui béjamantra è Yaà. Çréà è invece il mantra di Lakñmé (Çré), simile al cui beneamato (Viñëu) diviene colui che sul loto del cuore medita, il quale altresì “diviene (simile al) Signore del Linguaggio” (Ñaöcakranirüpaëa, in AVALON, cit., pp. 292 e 290). Il segreto dell’insegnamento di Siva a Vasugupta - a cura di Dario Chioli Sommario IL CAMMINO DI ÇIVA (ÇIVAMÄRGA), p. -
Brill's Encyclopedia of Hinduism
Brill's Encyclopedia of Hinduism Edited by Knut A. Jacobsen (Editor-in-Chief) Associate Editors Helene Basu Angelika Malinar Vasudha Narayanan BRILL LEIDEN . BOSTON 2009 Table of Contents, Volume I Prelims Preface vii List of Contributors ix Notes for Users xix Primary Sources xxi Primary Source Abbreviations xxv Journals and Series xxvii General Abbreviations xxxi Introduction xxxiii Regions and Regional Traditions (Hinduism in the Regions of India and South and Southeast Asia) Overview article 3 East Assam and the Eastern States 13 Bengal 25 Orissa 43 North Bihar 59 Himalaya Region 73 Jharkhand 87 Kashmir 99 Madhya Pradesh and Chhattisgarh 127 Punjab 153 Uttar Pradesh 171 South Andhra Pradesh 187 Karnataka 201 Kerala 221 Tamil Nadu 233 West Goa 249 Gujarat 255 Maharashtra 271 Rajasthan 285 South Asia outside of India Bangladesh 301 Nepal 307 Pakistan 315 Sri Lanka 321 Historical Southeast Asia: Burma 337 Cambodia 345 Indonesia 353 Thailand 371 © Koninklijke Brill NV, Leiden, 2009 BEH, vol I Also available online - www brill nl Vi TABLE OF CONTENTS Sacred Space and Time TIrtha and Tirthayatra: Salvific Space and Pilgrimage 381 Cosmic Cycles, Cosmology, and Cosmography 411 Festivals 429 Processions 445 Gods, Goddesses, and Divine Powers Overview article 457 Asuras and Daityas 469 Ayyappan 479 Bhairava 485 Bhudevi 491 Brahma 499 Dattatreya 513 Draupadi and Sita 517 Durga 535 Ganapati/Ganesa 551 Gandharvas and Apsarases 565 Gariga 571 Hanuman 579 Kali 587 Krsna 605 Kuladevi 621 Mahadevi 627 Murukan 637 Navagrahas 647 Parvati 655 Radha 675 Rama 681 River Goddesses 695 Rsis 703 Sacred Animals 711 SantosiMa 719 Sarasvati 725 Sitaladevi 733 Siva 741 Sri Laksmi 755 Vedic Gods 765 Verikatesvara 781 Visnu 787 Yaksas and Yaksinis 801 Yama 807 Yamuna 817 Yoginis 823 Glossary 829 Sections for Future Volumes 832 Brills Encyclopedia of Hinduism Volume II: Sacred Texts and Languages Ritual Traditions Arts Concepts Edited by Knut A.