Kashmir Shaivism Swami Lakshmanjoo Preservation of The
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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. -
Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars
Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars -****- by Tamarapu Sampath Kumaran About the Author: Mr T Sampath Kumaran is a freelance writer. He regularly contributes articles on Management, Business, Ancient Temples and Temple Architecture to many leading Dailies and Magazines. His articles for the young is very popular in “The Young World section” of THE HINDU. He was associated in the production of two Documentary films on Nava Tirupathi Temples, and Tirukkurungudi Temple in Tamilnadu. His book on “The Path of Ramanuja”, and “The Guide to 108 Divya Desams” in book form on the CD, has been well received in the religious circle. Preface: Tirth Yatras or pilgrimages have been an integral part of Hinduism. Pilgrimages are considered quite important by the ritualistic followers of Sanathana dharma. There are a few centers of sacredness, which are held at high esteem by the ardent devotees who dream to travel and worship God in these holy places. All these holy sites have some mythological significance attached to them. When people go to a temple, they say they go for Darsan – of the image of the presiding deity. The pinnacle act of Hindu worship is to stand in the presence of the deity and to look upon the image so as to see and be seen by the deity and to gain the blessings. There are thousands of Siva sthalams- pilgrimage sites - renowned for their divine images. And it is for the Darsan of these divine images as well the pilgrimage places themselves - which are believed to be the natural places where Gods have dwelled - the pilgrimage is made. -
South-Indian Images of Gods and Goddesses
ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh. -
ISHWAR ASHRAM TRUST (Kashmir Shaiva Institute)
ISHWAR ASHRAM TRUST (Kashmir Shaiva Institute) (FOUDED BY SHAIVACHARYA ISHWARSWAROOP SWAMI LAKSHMANJOO MAHARAJ) Kashmir Shaivism Essay presentation Competition for Children Venue Ishwar Ashram Trust, at Bangalore and Delhi Centers Sunday 5th May 2018 (1 PM to 5.30 PM) Ishwar Ashram Trust was founded by the Great Shaiva Master and Acharya - Swami Lakshmanjoo Maharaj. During His life time, the Great Master lived and propounded the Philosophy of Kashmir Shaivism (Trika Sampradaya). Many Spiritual Aspirants and Scholars flocked to him for guidance and solace. His life and works have become a Beacon of Light for all who want to delve into and learn about the Great Philosophy. Since the Mahasamadhi of Swamiji in 1991 the Ishwar Ashram Trust has been diligently trying to propagate Kashmir Shaivism at its Ashrams and centers’ at Srinagar, Jammu, Delhi, Mumbai and Bangalore. Classes, Seminars and Workshops have been regularly held by the Trust to disseminate the teachings of Kashmir Shaivism. Details of these are available can be obtained from the Trust website: www.ishwarashramtrust.com In continuation of this pursuit and especially to create awareness of this unique philosophy amongst the young population , Ishwar Ahram Trust is planning to hold an essay competition on Kashmir Shaivism. The following shall be the format of the competition. 1. The eligible ages shall be Group A: 8-12 years and Group B : 13-18 years 2. The subject matter has to be on any aspect related to Kashmir Shaivism Philosophy. It is encouraged (although not mandatory) that those participating in the competition refer to the several books on the subject by Shaivacharya Swami Lakshman joo Maharaj. -
Notes from the "Inner" Bhagavad Geeta
Notes From The “Inner” Bhagavad Geeta Original Copyright 2000 Stephen H. Wolinsky, PhD Copyright 2011 Stephen H. Wolinsky, PhD An imprint of Quantum Press, under the auspices of Quantum Institute Inc. Stephen H. Wolinsky, PhD Library ISBN 0-9749954-2-8 114 Rio Del Mar Blvd. Aptos, California 95003-4648 website stephenhwolinskyphdlibrary.com Typesetting by Bramble Books [email protected] Book Cover Design by Mike Dowdall Dedication To Krsna the Consciousness and the Absolute To my beloved Sri Nisargadatta Maharaj To Lord Nityananda 3 Introduction The “Inner Bhagavad Geeta was written as notes in about 2000. It was put together as an attempt to produce a “crash” course in what at the time was a 30 + year study. In about 2007 a one day workshop was presented in Aptos, California, which was done as an audio set by netinetifilms.com I kept it as a notebook, simply because it was much easier then trying to make it into a book. The Inner Bhagavad Geeta is the edited notes representing a study which began in early 1970s. With love and respect Your mirage brother Stephen 4 I Nisargadatta Maharaj to S.K. Mullarpattan, (Maharaj’s primary translator, (1976-1981) Nisargadatta Maharaj: “Forget me forget Maharaj forget the teachings, just stay in the consciousness as a portal to the Absolute.... Forget me forget Maharaj forget the teaching stay in the consciousness and your own unique path will emerge for you.” The Context The Inner Bhagavad Geeta The Yoga Tantra of Kashmir Krsna is Consciousness: Krsna is The Absolute Shiva is Consciousness Parashiva is the Absolute The Bhagavad Geeta is primarily a Consciousness Yoga An Inner Attitude An inner practice An inner prescription of mind-body-heart An Inner Yoga 5 A thorn to remove a thorn A description Yoga practice is in the film Yoga Practice is in the non-existent film Part of the illusion There is no Yoga of the Absolute Questions and Answers. -
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. -
One and Three Bhairavas: the Hypocrisy of Iconographic Mediation Gregory Price Grieve
Revista de Estudos da Religião Nº 4 / 2005 / pp. 63-79 ISSN 1677-1222 One and Three Bhairavas: The Hypocrisy of Iconographic Mediation Gregory Price Grieve The artist-as-anthropologist, as a student of culture, has as his job to articulate a model of art, the purpose of which is to understand culture by making its implicit nature explicit. [T]his is not simply circular because the agents are continually interacting and socio-historically located. It is a non-static, in-the-world model. Joseph Kosuth1, “The Artist as Anthropologist” (1991[1975]) Iconography is a hypocritical term. On the face of it, “iconography” simply denotes the critical study of images (Panofsky 1939; 1955). Yet, one must readily admit that iconography stems from the fear of images (Mitchell 1987). In fact, iconography can be defined as a strategy for writing over images. But why fear images? Iconography’s zealotry—from idols made in the likeness of God to fetishes made in the image of capital—stems from the terror of the material. Accordingly, to proceed in an analysis of iconography, one must make explicit what most religious discursive systems must by necessity leave implict religion is never just “spirit.” Whether iconophobia or iconophilia, whether iconoclastic or idolatry, what all religions have in common is that they rely on matter for their dissemination. Even speech, the most reified communication, relies on air and the physicality of the human body. Accordingly, to write about, rather than write over, religious images, we need to return to the material. Stop and take a look at the god-image of Bhairava, a fierce form of Shiva from the Nepalese city of Bhaktapur2. -
Kashmir Shaivism Pdf
Kashmir shaivism pdf Continue Trident (trishalabija mashalam), symbol and Yantra Parama Shiva, representing the triadic energies of the supreme goddess Para, Para-apara and Apara Sakti. Part of a series onShaivism DeitiesParamashiva(Supreme being) Shiva Sadasiva Bhairava Rudra Virabhadra Shakti Durga Kali Parvati Sati Ganesha Murugan Sastha Shiva forms Others Scriptures and texts Vedas Upanishads (Svetasvatara) Agamas and Tantras Shivasutras Tirumurai Vachanas Philosophy Three Components Pati Pashu Pasam Three bondages Anava Karma Maya 36 Tattvas Yoga Satkaryavada Abhasavada Svatantrya Aham Practices Vibhuti Rudraksha Panchakshara Bilva Maha Shivaratri Yamas-Niyamas Guru-Linga-Jangam Schools Adi Margam Pashupata Kalamukha Kapalika Mantra Margam Saiddhantika Siddhantism Non - Saiddhantika Kashmir Shaivism Pratyabhijna Vama Dakshina Kaula: Trika-Yamala- Kubjika-Netra Others Nath Inchegeri Veerashaiva/Lingayatism Siddharism Sroutaism Aghori Indonesian Scholars Lakulisha Abhinavagupta Vasugupta Utpaladeva Nayanars Meykandar Nirartha Basava Sharana Srikantha Appayya Navnath Related Nandi Tantrism Bhakti Jyotirlinga Shiva Temples vte Part of a series onShaktism Deities Adi Parashakti (Supreme) Shiva-Shakti Parvati Durga Mahavidya Kali Lalita Matrikas Lakshmi Saraswati Gandheswari Scriptures and texts Tantras Vedas Shakta Upanishads Devi Sita Tripura Devi Bhagavatam Devi Mahatmyam Lalita Sahasranama Kalika Purana Saundarya Lahari Abhirami Anthadhi Schools Vidya margam Vamachara Dakshinachara Kula margam Srikulam Kalikulam Trika Kubjikamata Scientists Bhaskararaya Krishnananda Agamawagisha Ramprasad Sen Ramakrishna Abhirami Bhattar practices yoga Yoni Kundalini Panchamakara Tantra Yantra Festivals and temples Navaratri Durga Puja Lakshmi Puja Puja Saraswati Puj more precisely, Trika Shaivism refers to the non-dual tradition of the ziva-Sakta Tantra, which originated sometime after 850 AD. The defining features of The Trika tradition are its idealistic and monistic philosophical system Pratyabhija (Recognition), founded by Utpaladeva (c. -
The Self, the Guru and the Absolute: the Bhakti of the French 20Th Century Indologist Lilian Silburn Denis Matringe
The Self, the guru and the Absolute: the bhakti of the French 20th Century Indologist Lilian Silburn Denis Matringe To cite this version: Denis Matringe. The Self, the guru and the Absolute: the bhakti of the French 20th Century Indologist Lilian Silburn. Bhkti and the Self, In press. halshs-01953450 HAL Id: halshs-01953450 https://halshs.archives-ouvertes.fr/halshs-01953450 Submitted on 13 Dec 2018 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 Self, the guru and the Absolute: the bhakti of the French 20th Century Indologist Lilian Silburn Denis Matringe Francis Xavier Clooney is a Jesuit priest, theologian and professional Indologist, with a specialisation in theological commentarial writings in Sanskrit and Tamil. He is also a leading figure in the field of comparative theology, and in this capacity, he delivered in 2003 the Plenary Address at the Catholic Theology Society of America. In a thought-provoking manner, he began his speech by recalling the deep religious experience he had when, visiting an old Hindu temple in Chennai, he stopped at the shrine of Lakṣmī. There, he felt “a kind of real presence” and says he “might even have worshipped” the Goddess (Clooney 2010, 86). -
Sebuah Kajian Pustaka
International Journal of Linguistics, Literature and Culture Available online at https://sloap.org/journals/index.php/ijllc/ Vol. 2, No. 3, September 2016, pages: 28~34 ISSN: 2455-8028 https://sloap.org/journals/index.php/ijllc/article/view/114 The Paradigm of Religious Evolution: The Transformation of Rudra to Pashupata Satendra Kumar Mishra a Article history: Abstract The Pashupata cult is the oldest known cult of the Saivism. Pashupata cult Received: 10 June 2016 was established around 200 BC by Lakulisha. Born to a Brahmin family Revised: 10 July 2016 according to Karavana Mahatmya, he died in the seventh month and during Approved: 20 August 2016 his short span he displayed remarkable spiritual powers. His mother floated Published: 1 September 2016 his body in a river as per the tradition and as said a group of tortoise carried the body to a Shiva shrine. The child became alive and became an ascetic. By Keywords: yet another account Lakulisha died but was revived by Lord Siva himself. Lord entered his body and preached the Pashupata moral and ethics to the Shaivism; world. The place of his rebirth is today a town called Kayavarohana "to Lakulisha; incarnate in another's body". This miracle is still celebrated among the Kaurusha; Pashupata believers. The archeological department takes care of two stone Pashupata; inscriptions there with the names of Lakulisha’s four disciples- Kushika, Kayavarohana; Maitreya, Gargya, and Kaurusha. Lakulisha was a basically a dynamic Pashupata reformist. 2455-8028 ©Copyright 2016. The Author. This is an open-access article under the CC BY-SA license (https://creativecommons.org/licenses/by-sa/4.0/) All rights reserved. -
Kashmiri Shaivism: a Historical Overview Younus Rashid [email protected]
Kashmiri Shaivism: A Historical Overview Younus Rashid [email protected] Abstract: Shiva traditions are those whose focus is the deity Shiva and a Shaiva/Shaivite is a Hindu who follows the teachings of Shiva (Sivasana). Kashmiri Shaivism is a system of idealistic monism based on the Shivasutra. This system deals with the three-fold principle of God, Soul, and Matter, it is called Trikasastra or simply Trika. It is a system of ideal Monism founded by Vasugupta. Its central position is that there is only one Ultimate Principle, but this principle has two aspects, one transcendental and the other immanent. The present paper is an attempt to understand the growth and development of Shiva traditions in Kashmir, with special focus on Trikasaivism. The paper shall also make an attempt to explore the diversity of the tradition through the practices and the doctrine. It shall also attempt to show a distinctive religious imaginary that sets Trikasaivism apart from other Indian traditions. Unlike most ancient cultural traditions of India about which we know very little, the culture and history of Kashmir is not completely opaque to the intellectual historian. Especially in Kalhana's Rajatarahgint, written in the 12th century A.D., we have an important quasi-history or near-history of the Kashmir area which provides a valuable and reasonably accurate picture of the social-cultural life of the region from the eighth or ninth centuries onward.1 Prior to eighth century, we know that Kashmir was a centre for Buddhist studies.2 Already in the reign of Asoka in the 3rd century B.C., 1 Larson, Gerald James, “The Aesthetic (Rasāsvadā) and the Religious (Brahmāsvāda) in Abhinavagupta's Kashmir Śaivism”, Philosophy East and West, Vol.