New branches:
119-404: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The Mahāmāyā Tantra , ( Sanskrit : श्रीमहामायातन्त्रराजनाम, Śrīmahāmāyātantrarājanāma ) (Tibetan: sgyu 'phrul chen po'i rgyud ) is a Buddhist Anuttarayoga tantra or Yoganiruttaratantra particularly associated with the practice of Dream Yoga . The Mahāmāyā Tantra
238-701: A characteristic of the Matrikas. Another account mentions the Maha-matrikas (the great mothers), a group of the wives of six of the Saptarishis (7 great sages), who were accused of being Skanda's real mothers and thus abandoned by their husbands. They request Skanda to adopt them as his mothers. Skanda agrees and grants them two boons: to be worshipped as great goddesses and permission to torment children as long as they are younger than 16 years and then act as their protectors. These six goddesses as well as
357-604: A circular shrine to the Matrikas), established by Vishnu on the Vindhya mountains, by meat and ritual sacrifice. The Mahabharata narrates in different chapters the birth of warrior-god Skanda (the son of Shiva and Parvati ) and his association with the Matrikas – his adopted mothers. In one version, Indra (king of gods) sends the goddesses called "mothers of the world" to kill him. However, upon seeing Skanda, instead they follow their maternal instincts and raise him. In
476-610: A construction to a shrine to Chamunda and the other Matrikas, "who are attended by Dakinis (female demons)" and rituals of daily Tantric worship ( Tantrobhuta ) like the ritual of Bali (offering of grain). The eight Matrikas are said to reside the second line of bhupura in Sri Chakra . They are frequently aligned with the Ashta Bhairavas , as in Jňānārṇava Tantra . The Svacchaṇḍa Tantra (1.33) explains that
595-1003: A dancing posture, dark blue in color, holding an arrow and bow, and embracing a red consort. In Śaivism Mahāmāyā (महामाया) is the name of one of the twenty four goddesses of the Sūryamaṇḍala according to the Kubjikamata Tantra. She presides over the pitha of Ujjain . In Śāktism Mahāmāya is one of the names of Mahāsakti or one of the sixty-four Matrikas or Yogini to be worshiped during Āvaraṇapūjā. Tantra techniques (Vajrayana) New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Vajrayāna ( Sanskrit : वज्रयान ; lit. ' vajra vehicle'), also known as Mantrayāna ('mantra vehicle'), Mantranāya ('path of mantra'), Guhyamantrayāna ('secret mantra vehicle'), Tantrayāna ('tantra vehicle'), Tantric Buddhism , and Esoteric Buddhism ,
714-705: A group of eight, the Ashtamatrika(s) . In the Brihat Samhita , Varahamihira says that "Mothers are to be made with cognizance of (different major Hindu) gods corresponding to their names." They are associated with these gods as their spouses or their energies ( Shaktis ). Brahmani emerged from Brahma , Vaishnavi from Vishnu , Maheshvari from Shiva , Indrani from Indra , Kaumari from Kartikeya , Varahi from Varaha and Chamunda from Chandi . and additionals are Narasimhi from Narasimha and Vinayaki from Ganesha . Originally believed to be
833-415: A liminal zone on the borders between fields and forests. Their rites involved the conjunction of sexual practices and Buddhist mandala visualization with ritual accoutrements made from parts of the human body, so that control may be exercised over the forces hindering the natural abilities of the siddha to manipulate the cosmos at will. At their most extreme, siddhas also represented a defensive position within
952-532: A mantra. Vajrayāna Buddhists developed a large corpus of texts called the Buddhist Tantras , some of which can be traced to at least the 7th century CE but might be older. The dating of the tantras is "a difficult, indeed an impossible task" according to David Snellgrove . Some of the earliest of these texts, Kriya tantras such as the Mañjuśrī-mūla-kalpa ( c. 6th century ), teach
1071-687: A more specialized form of Matrika-nyasa , combines the installation of "most powerful set of all letters (Matrikas)" with the seed syllable Hrīṃ of Goddess Bhuvaneshvari . Stone inscriptions of Tantric worship of the Matrikas are found in Gangadhar, Rajasthan (by king Vishvavarman- 423 C.E., identified as the first epigraphic evidence of Tantra worship); in Bihar (by Guptas – fifth century) and in Deogarh , Uttar Pradesh (by Svāmibhaṭa – sixth century). The Gangadhar inscripture deals with
1190-594: A movement called Sahaja -siddhi developed in the 8th century in Bengal . It was dominated by long-haired, wandering mahasiddhas who openly challenged and ridiculed the Buddhist establishment. The mahasiddhas pursued siddhis , magical powers such as flight and extrasensory perception as well as spiritual liberation. Ronald M. Davidson states that Buddhist siddhas demonstrated the appropriation of an older sociological form—the independent sage/magician, who lived in
1309-459: A pentad of Matrikas, who help Ganesha to kill demons. Further, sage Mandavya is described as worshipping the Māṭrpaňcaka (the five mothers) named Kaumari, Maheshvari, Chamunda, Brahmi, Vaishnavi and who have been established by Brahma ; for saving king Harishchandra from calamities. The Matrikas direct the sage to perform worship of Māṭrchakra (interpreted as a Yantra or Mandala or
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#17327718681601428-637: A personification of the seven stars of the star cluster the Pleiades , they became quite popular by the seventh century and a standard feature of goddess temples from the ninth century onwards. In South India , Saptamatrika worship is prevalent whereas the Ashtamatrika are venerated in Nepal , among other places. The Matrikas assume paramount significance in the goddess-oriented sect of Hinduism , Tantrism . In Shaktism , they are described as "assisting
1547-401: A protective role in later mythology, although some of their early inauspicious and wild characteristics continue in these legends. Thus, they represent the prodigiously fecund aspect of nature as well as its destructive force aspect. The Matrikas originated from the sweat of Shiva who chased the asuras away from the heavens and killed them, when the asuras conquered the heavens after defeating
1666-588: A rock-cut shrine been solely devoted to the Sapta Matrikas. The Western Ganga Dynasty (350–1000 A.D.) kings of Karnataka built many Hindu temples along with saptamatrika carvings and memorials, containing sculptural details of saptamatrikas . The evidence of Matrika sculptures is further pronounced in the Gurjara–Patiharas (8th to 10th century A.D.) and Chandella period (8th to 12th century A.D.). The Chalukyas claimed to have been nursed by
1785-415: A skeleton, seems to indicate the darker aspect of the matrikas' nature. At Osian , the Matrikas is flanked by Ganesha and Kubera (the treasurer of the gods and a companion of Shiva and Parvati) while Shiva sits in the middle of the group. In Gupta and post-Gupta art, like in 6th Century caves of Shamalaji , the Matrikas are accompanied by Shiva and Parvati's son Skanda . The Matrikas are included among
1904-470: A skull cup and a khatvanga staff and embrace the consort Buddhadakini ( sangs rgyas mkha' 'gro ma ) who is also blue in color and has her right leg wrapped around him. His second pair of arms hold an arrow and a bow. He wears a shawl of human skin and the ornaments of a heruka. In the Shangpa Kagyu tradition of Tibetan Buddhism Mahāmāyā is one of the deities of the practice known as "The Deities of
2023-551: Is Putana , a goddess who tried to kill the infant Krishna (an incarnation of Vishnu) by suckling him with poisoned breast milk and was consequently killed by Krishna. The textual description of Matrikas is generally frightening and ferocious. In the Mahabharata , all the seven mothers are described as fatal or serve as threats to foetuses or infants. They are described as living in trees, crossroads, caves and funeral grounds and they are terrible as well as beautiful. But, in
2142-407: Is "obscured by discursive thought". This doctrine is often associated with the idea of the inherent or natural luminosity ( Skt: prakṛti-prabhāsvara-citta , T. ’od gsal gyi sems ) or purity of the mind ( prakrti-parisuddha ). Another fundamental theory of Tantric practice is that of transformation. In Vajrayāna, negative mental factors such as desire, hatred, greed, pride are used as part of
2261-677: Is a Buddhist tradition of tantric practice that developed in Medieval India . Tantrism, which originated within Hinduism during the first millennium CE, significantly influenced South Asian Mahāyāna Buddhism, giving rise to distinct Buddhist tantric traditions. Emerging in the 7th century CE, these traditions spread across Southeast, East, and Central Asia, leading to distinct East Asian and Tibetan practices. Vajrayāna practices are connected to specific lineages in Buddhism, through
2380-421: Is a feminine deity, in her mandala and sadhana or meditation practice, she takes the form of a male heruka deity embracing a consort. The principal form of this meditational deity Mahāmāyā has a blue complexion and stands in dancing (ardhaprayanka) posture with his (proper) right leg extended and left leg bent up. The deity has four faces (c. blue, yellow, red and green) and four arms; the first pair of arms hold
2499-523: Is a method which works faster. Various classifications are possible when distinguishing Vajrayāna from the other Buddhist traditions. Vajrayāna can be seen as a third yana , next to Śrāvakayāna and Mahayana . Vajrayāna can be distinguished from the Sutrayana . The Sutrayana is the method of perfecting good qualities, where the Vajrayāna is the method of taking the intended outcome of Buddhahood as
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#17327718681602618-615: Is a mythical weapon associated with Indra which was said to be indestructible and unbreakable (like a diamond) and extremely powerful (like thunder). Thus, the term is variously translated as Diamond Vehicle, Thunderbolt Vehicle, Indestructible Vehicle and so on. Chinese Esoteric Buddhism it is generally known by various terms such as Zhēnyán ( Chinese : 真言, literally "true word", referring to mantra), Tángmì or Hanmì (唐密 - 漢密, " Tang Esotericism" or " Han Esotericism") , Mìzōng (密宗, "Esoteric Sect") or Mìjiao (Chinese: 密教; Esoteric Teaching). The Chinese term mì 密 ("secret, esoteric")
2737-481: Is a short text, having only three chapters and it deals with subjects such as Siddhis, the classification of Hetu, Phala and Upayatantras, and manifestations of the deity Mahāmāyā. This text should not be confused with the Mayajala-tantra . The Mahāmāyā Tantra probably first appeared within Buddhist tantric communities in the late ninth or early tenth centuries CE. Based on instances of intertextuality it
2856-609: Is a translation of the Sanskrit term Guhya ("secret, hidden, profound, abstruse"). In Japan , Buddhist esotericism is known as Mikkyō ( 密教 , secret teachings) or by the term Shingon (a Japanese rendering of Zhēnyán ), which also refers to a specific school of Shingon-shū ( 真言宗 ) . The term "Esoteric Buddhism" is first used by Western occultist writers, such as Helena Blavatsky and Alfred Percy Sinnett , to describe theosophical doctrines passed down from "supposedly initiated Buddhist masters." Tantric Buddhism
2975-553: Is associated with groups of wandering yogis called mahasiddhas in medieval India . According to Robert Thurman , these tantric figures thrived during the latter half of the first millennium CE. According to John Myrdhin Reynolds, the mahasiddhas date to the medieval period in North India and used methods that were radically different from those used in Buddhist monasteries, including practicing on charnel grounds . Since
3094-494: Is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known. The Hevajra further states that "one knowing the nature of poison may dispel poison with poison." As Snellgrove notes, this idea is already present in Asanga 's Mahayana-sutra-alamkara-karika and therefore it is possible that he was aware of Tantric techniques, including sexual yoga. According to Buddhist Tantra, there
3213-702: Is considered to postdate the Guhyasamāja Tantra ; and because it is less doctrinally and structurally developed than tantras such as the Hevajra Tantra , its origins are likely to precede that text, and it is usually considered to be amongst the earliest of the Yoginī tantras. By the eleventh century CE the Mahāmāyā Tantra was circulating within monastic institutions as well as communities surrounding tantric adepts or mahāsiddhas . xx The Mahāmāyā Tantra
3332-530: Is developed. Other early tantras include the Mahāvairocana Abhisaṃbodhi and the Guhyasamāja (Gathering of Secrets). The Guhyasamāja is a Mahayoga class of Tantra, which features forms of ritual practice considered "left-hand" ( vamachara ) such as the use of taboo substances like alcohol, consort practices, and charnel ground practices which evoke wrathful deities . Ryujun Tajima divides
3451-504: Is enshrined with the images of the Matrikas at the place where the battle took place. This story is retold in Vishnudharmottara Purana. Vishnudharmottara Purana further relates them with vices or inauspicious emotions like envy, pride, anger etc. In Varaha Purana, they are created from the distracted mind of goddess Vaishnavi, who loses her concentration while doing asceticism. They are described as lovely and act as
3570-600: Is located near Baitarani River , in Jajpur . The Saptamatrika images are worshipped by women on Pithori – new moon day, with the 64 yoginis represented by rice flour images or supari nuts. The goddesses are worshipped by ceremonial offerings of fruits and flowers and mantras . The Matrikas function both as city protectors and individual protectors in both Hinduism and Buddhism . The Astha Matrikas are considered as Ajimas (grandmother goddesses, who are feared as bringer of disease and misfortune as well act as protectresses) in
3689-534: Is more common for a yogi or yogini to use an imagined consort (a buddhist tantric deity, i.e. a yidam). These later tantras such as the Hevajra Tantra and the Chakrasamvara are classed as " Yogini tantras" and represent the final form of development of Indian Buddhist tantras in the ninth and tenth centuries. The Kalachakra tantra developed in the 10th century. It is farthest removed from
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3808-444: Is more complex than a simple process of religious imitation and textual appropriation. There can be no question that the Buddhist tantras were heavily influenced by Kapalika and other Saiva movements, but the influence was apparently mutual. Perhaps a more nuanced model would be that the various lines of transmission were locally flourishing and that in some areas they interacted, while in others they maintained concerted hostility. Thus
3927-496: Is no strict separation of the profane or samsara and the sacred or nirvana , rather they exist in a continuum. All individuals are seen as containing the seed of enlightenment within, which is covered over by defilements . Douglas Duckworth notes that Vajrayana sees Buddhahood not as something outside or an event in the future, but as immanently present. Indian Tantric Buddhist philosophers such as Buddhaguhya , Vimalamitra , Ratnākaraśānti and Abhayakaragupta continued
4046-672: Is not specifically Buddhist, Shaiva or Vaishnava . According to Alexis Sanderson , various classes of Vajrayāna literature developed as a result of royal courts sponsoring both Buddhism and Shaivism. The relationship between the two systems can be seen in texts like the Mañjusrimulakalpa , which later came to be classified under Kriya tantra , and states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Manjushri . Sanderson notes that
4165-530: Is omitted after the Matrikas list, while in sculpture in shrines or caves and the Mahabharata, Narasimhi is omitted. The Varaha Purana names Yami – the shakti of Yama , as the seventh and Yogeshvari as the eighth Matrika, created by flames emerging from Shiva 's mouth. In Nepal, the eighth Matrika is called Mahalakshmi or Lakshmi is added omitting Narasimhi. In lists of nine Matrikas, Devi-Purana mentions Gananayika or Vinayaki –
4284-554: Is said to be the purpose of all the various tantric techniques practiced in the Vajrayana. Matrikas Matrikas ( Sanskrit : मातृका (singular), IAST : mātṝkā, lit. "mothers") also called Matar or Matri , are a group of mother goddesses who are always depicted together in Hinduism . The Matrikas are often depicted in a group of seven, the Saptamatrika(s) (Seven Mothers). However, they are also depicted as
4403-522: Is the superiority of Tantric methods, which provide a faster vehicle to liberation and contain many more skillful means ( upaya ). The importance of the theory of emptiness is central to the Tantric Buddhist view and practice. The Buddhist emptiness view sees the world as being fluid, without an ontological foundation or inherent existence, but ultimately a fabric of constructions. Because of this, tantric practice such as self-visualization as
4522-522: Is to become a Sammāsambuddha (fully awakened Buddha ); those on this path are termed Bodhisattvas . As with the Mahayana, motivation is a vital component of Vajrayāna practice. The Bodhisattva-path is an integral part of the Vajrayāna, which teaches that all practices are to be undertaken with the motivation to achieve Buddhahood for the benefit of all sentient beings. In the vehicle of Sutra Mahayana,
4641-617: Is with a child. In eighth century Kailasha Temple (cave 16) – dedicated to Shiva and Parvati – of Rashtrakuta period, the Matrikas appear on the southern boundary of the temple. As the influence of the Tantras rose, the fertility area and upper parts of body in the Matrika sculptures were stressed. In each of the four depictions at Ellora, the matrikas are accompanied by Shiva, Ganesha and also on their left (besides Ganesha) by Yama (the god of death). The presence of Yama in form of
4760-463: The Hīnayāna ) and Mahāyāna (a.k.a. Pāramitāyāna ). There are several Buddhist tantric traditions that are currently practiced, including Tibetan Buddhism , Chinese Esoteric Buddhism , Shingon Buddhism and Newar Buddhism . Historically, there were also other esoteric Buddhist traditions, such as that of maritime Southeast Asia , which are no longer practiced today. In India, the initial term
4879-719: The Varaha Purana , Agni Purana , Matsya Purana , Vishnudharmottara Purana and Devi Mahatmya (part of the Markandeya Purana ) and also in the Agamas such as the Amsumadbhedagama , Surabhedagama , Purvakarnagama, Rupamandana . Though the first six are unanimously accepted by texts, the name and features of the seventh and eighth Matrikas are disputed. In the Devi Mahatmya, Chamunda
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4998-602: The Dharmachakra Translation Committee , under the patronage and supervision of the 84000: Translating the Words of the Buddha project. Om Hrim Mahamaye Sarvashakti Hridayankari Devi Shri Parashakti Namostute Translation: "Om, I bow to the great goddess Mahamaya, who is the source of all power and resides in the heart. I offer my respects to the supreme divine mother Parashakti." Although Mahāmāyā
5117-712: The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition , which prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and mandalas. Sanderson says that the Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhāva , introducing a copying error where a deity was mistaken for a place. Ronald M. Davidson meanwhile, argues that Sanderson's arguments for direct influence from Shaiva Vidyapitha texts are problematic because "the chronology of
5236-606: The Mantrayana leads one to Buddhahood in a single lifetime. According to the literature, the mantra is an easy path without the difficulties innate to the Paramitayana . Mantrayana is sometimes portrayed as a method for those of inferior abilities. However the practitioner of the mantra still has to adhere to the vows of the Bodhisattva . The goal of spiritual practice within the Mahayana and Vajrayāna traditions
5355-722: The Newar pantheon. Temples ( pithas i.e. seats) of the ashta matrika built in and around Kathmandu are considered powerful places of worship. The pithas are usually open-air shrines, but may be closed structures too. In these pithas , the Matrikas are worshipped with their followers ( ganas ) in form of stone statues or natural stones, while in dyochems (god-houses) in towns and villages, they are represented in brass images. The brass images ( utsav-murtis ) are paraded around town and placed at their respective pithas once every year. Like Vishnudharmottara Purana (discussed in Legends ),
5474-561: The Vidyapitha tantras is by no means so well established" and that "the available evidence suggests that received Saiva tantras come into evidence sometime in the ninth to tenth centuries with their affirmation by scholars like Abhinavagupta (c. 1000 c.e.)" Davidson also notes that the list of pithas or sacred places "are certainly not particularly Buddhist, nor are they uniquely Kapalika venues, despite their presence in lists employed by both traditions." Davidson further adds that like
5593-535: The Yoginis , a group of sixty-four or eighty-one Tantric goddesses, in a tradition which treats the Yoginis as important deities, whereas another tradition, which views the Yoginis as cruel minor deities, considers them separate entities. In Sanskrit literature the Yoginis have been represented as the attendants or various manifestations of goddess Durga engaged in fighting with the demons Shumbha and Nishumbha, and
5712-590: The anusarva and visarga , making their number sixteen. In Tantra , the fifty or fifty-one letters including vowels as well as consonants from A to Ksha, of the Devanagari alphabet itself, the Varnamala of bija , have been described as being the Matrikas themselves. It is believed that they are infused with the power of the Divine Mother herself. The Matrikas are considered to be the subtle form of
5831-559: The shakti of Ganesha , characterized by her elephant head and ability to remove obstacles like Ganesha and Mahabhairavi omitting Narasimhi. The female power shakti called as Kalyani of the god Matsya , the first and fish avatar of Vishnu is also included sometimes in Central India . Devi Bhagavata Purana mentions 2 other Matrikas Varuni (shakti of Varuna ), Kauberi (shakti of Kubera ) and Narayani , (shakti of Narayana ). There are several Puranic texts related to
5950-480: The vowels , then the (Ka), (Cha), (Ta), (ta), (Pa), (Ya) and (Ksha) groups. The seven mother goddesses ( Saptamatrikas ) correspond to the seven consonant groups; when the vocalic (A) group is added to it, the eight mother goddesses ( Ashtamatrikas ) are obtained. The Shaktas hold that the Mothers preside over impurities ( mala ) and over sounds of the language. The Mothers were identified with fourteen vowels plus
6069-488: The "path of the cause" is taken whereby a practitioner starts with his or her potential Buddha-nature and nurtures it to produce the fruit of Buddhahood. In the Vajrayāna, the "path of the fruit" is taken whereby the practitioner takes his or her innate Buddha-nature as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing the world in terms of ultimate truth can help us to attain our full Buddha-nature. Experiencing ultimate truth
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#17327718681606188-594: The Ashwin Navaratri and cost is defrayed by the durbar. The custom has continued into modern times. In the Kathmandu valley of Nepal, the Ashta-matrikas with a central village goddess are worshipped as protectors of the city or town. They are identified with the guardians of directions ( digpala ), places ( lokapala ) or lands ( kshatrapala ), satiated by blood sacrifice. Newar Buddhists associate
6307-447: The Buddhist tradition, adopted and sustained for the purpose of aggressive engagement with the medieval culture of public violence. They reinforced their reputations for personal sanctity with rumors of the magical manipulation of various flavors of demonic females ( dakini , yaksi , yogini ), cemetery ghouls ( vetala ), and other things that go bump in the night. Operating on the margins of both monasteries and polite society, some adopted
6426-521: The Buddhists, the Shaiva tradition was also involved in the appropriation of Hindu and non-Hindu deities, texts and traditions, an example being "village or tribal divinities like Tumburu". Davidson adds that Buddhists and Kapalikas as well as other ascetics (possibly Pasupatas ) mingled and discussed their paths at various pilgrimage places and that there were conversions between the different groups. Thus he concludes: The Buddhist-Kapalika connection
6545-707: The Dikpala ( Guardians of the directions ) and at night with the Goddess. The Matsya Purana and Devi Purana prescribe that Matrika shrines should be north-facing and be placed in northern part of a temple-complex. The temples of the Matrikas are found earliest dating to the fourth century and from textual evidence, it is predicated that "there must be impressive shrines all over the (Indian) subcontinent". Although circular Mandalas and Chakras are mentioned in religious texts, most existing shrines are rectangular in nature. Pal speculates that earlier circular shrines, which open to
6664-529: The Five Tantra Classes" (tib : rgyud sde lha lnga ) which is the main yidam practice of this school. This practice brings the deities of the Guhyasamāja , Mahamaya, Hevajra , Cakrasamvara and Vajrabhairava tantras into a single mandala, imagined at different chakras within the body of Cakrasamvara. In this practice Mahamaya is usually visualized in a two armed heruka form, standing in
6783-491: The Gupta rulers and their images were carved on royal monuments in order to strengthen the loyalty and adherence of the armed forces. The Gupta kings Skandagupta and Kumaragupta I (c. second half of the fifth century A.D.) made Skanda (Kumara) their model and elevated the position of Skanda's foster mothers, the Matrikas from a cluster of folk goddesses to court goddesses. Since the fourth century, Parhari, Madhya Pradesh had
6902-592: The Matrika images have withered away. The 12th century Sanskrit author Kalhana mentions worship of Matrikas with Shiva and Parvati in Kashmir , his work Rajatarangini . Three panels of Saptamatrikas appear near the Shiva and Parvati cave at Udayagiri , Bhopal . They are also depicted in the Shaiva caves of Elephanta and Ellora (Caves 21, 14, 16 and 22). In sixth century Rameshvara cave (Cave 21) at Ellora, "With
7021-484: The Matrikas are considered Shaivite goddesses . They are often depicted on the lintel slabs of the main door of a Shiva and Parvati temple – mainly in the Jaunsar-Bawar region, with their respective mounts forming the pedestal. Sometimes, they are occupied by the couple Uma-Maheshvara ( Parvati and Shiva ). The earliest instance of their portrayal with Uma-Maheshvara is at Desha Bhattarika, Nepal although now
7140-399: The Matrikas are considered as representing a vice and are worshipped by pithapuja (a pilgrimage around the pithas ) to free oneself from them. Though each pitha is primarily dedicated to a Matrika, the other Matrikas are also worshipped as subordinate deities. The pithas , which are "theoretically located at the outer boundaries of the city" are said to form a protective mandala around
7259-732: The Matrikas are mostly grouped as seven goddesses over the rest of the Indian Subcontinent, an eighth Matrikas has sometimes been added in Nepal to represent the eight cardinal directions. In Bhaktapur , a city in the Kathmandu Valley, a ninth Matrika is added to the set to represent the centre. The iconographical features of the Matrikas have been described in Hindu scriptures such as the Mahabharata , Puranas such as
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#17327718681607378-415: The Matrikas represent a diagram written in the letter, believed to possess magical powers. According to Leslie C. Orr, the Saptamatrikas, who first appeared in South India in the eighth century CE, had once temples dedicated exclusively to them, but since the ninth century CE onwards, they were demoted to status of "deities of the entourage" ( parivara devata ) of Shiva and Parvati. Their images moved from
7497-435: The Matrikas with 24 human qualities, which can mastered by visiting three sets of eight Matrika pitha s. The 7th century Sanskrit author Banabhatta mentions the propitiation of Matrikas by a Tantric ascetic in his Harshacharita . The text mentions use of a māṭrmandala ( mandala of the Matrikas) or a Yantra along with a special anusthana (ritual) to cure the ailing king. The text describes "young nobles (of
7616-469: The Matrikas. In contrast to the Indus valley origins theory, Bhattacharyya notes: The cult of the Female Principle was a major aspect of Dravidian religion, The concept of Shakti was an integral part of their religion. The cult of the Sapta Matrikas , or Seven Divine Mothers, which is an integral part of the Shakta religion, may be of Dravidian inspiration. The Sapta-Matrikas were earlier connected with Skanda (Kumara) and in later times, associated with
7735-428: The Sapta Matrikas. It was a popular practice to link South Indian royal family lineage to a Northern kingdom in ancient times. During the Western Chalukya period (10th to 12th century A.D.), all Matrikas continued to figure among the deity sculptures of this period. The Kadambas and Early Chalukyas from the fifth century A.D. praise the Matrikas in their preambles, as giver of powers to defeat enemies. In most of
7854-468: The Saptamatrika, making a group of 10 Matrikas. According to latter episode of Devi Mahatmya, Durga created Matrikas from herself and with their help slaughtered the demon army. In this version, Kali is described as a Matrika, who sucked all the blood of demon Raktabija . Kali is given the epithet Chamunda in the text. When demon Shumbha challenges Durga to a single combat, she absorbs the Matrikas in herself and says that they are her different forms. In
7973-709: The Saptamatrikas are identified or associated with Vedic Krittikas , the constellation Pleiades . The Shalya Parva of the Mahabharata mentions characteristics of a host of Matrikas, who serve Skanda. Ninety-two of them are named but the text says there exist more. The Shalya Parva describes them as young, cheerful, most of them fair but having dangerous features like long nails and large teeth. They are said to fight like Indra in battles, invoking terror in minds of enemies; speak different foreign tongues and lives in inaccessible places away from human settlements like crossroads, caves, mountains, springs, forests, riverbanks and cremation grounds. Notable among these lists of Matrikas
8092-412: The Saptamatrikas, which was replaced by the present temple where that are still worshipped by everyone now. In India, shrines of the Saptamatrikas are located in "the wilderness", usually near lakes or rivers, and are made of seven vermilion smeared stones. It is believed that the Matrikas kill fetuses and newborns unless pacified with bridal finery and prayers by women. A prominent Saptamatrika temple
8211-399: The Saptamatrikas. It introduces the Loka-matara (mothers of the world), a term used in the Mahabharata, in the first chapter. Kind to all creatures, the Matrikas are said to reside in various places for the benefit of children. The text paradoxically describes the Matrikas as being created by various gods like Brahma, Vishnu, Shiva, Indra as well as being their mothers. Devi Purana describe
8330-539: The Shaiva sect of Shiva himself. During the Kushana period (1st to 3rd century), the sculptural images of the matrikas first appear in stone. The Kushana images merged from the belief in Balagraha (lit "destroyers of children") worship related to conception, birth, diseases and protection of children. The Balagraha tradition included the worship of the infant Skanda with the Matrikas. The goddesses were considered as personifications of perils, related to children and thus, were pacified by worship. The Kushana images emphasize
8449-476: The Vajrayāna Yogini tantras draw extensively from the material also present in Shaiva Bhairava tantras classified as Vidyapitha . Sanderson's comparison of them shows similarity in "ritual procedures, style of observance, deities, mantras, mandalas, ritual dress, Kapalika accouterments like skull bowls, specialized terminology, secret gestures, and secret jargons. There is even direct borrowing of passages from Shaiva texts." Sanderson gives numerous examples such as
8568-476: The Vamana Purana too, the Matrikas arise from different parts of Devi and not from male gods although they are described and named after the male deities. In Matsya Purana, Shiva had created seven Matrikas to combat the demon Andhaka , who had the ability to duplicate from each drop of his blood that falls from him when he is wounded. The Matrikas drink up his blood and help Shiva defeat the demon. After
8687-435: The adherents and texts of Vajrayāna claim these teachings have been passed down by an unbroken lineage going back to the historical Buddha ( c. the 5th century BCE ) or to other mythical Buddhas and bodhisattvas (e.g. Vajrapani ). According to Vajrayāna scriptures, the term Vajrayāna refers to one of three vehicles or routes to enlightenment , the other two being the Śrāvakayāna (also known pejoratively as
8806-405: The alphabetic "matrix" used as a collation tool, vowels in particular (considered erroneous by Georg Bühler ), or the sound of the syllable represented by the character. Various traditions identify the script matrikas with the sacred divine Matrikas. According to K.C. Aryan, the number of Matrikas is determined in the structure of the Devanagari alphabet. First is the (A) group which contains
8925-439: The battle, the Matrikas begin a rampage of destruction by starting to devour other gods, demons and peoples of the world. Narasimha , Vishnu's man-lion incarnation, creates a host of thirty-two benign goddesses who calm down the terrible, fire-breathing Matrikas. Narasimha commanded the Matrikas to protect the world, instead of destroying it and thus be worshipped by mankind. At the end of the episode, Shiva's terrible form Bhairava
9044-523: The behaviors associated with ghosts ( preta , pisaca ), not only as a religious praxis but also as an extension of their implied threats. Tantrism originated within Hinduism and significantly influenced early South Asian Mahāyāna Buddhist practices, contributing to the emergence of unique Buddhist tantric traditions. These Buddhist tantric traditions, which developed in the 7th century CE, spread quickly across Southeast, East, and Central Asia, resulting in
9163-706: The chapter Vana-parva version, the Saptamatrikas are mentioned. Later in the Mahabharata; when absorption of these indigenous goddesses in the Hindu pantheon was initiated, a standardized group of seven goddesses – the Saptamatrikas, Shaktis or powers of Hindu gods are mentioned as Brahmi, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda. In other accounts of Skanda's birth in Mahabharata, eight ferocious goddesses emerge from Skanda, when struck by Indra's Vajra (thunderbolt). These are Kāki, Halimā, Mālinī, Bṛhalī, Āryā, Palālā and Vaimitrā, which Skanda accepted as his mothers, who stole other children –
9282-583: The city and assisted to a certain compass point. In other temples like the ones dedicated to Pacali Bhairava, the Asthamatrikas are worshipped as a circle of stones. In Bhaktapur , the Ashtamatrikas are believed to the preserver goddesses of the city guarding the eight geometrical directions. Mary Sluser says "Not only do the Mātṛkās guard the compass points but they are also regarded as regents of
9401-490: The deity is seen as being no less real than everyday reality, but a process of transforming reality itself, including the practitioner's identity as the deity. As Stephan Beyer notes, "In a universe where all events dissolve ontologically into Emptiness, the touching of Emptiness in the ritual is the re-creation of the world in actuality". The doctrine of Buddha-nature , as outlined in the Ratnagotravibhāga of Asanga ,
9520-577: The devas. And after that, the devas conquered the heavens. According to Jagdish Narain Tiwari and Dilip Chakravati, the Matrikas were existent as early as the Vedic period and the Indus Valley civilization. Seals with rows of seven feminine deities or priestesses are cited as evidence for the theory. The Rigveda (IX 102.4) speaks of a group of seven Mothers who control the preparation of Soma , but
9639-424: The earlier Buddhist traditions, and incorporates concepts of messianism and astrology not present elsewhere in Buddhist literature. According to Ronald M. Davidson, the rise of Tantric Buddhism was a response to the feudal structure of Indian society in the early medieval period (ca. 500–1200 CE) which saw kings being divinized as manifestations of gods. Likewise, tantric yogis reconfigured their practice through
9758-465: The earliest clear description appears in select chapters of the epic Mahabharata dated to 1st century CE. Madhu Wangu believes that Matrika description in Mahabharata is rooted in the group of seven females depicted on Indus valley seals. By the fifth century, all these goddesses were incorporated in mainstream orthodox Hinduism as Tantric deities. David Kinsley proposes that the Matrikas may be local village goddesses, who were being assimilated in
9877-756: The formation of various distinct traditions in East Asia and Tibet. There are other Mahāyāna sutras which contain "proto-tantric" material such as the Gandavyuha and the Dasabhumika which might have served as a central source of visual imagery for Tantric texts. Later Mahāyāna texts like the Kāraṇḍavyūha Sūtra ( c. 4th –5th century CE) expound the use of mantras such as Om mani padme hum , associated with vastly powerful beings like Avalokiteshvara . The popular Heart Sutra also includes
9996-617: The god possessed. In that form, they slaughter the demon army. Thus, the Matrikas are goddesses of the battlefield. They are described as assistants of Durga having sinister as well as propitious characteristics. After the battle, the Matrikas dance drunk with their victim's blood. This description is repeated with little variation in Devi Bhagavata Purana and Vamana Purana . The Devi-Bhagavata Purana mentions three other goddesses, Shaktis of other gods' in addition to
10115-541: The goddesses' attendants on the battlefield. In the Bhagavata Purana , when beings created by Vishnu are enlisted; the Matrikas are listed with rakshasas (demons), bhutas (ghosts), pretas, dakinis and other dangerous beings. In the same text, milkmaids offer a prayer for protection of the infant-god Krishna from the Matrikas. The Devi Purana (6th – 10th century) mentions a group of sixteen matrikas and six other types of Matrikas mentioned, apart from
10234-492: The great Shakta Devi (goddess) in her fight with demons." Some scholars consider them Shaiva goddesses. They are also connected with the worship of warrior god Skanda . In most early references, the Matrikas are associated with the conception, birth, diseases and protection of children. They were seen as inauspicious and the "personification of perils", propitiated in order to avoid those ills, that carried off so many children before they reached adulthood. They come to play
10353-465: The increasing influences of the cult of the Seven Mothers." Matrika (Sanskrit mātṛkā ) is also a term used to denote features of Indic scripts (also in combination with akshara , matrikaksara), though there is considerable variation in the precise interpretation of the term from one author to another. Sometimes it denotes a single character, the entire collection of characters (an "alphabet"),
10472-409: The influence was both sustained and reciprocal, even in those places where Buddhist and Kapalika siddhas were in extreme antagonism. Davidson also argues for the influence of non-Brahmanical and outcaste tribal religions and their feminine deities (such as Parnasabari and Janguli). According to several Buddhist tantras as well as traditional Tibetan Buddhist sources, the tantras and the Vajrayana
10591-449: The king) burning themselves with lamps to propitiate the Matrikas in a temple dedicated to the Matrikas ( maṭṛ-gṛha ). Banabhatta's Kadambari , Bhasa 's Cārudatta, Shudraka 's Mrichakatika mention the ritual offerings of food and shrines of Matrikas at crossroads . Other offerings include flowers and clothes and meat and wine for some Matrikas. Tantric works like Tantrarāja-Tantra (unknown date, author) and Kulacūḍāmaṇi discuss
10710-796: The letters (varna) . These letters combined make up syllables (pada) which are combined to make sentences (vakya) and it is of these elements that mantra is composed. It is believed that the power of mantra derives from the fact that the letters of the alphabet are in fact forms of the goddess. The 50 Matrika Kalas are given in the same account as follows: Nivritti, Pratishtha, Vidya, Shanti, Indhika, Dipika, Mochika, Para, Sukshma, Sukshmamrita, Jnanamrita, Apypayani, Vyapini, Vyomarupa, Ananta, Srishti, Riddhi, Smriti, Medha, Kanti, Lakshmi, Dyuti, Sthira, Sthiti, Siddhi, Jada, Palini, Shanti, Aishvarya, Rati, Kamika, Varada, Ahladini, Pritih, Dirgha, Tikshna, Raudri, Bhaya, Nidra, Tandra, Kshudha, Krodhini, Kriya, Utkari, Mrityurupa, Pita, Shveta, Asita, Ananta. Sometimes,
10829-484: The mainstream. He cites two reasons for his assertion: their description in Mahabharata as dark in colour, speaking foreign languages and living in "peripheral areas" and their association with god Skanda and his father and mother, Shiva and Parvati, whose forms were the Matrikas and Bhairavas had Vedic attributes. Sara L. Schastok suggests that the Matrikas maybe inspired by the concept of Yakshas , who are associated with Skanda and Kubera – both are often portrayed with
10948-492: The maternal as well as destructive characteristics of the Matrikas through their emblems and weapons. They appear to be an undifferentiated sculptural group but develop in standard and complex iconographic representation during the following Gupta period. In the Gupta period (3rd to 6th century A.D.), folk images of Matrikas became important in villages. The diverse folk goddesses of the soldiers like Matrikas were acknowledged by
11067-413: The metaphor of being consecrated ( abhiśeka ) as the overlord ( rājādhirāja ) of a mandala palace of divine vassals, an imperial metaphor symbolizing kingly fortresses and their political power. The question of the origins of early Vajrayāna has been taken up by various scholars. David Seyfort Ruegg has suggested that Buddhist tantra employed various elements of a “pan-Indian religious substrate” which
11186-533: The nine Matrikas cluster. Each Matrika is considered to be a Yogini and is associated with eight other Yoginis resulting in the troupe of eighty-one (nine times nine); there is an 81-Yogini temple at Bhedaghat in Madhya Pradesh . Thus, Yoginis are considered as manifestations or daughters of the Matrikas. The yoginis also occupy an important place in Tantra , with 64- Yogini temples across India including
11305-585: The origin of Matrikas. Matsya Purana , Vamana Purana , Varaha Purana , Kurma Purana and the Suprabhedagama contain references to Matrikas, and this asserts their antiquity. According to the Shumbha-Nishumbha story of Devi Mahatmya , Matrikas appear as Shaktis from the bodies of the gods – Brahma, Shiva, Skanda, Vishnu, Indra; having the form of each, approached Chandika (identified with Devi) with whatever form, ornaments and vehicle
11424-453: The path. As noted by French Indologist Madeleine Biardeau, the tantric doctrine is "an attempt to place kama , desire, in every meaning of the word, in the service of liberation." This view is outlined in the following quote from the Hevajra tantra : Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world
11543-471: The path. Vajrayāna can also be distinguished from the paramitayana. According to this schema, Indian Mahayana revealed two vehicles ( yana ) or methods for attaining enlightenment: the method of the perfections ( Paramitayana ) and the method of mantra ( Mantrayana ). The Paramitayana consists of the six or ten paramitas , of which the scriptures say that it takes three incalculable aeons to lead one to Buddhahood. The tantra literature, however, says that
11662-569: The practice of Tantra focuses on the transformation of poisons into wisdom, the yogic circles came together in tantric feasts , often in sacred sites ( pitha ) and places ( ksetra ) which included dancing, singing, consort practices and the ingestion of taboo substances like alcohol, urine, and meat. At least two of the mahasiddhas cited in the Buddhist literature are comparable with the Shaiva Nath saints ( Gorakshanath and Matsyendranath ) who practiced Hatha Yoga . According to Schumann,
11781-547: The primary function of Matrikas is to preside eight groups ( vargas ) of letters of Devanagari alphabet, while Brahmayāmala states they issue originate from the vowels. The Natya Shastra (13.66) recommends worship to Matrikas before setting up the stage and before dance performances. Indra declares in chapter 90 of Devi Purana that the Matrikas are the best among all deities and should be worshipped in cities, villages, towns and shields. Matrikas are generally to be worshipped on all occasions with Navagraha (the nine planets) and
11900-514: The principal Yoginis are identified with the Matrikas. Other Yoginis are described as born from one or more Matrikas. The derivation of sixty-four Yoginis from eight Matrikas became a common tradition, by mid- 11th century. The Mandala (circle) and chakra of Yoginis were used alternatively. The eighty-one Yoginis evolve from a group of nine Matrikas, instead of seven or eight. The Saptamatrika (Brahmani, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda) joined by Chandi and Mahalakshmi form
12019-488: The relevant texts, their exact number has not been specified, but gradually their number and names became increasingly crystallized and seven goddesses were identified as the Matrikas, albeit some references indicate eight or even sixteen Matrikas. Laura K. Amazzone cites: The inconsistency in the number of Matrikas found in the Indus valley today (seven, eight, or nine) possibly reflects the localization of goddesses. Although
12138-597: The revelation of Buddhist tantras to Padmasambhava , saying that he was an emanation of Amitabha and Avaloketishvara and that his arrival was predicted by the Buddha. Some accounts also maintain Padmasambhava is a direct reincarnation of Buddha Shakyamuni. According to Alex Wayman , the philosophical view of the Vajrayana is based on Mahayana Buddhist philosophy , mainly the Madhyamaka and Yogacara schools. The major difference seen by Vajrayana thinkers
12257-582: The sanctums to corners of temple complexes and now they are as guardian deities in small village shrines. The Saptamatrikas are worshipped as Saptakanyas (the seven virgins) in most South Indian Shiva and Parvati temples especially in Tamil Nadu . But the Selliyamman temple at Alambakkam in Tiruchirapalli district is important in worship of the Matrikas. Here once stood a temple dedicated to
12376-580: The sculptural portrayal, they are depicted quite differently as protectors and benevolent mothers. They are armed with the same weapons, wear the same ornaments, and ride the same vahanas and carry the same banners as their corresponding male deities. The Saptamatrikas are generally carved in relief on a rectangular stone slab in the sequential order of Brahmani, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda, being flanked by two male figures – Shiva and his son with Parvati , Ganesha in both sides (first – on their right and last – on their left). Thus,
12495-474: The sky or under trees of less durable material were replaced by the Guptas in stone as rectangular shrines. The Devi Purana mentions the Matrikas or Deva Shaktis (powers of the gods) as group of seven or more, who should be worshipped for Mukti (liberation) by all, but particularly kings for powers of domination. The Saptamatrikas or Matrikas are worshipped for "personal and spiritual renewal" with Mukti as
12614-612: The sky." Sometimes, they are paired with the Ashta Bhairavas (Eight aspects of Bhairava) and sculpted on temple roofs or terraces. Nepali Buddhists worship the Matrikas as described in Dharanisamgrahas. The Malla king of Nepal Srinivasa Malla built the Patan durbar (court) in 1667 AD and is believed to have seen the Matrikas dance in the durbar one night. The king ordered that the Ashta-matrika be worshipped during
12733-532: The tantras into those which were "a development of Mahāyānist thought" and those "formed in a rather popular mould toward the end of the eighth century and declining into the esoterism of the left", this "left esoterism" mainly refers to the Yogini tantras and later works associated with wandering yogis. This practice survives in Tibetan Buddhism, but it is rare for this to be done with an actual person. It
12852-455: The tantric view continued to be debated in medieval Tibet. Tibetan Buddhist Rongzom Chokyi Zangpo (1012–1088) held that the views of sutra such as Madhyamaka were inferior to that of tantra, which was based on basic purity of ultimate reality. Tsongkhapa (1357–1419) on the other hand, held that there is no difference between Vajrayāna and other forms of Mahayana in terms of prajnaparamita (perfection of insight) itself, only that Vajrayāna
12971-422: The teachings of lineage holders. Others might generally refer to these texts as the Buddhist Tantras . It includes practices that make use of mantras , dharanis , mudras , mandalas and the visualization of deities and Buddhas. According to contemporary historical scholarship, Vajrayāna practice originated in the tantric era of medieval India ( c. the 5th century CE onwards ). However, traditionally,
13090-463: The terrific aspect repressed entirely, the Matrikas are depicted as benign and are worshipped in adulation. Sensuous, elegant, tender, beautiful adolescents, they are yet haughty and grand, quintessentially the creatrix." Kaumari is depicted with a child on her lap and even Varahi is depicted with a human head, rather than the usual boar one. In the Ravanakakai cave (Cave 14), each of the Matrikas
13209-706: The tradition of Buddhist philosophy and adapted it to their commentaries on the major Tantras. Abhayakaragupta's Vajravali is a key source in the theory and practice of tantric rituals. After monks such as Vajrabodhi and Śubhakarasiṃha brought Tantra to Tang China (716 to 720), tantric philosophy continued to be developed in Chinese and Japanese by thinkers such as Yi Xing and Kūkai . Likewise in Tibet , Sakya Pandita (1182–28 – 1251), as well as later thinkers like Longchenpa (1308–1364) expanded on these philosophies in their tantric commentaries and treatises. The status of
13328-558: The ultimate goal as well as for powers to control and rule and earthly desires (Bhukti). Also important are the banners of the Saptamatrikas, which are carved outside the Udayagiri caves. These banners are called "Indra's sisters" in the Devi Purana. The Purana lists them as: swan, bull, peacock, conch, discus, elephant and skeleton – attributes of the Matrikas. A king installing these banners is believed to get mukti and bhukti. As per
13447-482: The use of mantras and dharanis for mostly worldly ends including curing illness, controlling the weather and generating wealth. The Tattvasaṃgraha Tantra ( Compendium of Principles ), classed as a "Yoga tantra", is one of the first Buddhist tantras which focuses on liberation as opposed to worldly goals. In another early tantra, the Vajrasekhara (Vajra Peak), the influential schema of the five Buddha families
13566-460: The well-preserved ones at Ranipur-Jharial and Hirapur in Odisha . The rise of the Yogini cult is analogous to the rise of the Matrikas's cult. Bhattacharyya sums it this way: "The growing importance of Shaktism (of the matrikas and yoginis in the first millennium CE) brought them into greater prominence and distributed their cult far and wide. The primitive Yogini cult was also revived on account of
13685-506: The worship of Matrikas as Shaktis or letters of the alphabet. A process of this worship, Matrika-nyasa (lit. "installation of the Mothers"), is described in Devi Gita , part of Devi Bhagavata Purana. It involves installation of powers of Matrikas – as letters of the alphabet – in one's body, by "feeling the deity worshipped in different parts of the body" like head, face, anus and legs and reciting mantras . The Hrillekha-matrika-nyasa ,
13804-480: Was Mantranāya (Path of Mantras), and Mantrayāna (Mantra Vehicle). Later, other terms were adopted, like Vajrayāna. In Tibetan Buddhism practiced in the Himalayan regions of India , Nepal , and Bhutan , Buddhist Tantra is most often termed Vajrayāna (Tib. རྡོ་རྗེ་ཐེག་པ་, dorje tekpa , Wyl. rdo rje theg pa ) and Secret mantra (Skt. Guhyamantra , Tib. གསང་སྔགས་, sang ngak , Wyl. gsang sngags ). The vajra
13923-457: Was also an important theory which became the basis for Tantric views. As explained by the Tantric commentator Lilavajra, this "intrinsic secret (behind) diverse manifestation" is the utmost secret and aim of Tantra. According to Wayman this "Buddha embryo" ( tathāgatagarbha ) is a "non-dual, self-originated Wisdom ( jnana ), an effortless fount of good qualities" that resides in the mindstream but
14042-666: Was originally translated from Sanskrit into Tibetan by the Indian paṇḍita Jinavara and the great Tibetan translator Gö Lhetsé (' gos lhas-btsas ) (11th C CE). Recently the Sanskrit text of this tantra has been reconstructed, with the help of the Tibetan text and the extant Sanskrit commentaries, by Samdhong Rinpoche and published by the Central University of Tibetan Studies. It has been translated into Hindi by Dr. Kashinath Nyaupane and an English translation has been made by
14161-545: Was taught by the Buddha Shakyamuni , but only to some individuals. There are several stories and versions of how the tantras were disseminated. The Jñana Tilaka Tantra , for example, has the Buddha state that the tantras will be explained by the bodhisattva Vajrapani . One of the most famous legends is that of king Indrabhuti (also known as King Ja) of Oddiyana (a figure related to Vajrapani, in some cases said to be an emanation of him). Other accounts attribute
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