The Tāntrikābhidhānakośa Project: Sample Articles

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[ś] indicates that the term occurs in Śaiva tantras, while [v] represents Vaiṣṇavism; [o] indicates that the term occurs in Śaiva and Vaiṣṇava texts. For other abbreviations, please consult the printed version, the following is only intended as a sample.

aṅkurārpaṇa, n.nt. [o], offrande de pousses ; presentation of sprouts; Opfer von Sprossen.

Syn.: aṅkurāropaṇa.
Rite considéré en général comme indispensable avant tout rituel important, occasionnel ou optionnel, concernant le temple, en particulier le mahotsava*. Plusieurs jours auparavant, on sème des graines dans des récipients spéciaux (aṅkurapātra*) en nombre variable, spécialement préparés et diposés en cercle autour d’un autre où l’on invite Soma*. La terre provient d’un ensemble de lieux fastes bien définis. Les pousses (aṅkura*) qui surgissent ne sont pas réellement offertes au Dieu, mais leur prospérité semble annoncer le succès du rituel envisagé.
Le rite (sans doute pas très ancien) est complexe, et sa descr. occupe en général tout un ch.
[ś] Voir Aj 35 ; Aj 27.137-150 et Dīpta, cité là ; Rau kp 17 ; PKām 63 ; PKār 20 ; Su kp 35 ; ĪśgP II kp 10. [Hélène Brunner]
[v] Voir PārS 16.55-202; PādS kp 24.25c-99. [Sylvia Raghunathan-Stark]
pratiṣṭhā, bīja, maṅgalāṅkura, mṛtsaṃgrahaṇa.

añjalikārin, n.pr.m. [v].

Wörtliche Übersetzung: „der [die Hände zu einem] añjali* legt“. Bezeichnung für eine bestimmte Gruppe der Vaiṣṇavas, die neben den sāttvatas* und den vipras* zu der Gruppe der āptas* gezählt wird. Die besonderen Merkmale der añjalikārins sind, daß sie keine Opfer für „niedrigere“ Gottheiten, wie z.B. Brahmā, Rudra oder Indra, durchführen, als saṃnyāsins leben und ihr erstrebtes Ziel die Emanzipation (mokṣa) ist (JayS 22.29c-32b). Syn. sind añjalikāra (JayS 22.58c), añjalīka (JayS 20.267a, PārS 12.313c), añjalīyaka (JayS 21.87a). [Marion Rastelli]

guhyāṣṭaka, n.nt. [ś], l'octade secrète ; the secret ogdoad; die geheime Achtheit.

A name of one of the five ogdoads of bhuvanas* that correspond to tīrthas* on earth in many Tantras (SvāSS 4.51-52; RauSS 4.12; MVT 5.19). Death in one of the forty listed tīrthas brings the departed soul to the bhuvana of the same name (SJU adhvaprakaraṇa 78-81 [T. 334]; MatP vp 18.112-113, 19.38-39, 22.16). The five ogdoads (pañcāṣṭaka*) occur also in the non-tantric ŚDhŚ (12.62, T. 32), where they are groups of tīrthas without corresponding bhuvanas.
The RauSS does not list the names of the bhuvanas, but in the other above-mentioned sources, where the guhyāṣṭaka occupies the middle position among the five ogdoads, it comprises Gayā, Kurukṣetra, Nākhala, Kanakhala (the forms of these last two names vary considerably), Vimala, Aṭṭahāsa, Mahendra and Bhīmakeśvara.
BRUNNER (SP3, p. 301 and Pl. VII), following a different and for the most part secondary group of sources, the earliest of which are Mṛg vp (13.136-137) and SvT (10.853-891), labels the ogdoads differently, such that guhyāṣṭaka designates the lowest ogdoad (labelled the pratyātmakāṣṭaka in the above-mentioned sources and comprised of Amareśa, Prabhāsa, Naimiśa, Puṣkara, Āṣāḍhi, Diṇḍin, Bhārabhūti, and Lakulīśa), and guhyād guhyāṣṭaka (or guhyātiguhyāṣṭaka) designates the middle group. Other early traditions of labelling the ogdoads are represented by the Kir (8.109-118) and by the SJU (adhvaprakaraṇa 62-81 [T. 334]) and the TĀ (8.442-445), in which latter two guhyāṣṭaka is the second.
The widespread (among Siddhāntatantras) tradition of placing the five ogdoads in the tattvas* of the four mahābhūtas* above that of earth and in the tattva of garva* is not reflected in the RauSS or the Ni GuSū. [Dominic Goodall] (sample of vol. 2)

nādiphānta[krama], n.m. [ś], [la séquence] de NA à PHA; [the sequence] beginning with NA and ending with PHA; [die Reihe] von NA bis PHA.

The nādiphāntakrama is a particular rearrangement of the Sanskrit alphabet in which vowels and consonants are intermingled. To use the terminology of the MVT, the Goddess manifested in the nādiphāntakrama is called bhinnayoni mālinī*, “the crowned Goddess in whom the vowels are intermingled [among the consonants]”.
The sequence is used prominently in nyāsa* and mantroddhāra*.
Revealed scriptures teach the nādiphāntakrama in four different ways: [1.] in more or less plain language (occasionally a syllable might be partly encrypted, e.g. at SYM 3.9c: jhasaptamaḥ smṛtau karṇau), associating each syllable with a body-part of the Goddess, [2.] in plain language with the associated body-part and a corresponding presiding female deity, [3.] encoded in the mālinīgahvara* with the associated body-part ; [4.] encoded in the Mālinīgahvara with the associated body-part and a corresponding presiding female deity.
There are divergences in the order of the phonemes, the particular sequence given in MVT 3.37cd–41 (= TĀ 15.121–125cd) has become accepted as normative by the Kashmirian exegetes, it runs as follows: NA Ṛ Ṛ Ḷ THA, CA DHA Ī ṆA U Ū, BA KA KHA GA GHA ṄA I A VA BHA YA ḌA ḌHA, ṬHA JHA ÑA JA RA ṬA PA CHA LA Ā SAḤ, HA ṢA KṢA MA ŚAṂ TA, E AI O AU DA PHA. As a completed mantra this sequence is commonly bracketed by OṂ and HRĪṂ, and it may be abbreviated as OṂ NAPHA HRĪṂ.
Other important sources are: SYM 3.7cd–18, TSBm 3.105–128ab, KMT 4.81ab–106, Triśirobhairavatantra cited at TĀV 15.121–125ab (reworked in KMT 17.94–109), ṢaṭSS 7.5–38 (again at 4/5.30–35, 52–56, 78–84, 106–112, 123cd–126), Śrīmatottara 7, KuRatnUdd 5.84–99, and a garbled version at AgPur 145.6–18ab.
Just as the śabdarāśi sequence has a series of Rudras presiding over the individual phonemes (see MVT 3.17–25), so the nādiphānta sequence has a pantheon of female deities, variously called Śakti*, Kalā*, Dūtī* or Yoginī*, presiding over the individual syllables. The Pārameśvarīmata 27 explicitly teaches that the object of the imposition (nyāsa*) is always one of these Goddesses, not a mere a phoneme, but only Śrīmatottara 7 teaches elaborate visualisations of these Śaktis. [Somadeva Vasudeva] (sample of vol. 3)

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