Download PDF by Mark S.G. Dyczkowki: A Journey in the World of the Tantras

By Mark S.G. Dyczkowki

ISBN-10: 8186569421

ISBN-13: 9788186569429

A set of six articles and chapters written among 1986 and 2001, the current quantity is particularly a lot an account of the non-public and scholarly itinerary taken via Mark Dyczkowski, the undisputed grasp of Kubjika fabrics, and arguably the main unique and wide-ranging student of Hindu tantra of the current iteration, if no longer of all time. A semi-permanent resident of Varanasi for the prior thirty years, Dyczkowski is bicultural in a manner unrivalled by means of any residing western student of Indian religions, combining the sterling textualist education within the medieval tantras he bought at Oxford less than Alexis Sanderson within the Nineteen Seventies with a complete immersion within the residing traditions of Hinduism in Varanasi in India, and Kathmandu in Nepal

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He writes: “Even that which is insentient attains sentience because it is consecrated with drops of the juice (of the aesthetic delight — rasa) of l-ness. Thus that princi­ ple not only renders the senses fit to operate once it has made them sentient, but does the same also to the subject that one presumes is their impeller even though he is (merely) conceived to exist (kalpita). Thus he presumes that it is he who impels the senses. , p. 112. 21 See chapter 3: The Samvitpraktisa — The Light of Consciousness.

5/445 vi. Reel No. A 44/2 (186 folios); NAK MS No. 1/363 vi. Reel. No. 5/1985 Reel No. A 188/22-A 189/1 (132 folios). , No. 1/363 vi. is the one to which the folio numbers refer. 57 5Zl E/oumey in the 'CUJorld of the T anfras the lengthy passage in the SvT from which we have drawn the above exposition, and concludes the description of the Voids with the re­ mark that this is the doctrine ofVoidness (siinyaviida). It goes on to discuss the yogi who is “established in power” (saktistha) thus con­ tinuing its exposition of the rise ofKundalinl.

It is a notable fact that this term, so important in the technical vocabulary of the Pratyabhijnä, is not at all common in the Saivägama. It does not belong to the common terminology of the Tantric systems syncretised into Kashmiri Saivism, at least as far as we can gather from the sources quoted by the Kashmiri authors themselves. ” (Quoted in NTu, I p. 21). Abhinavagupta refers to the Gamatantra which says: “The deity ofMantra is considered to be reflective awareness (vimarsa) co-extensive in being with Great Consciousness” (TA, 16/286).

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A Journey in the World of the Tantras by Mark S.G. Dyczkowki

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