Philosophy, religion and theology; Social sciences; Abhinavagupta; Hermeneutics; Religious experience; Sanskrit; Shaivism; Tantra
摘要
The present work comprises a detailed study of specific terms of discourse in the pre-twelfth century sources of esoteric "Tantric" Shaivism, both scriptural and exegetical, some of which are still unpublished and others of which are published only in the original Sanskrit. As a dissertation in South Asian Studies using the philological method, the primary purpose of the study is to ascertain the range of meanings of certain technical terms of great importance to the theology and practice of the Śaiva religion, namely āveśa, samāveśa, and śaktipāta. The work focuses on both the independent meaning and the intersection of these key terms, incorporating also the terms dīksā and vedha in the latter endeavor. The intersection of these terms constitutes a complex set of relationships, a nexus of ideas that lie at the very heart of the Śaiva tradition and which, due to the latter's widespread influence, came to be important in Tantric Buddhism and later forms of Hinduism as well. This thesis contends that samāveśa —meaning the fusion or commingling of one's self with the energy of one's deity and/or the consciousness of one's guru—is the key term that distinguishes Tantric Shaivism from mainstream (esp. Vaidika) Indian religion. This constitutes a reinterpretation and overcoding of the earlier meaning of āveśa, i.e. self-induced controlled possession by a deity. Samāveśa is important to all forms of Shaivism, whether dualistic and ritualized (the Siddhanta) or nondual subitist charismatic forms (the Kaula). This thesis further contends that a philological study of samāveśa and related terms like śaktipāta demonstrates that religious experience (or evidence thereof) was considered central and indispensable to initiatory Shaivism throughout the medieval period. Śaktipāta was requisite to receive the basic level of initiation, and in the Kaula branch of the tradition, samāveśa denoted forms of religious experience that were necessary for aspirants to demonstrate in order to receive higher-level initiations. The former term is still commonly used in many Hindu communities today to designate a "spiritual awakening" or initiatory experience that is transmitted by a qualified guru. Part One of this work is a comprehensive overview of the nature and structure of the Shaiva religion, providing important context to what follows. Part Two studies the key terms of (sam)āveśa, śaktipāta, etc. in a) early Sanskrit literature generally, b) Śaiva scriptures, and c) the abundant exegetical literature based on those scriptures.
目次
List of abbreviations iv List of figures vi List of tables vi Acknowledgements vii 1.0 Introduction: topic, format, methodology, and thesis 1 Hypotheses explored by the present work 3 Methodology 6 Part the First. The Context: An Introduction to Śaivism 1.1 What is Śaivism? 9 1.2 Key dates in the early centuries of Śaivism 11 1.3 Śaivism: its adherents and primary division 15 1.3.1 Śaivism of the unitiated 'laity' 15 1.3.2 Initiatory Śaivism: four divisions 17 1.4.1 Initiatory Śaivism: two streams . . . plus one? 20 Key continuities between the Atimārga and Mantramārga 25 Key differences between the Atimārga and Mantramārga 27 The Problem of the Kulamārga 30 1.5.1 Atimārga I: Pañcārtha Pāśupatism 32 The Pāśupata-sūtra and its real meaning 36 A new translation of the Pāśupata-sūtra 38 1.5.2 Atimārga II: Kālamukha/Lākula branch 48 1.5.3 Atimārga III: Somasiddhānta/Kāpālika branch 55 1.5.4 Summing up the Atimārga 65 1.6 The Mantramārga, a.k.a. Tantric Śaivism 70 1.6.1 Defining the Mantramārga: initial observations 70 1.6.2 Defining the Mantramārga: fundamental characteristics 71 1.6.3 Dating the Mantramārga 72 1.6.4 Defining the Mantramārga: Western Categorical Lists 74 1.6.5 Defining the Mantramārga: Nine Sampradāyas in Two Streams 76 The Pratyabhijñā Lineage 93 The History of the Krama Lineage 97 1.6.6 The Unity of the Tantric Śaiva Canon 108 1.6.7 The Structure of the Tantric Śaiva Canon 111 1.6.8 The Mantramārga’s Relation to the Mantranaya 118 1.7 The Kulamārga, a.k.a. Kaulism 122 1.8 Definition of Nondual Śaiva Tantra 128 1.9 Conclusion to Part One 129 Part the Second. Possession, Conversion, Religious Experience and Initiation: Research in the primary sources of Tantric Śaivism and its antecedents 2.1 Theoretical approaches to possession and religious experience 130 2.2 Āveśa and hints of śaktipāta in the antecedent sources 136 2.2.1 In the medical literature 136 2.2.2 In the Epic sources (itihāsa) 139 2.2.3 In the Bhagavad-gītā 152 2.2.4 In the Pāśupata-sūtra 153 2.2.5 In the Brahma-sūtra 154 2.2.6 In the Yoga-sūtra 154 2.2.7 Antecedents of śaktipāta in pre-Tantric Śaiva sources 155 2.3 Āveśa, samāveśa, and śaktipāta in the scriptural sources 158 2.3.1 In the Brahma-yāmala a.k.a. Picumata 158 2.3.2 In the Siddhayogeśvarīmata-tantra 168 2.3.3 In the Mālinīvijayottara-tantra 175 2.3.4 Śaktipāta in the Saiddhāntika sources 189 In the Kiraṇa-tantra 193 2.3.5 Śaktipāta and samāveśa in Kaula and Kaula Trika Texts 197 In the Timirodghāṭana 197 In the Ūrmikaulārṇava 209 In the Ciñciṇi-mata-sāra-samuccaya 215 In the Tantrasadbhāva 218 In the Kubjikā-mata-tantra 223 In the Vijñāna-bhairava-tantra 232 Conclusions to 2.3: scriptural sources 234 2.4 Dīkṣā and āveśa in the ritual manuals (paddhati) 237 2.4.1 The role of initiation (dīkṣā) in Śaivism 239 2.4.2 The Siddhānta-sāra-paddhati 240 2.5 Āveśa, samāveśa, dīkṣā and śaktipāta in the exegetical sources 252 2.5.1 Saiddhāntika exe
