Vesna A. Wallace
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195122114
- eISBN:
- 9780199834808
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195122119.003.0006
- Subject:
- Religion, Buddhism
The Kālacakratantra's cosmology is structured on several theoretical models. In its interpretation of the conventional nature of the cosmos, the Kālacakratantra combines to some degree the Vaibhāṣika ...
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The Kālacakratantra's cosmology is structured on several theoretical models. In its interpretation of the conventional nature of the cosmos, the Kālacakratantra combines to some degree the Vaibhāṣika atomic theory, the Sāṃkhya model of the twenty‐five principles of the puruṣa, and prakṛti, and Jaina and Purāṇic cosmographies, with its own measurements of the cosmos (loka‐dhātu) and its own theories of the nature of the cosmos and its relation to the individual. The Kālacakra tradition intentionally uses this form of syncretism in order to provide a useful theoretical model of the Buddhist tantric view of the cosmos that will accord with its interpretation of the individual and with its model of practice. The different sections of the chapter look at different aspects of the cosmos in relation to the individual; these include the origination and dissolution of the cosmos, the configuration and measurements of the cosmos, the three realms of cyclic existence, the wheel of time, and time in the cosmos.Less
The Kālacakratantra's cosmology is structured on several theoretical models. In its interpretation of the conventional nature of the cosmos, the Kālacakratantra combines to some degree the Vaibhāṣika atomic theory, the Sāṃkhya model of the twenty‐five principles of the puruṣa, and prakṛti, and Jaina and Purāṇic cosmographies, with its own measurements of the cosmos (loka‐dhātu) and its own theories of the nature of the cosmos and its relation to the individual. The Kālacakra tradition intentionally uses this form of syncretism in order to provide a useful theoretical model of the Buddhist tantric view of the cosmos that will accord with its interpretation of the individual and with its model of practice. The different sections of the chapter look at different aspects of the cosmos in relation to the individual; these include the origination and dissolution of the cosmos, the configuration and measurements of the cosmos, the three realms of cyclic existence, the wheel of time, and time in the cosmos.
Tracy Pintchman
- Published in print:
- 2018
- Published Online:
- July 2018
- ISBN:
- 9780198767022
- eISBN:
- 9780191821226
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198767022.003.0002
- Subject:
- Religion, Hinduism, World Religions
Although Hindus recognize and revere a variety of different, discrete goddesses, they also tend to speak of “The Goddess” as a singular and unifying deity. This chapter focuses on three dimensions of ...
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Although Hindus recognize and revere a variety of different, discrete goddesses, they also tend to speak of “The Goddess” as a singular and unifying deity. This chapter focuses on three dimensions of the Goddess in Hindu traditions, grounding all observations in specific texts and contexts. First, the chapter examines the nature of the Goddess as a cosmogonic/cosmological creative force that creates, sustains, and permeates the universe. Second, it explores the Goddess as a being worthy of devotion who is also manifest as individual goddesses. Finally, it probes the nature of the Goddess as potential role model for human women, who in many contexts are viewed as special manifestations of the Goddess. The chapter looks at major themes in each category and the critical issues that these themes raise.Less
Although Hindus recognize and revere a variety of different, discrete goddesses, they also tend to speak of “The Goddess” as a singular and unifying deity. This chapter focuses on three dimensions of the Goddess in Hindu traditions, grounding all observations in specific texts and contexts. First, the chapter examines the nature of the Goddess as a cosmogonic/cosmological creative force that creates, sustains, and permeates the universe. Second, it explores the Goddess as a being worthy of devotion who is also manifest as individual goddesses. Finally, it probes the nature of the Goddess as potential role model for human women, who in many contexts are viewed as special manifestations of the Goddess. The chapter looks at major themes in each category and the critical issues that these themes raise.
Alf Hiltebeitel
- Published in print:
- 2018
- Published Online:
- September 2018
- ISBN:
- 9780190878375
- eISBN:
- 9780190878405
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780190878375.003.0009
- Subject:
- Religion, Hinduism, Religion and Literature
With the premise that the Viṣṇu on Freud’s desk implies an unmanifest goddess, chapter 9 answers why Bose’s gift was not a Bengali goddess like Kālī or Durgā. It looks further at the iconography of ...
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With the premise that the Viṣṇu on Freud’s desk implies an unmanifest goddess, chapter 9 answers why Bose’s gift was not a Bengali goddess like Kālī or Durgā. It looks further at the iconography of Ananta, Viṣṇu, and the Goddess at the south Indian Vaikuṇṭha Perumāḷ temple studied by Dennis Hudson, and then at the Śākta or Goddess-oriented text of the Devī-Māhātmya. Vaikuṇṭha Perumāḷ temple panels show Pañcarātra vyūha manifestations of Viṣṇu’s creative and destructive roles, and also images of Viṣṇu’s two wives plus an invisible Nīlā as his yoganidrā, who awakens him. The connection with the Devī-Māhātmya comes through in this temple’s iconography of Madhusūdana, related to Viṣṇu lying on Ananta. The Devī-Māhātmya, a pan-Indian text especially popular in Bose’s Bengal, supplies a version of the Madhusūdana myth, and is Bose’s likely reference point for his gift to Freud.Less
With the premise that the Viṣṇu on Freud’s desk implies an unmanifest goddess, chapter 9 answers why Bose’s gift was not a Bengali goddess like Kālī or Durgā. It looks further at the iconography of Ananta, Viṣṇu, and the Goddess at the south Indian Vaikuṇṭha Perumāḷ temple studied by Dennis Hudson, and then at the Śākta or Goddess-oriented text of the Devī-Māhātmya. Vaikuṇṭha Perumāḷ temple panels show Pañcarātra vyūha manifestations of Viṣṇu’s creative and destructive roles, and also images of Viṣṇu’s two wives plus an invisible Nīlā as his yoganidrā, who awakens him. The connection with the Devī-Māhātmya comes through in this temple’s iconography of Madhusūdana, related to Viṣṇu lying on Ananta. The Devī-Māhātmya, a pan-Indian text especially popular in Bose’s Bengal, supplies a version of the Madhusūdana myth, and is Bose’s likely reference point for his gift to Freud.
