Universal Śaivism Peter Bisschop provides a critical edition and annotated translation of the sixth chapter of the
Śivadharmaśāstra `Treatise on the Religion of Śiva’, the so-called
Śāntyadhyāya 'Chapter on Appeasement’. The Sanskrit text is preceded by an extensive introduction on its composition, transmission and edition.
Śivadharmaśāstra has arguably played a crucial role in the formation, development and institutionalisation of Śaivism. Through a detailed study of its extensive śānti mantra, Peter Bisschop shows how the text advocates a system in which all worldly and cosmic power is ultimately dependent upon Śiva. The mantra itself is a mine of information on the evolving pantheon of early Brahmanical Hinduism.
Thanks to generous support of the J. Gonda Fund Foundation, the e-book version of this volume is available in Open Access.
[German Version] is a collective term for numerous theistic Hindu sects and traditions that worship Śiva or one of his forms. Its multitude of religious practices and philosophico-esoteric teachings fall into two main groups. In the popular epic forms of Śaivism based on the Purāṇas, Śiva is
Skandapurāṇa 167 is concerned with a description of Śaiva sacred sites and may be dated to the latter half of the 6th or first half of the 7th century. As such it is a very valuable source for the history and topography of early Saivism. In addition it contains an account of the origins of the Pasupata movement in its descriptions of Karohana, the site of Siva's descent as Lakulisa. The present volume contains a critical edition of two different versions of
Skandapurāṇa 167, one transmitted in early Nepalese palm-leaf manuscripts, another transmitted in two later recensions styled
Revakhanda. The latter version has never been published before and opens up new perspectives for the study of the transmission of Puranic literature and the historical development of Śaivism. The introduction deals with the sacred topography of Śaivism, the early Pasupata movement and editorial principles. The editions are preceded by an English synopsis and are accompanied by an extensive philological and historical commentary.
Academic study of the tantric traditions has blossomed in recent decades, in no small measure thanks to the magisterial contributions of Alexis G. J. S. Sanderson, until 2015 Spalding Professor of Eastern Religions and Ethics at Oxford University. This collection of essays honours him and touches several fields of Indology that he has helped to shape (or, in the case of the Śaiva religions, revolutionised): the history, ritual, and philosophies of tantric Buddhism, Śaivism and Vaiṣṇavism; religious art and architecture; and Sanskrit
belles lettres. Grateful former students, joined by other experts influenced by his scholarship, here offer papers that make significant contributions to our understanding of the cultural, religious, political, and intellectual histories of premodern South and Southeast Asia.
Contributors are: Peter Bisschop, Judit Törzsök, Alex Watson, Isabelle Ratié, Christopher Wallis, Péter-Dániel Szántó, Srilata Raman, Csaba Dezső, Gergely Hidas, Nina Mirnig, John Nemec, Bihani Sarkar, Jürgen Hanneder, Diwakar Acharya, James Mallinson, Csaba Kiss, Jason Birch, Elizabeth Mills, Ryugen Tanemura, Anthony Tribe, and Parul Dave-Mukherji.
The expression “Kashmir Śaivism” is now commonly used to refer to a group of nondualistic or monistic, tantric Śaiva (Śiva worshipping) traditions, which originated and flourished in Kashmir from the latter centuries of the 1st millennium CE through the early centuries of the 2nd millennium. These
Skandapurāṇa IIb presents a critical edition of Adhyāyas 31-52 from the
Skandapurāṇa, with an introduction and English synopsis. The text edited in this volume includes central myths of early Śaivism, such as the destruction of Dakṣa's sacrifice and Śiva acquiring the bull for his vehicle. Also included is an extensive description of the thirteen hells (Naraka).
Introduction Koṭīvarṣa/Koṭivarṣa, also called by various other names such as Devīkoṭa, Śoṇitapura, Bāṇapura and Umāvana, 1 is one of the significant, early centres of Tantric Śaivism. The earliest reference to Koṭivarṣa in epigraphy occurs in a copper-plate inscription of Kumāragupta I, found in
situated in the very same village. 36 Śaivism must also have received some support in the region from the Sendrakas and the Calukyas of Lāṭa. 37 The Sendraka prince Allaśakti, who was called paramamāheśvara as well as paramabrahmaṇya , ‘devout worshipper of the Brahmins’, in his mid-7th
going around begging. 55 This ‘Head of Brahmā’ is Śiva’s begging bowl and, according to the Mahābhārata , the Pāśupata Weapon seems to be just that, the Holy Grail of Saivism. 56 We should therefore look for a (begging) bowl, and this leads us to the mysterious object that we encountered in the first