ПРИМЕЧАНИЯ. 1. Лучшие обзоры это Teun Goudriaan, “Introduction, History and Philosophy,” Hindu Tantrism, ed

1. Лучшие обзоры это Teun Goudriaan, “Introduction, History and Philosophy, ” Hindu Tantrism, ed. Teun Goudriaan, Sanjukta Gupta, and Dirk Jan Hoens (Leiden: E.J. Brill, 1979); и “Hindu Tantric Literature in Sanskrit, ” Hindu Tantric and Sakta Literature, ed., Teun Goudriaan and Sanjukta Gupta, eds., (Weisbaden: Otto Harrassowitz, 1981). See also the discussions of Andre Padoux, Recherches sur la symbolique et l’energie de sa parole, 2d ed. (Paris: Edicions E. de Boccard, 1975), and, “Tantrism, ” in Encyclopedia of Religion, vol. 14, ed. Mircea Eliade (New York: Macmillan, 1987), 273–75; P. V. Kane, History of Dharmasastra, vol. 5, pt. 2

2. Goudriaan and Padoux have written intellegent attempts to define Tantrism. See Goudrian, “Introduction, History and Philosophy, ” 7–91; and Padoux, “Tantrism, ” 14: 273–75.

3. B. N. Goswamy and J. S. Grewel, The Mughals and the Jogis of Jakhbar (Simla: Indian Institute of Advanced Study, 1967).

4. See Sheldon Pollock for a partly opposing argument that patronage for non- Muslim culture, at least in the case of Sanskrit literature, did not dry up to the extent claimed by Alberuni and most modern historians; “Ramayana and the Political Imaginary in Medieval India, ” The Journal of Asian Studies 52, no. 2 (1993): 261–97.

5. The descriptions of these and other Tantric ascetics and rites found in such literary texts are quoted in translation and discussed in more detail in David Lorenzen, The Kapalikas and Kalamukhas: Two Lost Saivite Sects, 2d rev. ed. (Delhi: Motilal Banarsidass, 1991), 16–23, 54–55.

6. J. N. Tiwari, Goddess Cults in Ancient India: With Special Reference to the First Seven Centuries A.D. (Delhi: Sundeep Prakashan, 1985), 61–94.

7. Thomas B. Coburn, Dev Mahatmya: the Crystallization of the Goddesss Tradition (Delhi: Motilal Banarsidass, 1984), 92–93; and J.N. Banerjea, The Development of Hindu Iconography, 3rd ed. (New Delhi: Munshiram Manoharlal, 1974), 497–500.

8. Gritli Von Mitterwallner, “The Kusana Type of the Goddess Mahisasuramardin as Compared to the Gupta and Medieval Types, ” German Scholars on India (Bombay: 1976), 2: 196–213.

9. My translation. See John Faithful Fleet, Inscriptions of the Early Gupta Kings and Their Successors, Corpus Inscriptionum Indicarum 3 (Varanasi: Indological Book House, 1963r), 226–28. The goddess Bhadrarya or Bhadrayaka, possibly a form of Parvat-Durga, is mentioned in the Bihar pillar inscription of Skanda Gupta or Puru Gupta; see D. C. Sircar, Select Inscriptions Bearing on Indian History and Civilization, 2nd ed. (Calcutta: University of Calcutta, 1966), 1: 325–28.

10. Katherine Anne Harper, Seven Hindu Goddesses of Spiritual Transformation: The Iconography of the Saptamatrikas (Lewiston, N.Y.: The Edwin Mellen Press, 1989); and Tiwari, Goddess Cults, 95–99.

11. Fleet, Inscriptions, 72–78; Sircar, Select Inscriptions, 399–405.

12. A. L. Basham, “Notes on the Origins of Saktism and Tantrism, ” Religion and Society in Ancient India: Sudhakar Chattopadhyaya Commemoration Volume (Calcutta: Roy & Early Evidence for Tantric Religion 35 Chowdhury, 1984), 148–54; and M. C. Joshi, “Sakta-Tantrism in the Gupta Age, ” Aruna Bharati: Prof. A. N. Jani Felicitation Volume (Baroda: Oriental Institute, 1983), 77–81.

13. Fleet, Inscriptions, 47–52; Sircar, Select Inscriptions, 325–28.

14. Daya Ram Sahni, “Deogarh Rock Inscription of Svamibhata, ” Epigraphica Indica 18 (1925–1926): 125–27.

15. See: J. N. Tiwari’s brilliant historical study of goddess cults in ancient India, 94– 181; and N. N. Bhattacharyya, The Indian Mother Goddess, 2d ed. (Columbia, Mo.: South Asia Books, 1977).

16. Fleet, Inscriptions, 72–78.

17. Basham, “Notes, ” 148–50.

18. I have substituted the reconstruction “[pracu]dita-” for Fleet’s and Basham’s [pramu]dita-.” Neither Fleet’s nor Basham’s translation is completely satisfactory. In particular, I am not convinced by Basham’s renderings of ambhonidhi as “cloud’ rather than “ocean” and of ghana as “cymbal” rather than “dense, ” “thick, ” “multitude, ” “cloud, ” or “darkness.” My rendering supports Basham’s suggestion of a connection with rain-making better than his own translation.

19. Basham, “Notes, 149–50.

20. Ibid., 150.

21. See Thomas B. Coburn, Dev-Mahatmya: the Crystallization of the Goddess Tradition (Delhi: Motilal Banarsidass, 1984); and Encountering the Goddess: A Translation of the Dev- Mahatmya and a Study of Its Interpretation (Albany: State University of New York Press, 1991).

22. Tiwari, Goddess Cults, 63–64 and 74–75.

23. See especially chapters seven and eight of the Dev Mahatmya. The numbers and names of these Matrkas vary considerably in different texts; see Tiwari, Goddess Cults, 94– 181.

24. Lorenzen, Kapalikas, 13–71.

25. Ibid., 24–31, 219–22.

26. Ibid., 219–20.

27. Ibid., 4–6, 107–110.

28. Ibid., 160–61.

29. Ibid., 160–61, 141–42, 232.

30. Mark Dyczkowski, The Canon of the Saivagama and the Kubjika Tantras of the Western Kaula Tradition (Albany: State University of New York Press, 1988).

31. Goudriaan, “Hindu Tantric Literature in Sanskrit, ” 21. See also ibid., 36–38.

32. Susan L.Huntington, The Pala-Sena Schools of Sculpture (Leiden: E.J. Brill, 1984) 7, 17–18n.

33. Ibid., 88–131, 153–54, 160–64.

34. Ibid., 96, 108–116.

35. Lorenzen Kapalikas, (1991), 181.

36. The Sakta Pithas (Delhi: Motilal Banarsidass, n.d.[first published in 1948]), 12.

37. The Hevajra Tantra: Critical Study, Part 1 (London: Oxford University Press, 1959), 14.

38. Yoga of the Guhyasamajatantra: The Arcane Lore of Forty Verses. A Buddhist Tantra Commentary (Delhi: Motilal Barnarsidass, 1977), 99.

39. See the discussions by Goudriaan, “Introduction, History and Philosophy, ” 9–11, 20–21; and Sanjukta Gupta, “The Changing Pattern of Pancaratra Initiation: A Case Study in the Reinterpretation of Ritual, ” Selected Studies on Ritual in the Indian Religions: Essays to D. H. Hoens, ed. Ria Kloppenborg (Leiden: E.J. Brill, 1983): 69–71.

40. Jan Gonda, Medieval Religious Literature in Sanskrit (Wiesbaden: Otto Harrassowitz, 1977), 163–215; and Alexis Sanderson, “Review of N. R. Bhatt’s editions of Matangaparamesvaragama and Rauravottaragama” in Bulletin of the School of Oriental and African Studies 48 (1985): 564–68.

41. Goudriaan, “Hindu Tantric Literature, ” 21.

42. Ibid, 20–21.

43. For an up-to-date bibliography on this subject, see Paul Eduardo Muller-Ortega, The Triadic Heart of Siva (Albany: State University of New York Press, 1989).

44. Ibid, 45–47.

45. See David L. Snellgrove’s contribution in Buddhist Texts Through the Ages, ed. Edward Conze in collaboration with I. B. Homer, David Snellgrove and Arthur Waley (Boston: Shambala, 1990), I: 13–14n.

46. Per Kvaerne, An Anthology of Buddhist Tantric Songs: A Study of the Caryagti, 2nd ed. (Bangkok: White Orchid Press, 1986), 5–7.

47. Ibid.

48. On the sect’s early history, see the works of George W. Briggs, Gorakhnath and the Kanphata Yogs (Calcutta: YMCA Publishing House, 1938); Shashibhusan Dasgupta, Obscure Religious Cults, 2nd ed. (Calcutta: Firma K.L. Mudhopadhyay, 1962); K. V. Zvelibel, The Poets of the Powers (London: Rider, 1973); R. Venkataraman, History of the Tamil Siddha Cult (Ennes: 1990); and Hajariprasad Dvivedi, Nath-sampraday (in Hindi) (Varanasi: Naivedya Niketan, 1966).

49. David Lorenzen, “Gorakhnath, ” Encyclopedia of Religions, ed. Mircea Eliade (New York: Macmillan, 1987), 6: 77–78.

50. Zvelebil, Poets, 18, 73.

51. Goudriaan, “Introduction, History and Philosophy, ” 23.

52. Lorenzen, Kapalikas, 35–38.

53. Daniel Gold, “Ascenso y cada del poder de los yogus: Jodhpur, 1803–1842, ” Estudio de Asia y Africa 27, no.1 (1992): 9–27.

54. Goudriaan and Gupta, Hindu Tantric, 1991.