By Mark S.G. Dyczkowki
A set of six articles and chapters written among 1986 and 2001, the current quantity is especially a lot an account of the non-public and scholarly itinerary taken by means of Mark Dyczkowski, the undisputed grasp of Kubjika fabrics, and arguably the main unique and wide-ranging student of Hindu tantra of the current new release, if no longer of all time. A semi-permanent resident of Varanasi for the prior thirty years, Dyczkowski is bicultural in a fashion unrivalled through any residing western pupil of Indian religions, combining the sterling textualist education within the medieval tantras he obtained at Oxford below Alexis Sanderson within the Seventies with a complete immersion within the residing traditions of Hinduism in Varanasi in India, and Kathmandu in Nepal
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Additional info for A Journey in the World of the Tantras
Cakrabhänu was the third teacher in the tradition after him. Then from Cakrabhänu, Arnasirilha traced two lineages ending with Somesvara and Näga, both of whom were his teachers and are the fourth in line after Cakrabhänu. Thus if we date £ivänanda as Rastogi does, as living 800-850 jAD, then Arnasirilha lived sometimes between 950-1000 ^ D. Unfortunately the title of his work has been lost in the colophon of the sole manuscript recovered so far. It is deposited in the National Archives in Kathmandu and is numbered 5-5183/ 151 NGMPPreel number A 150/6.
Although not a well known doctrine, Non-being has at times figured as the supreme principle identified with the Emptiness (sünya) o f indeterminate consciousness. Thus according to the Vijnänabhairava-. 11 Even Utpaladeva, the well-known exponent of the Pratyabhijiiä who as6 SpPra, p. 101. 7 ChänUp, 3/11/1. Ksemaräja calls these Vedäntins ‘abhävabrahmavädins’ : asad eva idam äsit — ity abhävabrahmavädinah sünyänubhävam avagähya sthitäh mädhyamikä api evam eva | PrHrcomm. Sü. 8. 8 SpNir, p. 76. 9VB, 127.
In fact this (doctrine) is unsound (for two reasons: firstly) be cause it is wrong to apply (oneself) to the contemplation (bhävanä) of non-being, as it is in fact nothing but a state of unconsciousness; and also because later (once it is over) and one is again affected by discursive thought (abhiyogasamparsa) one recalls that: ‘my state of emptiness has passed’. Nor is that one’s own essential nature (ätmasvabhäva) insofar as the conscious nature is not remembered in the way one does a state of unconsciousness, but is (in fact) experienced as the experiencing subject, being as it is ever manifest (nityodita).
A Journey in the World of the Tantras by Mark S.G. Dyczkowki