Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

Philosophy, p. 297-318; A. L. Basham, Histoy and Doctrines of the Ajivikas. A Vanished
Indian Religion (London, 1951), an excellent monograph that also used Tamil sources.
The biography of Gosal has Makkhali Ue-gado to us, with the inevitable distortions in the
Bhagavati-Sutra of the Jains (XV, trans. Hoemle in the appendices to Vvagadasao Sutra,
trans. Leu-mann, in the work of Rockhill, Life of Buddha, p. 251-254).
Note VI, 1: On the tantric literature
Not long ago even, it was considered that early debian tantric literature dating from the
seventh century after Christ (eg, Winternitz, Geschichte der Indischen Literature, Leipzig,
1907, Vol I, p. 482, etc.). A manuscript of Tantra Kubjikamata in Gupta characters, but
can not trace alia the seventh century (HP Shastri, A Catalog of Palm-leaf and Selected
Paper Mss. Belonging to the Durbar Library, Nepal, Calcutta, 1905, vol I, p. 87 of the
Introduction). Other treaties Tantric Sitiio, as is clear from the existing manuscripts,
between eighth and ninth centuries. But his redaction is much older. Moreover, without
carrying the name of Tantra, certain stories have a strictly con-tent Tantric (eg., The
Mahameghasutra, sixth century, deals with dharani and manird, C. Bendall, The Meghasutra,
text and translation, Journal of Royal Asiatic Society, 1880, p. 286-311. Moreover,
C. Tucci has shown that certain tantric schools had existed for centuries earlier, for
example, the treaty was translated into Chinese Suvamaprabhasasutra during the first
half-century alone v (Tucci, Animadversiones indicae, Journal of the Asiatic Society of
Bengal, vol. XXVI, 1930, I, p. 128 et seq.). The same is true of Mahamayurividyarajni, as
translated by Kumarajiva to afio 405 of the Christian era. Tattvasiddhisastra of
Harivarman In (ry century of the Christian-Christian) and Madhyantanugamasastra of
Asanga, whose original is lost, leaving only Chinese Translation "is mentioned the name
of a tantric school, and without mo na (Nyayasauma, Nayasamya, Nayasauma). Tucci,
who studies the history of this school shows that its antigiiedad this beyond doubt (see
also Chintaram Cakravarti, The Soma or Sauma of the Saiva sect. Indian Historical
Quarterly, 1932 , p. 221-223; the Sauma are linked to Tantrism). Aryamanjussrimulatantra,
which predates certainly v century AD, contains chapters devoted to the
goddesses, the mudra, mantra and the mdndala (Tucci, p. 129: Przyluski, Bud. Ecole Fr
Extreme-Orient, vol. 23, 1923, p. 306 ff).. In Mahayana-samparigraha-sastra (Nanji,
number 1183, R. Kimura, Hina and a and Mahayana, p. 40) and Mhayanasutralamkarasastra
of Asanga (ed. S. Levi, p. 83 onwards), we find passages on the repetition
of the name of Buddha as a means of liberation, which clings-Mejana Tantric texts much
later.
Especially with regard to a passage from Mahayanasutralamkara (IX, 46) where it is
maithunasya paravrttau, which discussed the antigiiedad of sexuaies practices in
Buddhism: Sylvain Levi paravrittt translated as "Revolution" and was, according the, of
couples mystic of Buddha and Bodhisattva. But Winternitz suggested paraoritti translate
to "divert, deshactrse of" Notes on the Guhyasamaja Tantra and the Age of the Tantra
(Indian Hist. Quart., IX, 1933, p. 1-10). P. C. Baggchi justly observes that 'intefpretaci6n
of Winternitz is insufficient: paravritti literally means "return, bring (the functions of the
spirit) to the opposite point; Baggchi, A Note on the word paravritti (Ind.Hist. Quarterly,
IX, reprinted in the volume Studies in the Tantras, Calcutta University, 1939, p. 86-92).
See also Ananda K. Coomaraswamy, Paravritti Transformation, Regeneration, Anagogy
(Festschrift Winternitz, p. 232-236) and L. de la Vallee Poussin, bibliographie Notes
bouddhique (Melangeschinois et bouddhiques, III, 1934-1935, Brussels, p. 400-401).