https://www.rigpawiki.org/index.php?title=Oddiyana&feed=atom&action=historyOddiyana - Revision history2024-03-29T14:44:45ZRevision history for this page on the wikiMediaWiki 1.40.1https://www.rigpawiki.org/index.php?title=Oddiyana&diff=90594&oldid=prevSébastien at 13:57, 20 May 20212021-05-20T13:57:58Z<p></p>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>'''Uddiyana''' (Skt. ''Uḍḍiyāna''; Tib. ཨུ་རྒྱན་, ''Orgyen''<del style="font-weight: bold; text-decoration: none;">; </del>[[Wyl.]] ''u rgyan'') — often described as <del style="font-weight: bold; text-decoration: none;">‘the land </del>of the [[Dakini]]s’, once a historical place has transformed over time into a mythical [[pure land]] in which the tantric teachings blossom and thrive. Based on its profound religious significance and mythological associations, the accounts of Uddiyana often involve a captivating combination of myth and history.<ref name="ftn1"> Not surprisingly then does historical facts get mixed up and altered, which makes it difficult to come to definitive conclusions regarding its background and actual location.</ref> Almost every great Indian Buddhist master who had any significant influence on the development of tantra is associated with Uddiyana. In many cases Uddiyana is said to have been visited physically by these masters, however throughout history Buddhist masters also recounted to have visited Uddiyana in pure visions and dreams. Uddiyana thus had a deep impact on the tantric traditions of both Buddhists and non-Buddhists alike.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>'''Uddiyana''' (Skt. ''Uḍḍiyāna''; Tib. ཨུ་རྒྱན་, ''Orgyen''<ins style="font-weight: bold; text-decoration: none;">, </ins>[[Wyl.]] ''u rgyan'') — often described as <ins style="font-weight: bold; text-decoration: none;">the ‘Land </ins>of the [[Dakini]]s’, once a historical place has transformed over time into a mythical [[pure land]] in which the tantric teachings blossom and thrive. Based on its profound religious significance and mythological associations, the accounts of Uddiyana often involve a captivating combination of myth and history.<ref name="ftn1"> Not surprisingly then does historical facts get mixed up and altered, which makes it difficult to come to definitive conclusions regarding its background and actual location.</ref> Almost every great Indian Buddhist master who had any significant influence on the development of tantra is associated with Uddiyana. In many cases Uddiyana is said to have been visited physically by these masters, however throughout history Buddhist masters also recounted to have visited Uddiyana in pure visions and dreams. Uddiyana thus had a deep impact on the tantric traditions of both Buddhists and non-Buddhists alike.</div></td></tr>
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</table>Sébastienhttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=90309&oldid=prevSébastien at 21:53, 10 April 20212021-04-10T21:53:10Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Location==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Location==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana was probably first mentioned by Chinese pilgrims. Faxian (337 – c. 422), Song Yun (? - 528) and Xuanzang (602–664, India 629–641) travelled to an area they refer to as U-chang or U-chang-na, which is commonly agreed a transliteration of Udyana (Skt. ''Uḍyāna'').<ref> Beal, Samuel. ''Si-yu-ki. Buddhist Records of the Western World,'' (London: Trübner, 1884), 167. According to Gendün Chöpel, this name could refer to the fact that the area was rich in forest and flowers. Gendun, Chopel,&nbsp;''Grains of Gold: Tales of a Cosmopolitan Traveler'' (University of Chicago Press, 2014), 117.</ref> Based on the accounts of these pilgrims, Udyana was thus identified with the Swat district in the Khyber Pakhtunkhwa Province of Pakistan. Sanderson mentions that likewise an inscription on the base of the Gaṇeśa statue from Gardēz as well as a the ''Kumārapālacaritasaṃgraha,'' a Jain text,'' ''confirm Uḍḍiyāna’s location in this area.<ref> Sanderson, Alexis, “The Śaiva Exegesis of Kashmiri” in ''Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner'', (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 266.</ref> Although identifying Uddiyana with Swat is nowadays agreed upon among most western scholars, some still doubt it.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana was probably first mentioned by Chinese pilgrims. Faxian (337 – c. 422), Song Yun (? - 528) and <ins style="font-weight: bold; text-decoration: none;">[[</ins>Xuanzang<ins style="font-weight: bold; text-decoration: none;">]] </ins>(602–664, India 629–641) travelled to an area they refer to as U-chang or U-chang-na, which is commonly agreed a transliteration of Udyana (Skt. ''Uḍyāna'').<ref> Beal, Samuel. ''Si-yu-ki. Buddhist Records of the Western World,'' (London: Trübner, 1884), 167. According to Gendün Chöpel, this name could refer to the fact that the area was rich in forest and flowers. Gendun, Chopel,&nbsp;''Grains of Gold: Tales of a Cosmopolitan Traveler'' (University of Chicago Press, 2014), 117.</ref> Based on the accounts of these pilgrims, Udyana was thus identified with the Swat district in the Khyber Pakhtunkhwa Province of Pakistan. Sanderson mentions that likewise an inscription on the base of the Gaṇeśa statue from Gardēz as well as a the ''Kumārapālacaritasaṃgraha,'' a Jain text,'' ''confirm Uḍḍiyāna’s location in this area.<ref> Sanderson, Alexis, “The Śaiva Exegesis of Kashmiri” in ''Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner'', (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 266.</ref> Although identifying Uddiyana with Swat is nowadays agreed upon among most western scholars, some still doubt it.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Tibetan Pilgrims==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Tibetan Pilgrims==</div></td></tr>
</table>Sébastienhttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=84961&oldid=prevStefan Mang: /* Location */2018-10-22T13:55:56Z<p><span dir="auto"><span class="autocomment">Location</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Location==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Location==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana was probably first mentioned by Chinese pilgrims. Faxian (337 – c. 422), Song Yun (? - 528) and Xuanzang (602–664, India 629–641) travelled to an area they refer to as U-chang or U-chang-na, which is commonly agreed a transliteration of Udyana (Skt. ''Uḍyāna'').<ref> Beal, Samuel. ''Si-yu-ki. Buddhist Records of the Western World,'' (London: Trübner, 1884), 167. According to Gendün Chöpel, this name could refer to the fact that the area was rich in forest and flowers. Gendun, Chopel,&nbsp;''Grains of Gold: Tales of a Cosmopolitan Traveler'' (University of Chicago Press, 2014), 117.</ref> Based on the accounts of these pilgrims, Udyana was thus identified with the Swat district in the Khyber Pakhtunkhwa Province of Pakistan. Sanderson mentions that likewise an inscription on the base of the Gaṇeśa statue from Gardēz as well as a the ''Kumārapālacaritasaṃgraha,'' a Jain text,'' ''confirm Uḍḍiyāna’s location in this area.<ref> Sanderson, Alexis, “The Śaiva Exegesis of Kashmiri” in ''Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner'', (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 266.</ref> <del style="font-weight: bold; text-decoration: none;">Although identifying Uḍḍiyāna with Swāt is nowadays agreed upon among most western scholars, some still doubt it. </del>Although identifying Uddiyana with Swat is nowadays agreed upon among most western scholars, some still doubt it.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana was probably first mentioned by Chinese pilgrims. Faxian (337 – c. 422), Song Yun (? - 528) and Xuanzang (602–664, India 629–641) travelled to an area they refer to as U-chang or U-chang-na, which is commonly agreed a transliteration of Udyana (Skt. ''Uḍyāna'').<ref> Beal, Samuel. ''Si-yu-ki. Buddhist Records of the Western World,'' (London: Trübner, 1884), 167. According to Gendün Chöpel, this name could refer to the fact that the area was rich in forest and flowers. Gendun, Chopel,&nbsp;''Grains of Gold: Tales of a Cosmopolitan Traveler'' (University of Chicago Press, 2014), 117.</ref> Based on the accounts of these pilgrims, Udyana was thus identified with the Swat district in the Khyber Pakhtunkhwa Province of Pakistan. Sanderson mentions that likewise an inscription on the base of the Gaṇeśa statue from Gardēz as well as a the ''Kumārapālacaritasaṃgraha,'' a Jain text,'' ''confirm Uḍḍiyāna’s location in this area.<ref> Sanderson, Alexis, “The Śaiva Exegesis of Kashmiri” in ''Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner'', (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 266.</ref> Although identifying Uddiyana with Swat is nowadays agreed upon among most western scholars, some still doubt it.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Tibetan Pilgrims==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Tibetan Pilgrims==</div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=79958&oldid=prevStefan Mang: /* Significance */2017-08-14T15:22:16Z<p><span dir="auto"><span class="autocomment">Significance</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana is also a place of inspiration for composition. Several [[sadhana]]s, of which the Sanskrit original text still exists, like the Sadhanamala (Skt. ''sādhanamālā''), or which are found in the Tibetan Buddhist canon,<ref> The [[Kangyur]] and [[Tengyur]]</ref> either bear the name Uddiyana in their title<ref> Such as “uḍḍiyāna vinirgata kurukullā”</ref> or mention Uddiyana as the place of composition in their colophons.<ref> For example: “śrī oḍiyāna vajrapītha vinirgata ūrdhvapāda vajravārāhī sādanam samāptam”</ref> Particularly noticeable is the reoccurrence of various dakini sadhanas invoking either [[Kurukulla]] or [[Marichi]].<ref> For a fuller list of the occurrence of the name Uḍḍiyāna see Lokesh Chandra’s&nbsp;'Oḍḍiyāna: A New Interpretation' in M. Aris & Aung San Suu Kyi,&nbsp;''Tibetan Studies in Honour of Hugh Richardson'', (Warminster, 1980), 73 -75.</ref> Ronald Davidson explains: “The aura Oḍiyāna obtained, as the esoteric canon itself, really passed through three stages: the early collection of spells evident from the sixth century forward, the development of the Indrabhuti myth in the eighth century, and the extensive mythologization of Oḍiyāna in the yoginī'' ''tantras beginning in the ninth century.”<ref> Davidson, Ronald M. Hidden Realms and Pure Abodes: Central Asian Buddhism as Frontier Religion in the Literature of India, Nepal and Tibet. ''Pacific World: Journal of the Institute of Buddhist Studies ''3rd ser. no. 4, 2002: 160 – 161.</ref> Benjamin Bogin states, that it is particularly the last stage that had the greatest impact on the Tibetan conception of Uddiyana as a source for tantra, a sacred site and a land of the ḍākinīs.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana is also a place of inspiration for composition. Several [[sadhana]]s, of which the Sanskrit original text still exists, like the Sadhanamala (Skt. ''sādhanamālā''), or which are found in the Tibetan Buddhist canon,<ref> The [[Kangyur]] and [[Tengyur]]</ref> either bear the name Uddiyana in their title<ref> Such as “uḍḍiyāna vinirgata kurukullā”</ref> or mention Uddiyana as the place of composition in their colophons.<ref> For example: “śrī oḍiyāna vajrapītha vinirgata ūrdhvapāda vajravārāhī sādanam samāptam”</ref> Particularly noticeable is the reoccurrence of various dakini sadhanas invoking either [[Kurukulla]] or [[Marichi]].<ref> For a fuller list of the occurrence of the name Uḍḍiyāna see Lokesh Chandra’s&nbsp;'Oḍḍiyāna: A New Interpretation' in M. Aris & Aung San Suu Kyi,&nbsp;''Tibetan Studies in Honour of Hugh Richardson'', (Warminster, 1980), 73 -75.</ref> Ronald Davidson explains: “The aura Oḍiyāna obtained, as the esoteric canon itself, really passed through three stages: the early collection of spells evident from the sixth century forward, the development of the Indrabhuti myth in the eighth century, and the extensive mythologization of Oḍiyāna in the yoginī'' ''tantras beginning in the ninth century.”<ref> Davidson, Ronald M. Hidden Realms and Pure Abodes: Central Asian Buddhism as Frontier Religion in the Literature of India, Nepal and Tibet. ''Pacific World: Journal of the Institute of Buddhist Studies ''3rd ser. no. 4, 2002: 160 – 161.</ref> Benjamin Bogin states, that it is particularly the last stage that had the greatest impact on the Tibetan conception of Uddiyana as a source for tantra, a sacred site and a land of the ḍākinīs.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the [[eight great charnel grounds]]. The '<del style="font-weight: bold; text-decoration: none;">'Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') </del>recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the [[eight great charnel grounds]]. The <ins style="font-weight: bold; text-decoration: none;">[[Le</ins>'<ins style="font-weight: bold; text-decoration: none;">u Dünma]] </ins>recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref> Ibid., 261.</ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref> Ibid., 261.</ref> </div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=79957&oldid=prevStefan Mang at 15:20, 14 August 20172017-08-14T15:20:51Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:20, 14 August 2017</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana is also a place of inspiration for composition. Several [[sadhana]]s, of which the Sanskrit original text still exists, like the Sadhanamala (Skt. ''sādhanamālā''), or which are found in the Tibetan Buddhist canon,<ref> The [[Kangyur]] and [[Tengyur]]</ref> either bear the name Uddiyana in their title<ref> Such as “uḍḍiyāna vinirgata kurukullā”</ref> or mention Uddiyana as the place of composition in their colophons.<ref> For example: “śrī oḍiyāna vajrapītha vinirgata ūrdhvapāda vajravārāhī sādanam samāptam”</ref> Particularly noticeable is the reoccurrence of various dakini sadhanas invoking either [[Kurukulla]] or [[Marichi]].<ref> For a fuller list of the occurrence of the name Uḍḍiyāna see Lokesh Chandra’s&nbsp;'Oḍḍiyāna: A New Interpretation' in M. Aris & Aung San Suu Kyi,&nbsp;''Tibetan Studies in Honour of Hugh Richardson'', (Warminster, 1980), 73 -75.</ref> Ronald Davidson explains: “The aura Oḍiyāna obtained, as the esoteric canon itself, really passed through three stages: the early collection of spells evident from the sixth century forward, the development of the Indrabhuti myth in the eighth century, and the extensive mythologization of Oḍiyāna in the yoginī'' ''tantras beginning in the ninth century.”<ref> Davidson, Ronald M. Hidden Realms and Pure Abodes: Central Asian Buddhism as Frontier Religion in the Literature of India, Nepal and Tibet. ''Pacific World: Journal of the Institute of Buddhist Studies ''3rd ser. no. 4, 2002: 160 – 161.</ref> Benjamin Bogin states, that it is particularly the last stage that had the greatest impact on the Tibetan conception of Uddiyana as a source for tantra, a sacred site and a land of the ḍākinīs.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana is also a place of inspiration for composition. Several [[sadhana]]s, of which the Sanskrit original text still exists, like the Sadhanamala (Skt. ''sādhanamālā''), or which are found in the Tibetan Buddhist canon,<ref> The [[Kangyur]] and [[Tengyur]]</ref> either bear the name Uddiyana in their title<ref> Such as “uḍḍiyāna vinirgata kurukullā”</ref> or mention Uddiyana as the place of composition in their colophons.<ref> For example: “śrī oḍiyāna vajrapītha vinirgata ūrdhvapāda vajravārāhī sādanam samāptam”</ref> Particularly noticeable is the reoccurrence of various dakini sadhanas invoking either [[Kurukulla]] or [[Marichi]].<ref> For a fuller list of the occurrence of the name Uḍḍiyāna see Lokesh Chandra’s&nbsp;'Oḍḍiyāna: A New Interpretation' in M. Aris & Aung San Suu Kyi,&nbsp;''Tibetan Studies in Honour of Hugh Richardson'', (Warminster, 1980), 73 -75.</ref> Ronald Davidson explains: “The aura Oḍiyāna obtained, as the esoteric canon itself, really passed through three stages: the early collection of spells evident from the sixth century forward, the development of the Indrabhuti myth in the eighth century, and the extensive mythologization of Oḍiyāna in the yoginī'' ''tantras beginning in the ninth century.”<ref> Davidson, Ronald M. Hidden Realms and Pure Abodes: Central Asian Buddhism as Frontier Religion in the Literature of India, Nepal and Tibet. ''Pacific World: Journal of the Institute of Buddhist Studies ''3rd ser. no. 4, 2002: 160 – 161.</ref> Benjamin Bogin states, that it is particularly the last stage that had the greatest impact on the Tibetan conception of Uddiyana as a source for tantra, a sacred site and a land of the ḍākinīs.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the [[<del style="font-weight: bold; text-decoration: none;">Eight Great Charnel Grounds</del>]]. The ''Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the [[<ins style="font-weight: bold; text-decoration: none;">eight great charnel grounds</ins>]]. The ''Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref> Ibid., 261.</ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref> Ibid., 261.</ref> </div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=79956&oldid=prevStefan Mang at 15:20, 14 August 20172017-08-14T15:20:00Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:20, 14 August 2017</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l7">Line 7:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana is also a place of inspiration for composition. Several [[sadhana]]s, of which the Sanskrit original text still exists, like the Sadhanamala (Skt. ''sādhanamālā''), or which are found in the Tibetan Buddhist canon,<ref> The [[Kangyur]] and [[Tengyur]]</ref> either bear the name Uddiyana in their title<ref> Such as “uḍḍiyāna vinirgata kurukullā”</ref> or mention Uddiyana as the place of composition in their colophons.<ref> For example: “śrī oḍiyāna vajrapītha vinirgata ūrdhvapāda vajravārāhī sādanam samāptam”</ref> Particularly noticeable is the reoccurrence of various dakini sadhanas invoking either [[Kurukulla]] or [[Marichi]].<ref> For a fuller list of the occurrence of the name Uḍḍiyāna see Lokesh Chandra’s&nbsp;'Oḍḍiyāna: A New Interpretation' in M. Aris & Aung San Suu Kyi,&nbsp;''Tibetan Studies in Honour of Hugh Richardson'', (Warminster, 1980), 73 -75.</ref> Ronald Davidson explains: “The aura Oḍiyāna obtained, as the esoteric canon itself, really passed through three stages: the early collection of spells evident from the sixth century forward, the development of the Indrabhuti myth in the eighth century, and the extensive mythologization of Oḍiyāna in the yoginī'' ''tantras beginning in the ninth century.”<ref> Davidson, Ronald M. Hidden Realms and Pure Abodes: Central Asian Buddhism as Frontier Religion in the Literature of India, Nepal and Tibet. ''Pacific World: Journal of the Institute of Buddhist Studies ''3rd ser. no. 4, 2002: 160 – 161.</ref> Benjamin Bogin states, that it is particularly the last stage that had the greatest impact on the Tibetan conception of Uddiyana as a source for tantra, a sacred site and a land of the ḍākinīs.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana is also a place of inspiration for composition. Several [[sadhana]]s, of which the Sanskrit original text still exists, like the Sadhanamala (Skt. ''sādhanamālā''), or which are found in the Tibetan Buddhist canon,<ref> The [[Kangyur]] and [[Tengyur]]</ref> either bear the name Uddiyana in their title<ref> Such as “uḍḍiyāna vinirgata kurukullā”</ref> or mention Uddiyana as the place of composition in their colophons.<ref> For example: “śrī oḍiyāna vajrapītha vinirgata ūrdhvapāda vajravārāhī sādanam samāptam”</ref> Particularly noticeable is the reoccurrence of various dakini sadhanas invoking either [[Kurukulla]] or [[Marichi]].<ref> For a fuller list of the occurrence of the name Uḍḍiyāna see Lokesh Chandra’s&nbsp;'Oḍḍiyāna: A New Interpretation' in M. Aris & Aung San Suu Kyi,&nbsp;''Tibetan Studies in Honour of Hugh Richardson'', (Warminster, 1980), 73 -75.</ref> Ronald Davidson explains: “The aura Oḍiyāna obtained, as the esoteric canon itself, really passed through three stages: the early collection of spells evident from the sixth century forward, the development of the Indrabhuti myth in the eighth century, and the extensive mythologization of Oḍiyāna in the yoginī'' ''tantras beginning in the ninth century.”<ref> Davidson, Ronald M. Hidden Realms and Pure Abodes: Central Asian Buddhism as Frontier Religion in the Literature of India, Nepal and Tibet. ''Pacific World: Journal of the Institute of Buddhist Studies ''3rd ser. no. 4, 2002: 160 – 161.</ref> Benjamin Bogin states, that it is particularly the last stage that had the greatest impact on the Tibetan conception of Uddiyana as a source for tantra, a sacred site and a land of the ḍākinīs.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the Eight Great Charnel Grounds. The ''Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the <ins style="font-weight: bold; text-decoration: none;">[[</ins>Eight Great Charnel Grounds<ins style="font-weight: bold; text-decoration: none;">]]</ins>. The ''Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref> Ibid., 261.</ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref> Ibid., 261.</ref> </div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=79955&oldid=prevStefan Mang: /* Significance */2017-08-14T15:16:04Z<p><span dir="auto"><span class="autocomment">Significance</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:16, 14 August 2017</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l9">Line 9:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the Eight Great Charnel Grounds. The ''Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the Eight Great Charnel Grounds. The ''Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref <del style="font-weight: bold; text-decoration: none;">name="ftn34"</del>> Ibid., 261.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref> Ibid., 261.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In comparison, both Buddhist and non-Buddhist traditions, association Uddiyana strongly with female divinities. Though non-Buddhists tantras speak of yoginis, Buddhist tantras use the terms yogini and dakini interchangeably.<ref > Gray, David B.,&nbsp;''The Cakrasamvara Tantra: A Study and Annotated Translation'', (American Institute of Buddhist Studies, New York, 2007), 77.</ref> Thus yogini and dakini refer to the same class of female divinities. Both Buddhists and non-Buddhists regard Uddiyana as part of an external mandala of Vajrayogini or Shakti. Jnananetra, founder of the Krama, traveled to Uddiyana around the time Padmasambhava was possibly residing there. He received teachings as a result of having practiced on the charnel ground of Uddiyana. Therefore, both Buddhists and non-Buddhists regard Uddiyana’s charnel ground to be a key element in the revelation of their tantric lineages. Furthermore, Alexis Sanderson compares the teachings of the Krama with the Atiyoga teachings of the Nyingma tradition. He observes that both approaches present themselves as highest approaches to reality transcending all others. However, rather than disregarding the lower approaches they integrate them. Sanderson argues that both Krama and Atiyoga teach realization to be gained through recognition and subsequently remaining in a non-conceptual state of awareness.<ref> Ibid., 290.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In comparison, both Buddhist and non-Buddhist traditions, association Uddiyana strongly with female divinities. Though non-Buddhists tantras speak of yoginis, Buddhist tantras use the terms yogini and dakini interchangeably.<ref > Gray, David B.,&nbsp;''The Cakrasamvara Tantra: A Study and Annotated Translation'', (American Institute of Buddhist Studies, New York, 2007), 77.</ref> Thus yogini and dakini refer to the same class of female divinities. Both Buddhists and non-Buddhists regard Uddiyana as part of an external mandala of Vajrayogini or Shakti. Jnananetra, founder of the Krama, traveled to Uddiyana around the time Padmasambhava was possibly residing there. He received teachings as a result of having practiced on the charnel ground of Uddiyana. Therefore, both Buddhists and non-Buddhists regard Uddiyana’s charnel ground to be a key element in the revelation of their tantric lineages. Furthermore, Alexis Sanderson compares the teachings of the Krama with the Atiyoga teachings of the Nyingma tradition. He observes that both approaches present themselves as highest approaches to reality transcending all others. However, rather than disregarding the lower approaches they integrate them. Sanderson argues that both Krama and Atiyoga teach realization to be gained through recognition and subsequently remaining in a non-conceptual state of awareness.<ref> Ibid., 290.</ref></div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=79954&oldid=prevStefan Mang: /* Location */2017-08-14T15:15:40Z<p><span dir="auto"><span class="autocomment">Location</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:15, 14 August 2017</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Location==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Location==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana was probably first mentioned by Chinese pilgrims. Faxian (337 – c. 422), Song Yun (? - 528) and Xuanzang (602–664, India 629–641) travelled to an area they refer to as U-chang or U-chang-na, which is commonly agreed a transliteration of Udyana (Skt. ''Uḍyāna'').<ref <del style="font-weight: bold; text-decoration: none;">name="ftn22"</del>> Beal, Samuel. ''Si-yu-ki. Buddhist Records of the Western World,'' (London: Trübner, 1884), 167. According to Gendün Chöpel, this name could refer to the fact that the area was rich in forest and flowers. Gendun, Chopel,&nbsp;''Grains of Gold: Tales of a Cosmopolitan Traveler'' (University of Chicago Press, 2014), 117.</ref> Based on the accounts of these pilgrims, Udyana was thus identified with the Swat district in the Khyber Pakhtunkhwa Province of Pakistan. Sanderson mentions that likewise an inscription on the base of the Gaṇeśa statue from Gardēz as well as a the ''Kumārapālacaritasaṃgraha,'' a Jain text,'' ''confirm Uḍḍiyāna’s location in this area.<ref <del style="font-weight: bold; text-decoration: none;">name="ftn46"</del>> Sanderson, Alexis, “The Śaiva Exegesis of Kashmiri” in ''Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner'', (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 266.</ref> Although identifying Uḍḍiyāna with Swāt is nowadays agreed upon among most western scholars, some still doubt it. Although identifying Uddiyana with Swat is nowadays agreed upon among most western scholars, some still doubt it.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana was probably first mentioned by Chinese pilgrims. Faxian (337 – c. 422), Song Yun (? - 528) and Xuanzang (602–664, India 629–641) travelled to an area they refer to as U-chang or U-chang-na, which is commonly agreed a transliteration of Udyana (Skt. ''Uḍyāna'').<ref> Beal, Samuel. ''Si-yu-ki. Buddhist Records of the Western World,'' (London: Trübner, 1884), 167. According to Gendün Chöpel, this name could refer to the fact that the area was rich in forest and flowers. Gendun, Chopel,&nbsp;''Grains of Gold: Tales of a Cosmopolitan Traveler'' (University of Chicago Press, 2014), 117.</ref> Based on the accounts of these pilgrims, Udyana was thus identified with the Swat district in the Khyber Pakhtunkhwa Province of Pakistan. Sanderson mentions that likewise an inscription on the base of the Gaṇeśa statue from Gardēz as well as a the ''Kumārapālacaritasaṃgraha,'' a Jain text,'' ''confirm Uḍḍiyāna’s location in this area.<ref> Sanderson, Alexis, “The Śaiva Exegesis of Kashmiri” in ''Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner'', (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 266.</ref> Although identifying Uḍḍiyāna with Swāt is nowadays agreed upon among most western scholars, some still doubt it. Although identifying Uddiyana with Swat is nowadays agreed upon among most western scholars, some still doubt it.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Tibetan Pilgrims==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Tibetan Pilgrims==</div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=79953&oldid=prevStefan Mang: /* Location */2017-08-14T15:15:08Z<p><span dir="auto"><span class="autocomment">Location</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:15, 14 August 2017</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Location==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Location==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana was probably first mentioned by Chinese pilgrims. Faxian (337 – c. 422), Song Yun (? - 528) and Xuanzang (602–664, India 629–641) travelled to an area they refer to as U-chang or U-chang-na, which is commonly agreed a transliteration of Udyana (Skt. ''Uḍyāna'').<ref name="ftn22"> Beal, Samuel. ''Si-yu-ki. Buddhist Records of the Western World,'' (London: Trübner, 1884), 167. According to Gendün Chöpel, this name could refer to the fact that the area was rich in forest and flowers. Gendun, Chopel,&nbsp;''Grains of Gold: Tales of a Cosmopolitan Traveler'' (University of Chicago Press, 2014), 117.</ref> Based on the accounts of these pilgrims, Udyana was thus identified with the Swat district in the Khyber Pakhtunkhwa Province of Pakistan. Although identifying Uddiyana with Swat is nowadays agreed upon among most western scholars, some still doubt it.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Uddiyana was probably first mentioned by Chinese pilgrims. Faxian (337 – c. 422), Song Yun (? - 528) and Xuanzang (602–664, India 629–641) travelled to an area they refer to as U-chang or U-chang-na, which is commonly agreed a transliteration of Udyana (Skt. ''Uḍyāna'').<ref name="ftn22"> Beal, Samuel. ''Si-yu-ki. Buddhist Records of the Western World,'' (London: Trübner, 1884), 167. According to Gendün Chöpel, this name could refer to the fact that the area was rich in forest and flowers. Gendun, Chopel,&nbsp;''Grains of Gold: Tales of a Cosmopolitan Traveler'' (University of Chicago Press, 2014), 117.</ref> Based on the accounts of these pilgrims, Udyana was thus identified with the Swat district in the Khyber Pakhtunkhwa Province of Pakistan. <ins style="font-weight: bold; text-decoration: none;">Sanderson mentions that likewise an inscription on the base of the Gaṇeśa statue from Gardēz as well as a the ''Kumārapālacaritasaṃgraha,'' a Jain text,'' ''confirm Uḍḍiyāna’s location in this area.<ref name="ftn46"> Sanderson, Alexis, “The Śaiva Exegesis of Kashmiri” in ''Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner'', (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 266.</ref> Although identifying Uḍḍiyāna with Swāt is nowadays agreed upon among most western scholars, some still doubt it. </ins>Although identifying Uddiyana with Swat is nowadays agreed upon among most western scholars, some still doubt it.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Tibetan Pilgrims==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Tibetan Pilgrims==</div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Oddiyana&diff=79952&oldid=prevStefan Mang: /* Significance */2017-08-14T15:14:38Z<p><span dir="auto"><span class="autocomment">Significance</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the Eight Great Charnel Grounds. The ''Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The reason why Uddiyana played such a crucial role in the development of the Buddhist tantric teachings is described in the tantras. The origin of the tantric teachings in various versions both common to Nyingma and Sarma tantras is recounted in the [[Rudra]] subjugation.<ref> For an elaborate examination of the Rudra subjugation myth, see Davidson, Ronald M., "Reflections on the Mahdvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of Heruka." ''journal of the International Association of Buddhist Studies ''14.2, 1991: 197-235.</ref> Rudra, symbolising the embodiment of egohood, is subjugated by a wrathful manifestation of an enlightened being. Rudra’s consciousness is ejected resulting in Rudra’s attainment of enlightenment. The remains of his body were blessed and scattered over the earth. Wherever his body parts fell, became a sacred area in which the tantric teachings spread. Rudra’s body parts are said to have fallen into eight places, which became known as the Eight Great Charnel Grounds. The ''Le’u Dün Ma'' prayer (Tib. ''le’u bdun ma'') recounts: “His heart fell in the land of Uddiyana.”<ref> In chapter 3, the prayer requested by Khandro Yeshe Tsogyal. See ( revised edition 1998) p. wat”. Also: e no problem for practitioners of Vajrayana.y proven to be wrong and Uddiyana will be locTulku Zangpo Drakpa. “Le'u Dünma—The Prayer in Seven Chapters to Padmākara, the Second Buddha,” (''Lotsawa House: Free Translations of Tibetan Buddhist Texts'', 2005).</ref> Rudra’s heart falling into the land of Uddiyana created the auspicious circumstances for the arising of the tantric teachings.<ref> Ibid.</ref> The tantric teachings also map the sacred sites onto the human body. Thus, while Uddiyana is said to be the external location where Rudra’s heart fell, internally Uddiyana, resides in our hearts.<ref> Please note that depending on the Tantra Uddiyana may be associated with different parts of the body. F.e. the Cakrasamvara Tantra associated Uddiyana with the right ear.</ref> Similarly, Zangdokpalri, the heaven of Padmasambhava, outwardly is associated with various locations including Uddiyana. Inwardly Zangdokpalri is said to reside in the heart. The pure realm of Zangdokpalri is often described as having the shape of the heart. Padmasambhava’s subjugation of the Rakshasa king, can be seen as a re-enactment of the Rudra subjugation myth.<ref> Bogin, Benjamin. "Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds."&nbsp;''Himalaya, the Journal of the Association for Nepal and Himalayan Studies''&nbsp;34, no. 2: 9.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Another myth of ‘sacrifice and creation<sup>’</sup>, which shares certain similarities with the Rudra subjugation myth and is closely related to the Buddhist tradition of the twenty-four sacred places is the shakti pitha (Skt. ''śakti pīṭha'') creation myth.<sup> </sup>Accordingly, Shakti, the wife of Shiva, being extremely upset that her husband was not invited to a ritual feast performed by the other gods sacrificed herself. When Shiva finds the corpse of his wife, grief stricken, he begins to dance wildly with his wife’s body. This caused her body parts to fly off and scatter all over India. Wherever her body part fell, a sacred site arose in which the goddess is said to reside.<ref> For a longer account of the myth see Kinsley, David R.,&nbsp;''Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition'', (Berkley: University of California Press, 1988), 37 – 41. </ref> Among them, Uddiyana is often regarded as one of the four great sacred sites (Skt. ''caturmahapīṭhas''). Jnanestra (Skt. ''Jñānanetra''), a great Shakti Shaiva saint is said to have traveled in the mid 9<sup>th</sup> century to the charnel ground of Uddiyana. There he met Mangaladevi (Skt. ''Maṅgalādevī'', aka ''Kālī'') in a vision, who bestowed on him a special lineage of teachings on non-dualistic tantra, which later became known as the ‘Krama’.<ref> “The ''Krama ''(‘Sequence’ or ‘Cycle’), so-called because its devotees venerated their own cyclical phases of awareness (mental, emotional, etc.) as Goddess manifestations of the formless Kali, the heart of consciousness itself. From: “An Introduction to the Tantric ‘Krama’ lineage of Kashmir” by Christopher Tompkins and Christopher Wallis. (http://shaivayoga.com/kashmir-manuscripts_files/Intro_Krama.pdf)</ref> One of their commentaries, the Kalikulakramasadbhava (Skt. ''Kālīkulakramasadbhāva<ref>'' One of the two principle scriptures of the Krama lineage. See Sanderson, Alexis. “The Śaiva Exegesis of Kashmiri” in Mélanges tantriques à la mémoire d’Hélène Brunner / Tantric Studies in Memory of Hélène Brunner, (Institut français d'Indologie / École française d’Extrême-Orient, 2007), 260.''</ref> ''<nowiki>recounts: “In the external world it is Oḍyāna, the great pīṭha, the best of all pīṭhas, the resort of siddhas and yoginīs, located in the northern region, in which this great sequence of the circles that I am relating as it truly is was directly experienced by the Nātha of the Inner Eye [Jñānanetra]’.”</nowiki><ref> Ibid., 266 – 267<ins style="font-weight: bold; text-decoration: none;">.</ref> Sanderson refers to the ''Krama'' as ‘a secret oral tradition concealed in the innermost awareness of the yoginīs of Uḍḍiyāna’.<ref name="ftn34"> Ibid., 261</ins>.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In comparison, both Buddhist and non-Buddhist traditions, association Uddiyana strongly with female divinities. Though non-Buddhists tantras speak of yoginis, Buddhist tantras use the terms yogini and dakini interchangeably.<ref > Gray, David B.,&nbsp;''The Cakrasamvara Tantra: A Study and Annotated Translation'', (American Institute of Buddhist Studies, New York, 2007), 77.</ref> Thus yogini and dakini refer to the same class of female divinities. Both Buddhists and non-Buddhists regard Uddiyana as part of an external mandala of Vajrayogini or Shakti. Jnananetra, founder of the Krama, traveled to Uddiyana around the time Padmasambhava was possibly residing there. He received teachings as a result of having practiced on the charnel ground of Uddiyana. Therefore, both Buddhists and non-Buddhists regard Uddiyana’s charnel ground to be a key element in the revelation of their tantric lineages. Furthermore, Alexis Sanderson compares the teachings of the Krama with the Atiyoga teachings of the Nyingma tradition. He observes that both approaches present themselves as highest approaches to reality transcending all others. However, rather than disregarding the lower approaches they integrate them. Sanderson argues that both Krama and Atiyoga teach realization to be gained through recognition and subsequently remaining in a non-conceptual state of awareness.<ref> Ibid., 290.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In comparison, both Buddhist and non-Buddhist traditions, association Uddiyana strongly with female divinities. Though non-Buddhists tantras speak of yoginis, Buddhist tantras use the terms yogini and dakini interchangeably.<ref > Gray, David B.,&nbsp;''The Cakrasamvara Tantra: A Study and Annotated Translation'', (American Institute of Buddhist Studies, New York, 2007), 77.</ref> Thus yogini and dakini refer to the same class of female divinities. Both Buddhists and non-Buddhists regard Uddiyana as part of an external mandala of Vajrayogini or Shakti. Jnananetra, founder of the Krama, traveled to Uddiyana around the time Padmasambhava was possibly residing there. He received teachings as a result of having practiced on the charnel ground of Uddiyana. Therefore, both Buddhists and non-Buddhists regard Uddiyana’s charnel ground to be a key element in the revelation of their tantric lineages. Furthermore, Alexis Sanderson compares the teachings of the Krama with the Atiyoga teachings of the Nyingma tradition. He observes that both approaches present themselves as highest approaches to reality transcending all others. However, rather than disregarding the lower approaches they integrate them. Sanderson argues that both Krama and Atiyoga teach realization to be gained through recognition and subsequently remaining in a non-conceptual state of awareness.<ref> Ibid., 290.</ref></div></td></tr>
</table>Stefan Mang