With Vāmanadatta we are in tenth century Kashmir, where an extraordinary work of doctrinal systematization has just started within the diverse streams of tantric Śaivism, and also, at least in part, within tantric Viṣṇuism. For some complex reasons these schools choose to bring the tantra teachings into the open, by accepting to confront themselves with the leading social and philosophical-religious establishment. In this framework, we can insert the problematic figure of Vāmanadatta, the only case of a follower of the tantric Vaiṣṇava school of Pañcarātra to be regarded as a master also by the later non-dual Śaiva tradition, including the great Abhinavagupta. The paper is based on my ongoing edition and English translation of Vāmanadatta's main works: Saṃvitprakāśa and Ātmasaptati, clearly influenced by the contemporary teachings of non-dualistic Śaivism.
A Vaiṣṇava Paramādvaita in 10th-century Kashmir? The work of Vāmanadatta / Torella, Raffaele. - STAMPA. - 6(2016), pp. 425-450.
A Vaiṣṇava Paramādvaita in 10th-century Kashmir? The work of Vāmanadatta
TORELLA, Raffaele
2016
Abstract
With Vāmanadatta we are in tenth century Kashmir, where an extraordinary work of doctrinal systematization has just started within the diverse streams of tantric Śaivism, and also, at least in part, within tantric Viṣṇuism. For some complex reasons these schools choose to bring the tantra teachings into the open, by accepting to confront themselves with the leading social and philosophical-religious establishment. In this framework, we can insert the problematic figure of Vāmanadatta, the only case of a follower of the tantric Vaiṣṇava school of Pañcarātra to be regarded as a master also by the later non-dual Śaiva tradition, including the great Abhinavagupta. The paper is based on my ongoing edition and English translation of Vāmanadatta's main works: Saṃvitprakāśa and Ātmasaptati, clearly influenced by the contemporary teachings of non-dualistic Śaivism.File | Dimensione | Formato | |
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