Snellgrove, David_THe Hevajra Tantra a Critical Study 1959

March 22, 2017 | Author: Cuilan Liu | Category: N/A
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Mal).ombi, am weak in mind. Do not interrupt your compassion." 1 (27) Then from the sounds of Al.\1 and Hii¥ the Lord arises from his trance, spreading his feet upon the ground, and threatening gods and titans. (24) The skulls in his right hands contain these things in this order: an elephant, a horse, an ass, an ox, a camel, a man, a lion, ~nd a cat. (25) Those in the left are: Earth, Water, Ail;, Fire, Moon, Sun, Yama, and Vaisravana. 2 (26) He is possessed of the nine emotions of dancing: passion, heroism, loathsomeness, horror, mirth, frightfulness, compassion, wonderment, and tranquillity. (28) GAl)1 CAl)1 VAl)1 GHAl)1 PAl)1 SAl)1 LAl.\1 DAl)1-thus does he produce their seed-syllables from H0l)1 and Al.\1 which are blazing and terrible and black in appearance, the seed-syllables of the Lord himself and his consort. (29) In this manner one should conceive the Lord in that fair citadel, that circle of goddesses, where, black in colour and exceedingly fearful, he bestows such bliss upon Nairatmya. (These are the implements of the goddesses:) (30) Gauri holds in her right hand a knife and in her left a fish drum Cauri wild boar " " " " tortoise skull (31) Vetali " " " " ., snake bowl Ghasmari " " " axe ., lion (32) Pukkasi " " " fan , monk Savari

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1 In all the Tibetan versions these verses are translated and not transliterated. My translation is therefore based on these and supported by K' s explanations (vol. II, pp. I 52-3 ). In verse 22 the word uhami (A) or uumi (K), translated in my version as 'consume', seems to have caused difficulty, for no text gives a reasonable interpretation. K translates as paiyiimi 'I see'; T translates with J:xtshal, a polite word used elsewhere in this work with the sense of 'to know' (see vol. II, Vocabulary). Rand D translate by khums, an extremely rare word, of which the meaning is recorded in no dictionary with any precision. It would seem to be connected with l:zkhums 'understand ( ?)' Having interpreted in this manner, R adds: 'without you I cannot see about me (in the directions), I shall see things just dark in this dimness'-khyod ma gtogs par phyogs mi khums ies paste I khyod dan bral na ni phyogs su mi mthon ba ste fl:zthams na mun pal:zi dnos po tsam zig mthon bar gyur ro zes pal:zi don to I (xvii. 329a 2). D, however, explains the same word as: 'I do not understand my own purpose'-khyed med na ni phyogs mi khum ies paste bdag gi don mi ses par dgons pal:zo (xvii. 413b s-6). No other commentator offers any explanation. It seems, however, that the whole difficulty arises from an early mis-reading, namely of u for tja which are very close graphically, and indeed in the same line of A sihliiu might equally well be sihliit/a. This being so, our reading becomes tjahami ( .• dahiimi)-'1 burn', which is precisely Cal).c;liili's function with regard to the quarters. See I. i. 3 I. In verse 23 cheamm;tja is explained by K as niigarikii, 'quick-witted'. T's translation as 'weak in mind' seems more likely in the context, 2 According to the text these verses would follow immediately after 23, before in fact Hevajra has become manifest again. 'The elephant and horse and so on represent the eight lokapiilas, fire and water and so on represent the eight planets' (Bh xv. 299b s).

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II. v

THE HEVAJRA-TANTRA

(33) CaJ).
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