Naslov
Puruṣa-Nārāyaṇa and Uttara-Nārāyaṇa: Their Impact on the Development of Viṣṇuism and Hinduism

Autori
Ježić, Mislav

Vrsta, podvrsta i kategorija rada
Poglavlja u knjigama, znanstveni

Knjiga
Veda and Vedic Literature: Select Papers from the Panel on VVL at the16th World Sanskrit Conference (28th June – 2nd July 1015)

Urednik/ci
Hock, Hans Henrich

Izdavač
Dorling Kindersley (DK)

Grad
Delhi

Godina
2016

Raspon stranica
159-180

ISBN
10-8193231945

Ključne riječi
Purusa ; Narayana ; macrocosm ; microcosm ; Macrocosmic Person ; Creator ; Vedas ; Puranas ; Tantric texts ; cosmogony ; Vedic cosmic sacrifice ; Samkhya psychology ; Tantric theology ; three phases of creation

Sažetak
Horst Brinkhaus shows in his articles, which motivated this paper, how the Harivaṃśa, the Manusmṛti and the Purāṇas link a new Proto- Sāṃkhya conception of cosmogony with the old 13 Schrader 1911, 21973: 31-107. Here it is obvious how the Vedic model of the creation from the cosmic Puruṣa influenced the transformation of the Sāṃkhya psychology into cosmology. 15 See e.g. Mahadevan 1974: 261-357. 14 mythical Vedic ideas of cosmogony, especially those linked with the notions of Puruṣa and Nārāyaṇa. This paper pays attention to the Vedic origins of these notions of the macrocosmic person, or Macrocosm / Universe as a Puruṣa ‘Man, Person’, who was born from or fashioned by the Creator in the beginning, and from whom everything else was born. Gradually, Nārāyaṇa ‘The Son of Man’, was identified with him. The aim of the paper is to shed more light on the origins of these very influential Vedic notions, their original meaning and their later Vedic and post-Vedic development. During this development these notions have undergone transformations, but have remained recognizable in the epic and Purāṇic combination with the Proto- Sāṃkhya ideas, which used to be put forward in the descriptions of cosmogony, before the Vedic ones, as Brinkhaus, among others, has nicely shown. A similar process continued in the Tantric texts of all denominations, Vaiṣnava, Śaiva and Śākta, where the cosmogony was further elaborated upon, and received a new set of Tantric concepts, which became the theological superstructure of the Sāṃkhya notions. The new Tantric concepts were given precedence over the Sāṃkhya ones, and the new tripartite sheme of cosmogony emerged, where the Tantric theology described the first, divine phase of cosmogony (from the viewpoint of the absolute), the śuddhasṣṭi, the Sāṃkhya lore served to describe the second, more or less internalized, psychological phase of cosmogony (largely from the viewpoint of the subject), the miśrasṣṭi, and the greatly transformed, but recognizable, Vedic model was given the last and final place and served to describe partly the second, and thereafter the third, material phase of cosmogony (from the viewpoint of and with respect to the objective world), the aśuddhasṣṭi. However, the intuitions of the Vedic sages, and their spiritual ancestors from a time beyond memory, and their mighty and enigmatic, but highly structured and elaborate images of the Universe as an all-encompassing macrocosmic Being or Person, Puruṣa, Son or Offspring of the Creator, from whom everything else was born, remained the moving force behind the transformation of the Proto-Sāṃkhya psychology into a cosmogony, and behind the Tantric and all subsequent cosmogonic and cosmological speculations in India ever after.

Izvorni jezik
Engleski

Znanstvena područja
Filozofija, Filologija

POVEZANOST RADA