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{{Short description|Hindu Pancharatra text}}
⚫
The Ahirbudhanya Saṃhitā belongs to the [[Pancharatra]] religion, is a tantrika composition, and was composed possibly over several centuries within the [[1st millennium]] of the Common Era, after 300 AD.<ref name=otto/><ref name=burley>{{cite book |last= Burley |first= Mikel|year= 2007|title= Classical Samkhya and Yoga: An Indian Metaphysics of Experience| volume= Volume 3 of Routledge Hindu Studies Series |url= https://books.google.com.sg/books?id=K3B9AgAAQBAJ&pg=PA21&dq=ahirbudhnya&hl=en&sa=X&ved=0ahUKEwixpMiO24LTAhUDtpQKHb7BBbgQ6AEIRzAJ#v=onepage&q=ahirbudhnya&f=false |location= |publisher= Routledge|page= 21-22, 27-28 |isbn= 1134159781|author-link= Mikel Burley}}</ref> Ahirbudhanya-Saṃhitā literally means a compendium (samhita) of the serpent-from-the-depths (from ''ahi'' for serpent and ''budhna'' for bottom / root).<ref name=burley/<ref name=sukumari>Sukumari Bhattacharji, (1988). The Indian Theogony: A Comparative Study of Indian Mythology from the Vedas to the Purāṇas, p.150. CUP Archive</ref> It is now practically extinct, with few remnants preserved in southern India, though it was once cultivated in diverse places, including Kashmir, Orissa and Mysore.<ref name=otto>{{cite book |last= Schrader |first= Friedrich Otto |year= 2012 |title= Introduction to the Pañcaratra and the Ahirbudhnya Samhita | url= https://archive.org/stream/introductiontoth020344mbp#page/n9/mode/2up |location= |publisher= Hardpress|page= ix-x, 2, 13, 18, 85-86, 91-92, 95, 97, 99|isbn= 129044112X|author-link= Otto Schrader}}</ref> There are northern and southern Pancharatra samhitas, with the southern samhitas enjoined with the [[Naalayira_Divya_Prabhandham|Tamil Veda]]. The story of [[Shvetadvipa]] in the Ahirbudhanya Samhita suggests that it originated in extreme north, possibly Kashmir.<ref name=otto/>

[[File:Chakrapani perumal kumbakonam.png|280px|thumb|Artistic representation of the [[Sudarshana Chakra]], who is one of the main deities of the book.]]

⚫
The '''Ahirbudhnya Samhita''' ({{Langx|sa|अहिर्बुध्न्यसंहिता|translit=Ahirbudhnyasaṃhitā}}) is a [[Hinduism|Hindu]] [[Vaishnavism|Vaishnava]] text belonging to the [[Pancharatra]] tradition. It is a [[Tantra|Tantrika]] composition, composed possibly over several centuries within the 1st millennium CE, most probably at 200 CE.<ref name=otto/><ref name=burley>{{cite book |last= Burley |first= Mikel |author-link=Mikel Burley |year= 2007|title= Classical Samkhya and Yoga: An Indian Metaphysics of Experience| volume= 3 of Routledge Hindu Studies Series |url= https://books.google.com/books?id=K3B9AgAAQBAJ&q=ahirbudhnya&pg=PA21 |publisher= Routledge |pages= 21–22, 27–28 |isbn= 978-1134159789 }}</ref> Ahirbudhnya Saṃhita literally means a compendium (''samhita'') of the serpent-from-the-depths (from ''ahi'' for serpent and ''budhna'' for bottom/root).<ref name=burley/><ref name=sukumari>[[Sukumari Bhattacharji]], (1988). The Indian Theogony: A Comparative Study of Indian Mythology from the Vedas to the Purāṇas, p.150. CUP Archive</ref> It is now practically extinct, with a few remnants preserved in [[South India|southern India]], though it was once recorded to be present in diverse places, including [[Kashmir]], [[Odisha|Orissa]], [[Tamil Nadu]], [[Kerala]] and [[Karnataka]].<ref name=otto>{{cite book |last= Schrader |first= Friedrich Otto |year= 2012 |title= Introduction to the Pañcaratra and the Ahirbudhnya Samhita | url= https://archive.org/stream/introductiontoth020344mbp#page/n9/mode/2up |publisher= Hardpress|page= ix-x, 2, 13, 18, 85–86, 91–92, 95, 97, 99|isbn= 978-1290441124|author-link= Friedrich Otto Schrader}}</ref>


==Description==
==Description==
===Characteristics===
===Characteristics===
The Ahirbudhanya Samhita is characteristic for its concept of [[Sudarshana_Chakra|Sudarshana]]. It provides mantras for [[Shakti]] and Sudarshana, and details the method of worship of the multi-armed Sudarshana. Its chapters include explanations on the origins of ''astras'' (weapons), ''anga'' (mantras), [[Vyuha]]s, sounds, and diseases, how to make Sudarshana Purusha appear, how to resist divine weapons and black magic, and provides method for making and worshiping the Sudarshana Yantra. The Ahirbudhanya Samhita is the source of Taraka Mantra, [[Narasimhanustubha Mantra]], three occult alphabets, [[Sashtitantra]] and select astra mantras. It also mentions the [[Purusha Sukta]].
In the ''Ahirbudhnya Samhita'', [[Vishnu]] emanated in 39 different forms.<ref>Muralidhar Mohanty, (2003). Origin and development of Viṣṇu cult, p.105. Pratibha Prakashan. {{ISBN|8177020633}}</ref> The Samhita is characteristic for its concept of [[Sudarshana Chakra|Sudarshana]]. It provides mantras for [[Shakti]] and Sudarshana, and details the method of worship of the multi-armed Sudarshana. Its chapters include explanations on the origin of ''astras'' (weapons), ''anga'' (mantras), [[Vyuha]]s, sounds, and diseases, how to make Sudarshana Purusha appear, how to resist divine weapons and black magic, and provides method for making and worshipping the Sudarshana Yantra. The ''Ahirbudhnya Samhita'' is the source of Taraka Mantra, [[Narasimhanustubha Mantra]], three occult alphabets, [[Sashtitantra]] and select astra mantras. It also mentions the [[Purusha Sukta]]. The four Vyuhas in this samhita are [[Vasudeva]], [[Samkarshana]], [[Pradyumna]] and [[Aniruddha]].<ref>Bahadur Chand Chhabra, 2008. Findings in Indian archaeology, p.21. Sundeep Prakashan. {{ISBN|8185067767}}</ref>


As with other samhitas, Ahirbudhanya provides its views on creation, [[siddhanta]]s, senses, bondage and liberation, and rationale of [[Avatar|avatars]]. There are compositions on rakshas, [[yantra]]s and [[yoga]]. It mentions castes and periods of life, interdependence of two higher castes, and provides its characterization of the ideal purohita, the ''Mahashanti Karman''. Besides the story of [[Madhu-Kaitabha|Madhu and Kaitabha]], the Ahirbudhanya details stories of nine personages, namely, Manishekhara, Kasiraja, Shrutakirti, Kushadhvaja, Muktapida, Vishala, Sunanda, Chitrashekhara, and Kirtimalin.<ref name=otto/>
As with other samhitas, ''Ahirbudhnya'' provides its views on creation, [[siddhanta]]s, senses, bondage and liberation, and rationale of [[avatar]]s. There are compositions on rakshas, [[yantra]]s and [[yoga]]. It mentions castes and periods of life, interdependence of two higher castes, and provides its characterization of the ideal purohita, the ''Mahashanti Karman''. Besides the story of [[Madhu-Kaitabha|Madhu and Kaitabha]], the ''Ahirbudhnya'' details stories of nine personages, namely, Manishekhara, Kasiraja, Shrutakirti, Kushadhvaja, Muktapida, Vishala, Sunanda, Chitrashekhara, and Kirtimalin.<ref name=otto/>


Other characteristic of the Ahirbudhayna Samhita is that it parallels descriptions of philosophical systems found in the [[Mokshadharma]] in which [[Samkhya]] is mentioned with four other systems, that is, [[Vedas]], [[Yoga]], [[Pancharatra]] (satvata) and [[Pashupata]].<ref name=larson>{{cite book |last1= Larson |first1= Gerald J| last2=Bhattacharya |first2= Ram S| title = The Encyclopedia of Indian Philosophies | volume= Volume 4 of Princeton Legacy Library |page= 126 |year= 2014 | publisher = Princeton University Press | isbn= 1400853532| url = https://books.google.com.sg/books?id=bqr_AwAAQBAJ&pg=PA126&dq=ahirbudhnya&hl=en&sa=X&ved=0ahUKEwixpMiO24LTAhUDtpQKHb7BBbgQ6AEINTAG#v=onepage&q=ahirbudhnya&f=false }}</ref>
Another characteristic of the ''Ahirbudhayna Samhita'' is that it parallels descriptions of philosophical systems found in the [[Mokshadharma]] in which [[Samkhya]] is mentioned with four other systems, that is, [[Vedas]], [[Yoga]], [[Pancharatra]] (satvata) and [[Pashupata]].<ref name=larson>{{cite book |last1= Larson |first1= Gerald J| last2=Bhattacharya |first2= Ram S| title = The Encyclopedia of Indian Philosophies | volume= 4 of Princeton Legacy Library |page= 126 |year= 2014 | publisher = Princeton University Press | isbn= 978-1400853533| url = https://books.google.com/books?id=bqr_AwAAQBAJ&q=ahirbudhnya&pg=PA126 }}</ref>
The Sashtitantra of Ahirbudhanya is close to the Samkhya representation of ''brahman'' as the ultimate principle, ''shakti'' as synonym for ''prakriti'', with a prominent description of ''kala'' (time).<ref name=burley/> A note on yoga is attributed to Hiranyagarbha, who in [[Shvetashvatara Upanishad]] is identified with [[Kapila]], though Ahirbudhanya itself makes no such identification.<ref name=burley/> Another feature of the Ahirbudhanya is that the opening line of [[Yoga_Sutras_of_Patanjali|Yogasutra]] appears in the Sashtitantra of Ahirbudhanya.<ref name=larson/> The Ahirbudhanya Samhita describes [[Kundalini_yoga|Kundalini Yoga]] with its chakras.<ref name=otto/>
The Sashtitantra of ''Ahirbudhnya'' is close to the [[Samkhya]] representation of ''brahman'' as the ultimate principle, ''shakti'' as synonym for ''prakriti'', with a prominent description of ''kala'' (time).<ref name=burley/> A note on yoga is attributed to Hiranyagarbha, who in [[Shvetashvatara Upanishad]] is identified with [[Kapila]], though Ahirbudhnya itself makes no such identification.<ref name=burley/> Another feature of the ''Ahirbudhnya'' is that the opening line of [[Yoga Sutras of Patanjali|Yogasutra]] appears in the Sashtitantra of ''Ahirbudhnya''.<ref name=larson/> The ''Ahirbudhnya Samhita'' describes [[Kundalini yoga|Kundalini Yoga]] with its [[Chakra#Use in Eastern traditions|chakras]].<ref name=otto/>


===Concept of caste===
===Concept of varna===
In the Ahirbudhanya concept of caste, in the [[Satya_Yuga|Krta yuga]], a pure group descends from [[Pradyumna]]. and a mixed group from [[Aniruddha]] and [[Brahman]]. However, ''Manus'' pass from Pradyumna's care to Aniruddha, with their withdrawal into Aniruddha accompanied by [[pralaya]]. The pure beings are Anagamins and Sakrdagamins of [[Buddhism]] who owing to their advanced stage of liberation return for one or two lives only. At the end of [[Satya_Yuga|Krta yuga]], [[Manu]]'s descendants begin to deteriorate; while the Brahman are filled with better ones among the mixed specimen, until the Kali age when reincarnation becomes possible for everyone. The 400 manavas of Ahirbudhanya become 800 [[Vishnu]]s of [[Mahasanatkumara Samhita]] each of whom is a chieftain (nayaka) of 1000 subjects each, located in 8 regions. But among the 800 [[Vishnu]]s there are only 300 twice-born manavas, while the original group of [[Shudra]]s are replaced by 5 mixed groups to eliminate [[Shudra]] males altogether. Names are given for each ''loka'' having descendants from permutations between mothers and fathers of all 4 varnas, with the samhita noting that innumerable [[Vishnu]]s reside in Kapila-loka.<ref name=otto/> Notably, the text positions [[Anagamins and Sakrdagamins]] of [[Buddhism]] as descendants of [[Pradyumna]].
In the ''Ahirbudhnya'' concept of [[Varna (Hinduism)|varna]], in the [[Satya Yuga]], a pure group descends from [[Pradyumna]]. and a mixed group from [[Aniruddha]] and [[Brahman]]. However, ''Manus'' pass from Pradyumna's care to Aniruddha, with their withdrawal into Aniruddha accompanied by [[pralaya]]. The pure beings are [[Anāgāmi|Anagamins]] and [[Sakadagami|Sakrdagamins]] of [[Buddhism]] who owing to their advanced stage of liberation return for one or two lives only. At the end of Satya Yuga, [[Manu (Hinduism)|Manu]]'s descendants begin to deteriorate; while the Brahman are filled with better ones among the mixed specimen, until the [[Kali Yuga]] when reincarnation becomes possible for everyone. The 400 manavas of ''Ahirbudhnya'' become 800 [[Vishnu]]s of [[Mahasanatkumara Samhita]] each of whom is a chieftain (nayaka) of 1000 subjects each, located in 8 regions. But among the 800 [[Vishnu]]s there are only 300 twice-born manavas, while the original group of [[Shudra]]s are replaced by 5 mixed groups to eliminate [[Shudra]] males altogether. Names are given for each ''loka'' having descendants from permutations between mothers and fathers of all four varnas, with the samhita noting that innumerable [[Vishnu]]s reside in Kapila-loka.<ref name=otto/> Notably, the text positions [[Anāgāmi|Anagamins]] and [[Sakadagami|Sakrdagamins]] of [[Buddhism]] as descendants of [[Pradyumna]].


===Philosophy===
===Philosophy===
[[Otto_Schrader_(philologist)|Schrader]] notes the general trend of [[Pancharatra]] is non-[[Advaita_Vedanta|advaitic]]. Though a verse is found in the Padma Tantra where the Lord says to [[Brahman]] that there is no difference between the Lord and the liberated soul, pluralism is maintained with the Lord reinstating that "liberated souls become like me except for governance of the world". While Lakshmi Tantra puts Shri at par with Vishnu, the Ahirbudhnya Samhita puts forth an ambivalent position where the lord and his [[shakti]] are inseparable, yet not equal.<ref>Pratap Kumar P.,(1997). The Goddess Lakṣmī: The Divine Consort in South Indian Vaiṣṇava Tradition, p.135. Volume 95 of AAR Academy Series. Scholars Press. ISBN 0788501992</ref> The Ahirbudhanya recognizes one of the eleven [[Rudras]]; that is Shiva himself in his Satvik form, in the form of a teacher. In the Veda ''ahi budhna'' (serpent of the bottom) is an atmospheric god who Schrader says merged with Rudra-Siva; with Ahi Budhanya in later vedic texts connected to Agni Grahapatya, suggesting this was a benevolent being and not the malevolent Ahi [[Vritra]]. Ahirbudhanya and Aja [[Ekapada]] had their share of allocated ghriya rituals. In later puranic literature, Ahirbudhnaya becomes one of the 11 Rudras.<ref name=sukumari/>
[[Otto Schrader (philologist)|Schrader]] notes the general trend of [[Pancharatra]] is non-[[Advaita Vedanta|Advaitic]]. Though a verse is found in the [[Padma Tantra]] where Vishnu says to [[Brahman]] that there is no difference between Vishnu and the liberated soul, pluralism is maintained with Vishnu reinstating that "liberated souls become like me except for governance of the world". While [[Lakshmi Tantra]] puts Shri at par with [[Vishnu]], the Ahirbudhnya Samhita puts forth an ambivalent position where Vishnu and his [[shakti]] are inseparable, yet not equal.<ref>Pratap Kumar P.,(1997). The Goddess Lakṣmī: The Divine Consort in South Indian Vaiṣṇava Tradition, p.135. Volume 95 of AAR Academy Series. Scholars Press. {{ISBN|0788501992}}</ref> The ''Ahirbudhnya'' recognizes one of the eleven [[Rudras]]; that is [[Shiva]] himself in his Satvik form, in the form of a teacher. In the Veda ''ahi budhna'' (serpent of the bottom) is an atmospheric god who Schrader says merged with [[Pashupati|Rudra-Siva (Pashupati)]]; with Ahi Budhanya in later vedic texts connected to Agni Grahapatya, suggesting this was a benevolent being and not the malevolent Ahi [[Vritra]]. Ahirbudhnya and Aja-[[Ekapada]] had their share of allocated ghriya (Grihyasutra) rituals. In later puranic literature, Ahirbudhnaya becomes one of the 11 [[Rudras]].<ref name=sukumari/>

Ahirbudhnya Samhita was a [[Bhagavata]] text, in which the conceptions of Sudarshana as [[Ayudhapurusha]] and [[Chakravartin]] were invoked. As per the Samhita, a king who worships Chakravarti inside the [[Sudarshana Chakra]] attains the Chakravartin rank; a new concept, which according to VS Agarwal, which helped the Bhagavatas to use religious tenets in influencing political thought and state.<ref name=begley>Wayne Edison Begley. (1973). Viṣṇu's flaming wheel: the iconography of the Sudarśana-cakra, p.65. Volume= 27 of Monographs on archaeology and fine arts.New York University Press</ref><ref>Śrīrāma Goyala, (1967). A history of the Imperial Guptas, p.137. Central Book Depot.</ref>

The Ahirbudhnya Samhita is one of the Pancaratra samhitas with the most coverage of yoga. The text contains inconsistent teachings on kuṇḍalinī. In some sections kuṇḍalinī is described as a blockage that prevents prāṇa from entering the suṣumnā and rising. This is consistent with the teachings of T. Krishnamacharya, the 20th century yoga teacher. However, in other sections kuṇḍalinī is described as rising to the throat in the production of sounds. <ref>{{cite book |last1=Atkinson |first1=Simon |title=Krishnamacharya on Kundalini: the origins and coherence of his position |date=2022 |publisher=Equinox |location=Bristol |isbn=9781800501522 |url=https://www.equinoxpub.com/home/krishnamacharya/ |pages=41-52 }}</ref>{{pn|date=April 2022}}


==Extinct samhitas==
==Extinct samhitas==
In the 12th chapter of Ahirbudhanya Samhita 10 Samhitas are mentioned, namely Bhagavat Samhita, Vidya Samhita, Karma Samhita and seven other samhitas all of which are now extinct (non-surviving). Additionally, tantras mentioned in Ahirbudhanya such as Pati tantra, Pasu tantra, Pasa tantra from the Satvata and [[Pashupata_Shaivism|Pashupata]] religion are also extinct; though the [[Sattvata_Samhita|Sattvata Samhita]] survives. A small portion of Ahirbudhanya Samhita is available in Telugu.<ref name=otto/>
In the 12th chapter of ''Ahirbudhnya Samhita'', 10 Samhitas are mentioned, namely ''Bhagavat Samhita'', ''Vidya Samhita'', ''Karma Samhita,'' and seven other samhitas all of which are now extinct (non-surviving). Additionally, tantras mentioned in ''Ahirbudhnya'' such as Pati tantra, Pasu tantra, Pasa tantra from the Satvata and [[Pashupata Shaivism|Pashupata]] religion are also extinct; though the [[Sattvata Samhita]] survives. A small portion of ''Ahirbudhnya Samhita'' is available in Telugu.<ref name=otto/>


===Inaccessible samhitas===
===Inaccessible samhitas===
Among the inaccessible (not easily available) samhitas of Pancharatra, documented by Schrader for surviving copies found in different places are:<ref name=otto/>
Among the inaccessible (not easily available) samhitas of Pancharatra, documented by Schrader for surviving copies found in different places are:<ref name=otto/>

*Isvara Samhita (in Telugu from Mysore)
*Kapinjala Samhita (in Telugu from Thirukkovalur)
* ''Isvara Samhita'' (in [[Telugu language|Telugu]] from Mysore)
*Parashara Samhita (in Telugu from Bangalore)
* ''Kapinjala Samhita'' (in Telugu from Thirukkovalur)
*Padma Tantra (in Telugu from Mysore)
* ''Parashara Samhita'' (in Telugu from Bangalore)
*Brihad Brahma Samhita (in Telugu from Thirupati)
* ''Padma Tantra'' (in Telugu from Mysore)
*Bharadvaja Samhita (in Telugu from Mysore)
* ''Brihad Brahma Samhita'' (in Telugu from Thirupati)
*Lakshmi Tantra (in Telugu from Mysore)
* ''Bharadvaja Samhita'' (in Telugu from Mysore)
*Vishnutilaka (in Telugu from Bangalore)
* ''Lakshmi Tantra'' (in Telugu from Mysore)
* ''Vishnutilaka'' (in Telugu from Bangalore)
*Sriprasna Samhita (in [[Grantha_alphabet|Grantha]] from Kumbakonam)
*Sattvata Samhita (in Devnagari from Conjeevaram).
* ''Sriprasna Samhita'' (in [[Grantha alphabet|Grantha]] from Kumbakonam)
* ''Sattvata Samhita'' (in Devanagari from Conjeevaram).

==See also==
*[[Tantras (Hinduism)|Tantras]]
*[[Tantra]]
*[[Āgama (Hinduism)|Agama]]
*[[Lakshmi Tantra]]
*[[Sri Yantra]]


==References==
==References==
{{reflist}}
{{reflist}}

== External links ==
* [https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-3/d/doc209941.html Philosophy of the ''{{IAST|Ahirbudhnya-saṃhitā}}''], Surendranath Dasgupta, 1940

{{Hatha yoga}}


[[Category:Vaishnavism]]
[[Category:Vaishnavism]]
[[Category:Hindu texts]]
[[Category:Hindu texts]]
[[Category:Hatha yoga texts]]

Latest revision as of 10:43, 7 November 2024

Artistic representation of the Sudarshana Chakra, who is one of the main deities of the book.

The Ahirbudhnya Samhita (Sanskrit: अहिर्बुध्न्यसंहिता, romanized: Ahirbudhnyasaṃhitā) is a Hindu Vaishnava text belonging to the Pancharatra tradition. It is a Tantrika composition, composed possibly over several centuries within the 1st millennium CE, most probably at 200 CE.[1][2] Ahirbudhnya Saṃhita literally means a compendium (samhita) of the serpent-from-the-depths (from ahi for serpent and budhna for bottom/root).[2][3] It is now practically extinct, with a few remnants preserved in southern India, though it was once recorded to be present in diverse places, including Kashmir, Orissa, Tamil Nadu, Kerala and Karnataka.[1]

Description

[edit]

Characteristics

[edit]

In the Ahirbudhnya Samhita, Vishnu emanated in 39 different forms.[4] The Samhita is characteristic for its concept of Sudarshana. It provides mantras for Shakti and Sudarshana, and details the method of worship of the multi-armed Sudarshana. Its chapters include explanations on the origin of astras (weapons), anga (mantras), Vyuhas, sounds, and diseases, how to make Sudarshana Purusha appear, how to resist divine weapons and black magic, and provides method for making and worshipping the Sudarshana Yantra. The Ahirbudhnya Samhita is the source of Taraka Mantra, Narasimhanustubha Mantra, three occult alphabets, Sashtitantra and select astra mantras. It also mentions the Purusha Sukta. The four Vyuhas in this samhita are Vasudeva, Samkarshana, Pradyumna and Aniruddha.[5]

As with other samhitas, Ahirbudhnya provides its views on creation, siddhantas, senses, bondage and liberation, and rationale of avatars. There are compositions on rakshas, yantras and yoga. It mentions castes and periods of life, interdependence of two higher castes, and provides its characterization of the ideal purohita, the Mahashanti Karman. Besides the story of Madhu and Kaitabha, the Ahirbudhnya details stories of nine personages, namely, Manishekhara, Kasiraja, Shrutakirti, Kushadhvaja, Muktapida, Vishala, Sunanda, Chitrashekhara, and Kirtimalin.[1]

Another characteristic of the Ahirbudhayna Samhita is that it parallels descriptions of philosophical systems found in the Mokshadharma in which Samkhya is mentioned with four other systems, that is, Vedas, Yoga, Pancharatra (satvata) and Pashupata.[6] The Sashtitantra of Ahirbudhnya is close to the Samkhya representation of brahman as the ultimate principle, shakti as synonym for prakriti, with a prominent description of kala (time).[2] A note on yoga is attributed to Hiranyagarbha, who in Shvetashvatara Upanishad is identified with Kapila, though Ahirbudhnya itself makes no such identification.[2] Another feature of the Ahirbudhnya is that the opening line of Yogasutra appears in the Sashtitantra of Ahirbudhnya.[6] The Ahirbudhnya Samhita describes Kundalini Yoga with its chakras.[1]

Concept of varna

[edit]

In the Ahirbudhnya concept of varna, in the Satya Yuga, a pure group descends from Pradyumna. and a mixed group from Aniruddha and Brahman. However, Manus pass from Pradyumna's care to Aniruddha, with their withdrawal into Aniruddha accompanied by pralaya. The pure beings are Anagamins and Sakrdagamins of Buddhism who owing to their advanced stage of liberation return for one or two lives only. At the end of Satya Yuga, Manu's descendants begin to deteriorate; while the Brahman are filled with better ones among the mixed specimen, until the Kali Yuga when reincarnation becomes possible for everyone. The 400 manavas of Ahirbudhnya become 800 Vishnus of Mahasanatkumara Samhita each of whom is a chieftain (nayaka) of 1000 subjects each, located in 8 regions. But among the 800 Vishnus there are only 300 twice-born manavas, while the original group of Shudras are replaced by 5 mixed groups to eliminate Shudra males altogether. Names are given for each loka having descendants from permutations between mothers and fathers of all four varnas, with the samhita noting that innumerable Vishnus reside in Kapila-loka.[1] Notably, the text positions Anagamins and Sakrdagamins of Buddhism as descendants of Pradyumna.

Philosophy

[edit]

Schrader notes the general trend of Pancharatra is non-Advaitic. Though a verse is found in the Padma Tantra where Vishnu says to Brahman that there is no difference between Vishnu and the liberated soul, pluralism is maintained with Vishnu reinstating that "liberated souls become like me except for governance of the world". While Lakshmi Tantra puts Shri at par with Vishnu, the Ahirbudhnya Samhita puts forth an ambivalent position where Vishnu and his shakti are inseparable, yet not equal.[7] The Ahirbudhnya recognizes one of the eleven Rudras; that is Shiva himself in his Satvik form, in the form of a teacher. In the Veda ahi budhna (serpent of the bottom) is an atmospheric god who Schrader says merged with Rudra-Siva (Pashupati); with Ahi Budhanya in later vedic texts connected to Agni Grahapatya, suggesting this was a benevolent being and not the malevolent Ahi Vritra. Ahirbudhnya and Aja-Ekapada had their share of allocated ghriya (Grihyasutra) rituals. In later puranic literature, Ahirbudhnaya becomes one of the 11 Rudras.[3]

Ahirbudhnya Samhita was a Bhagavata text, in which the conceptions of Sudarshana as Ayudhapurusha and Chakravartin were invoked. As per the Samhita, a king who worships Chakravarti inside the Sudarshana Chakra attains the Chakravartin rank; a new concept, which according to VS Agarwal, which helped the Bhagavatas to use religious tenets in influencing political thought and state.[8][9]

The Ahirbudhnya Samhita is one of the Pancaratra samhitas with the most coverage of yoga. The text contains inconsistent teachings on kuṇḍalinī. In some sections kuṇḍalinī is described as a blockage that prevents prāṇa from entering the suṣumnā and rising. This is consistent with the teachings of T. Krishnamacharya, the 20th century yoga teacher. However, in other sections kuṇḍalinī is described as rising to the throat in the production of sounds. [10][page needed]

Extinct samhitas

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In the 12th chapter of Ahirbudhnya Samhita, 10 Samhitas are mentioned, namely Bhagavat Samhita, Vidya Samhita, Karma Samhita, and seven other samhitas all of which are now extinct (non-surviving). Additionally, tantras mentioned in Ahirbudhnya such as Pati tantra, Pasu tantra, Pasa tantra from the Satvata and Pashupata religion are also extinct; though the Sattvata Samhita survives. A small portion of Ahirbudhnya Samhita is available in Telugu.[1]

Inaccessible samhitas

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Among the inaccessible (not easily available) samhitas of Pancharatra, documented by Schrader for surviving copies found in different places are:[1]

  • Isvara Samhita (in Telugu from Mysore)
  • Kapinjala Samhita (in Telugu from Thirukkovalur)
  • Parashara Samhita (in Telugu from Bangalore)
  • Padma Tantra (in Telugu from Mysore)
  • Brihad Brahma Samhita (in Telugu from Thirupati)
  • Bharadvaja Samhita (in Telugu from Mysore)
  • Lakshmi Tantra (in Telugu from Mysore)
  • Vishnutilaka (in Telugu from Bangalore)
  • Sriprasna Samhita (in Grantha from Kumbakonam)
  • Sattvata Samhita (in Devanagari from Conjeevaram).

See also

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References

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  1. ^ a b c d e f g Schrader, Friedrich Otto (2012). Introduction to the Pañcaratra and the Ahirbudhnya Samhita. Hardpress. p. ix-x, 2, 13, 18, 85–86, 91–92, 95, 97, 99. ISBN 978-1290441124.
  2. ^ a b c d Burley, Mikel (2007). Classical Samkhya and Yoga: An Indian Metaphysics of Experience. Vol. 3 of Routledge Hindu Studies Series. Routledge. pp. 21–22, 27–28. ISBN 978-1134159789.
  3. ^ a b Sukumari Bhattacharji, (1988). The Indian Theogony: A Comparative Study of Indian Mythology from the Vedas to the Purāṇas, p.150. CUP Archive
  4. ^ Muralidhar Mohanty, (2003). Origin and development of Viṣṇu cult, p.105. Pratibha Prakashan. ISBN 8177020633
  5. ^ Bahadur Chand Chhabra, 2008. Findings in Indian archaeology, p.21. Sundeep Prakashan. ISBN 8185067767
  6. ^ a b Larson, Gerald J; Bhattacharya, Ram S (2014). The Encyclopedia of Indian Philosophies. Vol. 4 of Princeton Legacy Library. Princeton University Press. p. 126. ISBN 978-1400853533.
  7. ^ Pratap Kumar P.,(1997). The Goddess Lakṣmī: The Divine Consort in South Indian Vaiṣṇava Tradition, p.135. Volume 95 of AAR Academy Series. Scholars Press. ISBN 0788501992
  8. ^ Wayne Edison Begley. (1973). Viṣṇu's flaming wheel: the iconography of the Sudarśana-cakra, p.65. Volume= 27 of Monographs on archaeology and fine arts.New York University Press
  9. ^ Śrīrāma Goyala, (1967). A history of the Imperial Guptas, p.137. Central Book Depot.
  10. ^ Atkinson, Simon (2022). Krishnamacharya on Kundalini: the origins and coherence of his position. Bristol: Equinox. pp. 41–52. ISBN 9781800501522.
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