Sarvamnaya tantra
Sarvamnaya Tantra (Devanagari सर्वाम्नाय तन्त्र, IAST Sarvāmnāya Tantra) is a tantric tradition originating within Nepal.{{Cite book |last=Lidke |first=Jeffrey S. |title=The goddess within and beyond the three cities: Śākta tantra and the paradox of power in Nepāla-maṇḍala |date=2017 |publisher=DK Printworld |isbn=978-81-246-0876-0 |series=Tantra in contemporary researches |location=New Delhi}} Sarvāmnāya translates literally to "all transmissions." It makes reference to the āmnāya categorization system, which depicts the various streams of Kaula tantrism as "transmissions" flowing from the different faces of Śiva in different cardinal directions.{{Cite book |last=White |first=David Gordon |title=Kiss of the yoginī: "Tantric Sex" in its South Asian contexts |date=2006 |publisher=Univ. of Chicago Press |isbn=978-0-226-89484-3 |edition= |location=Chicago, IL}}{{Cite book |last=Padoux |first=André |title=The Hindu Tantric world: an overview |date=2017 |publisher=The University of Chicago press |isbn=978-0-226-42393-7 |location=Chicago (Ill.) London}} This representation of Shiva with multiple or five faces is referred to as Sadasiva or Mukhalinga and is central to the Sarvamnaya tradition. The textual basis for the āmnāya categorization dates back to eleventh century Kaula texts like the Ciñciṇīmatasārasaṃuccaya and Nityāṣoḍaśīkārṇava, which began associating existing practice traditions with different directions, a practice that was further developed by subsequent texts like the Kulārṇava Tantra.{{cite journal |vauthors=((Sanderson, A.)) |date=2014 |title=The Śaiva Literature |journal=Journal of Indological Studies |volume=24 |issue=25 |pages=1–113}}{{cite book |chapter-url=https://onlinelibrary.wiley.com/doi/abs/10.1002/9781119144892.ch13 |chapter=Hinduism and the Goddess |vauthors=((Wernicke-Olesen, B.)) |title=Wiley Blackwell Companion to Hinduism |date=2022 |publisher=John Wiley & Sons, Ltd |isbn=978-1-119-14489-2 |pages=245–274 |doi=10.1002/9781119144892.ch13}} These transmissions include the Pūrvāmnāya (Eastern transmission) centered around the Trika goddesses of Parā, Parāparā and Aparā, the Uttarāmnāya (Northern transmission) centered around the Kālikā Krama, the Paścimāmnāya (Western transmission) centered around the humpbacked goddess Kubjikā and her consort Navātman, the Dakṣiṇāmnāya (Southern transmission) centered around the goddess Tripurasundarī and Sri Vidya, the Urdhvāmnāya (Upper transmission) centered around the Ardhanārīśvara half-goddess/half-Śiva form, and the Adharāmnāya (Lower transmission), which includes Vajrayogini, Vajravarahi, and Ugratara of the Vajrayāna.{{Cite book |last=Dyczkowski |first=Mark S. G. |title=Kubjikā, Kālī, Tripurā and Trika |date=2000 |publisher=Steiner |isbn=978-3-515-07772-9 |series=Nepal Research Centre publications |location=Stuttgart}}{{cite book |title=A history of Indian literature: Hindu tantric and Śākta literature |vauthors=((Goudriaan, T.)), ((Gupta, S.)) |date=1981 |publisher=Otto Harrassowitz Verlag |isbn=978-3-447-02091-6 |pages=77}}
The defining feature of the Sarvāmnāya Tantra is that it preserved the complete ritual and meditative practices of these transmissions and integrates all these different āmnāyas into a sequence of practice.Lidke, J. (2004). The transmission of all powers: Sarvāmnāya Śākta Tantra and the semiotics of power in Nepāla-maṇḍala. The Pacific World, 6, 257–291. Initiates into the Sarvāmnāya receive a series of dīkśas or initiations into each of these transmissions and learn to integrate their respective mantras, yantras, mandalas, deity forms, and meditative experiences into one another to attain a deeper realization.{{Cite web |title=Our Tradition |url=https://www.vimarshafoundation.org/tradition |access-date=2024-02-09 |website=Vimarsha Foundation |language=en}}{{Cite book |last=Timalsina |first=Sthaneshwar |url=https://www.taylorfrancis.com/books/9781317606338 |title=Tantric Visual Culture |date=2015-11-19 |publisher=Routledge |isbn=978-1-317-60633-8 |edition= |pages=95 |language=en |doi=10.4324/9781315748528}}
Historical Context
The development and continuity of Sarvāmnāya Tantra to some degree reflects unique features about Kathmandu Valley in which it developed. Kathmandu Valley had received a wealth of "pan-South Asian culture" from the 5th to 8th century CE, including Nātha, Bhairava, Śaiva, and Śākta traditions.{{cite book |title=Ancient Nepal |vauthors=((Regmi, D. R.)), ((Studies, N. I. of A.)) |date=1969 |publisher=Firma K. L. Mukhopadhyay}} By the eleventh century, these older traditions became integrated with the tantric amnāya traditions, representing the capacity of tantric traditions to integrate and adapt.{{Cite journal |last=Karasinski |first=Maciej |date=2020 |title=A Goddess Who Unites and Empowers: Śrīvidyā as a Link Between Tantric Traditions of Modern Kerala—Some Considerations |url=https://link.springer.com/10.1007/s10781-020-09430-5 |journal=Journal of Indian Philosophy |language=en |volume=48 |issue=4 |pages=541–563 |doi=10.1007/s10781-020-09430-5 |issn=0022-1791|url-access=subscription }} Lidke especially draws attention to the integrative dynamics occurring within the Khasa Kingdom at this time: "Drawing from Sanskritic cultures, the Khasa rulers, like their Bengali Pāla predecessors, interwove a vast array of indigenous languages, ethnic communities, and religious practices into a multileveled maṇdala structure. Within this polyethnic, multicultural network, Bengali and Kaśmirī Śākta goddesses shared the stage with Nāth Siddha deities, Purāṇic gods and goddesses, and a variety of local shamanic deities."{{cite book |title=Contemporary Issues in Constructive Dharma (Vol. 2: Epistemology and Hermeneutics) |vauthors=((Lidke, J. S.)) |date=2005 |publisher=Deepak Heritage Books |veditors=((Sherma, R. D.)), ((Deepak, A.)) |pages=65–82 |chapter=Plurality from Within: Reflections on Method in the Study of Tantra}} It is within this milieu that the Sarvāmnāya practices and term became more widely utilized, until they were well-attested by the twelfth century.
Nepal provided not only an incubator for these different traditions to find integration, but a context in which these traditions could be preserved. This preservation is significant as, in other locations of crucial importance to tantra, such as Kashmir, the ritual aspect of the tantric tradition in particular contracted due to the collapse of institutional support and oppositional social climate.{{cite book |title=Saṃvidullāsaḥ: manifestation of divine consciousness |date=2011 |publisher=D.K. Printworld |isbn=978-81-246-0414-4 |veditors=((Bäumer, B.)), ((Sarla Kumar)) |edition= |pages=93–126}} Nepal, however, offered several amenable features for the preservation of these traditions including a favorable climate that preserved palm-leaf manuscripts upon which texts were historically written, a vibrant community of practitioners who have continuously protected and reproduced copies of manuscripts, and a geographic location in the Kathmandu Valley that served as an important hub through which cultural products of adjoining tantric centers like Kashmir and Tibet flowed through and thus mixed.{{Citation |title=Selected Chapters from the Tantrasadbhāva, Based on the tradition of 11th century Śaiva Sanskrit Manuscripts in Nepal |vauthors=((Bang, J.)) |year=2018 |url=https://ediss.sub.uni-hamburg.de/handle/ediss/9642 |access-date=8 February 2024 |publisher=Staats- und Universitätsbibliothek Hamburg Carl von Ossietzky}} Although systematic philosophical schools did not become widespread within Nepal, as they did in Kashmir, the Nepali ritual texts reveal a corresponding philosophy that simultaneously affirms the world while seeing consciousness as the ultimate reality.{{Cite journal |last=Pangsrivongse |first=Pongsit |date=2023-12-25 |title=Discerning Philosophy in the Uttarāmnāya Liturgies of the Newars |journal=Journal of Indian Philosophy |volume=52 |issue=1–2 |pages=21–40 |language=en |doi=10.1007/s10781-023-09555-3 |issn=0022-1791|doi-access=free }} The practice of Sarvāmnāya continued due to the patronage and support of royalty in Nepal, who were often themselves practitioners.{{Citation |title=Hindu Kingship: Ritual, Power and History |vauthors=((Chaulagain, N.)) |work=Doctoral Dissertation |url=https://www.proquest.com/docview/1465060094 |access-date=9 February 2024 |publisher=Harvard University|id={{ProQuest|1465060094}} }} In one instance, King Pratāpa Malla described six of these transmissions in a poem he wrote and had engraved into golden doors of a Śakta goddess temple in the mid-seventeenth century.{{cite book |url=https://www.degruyter.com/document/doi/10.1515/9780691190457-017/html |title=An Advertised Secret: The Goddess Taleju and the King of Kathmandu |vauthors=((Bledsoe, B.)) |date=26 June 2018 |publisher=Princeton University Press |isbn=978-0-691-19045-7 |veditors=((White, D. G.)) |pages=195–205 |chapter=Tantra in Practice |doi=10.1515/9780691190457-017}} Sarvāmnāya Tantra continues to be practiced both within Nepal as well as internationally.
Agamic Sources
Like all tantric systems, Sarvāmnāya has scriptural foundation in the Āgamic literature. It bases its study and practice on representative āgamas from each of the transmissions it integrates, including the Pūrvāmnāya or Eastern transmission texts related to Trika (e.g., Mālinīvijayottara, Parātrīṁśikā, Siddhayogeśvarīmata, Svacchandalalitabhairava, Tantrasadbhāva), the Uttarāmnāya or Northern transmission texts related to Kālikā (e.g., Jayadrathayāmala, Kālasaṁkarṣiṇīmata, Mahākāla Saṁhitā), the Paścimāmnāya or Western transmission texts related to Kubjika (e.g., Ciñciṇīmata, Kubjikāmata, Manthānabhairava, Śrīmatottara), the Dakṣiṇāmnāya or Southern transmission texts related to Tripurasundarī (e.g., Jñānārṇava, Tantrarāja, Vāmakeśvarīmata), and the Urdhvāmnāya or Upper transmission texts related to Ardhanārīśvara (e.g., Kulārṇava Tantra).