Journal of Indian and Tibetan Studies
Mark Siderits & Shoryu Katsura
Mūlamadhyamakakārikā XI-XXI 170-221
O. v. Hinüber
The Advent of the First Nuns in Early Buddhism 222-237
[Journal of Indian and Tibetan Studies, 12, 2008]の続きを読む
Professor Alexis Sanderson (Oxford University, All Souls College)
The Shaiva Age:
An Explanation of Rise and Dominance of Shaivism during the Early Medieval Period
The early medieval period, from the sixth to the thirteenth centuries, saw a decline in the role played by the Vaidikas in general and the Atharvavedins in particular in the religious ceremonies sponsored by the court. Kings continued to make land-grants to Vaidika brahmins in order to promote agricultural expansion and the cultural penetration of new territory, and they continued to impose and uphold the brahmanical social order, but their personal devotion shifted to the deities of the initiatory religions that integrated the brahmanical tradition but claimed to rise beyond it, or to Mahayana Buddhism, especially in its Tantric development.Among these alternatives Shaivizm was the most widely favoured. In the declarations of religious adherence included with the titles attached in inscriptions to the names of rulers the epithet paramamahesvarah ‘supremely devoted to Shiva’ is much the most frequent in this period, and of the many surviving temples established by rulers throughout the subcontinent and Southeast Asia from the late sixth century onwards those dedicated to the worship of Shiva are much the most numerous. The dominance of Shaivism is also manifest in the fact that the other main bidders for royal patronage, Buddhism, Pancaratrika Vaisnavism, and Jainism, as well as the earlier forms of Shaivism itself, were fundamentally revised or expanded along the lines of the Shaiva Mantramarga as they sought to maintain their hold on the sources of patronage. As for the other two cults that held the allegiance of kings during this period, those of the Goddess and the Sun-God, the former was progressively subsumed within Zaivism, and the latter, though once equipped with its own canon of scriptures, suffered a similar fate.In this lecture Prof. Sanderson argues from ample textual and epigraphic evidence that Shaivism rose to its position of dominance by expanding and adapting its repertoire to contain a body of rituals and normative prescriptions that legitimated, empowered, or promoted the key elements of the social, political and economic process that in its various regional adaptations characterized the working of the state in the early medieval period.
In a Buddhological article (published in 2007) I found an unfamiliar name Ejima Ekyō.
The correct name is Ejima Yasunori, of course.
This mistake may be caused by the confusion between Ekyō (恵教) and Yasunori（惠教）.
Both have the same Kanjis but different pronunciations.
Japanese names are confusing.
This is the case even for Japanese in the same small circle of the same university.
What can one expect to outsiders?
I remember reading an Indological article in which the author uses ``she'' to refer to one of the most famous Japanese (male) professors in Indology.