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Mahasiddha

Mahasiddha Ghantapa, fromSitu Panchen's set ofthangkade-picting the Eight Great Tantric Adepts. 18th century

Mahasiddha (Sanskrit: mahsiddha great adept;Tibetan: , Wylie: grub thob chen po, THL:druptop chenpo ) is a term for someone who embodies andcultivates the "siddhiof perfection. They are a certaintype ofyogin/yoginirecognized inVajrayanaBuddhism.Mahasiddhas weretantrapractitioners or tantrikas who

had sufficientempowermentsand teachings to act as aguru or tantric master. Asiddhais an individual who,through the practice ofsdhan, attains the realization ofsiddhis, psychic and spiritual abilities and powers. Theirhistorical influence throughout the Indian subcontinentand the Himalayas was vast and they reached mythicproportions as codified in their songs of realizationandhagiographies, ornamtars, many of which have been pre-served in theTibetan Buddhist canon. The Mahasiddhasare the founders of Vajrayana traditions and lineages suchasDzogchenandMahamudra.

Robert Thurmanexplains the symbiotic relationship be-

tween Tantric Buddhist communities and the Buddhistuniversities such asNalandawhich flourished at the sametime:

The Tantric communities of India in thelatter half of the first Common Era millennium(and perhaps even earlier) were somethinglike Institutes of Advanced Studies in rela-tion to the great Buddhist monastic Univer-sities. They were research centers for highlycultivated, successfully graduated experts invarious branches of Inner Science (adhyat-mavidya), some of whom were still monasticsand could move back and forth from univer-

sity (vidyalaya) to site (patha), and many ofwhom had resigned vows of poverty, celibacy,and so forth, and were living in the classicalIndian sannysinor sdhu style. I call themthe psychonauts of the tradition, in parallelwith our astronauts, the materialist scientist-adventurers whom we admire for their coura-geous explorations of the outer space whichwe consider the matrix of material reality. In-verse astronauts, the psychonauts voyageddeepinto inner space, encountering and conquer-ing angels and demons in the depths of theirsubconscious minds.[1]

1 Genealogy and historical dates

The exactgenealogyand historical dates of the Mahasid-dhas are contentious. Dowman (1986) holds that they alllived between 750 and 1150 CE.

2 Primary tradition

Abhayadatta Sri is an Indian scholar of the 12th cen-turywho is attributed with recording the hagiographies ofthe eighty-foursiddhain a text known asThe History ofthe Eighty-four Mahasiddha (Sanskrit: Caturasitisiddhapravrtti;Wylie:grub thob brgyad bcu tsa bzhi'i lo rgyus ).

Dowman holds that the eighty-four Mahasiddha are spir-itualarchetypes:

The number eighty-four is a whole orperfect number. Thus the eighty-four sid-dhas can be seen as archetypes representingthe thousands of exemplars and adepts of the

tantric way. The siddhas were remarkable forthe diversity of their family backgrounds andthe dissimilarity of their social roles. They

1

https://en.wikipedia.org/wiki/Archetypeshttps://en.wikipedia.org/wiki/Wylie_transliterationhttps://en.wikipedia.org/wiki/Siddhahttps://en.wikipedia.org/wiki/Hagiographieshttps://en.wikipedia.org/wiki/Abhayadatta_Srihttps://en.wikipedia.org/wiki/Genealogyhttps://en.wikipedia.org/wiki/Sannyasahttps://en.wikipedia.org/wiki/Nalandahttps://en.wikipedia.org/wiki/Robert_Thurmanhttps://en.wikipedia.org/wiki/Mahamudrahttps://en.wikipedia.org/wiki/Dzogchenhttps://en.wikipedia.org/wiki/Lineage_(Buddhism)https://en.wikipedia.org/wiki/Vajrayanahttps://en.wikipedia.org/wiki/Tibetan_Buddhist_canonhttps://en.wikipedia.org/wiki/Namtar_(biography)https://en.wikipedia.org/wiki/Hagiographyhttps://en.wikipedia.org/wiki/Songs_of_realizationhttps://en.wikipedia.org/wiki/Himalayashttps://en.wikipedia.org/wiki/Indian_subcontinenthttps://en.wikipedia.org/wiki/Siddhihttps://en.wikipedia.org/wiki/S%C4%81dhan%C4%81https://en.wikipedia.org/wiki/Siddhahttps://en.wikipedia.org/wiki/Guruhttps://en.wikipedia.org/wiki/Empowerment_(Vajrayana)https://en.wikipedia.org/wiki/Tantrahttps://en.wikipedia.org/wiki/Vajrayanahttps://en.wikipedia.org/wiki/Yogahttps://en.wikipedia.org/wiki/Siddhihttps://en.wikipedia.org/wiki/THL_Simplified_Phonetic_Transcriptionhttps://en.wikipedia.org/wiki/Wylie_transliterationhttps://en.wikipedia.org/wiki/Tibetan_alphabethttps://en.wikipedia.org/wiki/Sanskrithttps://en.wikipedia.org/wiki/Thangkahttps://en.wikipedia.org/wiki/Situ_Panchen

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2 4 GEOGRAPHICAL SITES

were found in every reach of the social struc-ture: kings and ministers, priests and yogins,poets and musicians, craftsmen and farmers,housewives and whores.[2]

Reynolds (2007) states that the mahasiddha traditionevolved in North India in the early Medieval Period(313 cen. CE). Philosophically this movement wasbased on the insights revealed in the Mahayana Sutrasand as systematized in the Madhyamaka and Chittama-trin schools of philosophy, but the methods of meditationand practice were radically different than anything seen inthe monasteries.[3] He proffers that the mahasiddha tra-dition broke with the conventions of Buddhist monasticlife of the time, and abandoning the monastery they prac-ticed in the caves, the forests, and the country villagesof Northern India. In complete contrast to the settledmonastic establishment of their day, which concentrated

the Buddhist intelligenzia [sic.] in a limited number oflarge monastic universities, they adopted the life-style ofitinerant mendicants, much as the wandering Sadhus ofmodern India.[3]

Thecharnel groundconveys how great mahasiddhas intheNathand Vajrayana traditions such asTilopa(9881069) andGorakshanath(fl. 11th 12th century) yokedadversity to till the soil of the path and accomplish thefruit, the ground (Sanskrit: raya; Wylie: gzhi) ofrealization:[4]

The charnel ground is not merely the her-

mitage; it can also be discovered or revealed incompletely terrifying mundane environmentswhere practitioners find themselves desperateand depressed, where conventional worldly as-pirations have become devastated by grim real-ity. This is demonstrated in the sacred biogra-phies of the great siddhas of the Vajrayna tra-dition. Tilopa attained realization as a grinderof sesame seeds and a procurer for a promi-nent prostitute. Sarvabhaka was an extremelyobese glutton, Goraka was a cowherd in re-mote climes, Tatepa was addicted to gam-

bling, and Kumbharipa was a destitute potter.These circumstances were charnel grounds be-cause they were despised in Indian society andthe siddhas were viewed as failures, marginaland defiled.[5]

3 Other traditions

According to Ulrich von Schroeder, Tibet has differenttraditions relating to the mahasiddhas. Among these tra-ditions, two were particularly popular, namely the Ab-

hayadatta Sri list and the so-called Vajrasana list. Thenumber of mahasiddhas varies between eighty-four andeighty-eight, and only about thirty-six of the names occur

in both lists. In many instances more than one siddha withthe same name exists, so it must be assumed that fewerthan thirty siddhas of the two traditions actually relate tothe same historical persons. In the days when the siddhasof the later Tibetan traditions flourished in India (i.e., be-tween the 9th and 11th centuries), it was not uncommon

for initiates to assume the names of famous adepts of thepast. Sometimes a disciple would have the same name ashis guru, while still other names were based on caste ortribe. In such a context the distinction between siddhasof the same name becomes blurred. The entire processof distinguishing between siddhas with the same nameof different texts and lineages is therefore to large extentguesswork. The great variation in phonetic transcriptionof Indian words into Tibetan may partly be the result ofvarious Tibetan dialects. In theprocess of copying the Ti-betan transcriptions in later times, the spelling often be-came corrupted to such an extent that the recognition or

reconstitution of the original names became all but im-possible. Whatever the reasons might be, the Tibetantranscription of Indian names of mahasiddhas clearly be-comes more and more corrupt as time passes.

4 Geographical sites

Local folk tradition refers to a numberof icons and sacredsites to the eighty-four Mahasiddha at Bharmour(for-merly known as Brahmapura) in the Chaurasi complex.[6]

The wordchaurasimeans eighty-four.

It is also very significant that nowhere else,except at Bharmaur in Chamba district, maybe seen the living tradition of the Eighty-fourSiddhas. In the Chaurasi temple complex, nearwhich the famous temple of goddess Lakshana(8th century A.D.) stands, there once wereeighty-four small shrines, each dedicated to aSiddha.[7]

A number of archaeological sacred sites require icono-graphic analysis in the Chaurasi complex inChamba, Hi-machal Pradesh. Although it might be hagiographical ac-cretion and folk lore, it is said that in the reign of SahilVarman:

Soon after Sahil Varmans accessionBrahmapura was visited by 84 yogis/mahasidhas, who were greatly pleasedwith the Rajas piety and hospitality; and as he

ad no heir, they promised him ten sons andin due course ten sons were born and also adaughter named Champavati.

https://en.wikipedia.org/wiki/Sahil_Varmanhttps://en.wikipedia.org/wiki/Sahil_Varmanhttps://en.wikipedia.org/wiki/Chamba,_Himachal_Pradeshhttps://en.wikipedia.org/wiki/Chamba,_Himachal_Pradeshhttps://en.wikipedia.org/wiki/Brahmapurahttps://en.wikipedia.org/wiki/Bharmourhttps://en.wikipedia.org/wiki/Siddhahttps://en.wikipedia.org/wiki/Wylie_transliterationhttps://en.wikipedia.org/wiki/Gorakshanathhttps://en.wikipedia.org/wiki/Tilopahttps://en.wikipedia.org/wiki/Nathhttps://en.wikipedia.org/wiki/Charnel_ground

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5 Catursiti-siddha-pravtti

TheCaturasiti-siddha-pravrtti(CSP), The Lives of theEighty-four Siddhas, compiled by Abhayadatta Sri, aNorthern Indian Sanskrit text dating from the 11th or12th century, comes from a tradition prevalent in the an-cient city-state of Campa in the modern district of Bi-har. Only Tibetan translations of this Sanskrit text seemto have survived. This text was translated into Tibetan bysMon grub Shes rab and is known as the Grub thob brgyadcu rtsa bzhii lo rgyusor The Legends of the Eighty-fourSiddhas. It has been suggested that Abhayadatta Sri isidentical with the great Indian scholar Mahapandita Ab-hayakaragupta (late 11thearly 12th century), the com-piler of the iconographic compendiums Vajravali, Nis-pannayogavali, andJyotirmanjari.

The other major Tibetan tradition is based on the list con-tained in theCaturasiti-siddhabhyarthana(CSA) by Rat-nakaragupta of Vajrasana, identical with Bodhgaya (Tib.:rDo rje gdan) located in Bihar, Northern India. The Ti-betan translation is known as Grub thob brgyad cu rtsabzhii gsol debs by rDo rje gdan pa. There exist severalTibetan versions of the list of mahasiddhas based on theVajrasana text. However, these Tibetan texts differ inmany cases with regard to the Tibetan transcriptions ofthe Indian mahasiddhas names.[8]

6 Eighty-four Mahasiddhas

By convention there are eighty-four Mahasiddhas in bothHindu and Tibetan Buddhist traditions, with some over-lap between the two lists. The number is congruent withthe number of siddhi or occult powers held in theIndianReligions. In Tibetan Buddhist art they are often depictedtogether as a matched set in works such asthangkapaint-ings where they may be used collectively as border deco-rations around a central figure.

Each Mahasiddha has come to be known for certain char-acteristics and teachings, which facilitates their pedagog-ical use. One of the most beloved Mahasiddhas is Virupa,

who may be taken as the patron saint of theSakyapasectand instituted theLamdr(Tibetan:lam 'bras) teachings.Virupa (alternate orthographies: Birwapa/Birupa) livedin 9th centuryIndiaand was known for his great attain-ments.

Some of the methods and practices of the Mahasiddhawere codified in Buddhist scriptures known as Tantras.Traditionally the ultimate source of these methods andpractices is held to be the historical Buddha Shakyamuni,but often it is a transhistorical aspect of the Buddha or de-ityVajradharaorSamantabhadrawho reveals the Tantrain question directly to theMahasiddhain a vision or whilst

they dream or are in atrance. This form of the deity isknown as a sambhogakaya manifestation. The sadhana ofDream Yogaas practiced inDzogchentraditions such as

the Kham, entered the Himalayan tantric tradition fromthe Mahasiddha, NgagpaandBonpo. Dream Yoga or"Milam" (T:rmi-lam; S:svapnadarana), is one of theSixYogas of Naropa.

Four of the eighty-four Mahasiddhas are women.[9] They

are:

Manibhadra, the Perfect Wife

Lakshmincara, The Princess ofCrazy wisdom

Mekhala, the elder of the 2 Headless Sisters

Kanakhala, the younger of the 2 Headless Sisters

Von Schroeder (2006) states:

Some of the most important Tibetan Bud-dhist monuments to have survived the Cultural

Revolution between 1966 and 1976 are locatedat Gyantse (rGyal rtse) in Tsang province ofCentral Tibet. For the study of Tibetan art, thetemples of dPal khor chos sde, namely thedPalkhor gTsug lag khang and dPal khor mchodrten, are for various reasons of great impor-tance. The detailed information gained fromthe inscriptions with regard to the sculptorsand painters summoned for the work testifies tothe regional distribution of workshops in 15th-century Tsang. The sculptures and murals alsodocument the extent to which a general con-

sensus among the various traditions or schoolshad been achieved by the middle of that cen-tury. Of particular interest is the painted cycleof eighty-four mahsiddhas, each with a nameinscribed in Tibetan script. These paintingsof mahasiddhas, or great perfected ones en-dowed with supernatural faculties (Tib. Grubchen), are located in the Lamdre chapel (Lambras lha khang) on the second floor of thedPal khor gTsug lag khang. Bearing in mindthat these murals are the most splendid extantpainted Tibetan representations of mahasid-dhas, one wonders why they have never beenpublished as a whole cycle. Several scholarshave at times intended to study these paint-ings, but it seems that difficulties of identifi-cation were the primary obstacle to publica-tion. Although the life-stories of many of theeighty-four mahasiddhas still remain unidenti-fied, the quality of the works nevertheless war-rants a publication of these great murals. Thereseems to be some confusion about the num-ber of mahsiddhas painted on the walls of theLam bras lha khang. This is due to the factthat the inscription below the paintings men-

tions eightysiddhas, whereas actually eighty-four were originally represented. [Note: Ac-cording to the Myang chos byung, eighty-eight

https://en.wikipedia.org/wiki/Siddhahttps://en.wikipedia.org/wiki/Crazy_wisdomhttps://en.wikipedia.org/wiki/Six_Yogas_of_Naropahttps://en.wikipedia.org/wiki/Six_Yogas_of_Naropahttps://en.wikipedia.org/wiki/Dream_Yogahttps://en.wikipedia.org/wiki/Bonpohttps://en.wikipedia.org/wiki/Ngagpahttps://en.wikipedia.org/wiki/Dzogchenhttps://en.wikipedia.org/wiki/Dream_Yogahttps://en.wikipedia.org/wiki/Sadhanahttps://en.wikipedia.org/wiki/Sambhogakayahttps://en.wikipedia.org/wiki/Trancehttps://en.wikipedia.org/wiki/Samantabhadrahttps://en.wikipedia.org/wiki/Vajradharahttps://en.wikipedia.org/wiki/Tantrashttps://en.wikipedia.org/wiki/Indiahttps://en.wikipedia.org/wiki/Birupahttps://en.wikipedia.org/wiki/Birwapahttps://en.wikipedia.org/wiki/Lamdr%C3%A9https://en.wikipedia.org/wiki/Sakyapahttps://en.wikipedia.org/wiki/Virupahttps://en.wikipedia.org/wiki/Thangkahttps://en.wikipedia.org/wiki/Tibetan_arthttps://en.wikipedia.org/wiki/Indian_Religionshttps://en.wikipedia.org/wiki/Indian_Religions

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4 6 EIGHTY-FOUR MAHASIDDHAS

siddhas are represented. G. Tucci mentionseighty-four, whereas Erberto Lo Bue assumedthat only eighty siddhas were shown, as statedin the inscription. Cf. Lo Bue, E. F. an-dRicca, F. 1990. Gyantse Revisited, pp. 41132, pls. 14760]. Of these eighty-four siddhas

painted on the walls, two are entirely destroyed(G55, G63) and another retains only the lowersection; the name has survived (G56). Thus,the inscribed Tibetan names of eighty-two ma-hasiddhas are known. Of the original eighty-six paintings, eighty-four represent a cycle ofmahsiddhas (G1G84).[8]

6.1 List of the Mahasiddhas

InBuddhismthere are eighty-four Mahasiddhas (an as-terisk denotes a female Mahasiddha):

1. Acinta, the Avaricious Hermit";

2. Ajogi, the Rejected Wastrel";

3. Anangapa, the Handsome Fool";

4. Aryadeva(Karnaripa), the One-Eyed";

5. Babhaha, the Free Lover";

6. Bhadrapa, the Exclusive Brahmin";

7. Bhandepa, the Envious God";8. Bhiksanapa, Siddha Two-Teeth";

9. Bhusuku (Shantideva), the Idle Monk";

10. Camaripa, the Divine Cobbler";

11. Champaka, the Flower King";

12. Carbaripa(Carpati) the Petrifyer";

13. Catrapa, the Lucky Beggar";

14. Caurangipa, the Dismembered Stepson";

15. Celukapa, the Revitalized Drone";

16. Darikapa, the Slave-King of the Temple Whore";

17. Dengipa, the Courtesans Brahmin Slave";

18. Dhahulipa, the Blistered Rope-Maker";

19. Dharmapa, the Eternal Student (c.900 CE);

20. Dhilipa, the Epicurean Merchant";

21. Dhobipa, the Wise Washerman";

22. Dhokaripa, the Bowl-Bearer";

23. Dombipa Heruka, the Tiger Rider";

24. Dukhandi, the Scavenger";

25. Ghantapa, the Celibate Bell-Ringer";

26. Gharbari or Gharbaripa, the Contrite Scholar(Skt.,pandita);

27. Godhuripa, the Bird Catcher";

28. Goraksha, the Immortal Cowherd";

29. Indrabhuti, the Enlightened Siddha-King";

30. Jalandhara, the Dakinis Chosen One";

31. Jayananda, the Crow Master";

32. Jogipa, the Siddha-Pilgrim";

33. Kalapa, the Handsome Madman";

34. Kamparipa, the Blacksmith";

35. Kambala (Lavapa), the Black-Blanket-Clad Yo-gin);

36. Kanakhala*, the younger Severed-Headed Sister;

37. Kanhapa(Krishnacharya), the Dark Siddha";

38. Kankana, the Siddha-King";

39. Kankaripa, the Lovelorn Widower";

40. Kantalipa, the Ragman-Tailor";

41. Kapalapa, the Skull Bearer";

42. Khadgapa, the Fearless Thief";

43. Kilakilapa, the Exiled Loud-Mouth";

44. Kirapalapa(Kilapa), the Repentant Conqueror";

45. Kokilipa, the Complacent Aesthete";

46. Kotalipa(orTog tse pa, the Peasant Guru";

47. Kucipa, the Goitre-Necked Yogin";

48. Kukkuripa, (late 9th/10th Century), the DogLover";

49. Kumbharipa, the Potter";

50. Laksminkara*, The Mad Princess";

51. Lilapa, the Royal Hedonist";

52. Lucikapa, the Escapist";

53. Luipa, the Fish-Gut Eater";

54. Mahipa, the Greatest";

55. Manibhadra*, the Happy Housewife";

56. Medhini, the Tired Farmer";

57. Mekhala*, the Elder Severed-Headed Sister;

https://en.wikipedia.org/wiki/Mekhala_(mahasiddha)https://en.wikipedia.org/wiki/Medhinihttps://en.wikipedia.org/wiki/Manibhadrahttps://en.wikipedia.org/wiki/Mahipahttps://en.wikipedia.org/wiki/Luipahttps://en.wikipedia.org/wiki/Lucikapahttps://en.wikipedia.org/wiki/Lilapahttps://en.wikipedia.org/wiki/Laksminkarahttps://en.wikipedia.org/wiki/Kumbharipahttps://en.wikipedia.org/wiki/Kukkuripahttps://en.wikipedia.org/wiki/Kucipahttps://en.wikipedia.org/wiki/Tog_tse_pahttps://en.wikipedia.org/wiki/Kotalipahttps://en.wikipedia.org/wiki/Kokilipahttps://en.wikipedia.org/wiki/Kirapalapahttps://en.wikipedia.org/wiki/Kilakilapahttps://en.wikipedia.org/wiki/Khadgapahttps://en.wikipedia.org/wiki/Kapalapahttps://en.wikipedia.org/wiki/Kantalipahttps://en.wikipedia.org/wiki/Kankaripahttps://en.wikipedia.org/wiki/Kankanahttps://en.wikipedia.org/wiki/Kanhapahttps://en.wikipedia.org/wiki/Kanakhalahttps://en.wikipedia.org/wiki/Kambala_(Mahasiddha)https://en.wikipedia.org/wiki/Kamparipahttps://en.wikipedia.org/wiki/Kalapa_(Mahasiddha)https://en.wikipedia.org/wiki/Jogipahttps://en.wikipedia.org/wiki/Jayanandahttps://en.wikipedia.org/wiki/Jalandhara_(Mahasiddha)https://en.wikipedia.org/wiki/Indrabhutihttps://en.wikipedia.org/wiki/Gorakshahttps://en.wikipedia.org/wiki/Godhuripahttps://en.wikipedia.org/wiki/Pandithttps://en.wikipedia.org/wiki/Gharbaripahttps://en.wikipedia.org/wiki/Gharbarihttps://en.wikipedia.org/wiki/Ghantapahttps://en.wikipedia.org/wiki/Dukhandihttps://en.wikipedia.org/wiki/Dombipa_Herukahttps://en.wikipedia.org/wiki/Dhokaripahttps://en.wikipedia.org/wiki/Dhobipahttps://en.wikipedia.org/wiki/Dhilipahttps://en.wikipedia.org/wiki/Dharmapahttps://en.wikipedia.org/wiki/Dhahulipahttps://en.wikipedia.org/wiki/Dengipahttps://en.wikipedia.org/wiki/Darikapahttps://en.wikipedia.org/wiki/Celukapahttps://en.wikipedia.org/wiki/Caurangipahttps://en.wikipedia.org/wiki/Catrapahttps://en.wikipedia.org/wiki/Carbaripahttps://en.wikipedia.org/wiki/Champakahttps://en.wikipedia.org/wiki/Camaripahttps://en.wikipedia.org/wiki/Shantidevahttps://en.wikipedia.org/wiki/Bhiksanapahttps://en.wikipedia.org/wiki/Bhandepahttps://en.wikipedia.org/wiki/Bhadrapahttps://en.wikipedia.org/wiki/Babhahahttps://en.wikipedia.org/wiki/Aryadevahttps://en.wikipedia.org/wiki/Anangapahttps://en.wikipedia.org/wiki/Ajogihttps://en.wikipedia.org/wiki/Acintahttps://en.wikipedia.org/wiki/Buddhism

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6.2 Names according to the Abhayadatta Sri tradition 5

58. Mekopa, the Guru Dread-Stare";

59. Minapa, the Fisherman";

60. Nagabodhi, the Red-Horned Thief'";

61. Nagarjuna, Philosopher and Alchemist";

62. Nalinapa, the Self-Reliant Prince";

63. Nirgunapa, the Enlightened Moron";

64. Naropa, the Dauntless";

65. Pacaripa, the Pastrycook";

66. Pankajapa, the Lotus-Born Brahmin";

67. Putalipa, the Mendicant Icon-Bearer";

68. Rahula, the Rejuvenated Dotard";

69. Saraha, the Great Brahmin";

70. SakaraorSaroruha;

71. Samudra, the Pearl Diver";

72. ntipa(orRatnkaranti), the Complacent Mis-

sionary";

73. Sarvabhaksa, the Glutton);

74. Savaripa, the Hunter, held to have incarnated inDrukpa Knleg;

75. Syalipa, the Jackal Yogin";

76. Tantepa, the Gambler";

77. Tantipa, the Senile Weaver";

78. Thaganapa, the Compulsive Liar";

79. Tilopa, the Great Renunciate

80. Udhilipa, the Bird-Man";

81. Upanaha, the Bootmaker";

82. Vinapa, the Musician";

83. Virupa, the Dakini Master";

84. Vyalipa, the Courtesans Alchemist.

6.2 Names according to the Abhayadatta

Sri tradition

According to Ulrich von Schroeder, Tibet has differenttraditions relating to the mahasiddhas. Among these tra-ditions, two were particularly popular, namely the Ab-hayadatta Sri list and the so-called Vajrasana list. Thenumber of mahasiddhas varies between eighty-four andeighty-eight, and only about thirty-six of the names oc-cur in both lists. It is therefore also wrong to statethat in Buddhism are 84 Mahasiddhas. The correct ti-tle should therefore beNames of the 84 Mahasiddhas ac-cording to the Abhayadatta Sri Tradition. It should also beclearly stated that only Tibetan translations of this San-skrit text Caturasiti-siddha-pravrtti(CSP) or The Livesof the Eighty-four Siddhasseem to have survived. Thismeans that many Sanskrit names of the Abhayadatta Sritradition had to be reconstructed and perhaps not always

correctly.

6.3 Identification

According to Ulrich von Schroeder for the identificationof Mahasiddhas inscribed with Tibetan names it is nec-essary to reconstruct the Indian names. This is a verydifficult task because the Tibetans are very inconsistentwith the transcription or translation of Indian personalnames and therefore many different spellings do exist.When comparing the different Tibetan texts on mahasid-

dhas, we can see that the transcription or translation ofthe names of the Indian masters into the Tibetan languagewas inconsistent and confused. The most unsettling ex-ample is an illustrated Tibetan block print from Mongo-lia about the mahasiddhas, where the spellings in the textvary greatly from the captions of the xylographs.[10] Toquote a few examples: Kankaripa [Skt.] is named Kamka li/Kangga la pa; Goraksa [Skt.]: Go ra kha/Gau raksi;Tilopa [Skt.]: Ti la blo ba/Ti lla pa; Dukhandi [Skt.]:Dha khan dhi pa/Dwa kanti; Dhobipa [Skt.]: Tom bhipa/Dhu pi ra; Dengipa (CSP 31): Deng gi pa / Tinggipa; Dhokaripa [Skt.]: Dho ka ra / Dhe ki ri pa; Car-baripa (Carpati) [Skt.]: Tsa ba ri pa/Tsa rwa ti pa; Sakara

[Skt.]: Phu rtsas ga/Ka ra pa; Putalipa [Skt.]: Pu ta la/Bu ta li, etc. In the same illustrated Tibetan text we findanother inconsistency: the alternate use of transcriptionand translation. Examples are Nagarjuna [Skt.]: Na gaidzu na/Klu sgrub; Aryadeva (Karnaripa) [Skt.]: Ka na ripa/Phags pa lha; and Ghantapa [Skt.]: Ghanda pa/rDorje dril bu pa, to name a few.[8]

6.4 Concordance lists

For the identification of individual mahasiddhas the con-

cordance lists published by Ulrich von Schroeder are use-ful tools for every scholar. The purpose of the concor-dance lists published in the appendices of his book is pri-

https://en.wikipedia.org/wiki/Vyalipahttps://en.wikipedia.org/wiki/Virupahttps://en.wikipedia.org/wiki/Vinapahttps://en.wikipedia.org/wiki/Upanahahttps://en.wikipedia.org/wiki/Udhilipahttps://en.wikipedia.org/wiki/Tilopahttps://en.wikipedia.org/wiki/Thaganapahttps://en.wikipedia.org/wiki/Tantipahttps://en.wikipedia.org/wiki/Tantepahttps://en.wikipedia.org/wiki/Syalipahttps://en.wikipedia.org/wiki/Drukpa_K%C3%BCnleghttps://en.wikipedia.org/wiki/Savaripahttps://en.wikipedia.org/wiki/Sarvabhaksahttps://en.wikipedia.org/wiki/Ratn%C4%81kara%C5%9B%C4%81ntihttps://en.wikipedia.org/wiki/%C5%9A%C4%81ntipahttps://en.wikipedia.org/wiki/Samudra_(Mahasiddha)https://en.wikipedia.org/wiki/Saroruhahttps://en.wikipedia.org/wiki/Sakara_(Mahasiddha)https://en.wikipedia.org/wiki/Sarahahttps://en.wikipedia.org/wiki/Rahula_(Mahasiddha)https://en.wikipedia.org/wiki/Putalipahttps://en.wikipedia.org/wiki/Pankajapahttps://en.wikipedia.org/wiki/Pacaripahttps://en.wikipedia.org/wiki/Naropahttps://en.wikipedia.org/wiki/Nirgunapahttps://en.wikipedia.org/wiki/Nalinapahttps://en.wikipedia.org/wiki/Nagarjunahttps://en.wikipedia.org/wiki/Nagabodhihttps://en.wikipedia.org/wiki/Minapahttps://en.wikipedia.org/wiki/Mekopa

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6 11 FURTHER READING

marily for the reconstitution of the Indian names, regard-less of whether they actually represent the same historicalperson or not. The index of his book contains more than1000 different Tibetan spellings of mahasiddha names.[8]

7 Other mahasiddhas

Tibetan masters of various lineages are often referredto as mahasiddhas. Among them are Marpa, the Ti-betan translator who broughtBuddhist textstoTibet, andMilarepa. In Buddhist iconography, Milarepa is oftenrepresented with his right hand cupped against his ear, tolisten to the needs of all beings. Another interpretation ofthe imagery is that the teacher is engaged in a secret yogicexercise (e.g. seeLukhang). (Note: Marpa and Milarepaare not mahasiddhas in the historical sense, meaning theyare not 2 of the 84 traditional mahasiddhas. However,

this says nothing about their realization.)Lawapa thepro-genitor ofDream Yogasadhana was a mahasiddha.

8 See also

Charyapada

Gorakshanath

Matsyendranath

Twilight language

9 Notes

[1] David B. Gray, ed. (2007). The CakrasamvaraTantra: The Discourse of r Heruka (rherukbhid-hna). Thomas F. Yarnall. American Institute of Bud-dhist Studies at Columbia University. pp. ixx. ISBN978-0-9753734-6-0.

[2] Dowman, Keith(1984). The Eighty-four Mahasiddhasand the Path of Tantra. KeithDowman.net. Retrieved2015-03-21. From the Introduction toMasters of Ma-

hamudra, SUNY, 1984.

[3] Reynolds, John Myrdhin.The Mahasiddha Tradition inTibet.Vajranatha. Vajranatha. Retrieved 18 June 2015.

[4] Dudjom Rinpoche (2002), p. 535

[5] Simmer-Brown (2002), p. 127

[6] H (1994), p. 85

[7] H (1994), p. 98

[8] von Schroeder (2006)

[9] Names of the 84 Mahasiddhas. Yoniversum.nl. Re-trieved 2015-03-21.

[10] Egyed (1984)

10 References

Dowman, Keith (1986). Masters of Mahamudra:Songs and Histories of the Eighty-four Buddhist Sid-dhas. SUNY Series in Buddhist Studies. Albany,NY:State University of New York Press. ISBN 0-

88706-160-5.

Dudjom Rinpoche (Jikdrel Yeshe Dorje) (2002).The Nyingma School of Tibetan Buddhism: Its Fun-damentals and History. Translated and edited byGyurme Dorje with Matthew Kapstein (2nd ed.).Boston: Wisdom Publications.ISBN 0-86171-087-8.

Egyed, Alice (1984). The Eighty-four Siddhas: ATibetan Blockprint from Mongolia. Akadmiai Ki-ad.ISBN 9630538350.

Gray, David B. (2007). The Cakrasamvara Tantra(The Discourse of Sri Heruka): A Study and An-notated Translation. Treasury of the BuddhistSciences. Columbia University Press. ISBN0975373463.

H, Omacanda (1994). Buddhist Art & Antiq-uities of Himachal Pradesh, Upto 8th Century A.D.Indus Publishing.ISBN 9788185182995.

Simmer-Brown, Judith (2002). Dakinis WarmBreath: The Feminine Principle in Tibetan Bud-dhism. Boston, Massachusetts: Shambhala Publi-cations.ISBN 978-1-57062-920-4.

von Schroeder, Ulrich (2006). Empowered Mas-ters: Tibetan Wall Paintings of Mahasiddhas atGyantse. Chicago: Serindia Publications. ISBN978-1932476248.

11 Further reading

Downs, H. R. (1999). The Mahasiddha Linedraw-ings of H. R. Downs.KeithDowman.net. Retrieved2015-03-21. Also in Dowman (1986).

Moudud, Hasna Jasimuddin (1992). The Caray-padas the Yoga Songs and Poetry of the MahaSiddhas. A Thousand Year Old Bengali Mys-tic Poetry. Bangladesh: University Press. ISBN9840511939.

Reynolds, John Myrdhin. The Mahasiddha Tradi-tion In Tibet. Vajranatha.com. Retrieved 2015-03-21.

White, David Gordon (1998).The Alchemical Body:Siddha Traditions in Medieval India(1st ed.). Uni-versity Of Chicago Press.ISBN 978-0226894997.

Yuthok, Lama Choedak (1997). Lamdre: Dawnof Enlightenment (PDF). Canberra, Australia:Goram Publications.ISBN 0-9587085-0-9.

https://en.wikipedia.org/wiki/Special:BookSources/0-9587085-0-9https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://www.buddhanet.net/pdf_file/lamdre.pdfhttp://www.buddhanet.net/pdf_file/lamdre.pdfhttps://en.wikipedia.org/wiki/Special:BookSources/978-0226894997https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://www.vajranatha.com/teaching/MahasiddhaTradition.htmhttp://www.vajranatha.com/teaching/MahasiddhaTradition.htmhttps://en.wikipedia.org/wiki/John_Myrdhin_Reynoldshttps://en.wikipedia.org/wiki/Special:BookSources/9840511939https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://www.keithdowman.net/art/hrd/index.htmhttp://www.keithdowman.net/art/hrd/index.htmhttps://en.wikipedia.org/wiki/Special:BookSources/978-1932476248https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/978-1-57062-920-4https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Judith_Simmer-Brownhttps://en.wikipedia.org/wiki/Special:BookSources/9788185182995https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/0975373463https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/9630538350https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/0-86171-087-8https://en.wikipedia.org/wiki/Special:BookSources/0-86171-087-8https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Dudjom_Jigdral_Yeshe_Dorjehttps://en.wikipedia.org/wiki/Special:BookSources/0-88706-160-5https://en.wikipedia.org/wiki/Special:BookSources/0-88706-160-5https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/State_University_of_New_York_Presshttp://www.yoniversum.nl/dakini/mahasid2.htmlhttp://www.vajranatha.com/teaching/MahasiddhaTradition.htmhttp://www.vajranatha.com/teaching/MahasiddhaTradition.htmhttp://www.keithdowman.net/essays/siddhas.htmhttp://www.keithdowman.net/essays/siddhas.htmhttps://en.wikipedia.org/wiki/Keith_Dowmanhttps://en.wikipedia.org/wiki/Special:BookSources/978-0-9753734-6-0https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://books.google.com/books?id=NBbYAAAAMAAJhttp://books.google.com/books?id=NBbYAAAAMAAJhttp://books.google.com/books?id=NBbYAAAAMAAJhttps://en.wikipedia.org/wiki/Twilight_languagehttps://en.wikipedia.org/wiki/Matsyendranathhttps://en.wikipedia.org/wiki/Gorakshanathhttps://en.wikipedia.org/wiki/Charyapadahttps://en.wikipedia.org/wiki/Dream_Yogahttps://en.wikipedia.org/wiki/Lawapahttps://en.wikipedia.org/wiki/Lukhanghttps://en.wikipedia.org/wiki/Iconographyhttps://en.wikipedia.org/wiki/Milarepahttps://en.wikipedia.org/wiki/Tibethttps://en.wikipedia.org/wiki/Buddhist_textshttps://en.wikipedia.org/wiki/Marpa_Lotsawa

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7

12 External links

The 84 Indian Adepts of Abhayadatta System

Mahasiddha: Buddhist Tantric Teachers of India

http://www.himalayanart.org/pages/mahaabhayadatta/index.htmlhttp://www.himalayanart.org/pages/indian_adepts.pdf

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8 13 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

13 Text and image sources, contributors, and licenses

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