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23-617: [REDACTED] Look up mithuna  or maithuna in Wiktionary, the free dictionary. Mithunam or Midhunam may refer to: Maithuna , sexual union in Tantrism Midhunam , the 11th month of the Malayalam calendar Mithunam (1993 film) , a Malayalam film Mithunam (2012 film) , a Telugu film See also [ edit ] Mithun (disambiguation) Topics referred to by

46-486: A contemporary. Kādambarikathāsāra , a work written by Jayanta's son Abhinanda, mentions that Jayanta's great grandfather was a minister of king Lalitaditya Muktapida , who was a ruler of the Karkota dynasty in the second quarter of the 8th century CE. Several attempts to specify his life span are based on references to his work by other authors and references to contemporary events and individuals in his work. They range from

69-489: A forest by the king. This treatise is unique because it is an independent work, not a commentary of an earlier work. Secondly, according to Jayanta, the purpose of Nyaya is to protect the authority of the Vedas , Hinduism's oldest scriptures, whereas earlier Nyaya scholars considered Nyaya to be an Anvikshiki (scientific study) providing true knowledge about the real nature of the objects of cognition. His major literary work

92-513: A group engages in unconstrained public sex". He argued that this practice was "unnecessary" and threatened the fundamental values of society. Jayanta wrote three known treatises on Nyaya philosophy, of which two survive. His first, the Nyayamanjari (A Cluster of Flowers of the Nyaya tree) is a commentary on Nyaya-aphorisms that serves as a critique of the theories of rival philosophical systems like

115-461: A realistic and adequate cause of the world. Jayanta Bhatta criticized the Lokayata school of philosophy for not developing a Lokayata culture. He said, "The Lokayata is not an Agama . viz. not a guide to cultural living, not a system of do's and don’ts; hence it is nothing but irresponsible wrangling." The Clay Sanskrit Library published a translation of Āgamaḍambara by Csaba Dezső under

138-488: A son named Chandra, Jayanta's father. The Agamadambara provides details about Bhatta's political career. He was an adviser to Kashmiri king Sankaravarman . In his position, he played a role in banishing the Nilambara (Black-Blankets) sect from Kashmir. Commenting on Tantric literature , he argued that the Nilambara sect promoted "immoral teachings". Jayanta claimed the Nilambara "wear simply one blue garment, and then as

161-455: Is Āgamaḍambara , a Sanskrit play in four acts. The hero of his quasi-philosophical drama is a young graduate of the Mimansa school, who wants to defeat all opponents of Vedas through reasoning. The discussion of God's Existence is found in part 1 of Nyaya Manjuri . Jayanta adheres to a realist viewpoint of God and the world and defends the possibility of reasoned arguments favoring God as

184-417: Is consecrated . The couple become for the time being divine: she is Shakti and he is Shiva , and they confront ultimate reality and experiences bliss through union. The scriptures warn that unless this spiritual transformation occurs, the union is incomplete. However, some writers, sects and schools like Yogananda consider this to be a purely mental and symbolic act, without actual intercourse. Yet it

207-406: Is different from Wikidata All article disambiguation pages All disambiguation pages mithuna Maithuna entails male-female couples and their union in the physical, sexual sense as synonymous with kriya nishpatti (mature cleansing). Just as neither spirit nor matter by itself is effective but both working together bring harmony so is maithuna effective only then when the union

230-433: Is possible to experience a form of maithuna not solely just through the physical union. The act can exist on a metaphysical plane with sexual energy penetration, in which the shakti and shakta transfer energy through their subtle bodies as well. It is when this transfer of energy occurs that the couple, incarnated as goddess and god via diminished egos , confronts ultimate reality and experiences bliss through sexual union of

253-629: The Mīmānsādarśana . His second, the Nyayakalika (A Bud of the Nyaya tree) is an overview of the basic tenets of the Nyāya Sūtras , a foundational text of the Nyaya school. His third work, Pallava (probably Nyayapallava , A Twig of the Nyaya tree) though quoted in Syadvadaratnakara , has not survived. Jayanta mentions in Nyayamanjari that he wrote this treatise during his confinement in

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276-472: The last of its pañcamakāra or "set of 5 M-words", namely madya (wine), māṃsa (meat), matsya (fish), mudrā (grain), and maithuna . Around the 12th century, practices seemed to turn towards the absorption of sexual fluids into the body of the practitioner, like that of vajroli mudra . This is related to similar practices like rajapana , the drinking of female discharge found in Kaula Tantra, and

299-508: The middle of the 8th century CE to the start of the 10th century CE. However, most reliable estimates place him around the 9th century CE. Kādambarikathāsāra provides some information about Jayanta's lineage. It says his ancestor Shakti was a Gaur Brahmin and a direct patriline descendant of Bharadwaja gotra from the Bengal , who lived in Darvabhisara, near the border of Kashmir . His son

322-530: The mixing of all five ingredients into nectar ( amrita ) in the Jagannatha temple of Puri , as described by Frédérique Apffel-Marglin . Douglas Renfrew Brooks states that the antinomian elements such as the use of intoxicating substances and sex were not animistic , but were adopted in some Kaula traditions to challenge the Tantric devotee to break down the "distinctions between the ultimate reality of Brahman and

345-524: The mundane physical and mundane world". By combining erotic and ascetic techniques, states Brooks, the Tantric broke down all social and internal assumptions, became Shiva-like. In Kashmir Shaivism, states David Gray, the antinomian transgressive ideas were internalized, for meditation and reflection, and as a means to "realize a transcendent subjectivity". [REDACTED] Media related to Mithuna at Wikimedia Commons Jayanta Bhatta Jayanta Bhatta ( c.  820 CE – c.  900 CE )

368-421: The name Nava-Vrittikara, or new commentator. Later in life, he mastered various shastra and agama , distinguished himself in scholarly debates, and passed his knowledge on to his students. Jayanta's birth year, lifespan, dates of his written works are a subject of scholarly debates. His philosophical work Nyāyamañjarī as well as his drama Āgamaḍambara , refer to King Sankaravarman (883 – 902 CE) as

391-559: The other four edible Panchamakara. The shedding of semen is also compared to water-offering ( tarpana ). Ascetics of the Shaivite school of Mantramarga , in order to gain supernatural power, reenacted the penance of Shiva after cutting off one of Brahma 's heads ( Bhikshatana ). They worshipped Shiva with impure substances like alcohol, blood and sexual fluids generated in orgiastic rites with their consorts. As part of tantric inversion of social regulations, sexual yoga often recommends

414-413: The same term [REDACTED] This disambiguation page lists articles associated with the title Mithunam . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Mithunam&oldid=1217078603 " Category : Disambiguation pages Hidden categories: Short description

437-494: The so-called "Nilambara" sect where its practitioners "wear simply one blue garment, and then as a group engage in unconstrained public sex" on festivals. He wrote that this practice is unnecessary and it threatens fundamental values of society. Later sources like Abhinavagupta in the tenth century warn that results of maithuna are not meant to be consumed like the rest of Panchamakara, calling those who do so "brutes" ( pasus ). The 11th century Toḍala tantra places maithuna as

460-404: The subtle bodies. Maithuna intercourse has been traditionally interpreted to be performed with semen retention by the male practitioner, although other writers consider it optional, possibly relegated only to late Tantra. Early maithuna might have insisted on generating sexual fluids ( maithunam dravyam , or solely maithuna by metonymy ) in order to be ritually ingested, in a similar way to

483-497: The usage of consorts from the most taboo groups available, such as close relatives or people from the lowest sections of society. They must be young and beautiful, as well as initiates in tantra. Jayanta Bhatta , the 9th-century scholar of the Nyaya school of Hindu philosophy and who commented on Tantra literature, stated that the Tantric ideas and spiritual practices are mostly well placed, but it also has "immoral teachings" such as by

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506-437: Was a poet, teacher, logician, and an advisor to King Sankaravarman of Kashmir . He was a philosopher of the Nyaya school of Hindu philosophy . He authored three works on Nyāya philosophy: one of which is not known, an allegorical drama, and a commentary on Pāṇinian grammar . Jayanta was born into a wealthy Gaur Brahmin family. He was a child prodigy , composing a commentary to Panini ’s Ashtadhyayi and earned

529-420: Was named Mitra, and his grandson was Saktisvämin (Shaktisvamin). Saktisvämin, the great grandfather of Jayanta, was a minister of Kashmir Lalitaditya Muktapida of the Karkota dynasty ( c.  724 – 761 CE). Jayanta mentions in Nyayamanjari that his grandfather obtained a village named Gauramulaka, believed to have been located north of the modern town of Rajouri , from King Muktapida. Saktisvämin had

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