The Sanskrit term Mṛtyuvañcanopadeśa can be transliterated into English as Mrtyuvancanopadesa or Mrityuvancanopadesha, using the IAST transliteration scheme (?).

Alternative spellings of this word include Mrityuvanchanopadesha.

In Hinduism

Shaivism (Shaiva philosophy)

Source: academia.edu: Chapter Nineteen of the Kakṣapuṭatantra

Mṛtyuvañcanopadeśa (मृत्युवञ्चनोपदेश) has an exhaustive description of the signs of death, classifying them into two groups, bāhya (external) and abhyantara (internal). The first one includes the signs based on physical and sensory conditions, or experiential facts. They appear in oneʼs shadow, footprint, body and limbs, sneeze, semen, excreta, natural phenomena and incidents of dreams. The second one, on the other hand, describes signs based on oneʼs respiratory condition. A practitioner observes the flow of breath that moves in the right and left veins in his body. By observing the flow of breath in the two veins, the practitioner can estimate the duration of his remaining life.

context information

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.

In Buddhism

Tibetan Buddhism (Vajrayana or tantric Buddhism)

Source: Brill: Śaivism and the Tantric Traditions (tantric Buddhism)

Mṛtyuvañcanopadeśa (मृत्युवञ्चनोपदेश)is the name of a work attributed to Vāgīśvarakīrti: an East Indian tantric Buddhist scholar whose views were considered important enough to be contested sometime before 1057ce.—The Mṛtyuvañcanopadeśa is a learned anthology of rites to cheat death once its signs have been perceived. This work, which survives in at least four manuscripts,1 has been admirably dealt with recently by Johannes Schneider (2010). His German translation supersedes Michael Walter’s earlier English translation (2000). As Schneider conjectures (2010, 23), the Tibetan translation must have been completed in 1042/3ce, since this is the only time the two scholars mentioned in the translators’ colophon, Adhīśa (better known as Atīśa or Atiśa) Dīpaṃkaraśrījñāna and Rin chen bzaṅ po, spent time together at Tho liṅ. This date is also Schneider’s terminus ante quem for the text.

context information

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

See also (Relevant definitions)

Partial matches: Mrityuvancana, Upadesha.

Relevant text

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