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<p>The ritual insignia of the Śrīvidyā tantric tradition is the śrīcakra, a symbol which has become ubiquitous in the South Indian visual and religious lexicon. Following the suggestion of Arjun Appadurai, this article unpacks the social and economic life of this potent symbol which has a complex theological significance. Identifying a key case study in support of my argument, I argue that the Mah Meru Trust (Gopalapuram, Chennai) defies the hierarchical arrangement suggested by other scholars. Exemplifying a form of public esotericism, this family-based religious enterprise simultaneously supports ritual practices across the spectrums of elite to popular and traditional to modern: their clients include the Kanchi Periyars, senior <i>upāsaka</i>s from old <i>mandalis</i>, newcomers to Śrīvidyā worship, and also to the general public who may be afflicted by <i>drishti dośa</i>, or have some other worldly desire they’d like help in attaining. The complexity of this tantric commercial enterprise is a nexus of brokerage across conceptual boundaries. As a modern commercial religious institution, we may expect it to be a work of appropriating icons, stripping away their meaning, and churning out disposable commodities; in distinct contrast, this is a case of an orthodox tradition opening up to contemporary forces, and contributing its specialties for public benefit on a number of diverse registers of religious performance and among varied publics.</p>

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Śrīcakra and its Publics: The Social Life of a Tantric Icon in Contemporary Chennai

  • 期刊论文

  • 发表日期：

    2025年4月30日

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  • Meera Jo Kachroo

摘要

The ritual insignia of the Śrīvidyā tantric tradition is the śrīcakra, a symbol which has become ubiquitous in the South Indian visual and religious lexicon. Following the suggestion of Arjun Appadurai, this article unpacks the social and economic life of this potent symbol which has a complex theological significance. Identifying a key case study in support of my argument, I argue that the Mah Meru Trust (Gopalapuram, Chennai) defies the hierarchical arrangement suggested by other scholars. Exemplifying a form of public esotericism, this family-based religious enterprise simultaneously supports ritual practices across the spectrums of elite to popular and traditional to modern: their clients include the Kanchi Periyars, senior upāsakas from old mandalis, newcomers to Śrīvidyā worship, and also to the general public who may be afflicted by drishti dośa, or have some other worldly desire they’d like help in attaining. The complexity of this tantric commercial enterprise is a nexus of brokerage across conceptual boundaries. As a modern commercial religious institution, we may expect it to be a work of appropriating icons, stripping away their meaning, and churning out disposable commodities; in distinct contrast, this is a case of an orthodox tradition opening up to contemporary forces, and contributing its specialties for public benefit on a number of diverse registers of religious performance and among varied publics.