Thanks, bhante. I looked for ‘Sambari sorcery’ and this came up for Shambari. Apparently she was a juggler, magician, sorceress. I see no references to her in earlier material on Wisdom Library, so either the Buddhist is the first attestation or, more likely, it’s tucked away somewhere.
The word is from śambara , a demon famous for his magical skill.
“Some of the earliest descriptions of magicians outside of the Vedas are located in a Prakrit register, and an avadāna in a collection from Gandhāra, dated to the first half of the first century C.E. is of especial interest.”
Lenz (2010): Avadāna 6
Thus, it was heard. In the city of Pāṭaliputra, a magician displayed magic. There were two kinds of magic: the magic of Śambara and the magic of Indra. Then, that person displayed the magic of Śambara. And another magician arrived in that place. He (*displayed) the magic of Indra … He said: “Do you have a desire (*to see a magic display)?” Magic was seen: (*it was) excellent. Mount Sumeru was bought into view by him. In detail, all (*should be said) up to “the darkness overshadowed the sun by the power of magic.” The complete expansion should be according to the model.
Source
Looking deeper, I come across Namuci again:
Instead of Soma offerings and hymns, the enemy had something else: RS 4,16,9 “the Dasyu who has magic powers but is without holy hymns has perished.” Māya, ‘magic or illusory power’, is even elsewhere associated with the Dāsas and Dasyus, and must have been an important component of their religion. Thus according to RV 10,73,7, Agni has slain Dāsa Namuci and taken away his magic power. …
In the older books of the Rgveda, the
word asura- is an epithet of many of the gods as well, but especially of such gods who
possess the magic power of māya, the first and foremost of them being Varuna…
THE COMING OF TT{E ARYANS TO IRAN AND INDIA AND TIIE CULTURALAND ETHMC IDENTITY OF THE DĀSAS
I was interested in the mentions of ‘Verocana, lord of titans’ and looked up Vairocana to see earlier references. That was leading me to ‘virocana,’ who is said to be lord of asuras in some Vedic texts. In particular, there’s an interesting passage in the Chāndogya Upanisad which parallels Buddhism, Section 8.7.
[1] Prajāpati once said: ‘The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has sought for and known the Self attains all worlds and all desires’.
[2] Both the gods and the demons came to know from people what Prajāpati had said. They said, ‘We shall search for that Self, by knowing which we can attain all the worlds and whatever things we desire.’ With this object in view, Indra among the gods and Virocana among the demons went to Prajāpati, carrying fuel in their hands. But they did not let each other know their plans.
The section goes on to describe how the asura was satisfied with the teaching that the self is just the body, and how people today obsessed with their appearance are called asuras because of this. But Indra questions this on his way back, returns to Prajāpati, and asks for more—resulting in 101 years of secrecy and waiting to get the real answer.
The Sakka Samyutta has many parallels to the contemplative passages like this in the Upanisads, where a deva and asura approach risis and ascetics, and the asura tends to be downplayed somehow as lesser than the wisdom of Indra.