By Elizabeth Anne Benard

This is often the 1st monograph which examines the infrequent Buddhist and Hindu Tantric Goddess, Chinnamasta, her rituals, her names and types (namarupa) and their symbolism via evaluating and contrasting her sadhanas (spiritual practices) in Hinduism and Buddhism. the total Hindu ''Chinnamastatantra'' part from the Sakta Pramoda, the Buddhist ''Chinnamunda Vajravarahisadhana'' and the ''Trikayavajrayoginistuti'' are translated for the 1st time into English. due to the fact that Chinnamasta is an extraordinary goddess, her texts weren't popularized or made ''fashionable'' in accordance with the dictates of a selected team at a selected time. The earliest extant texts date from the 9th and 10th centuries-a time whilst Hindu and Buddhist Tantras have been constructing below universal impacts within the similar locations in India. Having such texts approximately Chinnamasta Chinnamasta from those centuries, one could start to comprehend the mutuality of a normal Tantric culture and the exclusivity of a specific Hindu or Buddhist Tantric culture. as a result the learn, not just examines Chinnamasta, but additionally makes an attempt to appreciate what's a Tantric culture.

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9. Valediction to Chinnamasta ( 1rfsarjana) :One offers incense, lamps, and libation to Chinnamasta. Then make the special sarphara mudr:i (showing an open 'aiifali [a hand gesture of praying with palms touching and fingers slightly apart as if one is holding a flower D. e. bidding the goddess farewell. , one with the yoni mudra) is a blazing flame which decrease~ successively as a waning moon until it merges with the sun. Say the mantra "Uttare Sikharc ... , the Himalayas);" Bhiimyam Parvatavasinl' (0 Dweller of the mountains)," Gaccha De vi Mamantaram" (0 Goddess enter my heart).

11). 1s3: 25. Some of the names arc dtffcrem but they indioue the same deity-Tarini for Tara, Bhuvana for Bhuvanc5vari, Bhrgukula for Parasurama, and Chinna for Chinnamasta. I have found only the twcr-Cuhyallguhya Tancra and Mu~(,iamala. , Hindu c;oddesscs 161-()2. a arc both worshipped on the founccnth day of the bright fortntght of Vaisakha month (April-May). 16 respectively Biardeau, M. " l'mversitaircs de France, 1976: 151, note 5. vnic Powers :70 24 25. 26. 27 28. 1kras whtch are centres of tangthle matter (bhuta5).

77. marayanan:"'O. VaJra is a very common word in Buddhist Tantra. , The Indian Thengon_v, Cambridge, Carnbndge l :nivcrsity Press, 11)"70: 8S. \. Tiwari in his Godde55 Cult'> in Ancient India states that Chinnamac;ta suggests a continuity of ideas with the 'nude squatting goddess'. The only common characteristic is their nudity. It is unfortunate that the Hindu sadhanasdo not have as extensive transmission lineages as the Buddhist 5adhanas Chapter 2 To Worship a Deity, One Must Become a Deity Tantra in both Hinduism and Buddhism is foremost a method or practice rather than a specific philosophy; it is primarily concerned with developing and implementing effective methods which enable the practitioner to achieve liberation from cyclic existence.

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