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 by means of evaluating and contrasting her sadhanas (spiritual practices) in Hinduism and Buddhism. the whole Hindu ''Chinnamastatantra'' part from the Sakta Pramoda, the Buddhist ''Chinnamunda Vajravarahisadhana'' and the ''Trikayavajrayoginistuti'' are translated for the 1st time into English. considering that Chinnamasta is an extraordinary goddess, her texts weren't popularized or made ''fashionable'' in response to the dictates of a specific team at a selected time. The earliest extant texts date from the 9th and 10th centuries-a time while Hindu and Buddhist Tantras have been constructing less than universal impacts within the related locations in India. Having such texts approximately Chinnamasta Chinnamasta from those centuries, you can still start to comprehend the mutuality of a common Tantric culture and the exclusivity of a selected Hindu or Buddhist Tantric culture. as a result the research, not just examines Chinnamasta, but additionally makes an attempt to appreciate what's a Tantric culture.
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Extra info for Chinnamasta: The Aweful Buddhist & Hindu Tantric Goddess
7S. "'6. 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.
Hamsah, let Chinnamasta's vital breath be here; Am . hamsah, let Chinnamasta's self stay here; Am . hamsah, let all of Chinnamasta'ssenses be here; Am ... " 3. Six-limbed nyilsa is the touching of the six major bodily parts of Chinnamasta. Though the Gcxldess is formless, here she assumes a form in order to be worshipped by the practitioner. 4. Saktiworship ofGoddess consists of paying homage to her six main parts which are hypostasized as individual Saktis (the heart, the top 30 Chinnan1ast2 ofthe head, tuft of hair, shoulders, eye, and 'weapon' goddesses).
Visualize in your navel a white lotus surmounted by a shining solar disc. She is the one and only essence of the world, mother ofthe three worlds (earth, intermediate space, and sky), and bestower of dharma, kama, and artha. e. of Chinnamasta, Var1fin1, and I)akini). I pay homage to excellent Chinnamasta, the one with severed head, to the one who removes fear of the god of death (Yama). 1 pay homage to this yoginiwith the yogamudra. (1 ) 77 "Visualize at the navel a white lotus which is delightfully opened topped by a solar disc as red as a bandhuka flower.