The Goddess In Hindu Tantric Traditions

Hinduism cannot be understood without the Great Goddess and the goddess-orientated Śākta traditions. The Goddess pervades Hinduism at all levels, from aniconic village deities to high-caste pan-Hindu goddesses to esoteric, tantric goddesses. Nevertheless, the highly influential tantric forms of South Asian goddess worship have only recently begun to draw scholarly attention. This book addresses the increasing interest in the Great Goddess and the tantric traditions of India by exploring the history, doctrine and practices of the Śākta tantric traditions. The highly influential tantric forms of South Asian goddess worship form a major part of what is known as ‘Śāktism’, and is often considered one of the major branches of Hinduism next to Śaivism, Vaiṣṇavism and Smārtism. Śāktism is, however, less clearly defined than the other major branches, and the book looks at the texts of the Śākta traditions that constitute the primary sources for gaining insights into the Śākta religious imaginative, ritual practices and history. It provides an historical exploration of distinctive Indian ways of imagining God as Goddess, and surveys the important origins and developments within Śākta history, practice and doctrine in its diversity. Bringing together contributions from some of the foremost scholars in the field of tantric studies, the book provides a platform for the continued research into Hindu goddesses, yoga, and tantra for those interested in understanding the religion and culture in South Asia.

The Great Goddess, in her various puranic and tantric forms, is often figured as sitting on a corpse which is identified as Shiva-as-shava (God Shiva, the consort of the Devi and an iconic representation of the Absolute without attributes, the Nirguna Brahman). Hence, most of the existing critical works and ethnographic studies on Shaktism and the tantras have focused on the theological and symbolic paraphernalia of the corpses which operate as the asanas (seats) of the Devi in her various iconographies. This book explores the figurations of the Goddess as corpse in several Hindu puranic and Shakta-tantric texts, popular practices, folk belief systems, legends and various other cultural phenomena based on this motif. It deals with a more intricate and fundamental issue than existing works on the subject: how and why is the Devi – herself - figured as a corpse in the Shakta texts, belief systems and folk practices associated with the tantras? The issues which have been raised in this book include: how does death become a complement to life within this religious epistemology? How does one learn to live with death, thereby lending new definitions and new epistemic and existential dimensions to life and death? And what is the relation between death and gender within this kind of figuration of the Goddess as death and dead body? Analysing multiple mythic narratives, hymns and scriptural texts where the Devi herself is said to take the form of the Shava (the corpse) as well as the Shakti who animates dead matter, this book focuses not only on the concept of the theological equivalence of the Shava (Shiva as corpse) and the Shakti (Energy) in tantras but also on the status of the Divine Mother as the Great Bridge between the apparently irreconcilable opposites, the mediatrix between Spirit and Matter, death and life, existence-in-stasis and existence-in-kinesis. This book makes an important contribution to the fields of Hindu Studies, Goddess Spirituality, South Asian Religions, Women and Religion, India, Studies in Shaktism and Tantra, Cross-cultural Religious Studies, Gender Studies, Postcolonial Spirituality and Ecofeminism.

This is the first monograph which examines the rare Buddhist and Hindu Tantric goddess, Chinnamasta, her rituals, her names and forms (namarupa) and their symbolism by comparing and contra-sting her sadhanas (spiritual practices) in Hinduism and Buddh-ism. The entire Hindu Chinnamastatantra section from the Sakta Pramoda, the Buddhist Chinnamunda Vajra-varahisadhana and theTrikayavajrayoginstuti are translated for the first time into English. Since Chinnamasta is a rare goddess, her texts were not popularized or made fashionable according to the dictates of a particular group at a particular time. The earliest extant texts dated from the ninth and tenth centuries a time when Hindu and Buddhist Tantras were developing under common influences in the same place in India. Having such texts about Chinnamasta Chinnamunda from these centuries, one can begin to understand the mutuality of a general Tantric tradition and the exclusivity of a particular Hindu or Buddhist Tantric tradition. Hence the study not only examines Chinnamasta, but also attempts to under-stand what is a Tantric tradition.

Hindu Goddesses is a valuable sourcebook and reference work for students and scholars of Hindu goddesses and of Hinduism in general. Each goddess is dealt with as an independent deity with a coherent mythology, theology and, in some cases, cult of her own. Within the complex, diverse, and rich goddess traditions of Hinduism, one can find suggestions of nearly every important theme in the Hindu religion. In many ways, this book is as much a study of the Hindu tradition itself as it is a study of one aspect of that tradition. No other living religious tradition has displayed such an ancient, continuous, and diverse history of goddess worship.

In Hindu theology, Divine Power is conceived as a divine woman-the Goddess. Sometimes she is wholly autonomous and sometimes she is the divine spouse of the creator God, Siva or Visnu. She is also held to be the evolving material source of every created phenomenon. Religious texts like Puranas and Tantras have thoroughly investigated the mysterious nature of the Cosmic Goddess. Tantra as a religious practice endeavoured to show how through ritual and Yoga one may achieve the realization of the mystery of the Supreme Goddess. Authors in Sanskrit and modern Indian languages have poured out their ecstatic devotion to the Goddess. She is close to the heart of the passionate devotee, who adores her as mother or daughter - a mortal emotional bond with the divine so peculiar to Hindus. She is also sovereign Power a little part of which reigning royalties covet to possess in order to be good rulers. AS the divine woman she is represented in all women. Therefore women should be holding a high position amongst Hindus. But the question is, do they? In spite of the obvious contrary evidence, women do succeed in carving out a very important position in Hindu religious practices by having their alternative religious rituals highly valued by Hindu women have a very complex interrelationship. The book focuses on the great cosmic Goddess and her ritual worship, Tantric theology and praxis in a wider sense, the attitude of her devotees towards her authority and the social character of the Tantric practitioners, and the position of Bhakti. It also figures out the position of women inside the Tantric and non-Tantric Hindu religious milieu. The Goddess symbolizes the supreme divine authority that activates the creation, protection and governance and necessary dissolution of the world in accordance with the ancient Indian concept of cyclical time. But She also discharges the divine sovereign privilege of punishing evil-doers and rewarding true devotees. Finally, the relevant forms of the Cosmic Goddess in this book are Sri/Tripurasundari/ Lalita; Goddess Kali and Her various emanations; and Laksmi and Her powers in the Pancaratra canonical texts.

Tantra occupies a unique position in Western understandings of Hindu spirituality. Its carnal dimension has made its name instantly recognizable, but this popular fascination with sex has obscured its philosophical depth and ritual practices, to say nothing of its overall importance to Hinduism. This book offers a clear, well-grounded overview of Tantra that offers substantial new insights for scholars and practitioners. André Padoux opens by detailing the history of Tantra, beginning with its origins, founding texts, and major beliefs. The second part of the book delves more deeply into key concepts relating to the tantric body, mysticism, sex, mantras, sacred geography, and iconography, while the final part considers the practice of Tantra today, both in India and in the West. The result is an authoritative account of Tantra’s history and present place in the world.

Tantra is a family of rituals modeled on those of the Vedas and their attendant texts and lineages. These rituals typically involve the visualization of a deity, offerings, and the chanting of his or her mantra. Common variations include visualizing the deity in the act of sexual union with a consort, visualizing oneself as the deity, and "transgressive" acts such as token consumption of meat or alcohol. Most notoriously, non-standard or ritualized sex is sometimes practiced. This accounts for Tantra's negative reputation in some quarters and its reception in the West primarily as a collection of sexual practices. Although some today extol Tantra's liberating qualities, the role of women remains controversial. Traditionally there are two views of women and Tantra. Either the feminine is a metaphor and actual women are altogether absent, or Tantra involves the transgressive use of women's bodies to serve male interests. Loriliai Biernacki presents an alternative view, in which women are revered, worshipped, and considered worthy of spiritual attainment. Her primary sources are a collection of eight relatively modern Tantric texts written in Sanskrit from the 15th through the 18th century. Her analysis of these texts reveals a view of women that is generally positive and empowering. She focuses on four topics: 1) the "Kali Practice," in which women appear not only as objects of reverence but as practitioners and gurus; 2) the Tantric sex rite, especially in the case that, contrary to other Tantric texts, the preference is for wives as ritual consorts; 3) feminine language and the gendered implications of mantra; and 4) images of male violence towards women in tantric myths. Biernacki, by choosing to analyse eight particular Sanskrit texts, argues that within the tradition of Tantra there exists a representation of women in which the female is an authoritative, powerful, equal participant in the Tantric ritual practice.