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.

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.

The Hindu pantheon is rich in images of the divine feminine—deities representing a wide range of symbolic, social, and meditative meanings. David Kinsley's new book documents a highly unusual group of ten Hindu tantric goddesses, the Mahavidyas, many of whom are strongly associated with sexuality and violence. What is one to make of a goddess who cuts her own head off, or one who prefers sex with a corpse? The Mahavidyas embody habits, attributes, or identities usually considered repulsive or socially subversive and can be viewed as "antimodels" for women. Yet it is within the context of tantric worship that devotees seek to identify themselves with these forbidding goddesses. The Mahavidyas seem to function as "awakeners"—symbols which help to project one's consciousness beyond the socially acceptable or predictable. Drawing on a broad range of Sanskrit and vernacular texts as well as extensive research in India, including written and oral interpretations of contemporary Hindu practitioners, Kinsley describes the unusual qualities of each of the Mahavidyas and traces the parallels between their underlying themes. Especially valuable are the many rare and fascinating images he presents—each important to grasping the significance of the goddesses. Written in an accessible, engaging style, Kinsley's book provides a comprehensive understanding of the Mahavidyas and is also an overview of Hindu tantric practice.

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.

Machig Labdron is popularly considered to be both a dakini and a deity, an emanation of Yum Chenmo, or Prajnaparamita, the embodiment of the wisdom of the buddhas. Historically, this Tibetan woman, a contemporary of Milarepa, was an adept and outstanding teacher, a mother, and a founder of a unique transmission lineage known as the Chöd of Mahamudra. This translation of the most famous biography of Machig Labdron, founder of the unique Mahamudra Chöd tradition, is presented together with a comprehensive overview of Chöd's historical and doctrinal origins in Indian Buddhism and its subsequent transmission to Tibet. Chöd refers to cutting through the grasping at a self and its attendant emotional afflictions. Most famous for its teaching on transforming the aggregates into an offering of food for demons as a compassionate act of self-sacrifice, Chöd aims to free the mind from all fear and to arouse realization of its true nature, primordially clear bliss and emptiness.

None else could have made a better presentation on the practice side of Hindu religion, with its underlining concepts of Hindu faith, than Dr. Nalini Kanta Brahma. His classic work, Philosophy of Hindu Sadhana, is now being relaunched in the Eastern Economy Edition for the benefit of students, researchers, and all those who have an abiding interest in philosophy and religion. The author stresses those characteristics of Hindu religion that bring out its kinship with the higher religious thoughts of the world so that the reader can discern a common fabric of organic unity of higher religions. The text brings to fore the correlation between theory and practice of different Hindu philosophical systems. Sadhana, the instrument to attain perfection as propounded in Hindu Philosophy—being a means to a better end—has been discussed in the text in its various forms as followed by different religious systems of the Hindus. Part I of the book deals with the function and characteristics of Hindu Sadhana in general. Part II elucidates the specific forms of Hindu Sadhana that includes Karma, the path of prescribed actions, Jnana, the path of higher intellect, and Bhakti, the path of devotional worship. The book also deals with Yoga, the form of Sadhana as propounded by Patanjali. Finally, it emphasizes the importance and value of discipline and devotion that are inherent in the good practice of Hindu religion.

The Survey of the Buddhist Tantras by Mkhas-grub-rje (1385-1438) is a sample of the rich literature on this topic in the Tibetan language. In accordance with Tsonkha-pa`s tantric reform after the theory about how Gautama Buddha became enlightened the author present the non-tantric materials stipulated as preliminary for tantric study and practice. The translation was collaborated in the 1950s between F.D. Lessing and Alex Wayman at Berkeley, California. After Lessing`s death, Wayman annotated and published the text in 1968 and has provided a new introduction for the present reissue of this seminal treatise. Lessing was the first professor to offer courses in the Tibetan language at an American University. Contents Chapter One: 1. How the Teacher Bhagavat became Abhisambuddha; Chapter Two: II. The Method of Setting the Wheel of the Law into Motion; Chapter Three: The Method of Setting the Wheel of the Law of the Mantra-yana into Motion; Chapter Four: Fundamentals of Initiation and Holding of vows in the Kriya Tantra; Chapter Five: Fundamentals of the Carya Tantra; Chapter Six: Fundamentals of the Yoga Tantra; Chapter Seven: Fundamentals of the Anuttara-yoga Tantra; Chapter Eight: Procedure in the meaning of the subject matter Chapter Nine: Manner of Conferring Initiation; Index of Work Cited; Index of Names and Subjects.