Download Vajrayogini: Her Visualizations, Rituals, and Forms by Elizabeth English PDF

By Elizabeth English

Vajrayogini is a tantric goddess from the top type of Buddhist tantras who manifests the final word improvement of knowledge and compassion. Her perform is time-honored this day between practitioners of Tibetan Buddhism. This ground-breaking e-book delves into the origins of Vajrayogini, charting her evolution in India and interpreting her roots within the Cakrasamvara tantra and in Indian culture with regards to siva.

The concentration of this paintings is the Guhyasamayasadhanamala, a set of forty-six sadhanas, or perform texts. Written on palm leaves in Sanskrit and preserved because the 12th century, this varied assortment, composed through quite a few authors, unearths a large number of different types of the goddess, every one of that is defined and illustrated the following. one of many sadhanas, the Vajravarahi Sadhana via Umapatideva, depicts Vajrayogini on the heart of a mandala of thirty-seven various goddesses, and is right here provided in complete translation along a Sanskrit version. Elizabeth English presents huge rationalization and annotation of this consultant textual content. 16 pages of beautiful colour plates not just improve the research yet convey the goddess to lifestyles.

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What does Buhnemann's survey of the sadhana collections reveal about the manner and date of their compilation? " The compilation of substantial numbers of sadhanas, or the addition of other collec4} tions to them, seems to coincide with the appearance of a title for the collection as a whole. This may have encouraged closure, as in the case of the *Sddhanasatapancdsikd, which received its title only once it had collected its one hundred and fifty works {ibid. 1994: n). Similarly, Buhnemann hints that Bu ston's third collection may have received its title *Sddhanasdgara in the later recensions preserved in Tibetan from its final portion of texts, entitled Devdntarasddhanasdgara {ibid.

2: xxxi). Luyipada is particularly associated with the Cakrasarnvara system, on the basis of which he is traditionally known as the original guru" (ddiguru) of the mahamudra (Dowman 1985: 37). Accord- 14 VAJRAYOGINI ing to the Tibetan tradition, he is one of three main transmitters of the Cakrasarnvara system along with Ghantapada and Krsnapada [Blue Annals: 389; Dawa-Samdup 1919: 9; Jackson 1994: 125). Sahara is also associated with the spread of mahamudra, according to the evidence of the Guhyasamayasddhanamdld (see chapter 2), and is an important transmitter of the Sadahgayoga discipline (Padma gar dbang, cited Stearns 1996: 140).

The eighth-century commentator Buddhaguhya recognized the sadhana material in the Sarvadurgatiparisodhanatantra as distinct from the rest of the tantra, describing it as an "introduction" (gleng gzhi = niddna) to "the actual text" (mdo bshad) dealing with mandalas (Skorupski 1983: xxvii). Another yogatantra commentator, Vilasavajra, also approaches the topic in his Ndmamantrdrthdvalokini. In adhikara IV, Vilasavajra produces his own proto-sadhana, which includes key preliminary meditations and the generation of deities within a mandala, but which lacks other established features of the later sadhana, such as developed stages of generating oneself as the deity, or the merging of the pledge and knowledge forms of deities (Tribe 1994; 1997:115-17,123-25).

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