Fat burner womens hean. Dan Dutescu - Engleza Fara Profesor, Seria I, p2

Chinnamasta [PDF|TXT]

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X Preface discussions. Also I would like to thank 1lemendra Chakravorty of Varanasi for commenting on numerous sadhanas and ritual texts on Chinnamasta, as well as lending me books from his private library.

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This work could not have been done without the help of numerous people in North America, Europe, India, Nepal, and Tibet; I thank everyone for their help. I thank Mary Slusser for permission to reproduce the detail of Chinnamunda from the Vajravarahl painting plate 3.

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My greatest gratitude is to four people who encouraged, inspired, and guided me through all these tumultuous years of trying to understand Chinnamasta. I thank my husband, Nima Dorjee, who applies his won­ derful qualities of the wise old person and the playful child at the appro­ priate times.

I thank His Holiness Sakya Trizin, whose vast fat burner womens hean coupled with compassion elucidates the subtlety of Tibetan Buddhism, and the late Dezhung Rimpoche, the epitome of Avalokitesvara. To one who can be as enigmatic, yet as profound as Chinnamasta—Alex Wayman— I thank you for your creativity, uncanny perceptions, love for a good debate, exactness, kindness and passion for the arcane and the subtle.

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She is nude. She pushes one beyond dualities into the realm of the uncon­ ditioned and unconditional—a spiritual experience eagerly sought but frightening and repelling when actually experienced.

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Show me, O God, that same form o f Yours as before! Be merciful, Lord o f Gods, Refuge of the World! Rudolf Otto described the nature of unconditioned reality as that which makes a person stand in awe tremendum and simultaneously fascinates one fascinas. Chinnamastá is an aweful goddess in this sense.

She is also a paradoxical one who non-verbally indicates uncondi­ tioned reality.

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Practitioners apply this teaching to become liberated from cyclic existence. In these books explanations of Chinnamastá are brief and superficial.

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In reality, however, Chinnamastá indicates a transcendence of the ordinary or portrays the ordinary as extraordinary. They experience the duality of ordinary reality.

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In contrast Chinnamasta, a great yoginl, drinks her own blood from the central channel, thereby experiencing the col­ lapse of duality. Thus Chinnamasta is the Tantric goddess pur excellence because she represents the essential instrument and method of achieving liberation through the Tantric-yogic process of the manipulation of the subtle winds coursing through the subtle channels.

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Who is sh£? Her legends are few but consistencies are apparent throughout the diverse material ranging from the Mahasiddha and Tantric tradition to the Puranas. In the Buddhist tradition she is fat burner womens hean with the Mahasiddha tradition, especially the female Mahasiddhas, Mekhala, Kanakhala, and most importantly, Laksmihkara. Many of Chinnamunda sadhanas included Laksmihkara in their transmis­ sion lineages.

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In both the traditions she is an unusual emanation of a popular goddess: in Hinduism Durga; and in Buddhism VajravarahlVajrayoginl.

Various scholars assert a different origin for her.

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Some scholars, such as B. Bhattacharyya, hold that she is originally a Buddhist creation and is incorporated by the I lindus. Some Hindu scholars do not even consider the possibility for a non-I lindu origin, such as Shankaranarayanan who claim a Vedic antecedent. Since Chinnamasta is a rare form of a popular goddess, few know much about her.

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When I visited a Hindu temple dedicated to Chinnamasta, the ritual priests, whose family have been the priests for centuries, were surprised and delighted that Chinnamasta was worshipped in Nepal, Tibet, and Trebuie sa slabesc. Likewise, the Tibetan Buddhist practitioners wanted to know more about the Hindu Chinnamasta. Both Buddhism and Hinduism have Tantric traditions and the nascence of Tantra is obscure.

With these difficulties of overlapping between the two traditions and the uncertainty of the birth of Tantra, a definitive Hindu or Buddhist origin of Chinnamasta cannot be asserted.

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