This book on the Tripurārahasya, a South Indian Sanskrit work which occupies a unique place in the Śākta literature, is a study of the Śrīvidyā and Śākta traditions in the context of South Indian intellectual history in the late middle ages. Associated with the religious tradition known as Śrīvidyā and devoted to the cult of the Goddess Tripurā, the text was probably composed between the 13th and the 16th century CE. The analysis of its narrative parts addresses questions about the relationships between Tantric and Purāṇic goddesses. The discussion of its philosophical and theological teachings tackles problems related to the relationships between Sākta and Śaiva traditions. The stylistic devices adopted by the author(s) of the work deal uniquely with doctrinal and ritual elements of the Śrīvidyā through the medium of a literary and poetic language. This stylistic peculiarity distinguishes the Tripurārahasya from many other Tantric texts, characterized by a more technical language. The book is intended for researchers in the field of Asian Studies, Indology, Philosophical, Theological or Religious Studies, Hindu Studies, Tantric Studies and South Asian Religion and Philosophy, in particular those interested in Śākta and Śaiva philosophic-religious 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 first exhaustive collection of goddess mythologies from India. • Explores the evolution of goddess worship in India over 4,000 years. • Stunning color photographs illustrate many stories of goddess lore never before available in one collection. In India it is said that there is a goddess in every village, a nymph in every lake. Demonesses stand guard on village frontiers, ogresses howl on crossroads, and untamed forests resound with the laughter of celestial virgins. It is a land of mysterious Apsaras and seductive Yakshinis, of terrifying Dakinis and wise Yoginis--each with a story to tell. In this wide-reaching exploration of ancient Hindu lore and legends, author Devdutt Pattanaik discovers how earth, women and goddesses have been perceived over 4,000 years. Some of the tales recounted are revered classics, others are common and folklorish, often held in disdain by priests. Until now, most have remained hidden, isolated in distant hamlets or languishing in forgotten libraries, overwhelmed by the din of masculine sagas. As the tales come to light through word and stunning color imagery, the author identifies the five faces given to the eternal feminine as man sought to unlock the mysteries of life: the female half of existence is at first identified with Nature, gradually deified and eventually objectified. She comes to be seen as the primal mother, fountainhead of life and nurturance. The all-giving mother then transforms into the dancing nymph, a seductress offering worldly pleasures that bind man in the cycle of life. As this nymph is domesticated, the dominant image of woman becomes the chaste wife with miraculous powers. Finally the submissive consort redefines herself as the wild and terrifying goddess who does battle, drinks blood, and demands appeasement. Exploring mysteries of gender and biology, and shedding light on the roots of taboos and traditions practiced in India today, the author shows how the image of the Mother Goddess can be both worshipped and feared when she carries the face of mortal woman.

Contemporary debates on “mansplaining” foreground the authority enjoyed by male speech, and highlight the way it projects listening as the responsibility of the dominated, and speech as the privilege of the dominant. What mansplaining denies systematically is the right of women to speak and be heard as much as men. This book excavates numerous instances of the authority of female speech from Indian goddess traditions and relates them to the contemporary gender debates, especially to the issues of mansplaining and womansplaining. These traditions present a paradigm of female speech that compels its male audience to reframe the configurations of “masculinity.” This tradition of authoritative female speech forms a continuum, even though there are many points of disjuncture as well as conjuncture between the Vedic, Upanishadic, puranic, and tantric figurations of the Goddess as an authoritative speaker. The book underlines the Goddess’s role as the spiritual mentor of her devotee, exemplified in the Devi Gitas, and re-situates the female gurus in Hinduism within the traditions that find in Devi’s speech ultimate spiritual authority. Moreover, it explores whether the figure of Devi as Womansplainer can encourage a more dialogic structure of gender relations in today’s world where female voices are still often undervalued.

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.

The book examines Sarasvati’s origin, the course of her flow and the place of her disappearance in a holistic manner. Based on a close analysis of texts from the early Rig-Veda to the Brahmanas and the Puranas, it discusses different view-points in a balanced perspective and attempts to drive the discussions towards the emergence of a consensus view. The author delineates the various phases of Sarasvati’s evolution to establish her unique status and emphasise her continued relevance in the Hindu tradition. The book argues that the practice of pilgrimage further evolved after its association with the river Sarasvati who was perceived as divinity personified in Hindu tradition.

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.