What is the status of the Goddess Laksmi in relation to her consort Vishnu in South Indian Vaisnavism? In some Hindu sub-traditions the Goddess is seen as a mediator between devotees and God. Other traditions put the Goddess on a par with her male counterpart. In yet other traditions she is worshiped as an independent deity in her own right. South Indian Vaisnavism views the Goddess in all of these ways, and theological debates on these issues have flourished. In clarifying these debates and the assumptions behind them the author contributes not only to the interpretive study of South Indian Vaisnavism, but also to an understanding of gender issues in the study of religion.

Among the vast number of Pancaratra Agamic texts the Laksmi Tantra stands out because it deals almost exclusively with Laksmi. The divine creative impulse, intelligence, potency, potentiality, power, majesty and speech. The focus of the text is on Pancaratra philosophy (including cosmogony) and the practice of yoga based on it, with its attendent Mantra Sastra. By dealing with the role of Sakti in the creation and maintenance of the world, totally rely on God`s mercy and benevolence, the Laksmi Tantra succeeds in overcoming sectarian boundaries.

A multi-faceted portrait of Lakshmi, Hindu goddess of wealth and prosperity. Includes translations of verses used to invoke this goddess.

Among the many spiritual traditions born and developed in India, Tantra has been the most difficult to define. Almost everything about it—its major characteristics, its sources, its relationships to other religions, even its practices—are debated among scholars. In addition, Tantrism is not confined to any particular religion, but is a set of beliefs and practices that appears in a variety of religions, including Hinduism and Buddhism. This book explores one of the most controversial aspects of Tantra, its sources or roots, specifically in regard to Hinduism. The essays focus on the history and development of Tantra, the art history and archaeology of Tantra, the Vedas and Tantra, and texts and Tantra. Using various disciplinary and methodological approaches, from history to art history and religious studies to textual studies, scholars provide both broad overviews of the beginnings of Tantra and detailed analyses of specific texts, authors, art works, and rituals.

The authors of the Devī-Bhāgavata Purāna endeavored to demonstrate the superiority of the Devī over competing masculine deities, and to articulate in new ways the manifold nature of the Goddess. Brown's book sets out to examine how the Purana pursues these ends. The Devī-Bhāgavata employs many ancient myths and motifs from older masculine theologies, incorporating them into a thoroughly "feminized" theological framework. The text also seeks to supplant older "masculine" canonical authorities. Part I of Brown's study explores these strategies by focusing on the Purana's self-conscious endeavor to supersede the famous VaisBhagavata Purana. The Devī-Bhāgavata also re-envisions older mythological traditions about the Goddess, especially those in the first great Sanskritic glorification of the Goddess, the Devi-Mahatmya. Brown shows in Part II how this re-envisioning process transforms the Devī from a primarily martial and erotic goddess into the World-Mother of infinite compassion. Part III examines the Devi Gita, the philosophical climax of the Purana modeled upon the Bhagavad Gita. The Devi Gita, while affirming that ultimate reality is the divine Mother, avows that her highest form as consciousness encompasses all gender, thereby suggesting the final triumph of the Goddess. It is not simply that She is superior to the male gods, but rather that She transcends Her own sexuality without denying it.

Anyone who reads a Tantric text or enters a Tantric temple immediately encounters a pantheon of female Buddhas and a host of female enlighteners known as "dakinis," who dance and leap in joyous poses that communicate a sense of mastery and spiritual power. This striking female imagery is fully compatible with Shaw's findings. Drawing on interviews and archival research conducted during two years of fieldwork in India and Nepal, including more than forty previously unnoticed works by women of the Pala period (eighth through twelfth centuries C.E.), she substantially reinterprets the history of Tantric Buddhism during its first four centuries. In her view, the Tantric theory of this period promotes an ideal of cooperative, mutually liberative relationships between women and men while encouraging a sense of reliance on women as a source of spiritual insight and power.

A one of its kind biography, The Only Life is the story of a woman who blazed a path for herself and others in the presence of one of the greatest mystics, Osho. Growing up an ordinary Indian girl in British India, and rendered powerless in a domineering world, Laxmi went on to become Osho’s ?rst disciple and secretary. What follows is an account of not just a life, but of the massive international movement which grew around Osho in the 1970s and 80s—one that Laxmi was at the helm of. Equally, what unfolds is a narrative, full of pathos, where her protégé usurps her place. Heartbroken, ostracised and later banished, she wanders the wastelands of America in isolation, seeking to rediscover herself by choosing devotion for her master over despair. The Only Life is an extraordinary account of a life of starkly contrasting ups and downs. Laxmi’s journey and the way she lived continues to serve as a crucial illustration for dealing with life’s adversities. It shows that the path of kindness, devotion and awareness trumps all in these present chaotic and precarious times.

This book explicates the origin, nature, function, and significance of mantras within the bounds of the Hindu tradition. It explores the use of mantras in the Vedic age, in Saivism and Vaisnavism, in Tantra, and in Ayurvedic medicine.