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Yoga and Women Yoga and Women Compiled by: Trisha Lamb Last Revised: April 27, 2006 © 2005 by International Association of Yoga Therapists (IAYT) International Association of Yoga Therapists P.O. Box 2513 • Prescott • AZ 86302 • Phone: 928-541-0004 E-mail: [email protected] • URL: www.iayt.org The contents of this bibliography do not provide medical advice and should not be so interpreted. Before beginning any exercise program, see your physician for clearance. Male or female, there is no great difference. But if she develops the mind bent on enlightenment, to be a woman is better. —Padmasambhava speaking to Yeshe Tsogyal, translated by Tarthang Tulku Mother of Knowledge, p. 102 “Many swamis and yogis in India told me that they hoped that in their next lives they would be reincarnated as women because women have true devotion, true humility, and this is the path to liberation.” —Swami Sivananda Radha Mantras: Words of Power, p. 100 “Nowhere in the Smritis, Kalpha shastras or any of the religious texts has it been said that a woman cannot wear the sacred thread. In all the six philosophies, four Vedas, one hundred and eight Upanishads, eighteen Puranas and two epics, nowhere is it written that a female cannot wear the sacred thread.” —Swami Satyananda Saraswati Bhakti Yoga Sagar, p. 25 “Women, by and large, have more viveka or discrimination than men, not only in India but also in the West and everywhere in the world. They can discriminate between right and wrong, true and false, between dharma and adharma . It is due to their influence that dharma is still in existence.” —Swami Satyananda Saraswati Yoga, May 1999, p. 19 “Women have done more to spread Yoga throughout the world than their male counterparts. They have literally gone to the ends of the earth in the interest of Yoga . .” —Dr. Swami Gitananda Giri Yoga Life, Oct 1981 “In ancient India, the Sanskrit words a husband used to address his wife were patni (the one who leads the husband through life); dharmapatni (the one who guides her husband on the path of dharma or righteousness and responsibility); and sahadharmacharini (the one who moves together with her husband on the path of dharma). All these terms imply that traditionally women were meant to enjoy the same status as men in society, or perhaps even a higher one. In reality, all men are a part of women. Every child first lies in the mother’s womb as a part of the woman’s very being. Women are essentially mothers, the creators of life. Is God a man or a woman? The answer to that question is that God is neither male nor female. God is ‘That.’ But if you insist on God having a gender, then God is more female than male because the masculine is always contained within the feminine.” —H. H. Mata Amritanandamayi Devi, 2 excerpted from her speech at the Global Peace Initiative of Women Spiritual Leaders, Geneva, Swit zerland, May 19, 2003 “Where women are respected, there gods dwell. Where they are disregarded, there all deeds go in vain.” —Manu Smriti, III.55 “If being a woman is an inspiration, use it. If it is an obstacle, try not to be bothered.” —Venerable Khandro Rinpoche A Tibetan lineage holder in the Nyingma and Kagyu traditions; she heads the Samten Tse Retreat Centre in India NOTE: See also the “Body Image/Self Concept,” “Eating Disorders,” “Infertility/Impotency,” “Menstruation and PM S,” “Menopause,” “Osteoporosis,” and “Pregnancy” bibliographies. Adams, Shanti. The challenge of emptiness: Vimala Thakar on the spiritual emancipation of women. What Is Enlightenment? Article available online: http://www.wie.org/j10/vim3.asp. Adiele, Faith. Meeting Faith: The Forest Journals of a Black Buddhist Nun. Norton, 2004. Agarwal, Vishal. Women in Hindu Dharma: A Tribute. Unpublished manuscript. Minneapolis, Minn., 2004. Agrawal, Vasodeva Sharan, ed. and trans. The Glorification of the Great Goddess (Devi Mahatmya). Banaras, India. Allione, Tsultrim. Women of Wisdom. London: Routledge and Kegan Paul, 1984. Examines women’s experience of Buddhism through translations of the biographies of six Tibetan female mystics, including Jomo Memo, Drenchen Rema, and A-Yu Khadro. The author also describes her own experience as a Tibetan Buddhist nun and subsequently as a wife and a mother. Ambedkar, B. M. The breath of liberty. Article available online: http://www.fwbo.org/articles/breath_of_liberty.html. “Does Buddhism treat women as second-class citizens?” 3 Amritanandamayi Devi, Sri Mata. Amma on the power of motherhood and love (address to the Global Peace Initiative of Women Religious and Spiritual Leaders). Hinduism Today, Apr/May/Jun 2003, p. 63. Andre ws, Karen. Women in Theravada Buddhism. Article available online: http://www.enabling.org/ia/vipassana/Archive/A/Andrews/womenTheraBudAndrews.ht ml. Avalon, Arthur (Sir John Woodroffe). Shakti and Shâkta. Available online: http://www.sacred-texts.com/tantra/sas/index.htm. ___________, ed. and trans. Hymns to Kali (Karpuradi Stotra). Madras, India. Barnes, Nancy. Women in Buddhism. In Arvina Sharma, ed., Women in World Religions. Albany, N.Y.: SUNY Press, 1987. Bartholomeusz, Tessa. Women Under the Bo Tree: Buddhist Nuns in Sri Lanka. Cambridge University Press, 1994. Batchelor, Martine. Walking on Lotus Flowers: Buddhist Women Living, Loving and Meditating. London: Thorsons, 1996. ___________. Women on the Buddhist Path. London: Thorsons. “Martine Batchelor weaves together the stories and experiences of Buddhist women from the East and the West. These women come from all walks of life—artists, social workers, psychotherapists, nuns, professors, even a hermit, and a disc jockey. They all follow their unique paths and yet what they have in common is a meditation practice that has transformed their existence. Their stories illustrate how women can integrate Buddhism and meditation into their busy family and working lives. This book is an inspiration not only to Buddhists but also to all women who are seeking to incorporate spirituality into their daily lives.” Benard, Elisabeth A. Chinnamasta: The Aweful Buddhist and Hindu Tantric Goddess. Delhi: Motilal Banarsidass, 1995. ___________. No time to sleep: Life as a Sakya dagmo. Talk given at Sakya Dechen Ling, Oakland, California, 22 Jun 2005. “. about Trinley Sangmo, a remarkable female Buddhist practitioner who was a faithful auntie, masterful household manager, and legendary meditator in old Tibet . who for a brief but critical moment in history held responsibility for the future of the Sakya Buddhist tradition in Tibet.” “When Trinley Sangmo (1906-1975) married into the Sakya’s royal Khön family in 1928, her two worlds of being a member of a political noble family and a devout 4 Buddhist practitioner coalesced into a single vital role: that of preserving and disseminating the ancient Sakya Buddhist teachings through a line of succession within the Khön family. “Yet after ten years of marriage, Trinley Sangmo had borne no children. At this point her younger sister, Sonam Dolkar, became the second wife of Trinley Sangmo’s husband— and the birth mother of Sakya Dechen Ling’s founder, Jetsun Kushola, and of the future heir to the Sakya throne, His Holiness Sakya Trizin. “With a frail Sonam Dolkar, one of Trinley’s many responsibilities was to raise her niece and nephew. As an infant Jetsun Kushola cried at night, so Trinley developed a habit of only taking catnaps. Later Trinley transformed this habit of staying awake into practicing all night in her meditation box. “In 1948, Sonam Dolkar died and the full responsibility of child-raising fell to Trinley Sangmo. She made certain that eminent lamas who conferred the major teachings and empowerments trained both Jetsun Kushola and Sakya Trizin. Being a dedicated practitioner, she attended the teachings and did many of the required retreats along with her niece and nephew. “Dr. Benard examines how Trinley Sangmo handled all the complexity of running a household of more than 80 people, doing her spiritual practices, and raising the two children to become great lamas who continue the Sakya tradition to this day. Most of Dr. Benard’s information was gathered through interviews with members of the Sakya family, their main attendants, and other Tibetans.” Beyer, Stephan. The Cult of Tara: Magic and Ritual in Tibet. Berkeley: University of California Press, 1973. A study of Tibetan beliefs and practices concerning Tara, the Bodhisattva of compassionate activity. Bhajananda Saraswati, Swami, trans. Kali dhyana mantra. Namarupa, Winter 2004, pp. 72-73. Bhattacharya, Bela. Buddhist Women Saints of India. Firma KLM. “Women of India occupy high position in the society throughout the ages from the Vedic period down to the Buddha and afterwards; whether as faithful wife and spiritual companion of husband, as dignified mother of heroic sons, or as obedient daughters. Indian women are ideal and full of respect and veneration. They not only conduct their household life but also devote themselves to search for truth and advancement of spiritual life. Women like Maitreyi and Gargi and others preferred intellectual and spiritual gain to material property. In the book Buddhist Women Saints of India Dr. Bela Bhattacharya has depicted [the] life and contribution of prominent women of India from [the] Vedic period to [the] Jataka age and also Buddhist women saints, both nuns and lay women, like 5 Mahapajapati Gotami, Ambapali, Visakha, Sanghamitta, etc.” Bhattacharyya, Narendra Nath. History of the Sakta Religion. New Delhi, India: Munshiram Manoharlal, 1973. ___________. The Indian Mother Goddess. 3rd enl. ed. New Delhi: Manohar Publishers & Distributors, 1999. Bhikkuni-Samyutta Suttas. Available online: http://members.tripod.com/~Lhamo/6dharm.htm or http://www.enabling.org/ia/vipassana/Archive/Suttas/S/Samyutta/index.html. “In these suttas Mara, the personification of doubt and evil, tries in vain to lure the bhikkhunis (nuns) away from their meditation spots in the forest by asking them provocative questions.
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