Chhinnamasta in the context of "Mahavidyas"

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⭐ Core Definition: Chhinnamasta

Chhinnamasta (Sanskrit: छिन्नमस्ता, Chinnamastā :"She whose head is severed"), often spelled Chinnamasta, and also called Chhinnamastika, Chhinnamasta Kali, Prachanda Chandika and Jogani Maa (in western states of India), is a Hindu goddess (Devi). She is one of the Mahavidyas, ten goddesses from the esoteric tradition of Tantra, and a ferocious aspect of Mahadevi, the Hindu Mother goddess. The self-decapitated nude goddess, usually standing or seated on a divine copulating couple, holding her own severed head in one hand and a scimitar in another. Three jets of blood spurt out of her bleeding neck and are drunk by her severed head and two attendants.

Chhinnamasta symbolises at same time these aspects of Devi: the life-giver, the life and a life-taker, described by her iconography (she is fed by using her own blood). She is considered both a symbol of sexual self-control and an embodiment of sexual energy, depending upon interpretation. She represents death, temporality, and destruction as well as life, immortality, and recreation. The goddess conveys spiritual self-realization and the awakening of the kundalini – spiritual energy. The legends of Chhinnamasta emphasise her self-sacrifice – sometimes coupled with a maternal element – sexual dominance, and self-destructive fury.

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Chhinnamasta in the context of Mahavidya

The Mahavidya (Sanskrit: महाविद्या, IAST: Mahāvidyā, lit. Great Wisdoms) are a group of ten Hindu Tantric goddesses. The ten Mahavidyas are usually named in the following sequence: Kali, Tara, Tripura Sundari, Bhuvaneshvari, Bhairavi, Chhinnamasta, Dhumavati, Bagalamukhi, Matangi and Kamalatmika. Nevertheless, the formation of this group encompasses divergent and varied religious traditions that include yogini worship, Shaivism, Vaishnavism, and Vajrayana Buddhism.

The development of the Mahavidyas represents an important turning point in the history of Shaktism as it marks the rise of the Bhakti aspect in Shaktism, which reached its zenith in 1700 CE. First sprung forth in the post-Puranic age, around 6th century CE, it was a new theistic movement in which the supreme being was envisioned as female. A fact epitomized by texts like Devi-Bhagavata Purana, especially its last nine chapters (31–40) of the seventh skandha, which are known as the Devi Gita, and soon became central texts of Shaktism.

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