#chinnamunda

[gorgongrrlfriend]

Chhinnamasta⚡Chhinnamunda

[lamathanka]

Chinnamasta, also known as Chhinnamastika and Prachanda Chandika is one of the Tantric Goddesses in Hinduism. In Tantric Buddhism she is known as Chinnamunda. Chinnamasta Devi is a form of Shakti who is depicted as ferocious wrathful. Chinnamasta means, 'severed head'. The Hindu Divine Mother is commonly identified with her fearsome iconography. Chinnamasta symbolises both life-giver and life-taker. Chinnamasta is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation.

Chinnamasta is closely related to Chinnamunda - the severed-headed form of the Tibetan Buddhist goddess, Vajrayogini.

Chinnamasta is mostly depicted nude and with dishevelled hair in blood red or black coloured body. In the texts, She is described to be a sixteen-year-old girl with full breasts and has a blue lotus near her heart. She is standing over a naked couple. The couple is said to be Rati, Goddess of sexual desire, and her husband Kama, God of love. Chhinnamasta is depicted wearing a serpent as a sacred thread and a garland of skulls or severed heads and bones like Maa Kali. Blood streams out of her neck and Her two female attendants Dakini and Varnini (also called Jaya and Vijaya) are drinking the blood.

In the left hand, She carries her own severed head (in a platter or a skull-bowl). In the right hand, She holds a khatri (a scimitar or knife) by which she decapitated herself.

#nepal #bhaktapurdurbarsquare #lamathankapaintingschool #thangka #thangkaschool #buddhism #hinduism #tantric #goddess #chinnamasta #vajrayogin

[blrowanduck]

The collective psyche produces rich and baffling images. Pictured is Chinnamunda a Buddhist goddess and Her Hindu counterpart Chinnamasta. Her name meaning, " She whose head is severed". Her attributes and iconography are similar to those of the Hindu goddess Chinnamasta. Chinnamunda offers a startling, even a rather shocking portrait of ultimate liberation. Her youthful body, in Buddhist iconographric representation is golden yellow with a roseate luster, and is charmingly adorned by bone jewelry. She lunges forward in a spirited and vigorous manner, her arm poised dancelike in midair. Yet her head has been severed from her body, cut off by her own hand, and blood streams from her headless neck. The sight of Chinnamunda confronts the viewer with a paradox. She should be lifeless, but she is overflowing with vitality as she feeds herself and two female companions with the liquid that flows from her body as She dances on the picture of duality, the copulating Shiva and Shakti. The inherent contradiction posed by the image of Chinnamunda points to a realm of awareness that defies ordinary logic and conventional concepts, including the seemingly ineradicable duality of life and death. Her image conveys the truth that when the illusory self, the false ego, dies, new modes of awareness and action become possible. One who masters the yoga of Chinnamunda literally transcends death and attains the Buddhist equivalent of immortality, namely, the deathless state wherein, no longer subject to the laws of karma and rebirth, one is free to re-create oneself eternally.

The Hindu Chhinnamasta appears as a significant deity and in Tibetan Buddhism, where she is also called, Trikaya-vajrayogini ("triple-bodied Vajrayogini", a sort of female mirror image of the Father Son, and Holy Ghost). In this tradition Chinnamunda is the severed-head form of goddess Vajrayogini (or Vajravarahi, a ferocious form of Vajrayogini), who is depicted similar to Chhinnamasta.

This is a multidimensional symbol but my concern here is how it relates to Tantric Yoga and how it serves as an allegory for the inner yogic practices where Chinnamunda and the two yoginis who accompany her offer a visual allegory for advanced yogic meditations known in Buddhist terminology as perfection stage yoga (utpanna-krama) and in the Hindu context as kundalini-yoga. This inner yoga, which comes at the end of a long course of meditative training and esoteric initiations, involves the movement and concentration of psychic energies within the subtle yogic anatomy of the body. The central energy pathway traverses the body along the spine and continues around the crown of the head to the forehead. Two ancillary channels run parallel to it. The channel on the right is known as rasana, the one on the left is termed lalana, and the main, central pathway is the avadhuti. The two side channels coil around the avadhuti at four main junctures, or chakras, at the navel, heart, throat, and forehead. The psychic energies or winds (prana) which carry a person's thoughts and emotions normally course throughout the body in a network of seventy-two thousand psychic veins and in the two side channels. The dispersion of the energy corresponds to the myriad thought processes that mire the mind in worldly existence. These Underly the seemingly infinite variety of dualistic thoughts, however, the fundamental division of the world into self and other, or subject and object, the necessary ingredient for psychic incarnation is the fundamental paradox which must be realized. The right channel and subsidiary branching veins support the subjective portion of experience; the left channel and veins carry thought constructions pertaining to external objects.

The winds (life energy) do not ordinarily enter the central channel of their own accord. The goal of inner yoga is to gather all the energy into the central channel, use it to open and untie the knots at the chakras, and direct it in specific ways to generate subtle realizations and states of bliss. When the energies abide in the central channel, they no longer support dualistic thought. Conceptuality, deprived of its foundation, it automatically disappears, baring the natural essence of the mind and restoring its capacity for direct, intuitive wisdom. Geshe Kelsang Gyatso explains that when the energies are gathered in the central channel, "the dualistic conceptualizing mind-the source of cyclic existence-will no longer have any foundation and will therefore disappear.... The myriad of negative thoughts powered by the dualistic view will all vanish automatically, without effort." Normally all the energies enter the central channel and dissolve into the heart chakra only at the moment of death, giving rise to a fleeting experience of illumination and a vision of the clear light. Inner yoga practitioners seek to replicate this process during life and to integrate the resultant nondual wisdom into daily, waking consciousness.

In the yogic interpretation of her iconography, Chintamanda embodies the central energy pathway of the body. The companions yoginis represent the two side channels: Vajravarmani on her left corresponds to lalana while Vajravairocani on her right personifies rasana. Several stages of the inner yoga are represented by the image, for the nature of the exchange among the three yoginis, interacting in a quarck-like fashion, where the energy circulates to hold the whole psychic universe together. As the meditation unfolds,

the practitioner first envisions the triad on a red or multihued lotus at the navel, where the side channels intersect the central channel. Initially envisioning the three goddesses at the navel chakra draws the energy from the two halves of the body to the place where the three channels meet, in preparation for bringing the energy into the central channel!

In the next stage of the meditation, the energy is concentrated into three huminous drops (bindus) at the lower end of the three channels a red drop on the right, a white drop on the left, and a blue drop, the essence of mirror-like nondual wisdom, in the center. The two outer yoginis are envisioned as exhaling into the central channel. Their breath pushes the red and white drops into the blue one, taking on a purplish hue as the transfer of energy takes place going into the avadhuti. The unified drop is then drawn up the central channel and absorbed into the heart chakra, where nondual awareness dawns.

Envision it merging into a HUM at the heart. That (heart drop) is now clear and stainless, a nondual drop of intrinsic awareness, Free from all happiness and suffering Pure awareness, emptied of worldly appearances.

How wonderful! Practice yoga and obtain nondual wisdom! Yet this is not the end of the meditation. The next step is to kindle an inner fire of prychic heat at the navel that melts the drop at the heart, generating a stream of blissful nectar. The nectarine fluid is then directed in various ways to generate further nuances of insight and bliss. The highest states of transcendent awareness produced by its upward movement along the central channel, culminate at the crown of the head.

At this stage of the visualization, the central font of blood that streams upward from Chinnamunda's neck assumes a primary role. The liquid that flows into her own mouth represents the melting drops that rise in the central channel and flood the crown chakra, giving rise to supreme bliss." Life-giving blood is an apt metaphor for the yogic nectar in which the life essence is concentrated. The term "nectar" (amṛta, nectar of the Gods) applies here in both of its meanings, as the ambrosia of bliss and elixir of immortality. Flooding the crown chakra, in essence "feeding oneself" with the nectarine drops, is the psychophysiological basis of transcendent bliss, as well as a source of profound regeneration and renewal. In this respect, the severed head born aloft in her left hand corresponds to the skull bowl displayed by other female Buddhas. Both attributes reflect mastery of the inner yogic practice in which the concentrated life energy is brought into the crown chakra, turning it into a veritable cranial chalice, overflowing with radiant nectar of bliss and immortality

[sanketh025]

Who is Goddess Chinnamasta?

Chinnamasta is the Hindu Goddess of transformation. She is the sixth of the Dasa Mahavidya, the wisdom Goddesses, and is also known as Chhinnamastika or Prachanda Chandika. 

She is depicted holding her own head, which she has just cut off. She is known as the self-decapitated Goddess and also as Prachanda Chandika. She is a form of Shakti with ferocious power. Chinnamasta actually means, “Severed head”, and in Hindu dharma, she is often correlated with fearsome nature.

Buddhists believe she is closely related to Chinnamunda, the severe-headed form of Vajrayogini, the Tibetan Buddhist goddess.

Her birth anniversary is celebrated as Chhinamastika Jayanti. This falls on the Chaturdashi during the Shukla Paksh in the month of Viashkha. The self-decapitating Goddess is one of the important and worshipped Shaktipat Goddesses. Chinnamasta symbolises both life-giver and life-taker. Chinnamasta is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation.

[sanathanadharmasblog]

A nepali Painting of Maa Chinnamunda and Dhumavati😍

[lamathanka]

hinnamasta, also known as Chhinnamastika and Prachanda Chandika is one of the Tantric Goddesses in Hinduism. In Tantric Buddhism she is known as Chinnamunda. Chinnamasta Devi is a form of Shakti who is depicted as ferocious wrathful. Chinnamasta means, 'severed head'. The Hindu Divine Mother is commonly identified with her fearsome iconography. Chinnamasta symbolises both life-giver and life-taker. Chinnamasta is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation.

Chinnamasta is closely related to Chinnamunda - the severed-headed form of the Tibetan Buddhist goddess, Vajrayogini.

Chinnamasta is mostly depicted nude and with dishevelled hair in blood red or black coloured body. In the texts, She is described to be a sixteen-year-old girl with full breasts and has a blue lotus near her heart. She is standing over a naked couple. The couple is said to be Rati, Goddess of sexual desire, and her husband Kama, God of love. Chhinnamasta is depicted wearing a serpent as a sacred thread and a garland of skulls or severed heads and bones like Maa Kali. Blood streams out of her neck and Her two female attendants Dakini and Varnini (also called Jaya and Vijaya) are drinking the blood.

In the left hand, She carries her own severed head (in a platter or a skull-bowl). In the right hand, She holds a khatri (a scimitar or knife) by which she decapitated herself.

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#nepal #bhaktapurdurbarsquare #lamathankapaintingschool #thangka #thangkaschool #buddhism #hinduism #tantric #goddess #chinnamasta #vajrayogini #livingheritage #heritage #newari #design #sacred #thankapainting

[lamathanka]

Chinnamasta, also known as Chhinnamastika and Prachanda Chandika is one of the Tantric Goddesses in Hinduism. In Tantric Buddhism she is known as Chinnamunda. Chinnamasta Devi is a form of Shakti who is depicted as ferocious wrathful. Chinnamasta means, 'severed head'. The Hindu Divine Mother is commonly identified with her fearsome iconography. Chinnamasta symbolises both life-giver and life-taker. Chinnamasta is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation.

Chinnamasta is closely related to Chinnamunda - the severed-headed form of the Tibetan Buddhist goddess, Vajrayogini.

Chinnamasta is mostly depicted nude and with dishevelled hair in blood red or black coloured body. In the texts, She is described to be a sixteen-year-old girl with full breasts and has a blue lotus near her heart. She is standing over a naked couple. The couple is said to be Rati, Goddess of sexual desire, and her husband Kama, God of love. Chhinnamasta is depicted wearing a serpent as a sacred thread and a garland of skulls or severed heads and bones like Maa Kali. Blood streams out of her neck and Her two female attendants Dakini and Varnini (also called Jaya and Vijaya) are drinking the blood.

In the left hand, She carries her own severed head (in a platter or a skull-bowl). In the right hand, She holds a khatri (a scimitar or knife) by which she decapitated herself.

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#nepal #bhaktapurdurbarsquare #lamathankapaintingschool #thangka #thangkaschool #buddhism #hinduism #tantric #goddess #chinnamasta #vajrayogini

[lamathanka]

Chinnamasta, also known as Chhinnamastika and Prachanda Chandika is one of the Tantric Goddesses in Hinduism. In Tantric Buddhism she is known as Chinnamunda. Chinnamasta Devi is a form of Shakti who is depicted as ferocious wrathful. Chinnamasta means, 'severed head'. The Hindu Divine Mother is commonly identified with her fearsome iconography. Chinnamasta symbolises both life-giver and life-taker. Chinnamasta is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation. Chinnamasta is closely related to Chinnamunda - the severed-headed form of the Tibetan Buddhist goddess, Vajrayogini.

Chinnamasta is mostly depicted nude and with dishevelled hair in blood red or black coloured body. In the texts, She is described to be a sixteen-year-old girl with full breasts and has a blue lotus near her heart. She is standing over a naked couple. The couple is said to be Rati, Goddess of sexual desire, and her husband Kama, God of love. Chhinnamasta is depicted wearing a serpent as a sacred thread and a garland of skulls or severed heads and bones like Maa Kali. Blood streams out of her neck and Her two female attendants Dakini and Varnini (also called Jaya and Vijaya) are drinking the blood. In the left hand, She carries her own severed head (in a platter or a skull-bowl). In the right hand, She holds a khatri (a scimitar or knife) by which she decapitated herself.

[lamathanka]

Chinnamasta, also known as Chhinnamastika and Prachanda Chandika is one of the Tantric Goddesses in Hinduism. In Tantric Buddhism she is known as Chinnamunda. Chinnamasta Devi is a form of Shakti who is depicted as ferocious wrathful. Chinnamasta means, 'severed head'. The Hindu Divine Mother is commonly identified with her fearsome iconography. Chinnamasta symbolises both life-giver and life-taker. Chinnamasta is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation. Chinnamasta is closely related to Chinnamunda - the severed-headed form of the Tibetan Buddhist goddess, Vajrayogini. Chinnamasta is mostly depicted nude and with dishevelled hair in blood red or black coloured body. In the texts, She is described to be a sixteen-year-old girl with full breasts and has a blue lotus near her heart. She is standing over a naked couple. The couple is said to be Rati, Goddess of sexual desire, and her husband Kama, God of love. Chhinnamasta is depicted wearing a serpent as a sacred thread and a garland of skulls or severed heads and bones like Maa Kali. Blood streams out of her neck and Her two female attendants Dakini and Varnini (also called Jaya and Vijaya) are drinking the blood. In the left hand, She carries her own severed head (in a platter or a skull-bowl). In the right hand, She holds a khatri (a scimitar or knife) by which she decapitated herself. #nepal #bhaktapurdurbarsquare #lamathankapaintingschool #thangka #thangkaschool #buddhism #hinduism #tantric #goddess #chinnamasta #vajrayogini (at LAMA THANKA PAINTING SCHOOL) https://www.instagram.com/p/CEyv2ekBHBN/?igshid=1emuavhhetsf8