Chhinnamasta - Knowledge (XXG)

68: 361: 1065: 2044: 1246: 886: 1153: 2380:. Once, seeing a celestial king engaged in sexual enjoyment with a nymph, Renuka developed lust to enjoy similar experience with her husband or lusted for a moment for the king. As a result, she lost her effulgence gained by the power of her non-attachment and chastity. On the order of his father, Renuka's youngest son Parashurama beheads her after his four elder brothers refuse. Jamadagni burns his four elder sons by his fiery glance for their non-compliance. Pleased with Parashurama's obedience, the sage grants him a boon; Parashurama asks that his mother and his brothers be brought back to life, which is materialized. Renuka is purified and venerated as a goddess henceforth. 793: 5240: 1098:(cosmic dissolution), where she swallows all creation and makes way for new creation, thus conveying the idea of transformation. The Supreme Goddess is said to assume the form of Chhinnamasta for destruction of the universe. Chhinnamasta is considered a fearsome aspect of the Divine Mother. She is said to represent Transformation and complements Kali, who stands for Time. Her hundred-name hymn and thousand-name hymn describe her fierce nature and wrath. The names describe her as served by ghosts and as gulping blood. She is pleased by human blood, human flesh, and meat, and worshipped by body hair, flesh, and fierce 561: 1186:(wisdom), and self-realization. The goddess also denotes discriminating perception. Chhinnamasta allows the devotee to gain a consciousness that transcends the bonds of physical attachment, the body, and the mind by her self-sacrifice. One interpretation suggests that her three eyes represent the sun, the moon, and fire while another links the third eye to transcendental knowledge. Unlike other Hindu deities who are depicted facing the devotee, Chhinnamasta generally looks at herself, prompting the devotee to look within themself. 1117:("Sound") in stages of creation. Chhinnamasta is the violent interaction between the Light and the Sound enabling Creation. Chhinnamasta severing her own head is interpreted symbolic of the disconnecting of the Source and the manifest Creation, similar to cutting the umbilical cord between the mother and the new-born. Further, Chhinnamasta is associated with thunder and lightning, interacting light and sound forces. Her epithet, Vajra Vairochani ("radiant like the vajra"), is linked to the 2471:, nadis are invisible channels through his life-force is said to flow. There are three nadis: Sushumna, Ida and Pingala. Sushumna connects the Muladhara and Sahasrara and is cognate with the spinal cord. Ida courses from the right testicle to the left nostril and is linked to the cooling lunar energy and the right hand side of the brain. Pingala courses from the left testicle to the right nostril and is associated with the hot solar energy and the left hand side of the brain. 2209: 258: 2250: 852:, a knife or a scissor-like object in her right hand. Though generally depicted with two arms, manifestations of the goddess with four arms also exist. While her own severed head and the sword appear in two of her hands, the implements in the remaining arms vary: a scissor-like object, a skull-bowl collecting the dripping blood from her head or blood stream from her neck, or a severed head, sometimes identified as that of the god 901:, and carrying the skull-bowl in the left hand and the knife in the right. Sometimes, the attendants also hold severed heads (not their own). While Dakini is fair, Varnini is red-complexioned. In other depictions, both are depicted blue-grey. Sometimes, her attendants are depicted as skeletons and drinking the dripping blood from Chhinnamasta's severed head, rather than her neck. The attendants are absent in some depictions. 711:, Parvati becomes sexually aroused, and turns black. At the same time, her two female attendants Dakini and Varnini (also called Jaya and Vijaya) become extremely hungry and beg for food. Though Parvati initially promises to give them food once they return home, the merciful goddess beheads herself with her nails and gives her blood to satisfy their hunger. Later, they return home after Parvati rejoins her head. 1052:, the goddess of vegetables, or a maternal aspect. The element of self-sacrifice is the symbol of "divine reciprocation" by the deity to her devotees. As a self-sacrificing mother, she symbolises the ideal woman; however, her sexuality and power are at odds with the archetype. She subdues and takes the life-force of the copulating divine couple, signifying the aspect of the life-taker, like Kali. 676:. Shiva wants to leave, but Parvati creates the ten fierce Mahavidyas who appear from ten directions and prevent him from leaving. In another legend, Shiva is living with Kali, identified as Shiva's consort in this context, but becomes tired of her and wants to leave. Kali creates the Mahavidyas who also obstruct his path from ten directions. Kali enlightens him and he ceases trying to leave. 1385: 454:, agrees with the Buddhist origin theory, but sees other influences, too. Ancient Hindu goddesses, who are depicted nude and headless or faceless, may have also influenced the development of Chhinnamasta. These goddesses are mainly depicted headless to focus on the display of their sexual organs, thus signifying sexual vigour, but they do not explain the self-decapitation theme. 5748: 1807: 5095: 878:(garland of skulls or severed heads and bones), along with other various gold or pearl ornaments around her neck. Bangles and waist-belt ornaments may be also depicted. She may also wear a snake around her neck and serpentine earrings. Three streams of blood spring from her neck, one entering her own mouth, while the others are drunk by her female 237:, the Goddess-centric tradition of Hinduism. Though Chhinnamasta enjoys patronage as one of the Mahavidyas, temples devoted to her (found mostly in Nepal and eastern India) and her public worship are rare. However, she is a significant Tantric deity, well known and worshipped among esoteric Tantric practitioners. Chhinnamasta is closely related to 485:. The ferocious, wild Korravai is the goddess of war and victory. Both goddesses are linked to battlefields; Chhinnamasta is not. Kinsley points out that while there are several bloodthirsty, nude, and wild goddesses and demonesses in Hindu mythology, Chhinnamasta is the only goddess who displays the shocking self-decapitation motif. 1214:) – those things which make a person sad, ignorant and weak – of the chakras. The severed head is "transcendent consciousness". The three blood streams represent the flow of nectar when the kundalini unites with Shiva, who resides in the Sahasrara. The serpent in her iconography is also a symbol of the kundalini. 1143:

Chhinnamasta signifies that life, death, and sex are interdependent. Her image conveys the eternal truth that "life feeds on death, is nourished by death, necessitates death, and that the ultimate destiny of sex is to perpetuate more life, which in turn will decay and die in order to feed more life".

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and the serpent, which sheds its skin without dying. The skull and severed head garlands signify her victory over Time and fear of Death. Chhinnamasta's black complexion denotes destruction; her depiction as red or orange denotes life. By drinking the blood, she appears as the Saviour, who drinks the

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continues further. After forcibly extracting Shiva's consent by threatening him by the Mahavidyas, Sati arrives uninvited to Daksha's yagna, along with a retinue of Shiva's followers. Daksha ignored Sati and vilified Shiva. Unable to withstand this insult, Sati sacrificed herself in the fire. The

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Chhinnamasta is a goddess of contradictions. She symbolises both aspects of Devi: a life-giver and a life-taker. 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

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While the goddess is a mature sixteen-year-old who has conquered her ego and awakened her kundalini, the attendants are described as spiritually immature twelve-year-olds who are sustained on the goddess's blood and have not become liberated from the delusion of duality. In portrayals where the

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The icon of Chinnamasta Bhagawati, also known as Shakhada Bhagwati, was found in the spot where her temple currently stands, digging for construction. The icon's head was broken. The icon was consecrated and a temple built; the broken head was replaced by a gold mask, although a silver mask is

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on the subject of Hindu deities, equate Chhinnamasta with the concepts of sacrifice and the renewal of creation. Chhinnamasta sacrifices herself, and her blood – drunk by her attendants – nourishes the universe. One invocation to her calls her the sacrifice, the sacrificer, and the

726:(identified with Parvati) was engrossed in coitus, but became enraged at his seminal emission. Her attendants Dakini and Varnini rose from her body. The rest of the tale is similar to the earlier version, although the river is called Pushpabhadra, the day of Chhinnamasta's birth is called 2031:, the devotee prays to emulate Chhinnamasta in her generosity to others. Other goals common to worship of all Mahavidyas are: poetic speech, well-being, control of one's foes, removal of obstacles, ability to sway kings, ability to attract others, conquest over other kings, and, finally, 1019:

Chhinnamasta is a goddess of contradictions: she "is both the food and the eater of food, thereby symbolizing the whole world by this act of being devoured and the devourer. The dichotomy of receiver and giver or object and subject collapses into one." Most of her epithets listed in her

653:, she is insulted and insists on attending, despite Shiva's protests. After futile attempts to convince Shiva to grant his consent for her to attend, the enraged Sati assumes a fierce form, transforming into the Mahavidyas, who surround Shiva from the ten cardinal directions. As per the 1298:

Images in which Chhinnamasta is depicted sitting on Kamadeva-Rati in a non-suppressive fashion suggest that the couple is giving sexual energy to the goddess. Images where Shiva is depicted in coitus with Chhinnamasta are associated with this interpretation. Chhinnamasta's names like

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goddess's hair is tied like a matron and her attendants have free-flowing hair like young girls, the goddess is treated as a motherly figure of regal authority and power; the tied hair and headlessness represent contrasting ideas of controlled and uncontrolled nature, respectively.

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There are two contrasting interpretations of Chhinnamasta with regard to sexual desire. The image of Chhinnamasta standing on a copulating couple of Kamadeva (literally, "sexual desire") and Rati ("sexual intercourse") is interpreted by some scholars as a symbol of a person's

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While the lotus and the lovemaking couple symbolise life and the urge to create life, giving a life-force to the beheaded goddess, the blood flowing from the goddess conveys death and loss of the life-force, which flows into the mouths of her devotee yoginis, nourishing them.

544:) who cuts off his head before the war or is decapitated in action, but battles on – without his head – slaying foes until he avenges his beheading and dies. The decapitated body and head motif is not unique to Hinduism and Buddhism and appears across the world, including the 1043:

depict severing the heads of demons and are associated with ritual self-decapitation, Chhinnamasta's motif reverses the ritual head-offering, offering her own head to the devotees (attendants) in order to feed them. Thus, she symbolises the aspect of Devi as a giver, like

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or jewellery around the waist covers them. She is depicted as being young and slim. She is described as a sixteen-year-old girl with full breasts, adorned with lotuses or having a single blue lotus near her heart. Sometimes, she is partially or fully clothed.

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Chhinnamasta is "a figure of radical transformation, a great yogini". She conveys the universal message that all life is sustained by other forms of life, and destruction and sacrifice are necessary for the continuity of creation. The goddess symbolises

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Another interpretation associates Daknini, Varnini, and Chhinnamasta with the three main nadis – Ida, Pingala, and Sushumna, respectively – flowing free. The goddess is generally said to be visualised in one's navel, the location of the

357:, she is called Sarvabuddhi ("all-enlightened"); her attendants retain their Buddhist names. Bhattacharyya concluded that the Hindu Chhinnamasta originated from the Buddhist Chinnamunda, who was worshipped by at least the 7th century. 2172:

warns that improper worship brings severe consequences, with Chhinnamasta beheading the person and drinking his blood. Further, it explains the worship rituals to be followed by householders and those to be followed by renouncers. The

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s (a type of Tantric practitioner) and is worshipped and depicted as part of the Mahavidya group in goddess temples. Temples and public worship of Chhinnamasta are rare, and her private worship by lay worshippers is probably uncommon.

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Chhinnamasta's popular iconography is similar to the yellow-coloured severed-headed Buddhist Chinnamunda, except for the copulating couple – which is exclusive to the former's iconography – and Chhinnamasta's red skin tone.

1852:("victorious in war") celebrate her as the slayer of various demons and her prowess in battle. Her nakedness and free-flowing hair denote rejection of societal stereotypes and her rebellious freedom, as well as her sensual aspect. 835:

flower or as bright as a million suns. She is usually depicted as red or orange in complexion and sometimes as black. She is depicted mostly nude; however, she is so posed that her genitals are generally hidden or a multi-hooded

492:; however the self-decapitation is missing in the legend. In the context of her legend, Renuka is given the epithet "Chhinnamasta" ("She whose head is severed"). The mahavidya Chhinnamasta is also associated with Renuka's son 1966:

have the ability to meditate on her, using her icon. The lack of worship of Chhinnamasta by lay worshippers is attributed by Kinsley to her ferocious nature and her reputation for being dangerous to approach and worship.

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wild, grief-stricken Shiva wandered the universe with her half-burnt corpse. Finally, Vishnu dismembered her body into 51 parts, each of which fell on different places on the earth, each creating a Shakta pitha shrine.

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The triad of the goddess and the two yoginis is also philosophically cognate to the triad of patterns, "which creative energy is felt to adopt". Besides the nadis, Chhinnamasta, Varnini and Dakini also represent the

2027:, prescribes her worship by soldiers as she embodies self-control of lust, heroic self-sacrifice for the benefit of others, and fearlessness in the face of death. In a collective prayer to the Mahavidyas in the 1130:

The head offering and subsequent restoration of the head signify immortality. The dichotomy of temporality and immortality is alluded to by the blood stream drunk by Chhinnamasta's head – interpreted as

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Chhinnamasta's serpentine ornaments indicate asceticism while her youthful nude ornamented body has erotic overtones. Like all Hindu goddesses, she is decked in gold finery, symbol of wealth and fertility.

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Both of the attendants – Dakini to her left and Varnini to her right – are depicted nude, with matted or dishevelled hair, three-eyed, full-breasted, wearing the serpentine sacred thread and the

2407:. The goddess icon depicts a decapitated woman sitting with joined hands and her head on the ground. Though she is also called Chhinnamasta by devotees, the naming is erroneous, according to the priest. 859:

Chhinnamasta may have a lolling tongue. Her hair is loose and dishevelled and sometimes decorated with flowers. Alternately, in some images, her hair is tied. Additionally, she is described as having a

745:. After slaying all demons, the enraged goddess cut off her own head and drank her own blood. The name Prachanda Chandika also appears as a synonym of Chhinnamasta in her hundred-name hymn in the 3268:, p. Cover page) depicts Chhinnamasta as a four-armed fully clothed goddess with a severed head riding on a lion. She holds a scimitar, a skull-bowl collecting dipping sword from her sword. 1002:

Though her head is cut off, she is the support of life. Though she is frightening in appearance, she is the giver of peace. Though a maiden, she increases our vigor, Mother Prachanda Chandika.

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recipient of the sacrifice, with the severed head treated as an offering. This paradox signifies the entire sacrificial process, and thus the cycle of creation, dissolution, and re-creation.

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Bhattacharya Saxena, Neela (2011). "Mystery, Wonder, and Knowledge in the Triadic Figure of Mahāvidyā Chinnamastā: A Śākta Woman's Reading". In Pintchman, Tracy; Sherma, Rita D. (eds.).

2273:(cover) is worshipped as the goddess. Though well-established as a centre of Chhinnamasta by the 18th century, the site is a popular place of worship among tribals since ancient times. 951:

on him and copulating with him. Dogs or jackals drinking the blood sometimes appear in the scene. Sometimes Chhinnamasta is depicted standing on a lotus, a grass patch, or the ground.

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is to be invoked to attract and subjugate women. Her mantra associates her with syllables denoting beauty, light, fire, spiritual self-realization, and destruction of delusion. The

1026:(name-hymn, which enlists the names of a deity) convey marvel and fury; few names are erotic or peaceful, which are contrary to Chhinnamasta's fierce nature and appearance. Her 2157:

tells the same, adding fire sacrifices, wine, and meat offerings at night. The best time to propitiate her is said to be the fourth quarter of the evening, that is, midnight.

4868: 337:(late 16th century). He determined that the Hindu Chhinnamasta and the Buddhist Chinnamunda were the same goddess, in spite of the fact that the former wears a serpent as a 5027: 983:) in terms of the copulating couple, with the main motifs being the offering of her own severed head, the spilling and drinking of blood, and the trampling of the couple. 302:, who cut their heads, offered them to their guru, and then danced. The goddess Vajrayogini also appeared in this form and danced with them. Another story recalls how the 619:

Chhinnamasta appears in two distinct set of legends: the origin myths of Mahavidyas as a group and those explaining the genesis of Chhinnamasta as an individual goddess.

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describes her seated in her own navel, formless and invisible. This form is said to be realised only via a trance. Another aniconic representation of the goddess is her

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Another goal of Chhinnamasta's worship is to cast spells and cause harm to someone. She is prescribed to be worshipped for subjugation or enchantment of men and women (

1289:(the cycle of birth, death, and rebirth). Her subjugation of the amorous couple suggests that her worship will grant control over sexual urge and other impulses of the 1208:

at the top of head – with such force that it blows her head off. The blood spilling from the throat represents the upward-flowing kundalini, breaking all knots (

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chakra where the three nadis unite, and symbolises consciousness as well as the duality of creation and dissolution. Another tradition associates her with the

947:. The coupling couple is sometimes omitted entirely. Sometimes Shiva – the goddess's consort – is depicted lying beneath Chhinnamasta, who is seated 596:, and Chhinnamasta – are prominent among Mahavidya depictions and lists, but that Chhinnamasta barely has an independent existence outside the group. The 4500: 4830: 1320:(womb) and the feminine. The goddess is often prescribed to be visualised in the centre of the inverted triangle in the navel. It also signifies the three 4950: 2181:, be worshipped as Kabandha ("headless trunk") as the goddess's consort. The worship of Kabandha, to the right of Chhinnamasta, is said to grant siddhis. 1311: – the common seed syllable of Kamadeva and Krishna – in her mantra support this interpretation. Her lolling tongue also denotes sexual hunger. 4619: 1032:(thousand name-hymn) echoes paradoxes; she is Prachanda Chandika ("the powerfully fierce one") as well as Sarvananda-pradayini ("the prime giver of all 4996: 1943:. Benard remarks that she could not visit any Chhinnamasta temples in Bengal, however was "assured" that Chhinnamasta is a popular goddess in Bengal. 1230: 2137:-man to invoke the goddess only in "abstract terms". It further advises that, if woman invokes Chhinnamasta by her mantra, the woman will become a 927:). Kamadeva is generally blue-complexioned, while Rati is white. Below the couple is a lotus with an inverted triangle, and in the background is a 314: 1249:

An 18th-century painting from Rajasthan of Chhinnamasta, seated squatting on Shiva, in coitus with him. Cremation pyres appear in the background.

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An oral legend tells how the goddess Prachanda Chandika appeared to aid the gods in the god-demon war, when the gods prayed to the Great Goddess

1174:(illusion or delusion), physical attachment, false notions, ignorance, and egoism. The scimitar also signifies severance of these obstacles to 796:

Goddess Chinnamasta is seen spewing blood from her severed head, while she stands upon a copulating couple, and her attendants drink her blood.

5587: 5076: 5052: 4973: 4939: 4916: 4814: 4791: 4761: 4741: 4714: 4695: 4673: 4650: 4627: 4604: 4581: 4558: 763:(the elixir of immortality). Chhinnamasta drank the demons' share of the elixir and then beheaded herself to prevent them from acquiring it. 4926:

R Mahalakshmi (2014). "Tantric Visions, Local Manifestations: The Cult Center of Chinnamasta at Rajrappa, Jharkhand". In Sree Padma (ed.).

4885: 1200:, which corresponds to the last bone in the spinal column. The kundalini flows through the central passage in the body – the Sushumna 5239: 4514: 1136:

negativity of the world and transforms it to benevolent energies; in this interpretation, the blood is seen in negative light rather than

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van Kooij, Karel R. (1999). "Iconography of the Battlefield: The Case of Chinnamasta". In Houben, Jan E. M.; van Kooij, Karel R. (eds.).

310:, cut off her head as a punishment from the king and roamed with it in the city, where citizens extolled her as Chinnamunda-Vajravarahi. 3308: 935:

describes the goddess sitting on the couple, rather than standing on them. Sometimes, Kamadeva-Rati is replaced by the divine couple of

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versions) or for the welfare of the world (in the Samudra manthan oral version described above) – her sexual dominance (second

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The goddess icon at Uchchaith is four-armed and stands upon a lotus over a lion. The head is broken, so she is called Chhinnamasta

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The book is referred to as "the first monograph to examine the rituals, symbolisms, and iconographic conventions" of Chhinnamasta.

962:(a mystical geometrical diagram used in Tantric rituals), which figures the inverted triangle and lotus found in her iconography. 431:, says that whatever her origins may be, it is clear that Chhinnamasta/Chinnamunda was known in the 9th century and worshipped by 5580: 1229:

The ability to remain alive despite the beheading is associated with supernatural powers and the awakening of the kundalini. The

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is held in honour of the goddess. In the fields near the temple sits a small shrine to Chhinnamasta. A temple of the goddess in

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The head is celebrated as a mark of identity as well as source of the seed. Thus, the self-decapitation represents removal of

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Within the esoteric Tantric tradition, Chhinnamasta is a significant deity. She enjoys "active worship" in eastern India and

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Mishra, Baba; Mohanty, Pradeep; Mohanty, P. K. (2002). "Headless Contour in the Art Tradition of Orissa, Eastern India".

2232:) fell. Here, Chhinnamasta is interpreted as the severed-headed one as well as the foreheaded-one. The central icon is a 5450: 1033: 5931: 5525: 5271: 921: 1036:

or bliss"). Her names convey the idea that though she is fierce at first appearance, she can be gentle upon worship.

345:, the goddess is called Sarvabuddha ("all-awakened"), and is attended by Vajravaironi and Vajravarnini; in the Hindu 4986:(2009). "The Śaiva Age: The Rise and Dominance of Śaivism during the Early Medieval Period". In Shingo Einoo (ed.). 1226:

chakra, the location of the "third eye" of wisdom between the eyebrows, the other meeting point of the three nadis.

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In the early decades of the 20th century, Benoytosh Bhattacharya – an expert on Tantra and the then director of the

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The name "Chhinnamasta" is also used as a generic name for goddess icons which do not have heads, such as those at

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control over sexual energy. Her triumphant stance trampling the love-deity couple denotes victory over desire and

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The Buddhist Chinnamunda is believed to be the antecedent of the Hindu Chhinnamasta, 14th-century painting, Nepal.

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Gupta, Sanjukta (2000). "The Worship of Kali According to the Todala Tantra". In White, David Gordon (ed.).

2092: – wine, meat, fish, parched grain, and coitus – along with mainstream offerings such as flowers, 469:("mother goddess"), is nude, dishevelled, wild, and awful in appearance. She is mentioned in the scriptures 372:

While Bhattacharyya's view is mostly undisputed, some scholars such as S. Shankaranarayanan – the author of

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Some hymns narrate that Chhinnamasta likes blood and thus is offered blood sacrifices at some shrines. The

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life, immortality, and recreation. The goddess conveys spiritual self-realization and the awakening of the

5456: 5120: 2281: 2086:, Chhinnamasta's image or her yantra is worshipped, along with her attendants. The heterodox offerings of 864:

on her forehead and a jewel on her forehead, which is tied to a snake or a crown on the severed head. The

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triangle – in his own navel. The popular form of Chhinnamasta is imagined to reside in the orb. The

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of Sati) and Kali (the principal Mahavidya). In one legend, Shiva and Parvati are living in the house of

637:(13th century) narrates the creation of all Mahavidyas, including Chhinnamasta. The story is as follows: 5480: 1828: 1526: 500: 419: 381: 299: 518:

The theme of self-decapitation and the severed head is recurring in Indian mythology. Legends from the

389: 4895: 4774: 2188:, the festival of Kali. However, householders are cautioned not to worship her. The Bakhrabad area of 2153:

declares that such worship involves having sexual intercourse with a woman who is not one's wife. The

1210: 226: – sometimes coupled with a maternal element – sexual dominance, and self-destructive fury. 202:, the Hindu Mother goddess. The self-decapitated nude goddess, usually standing or seated on a divine 6058: 5866: 5445: 5430: 5185: 2403:, whose head was severed and killed by the god Vishnu and later resurrected by her husband, the sage 848: – in her left hand. Though no legend mentions a specific weapon for the beheading, she holds a 4593:

Carved in Stone, Etched in Memory: Death, Tombstones and Commemoration in Bosnian Islam Since C.1500

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The inverted triangle, found in Chhinnamasta's iconography as well as in her yantra, signifies the

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Chhinnamasta's nudity and headlessness symbolise her integrity and "heedlessness". Her names like

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Chhinnamasta depicted enthroned appears in a benign form contrary to her traditional description,

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Other nude Hindu goddesses who might have inspired Chhinnamasta are the malevolent war goddess

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The scholar van Kooij notes that the iconography of Chhinnamasta has the elements of heroism (

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Chhinnamasta's individual cult is not widespread, but she is well known and important among

1821: 1616: 1561: 1190: 1080: 730:, and upon seeing the pale Parvati, Shiva becomes infuriated and assumes the form of Krodha 526: 477: 360: 353:("all-accomplished"), and is accompanied by attendants Dakini, Vaironi, and Varnini. In the 270: 242: 219: 113: 4928:

Inventing and Reinventing the Goddess: Contemporary Iterations of Hindu Deities On the Move

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In similar legends, the Mahavidyas arise from the wrath of other goddesses, specifically,

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temple complex, Jharkhand along with other Mahavidyas. There is a Chhinnamasta temple at

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Chhinnamasta's association with the navel and her red complexion can be connected to the

703:(18th century) narrates two tales of Chhinnamasta's birth. One legend, attributed to the 443:, goes further and associates the iconography of Chhinnamasta with the Tantric goddesses 2208: 2047:

The yantra of Chhinnamasta. The yantra serves as aniconic representation of the goddess.

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The Chhinnamasta icon is also understood as a representation of the awakening of the

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Chhinnamasta is typically worshipped at midnight along with the other Mahavidyas at

1878:(ignorance). While discussing Mahavidya as a group, Chhinnamasta is associated with 5407: 4908: 3278: 2449: 2343:

built in 1732 contains her images in different postures and enjoys active worship.

2340: 2228:(considered the holiest goddess temples) and is where the goddess Sati's forehead ( 2200:

have unique traditions of worshipping Chhinnamasta, instead of Kali, on Kali Puja.

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give details about the worship of Chhinnamasta and other Mahavidyas, including her

1717: 1664: 1334: 1237:, "but nevertheless preserving her vitality unimpaired by drinking her own blood". 650: 545: 211: 67: 4825: 1152: 4951:"Headless, Blood-Red, Half-and-Half: A Kali-doscope in one Kolkata neighbourhood" 6035: 6010: 5951: 5747: 5725: 5607: 5467: 5367: 5349: 5339: 4728:

Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition

2421: 2317: 1932: 1679: 1480: 1245: 1201: 1049: 1028: 868:

moon may also adorn her head. Chhinnamasta is depicted wearing a serpent as the

754: 684: 605: 593: 530:

speak of how the hero offers blood from his throat as an offering to a goddess.

493: 450:

David Kinsley, an expert on Hindu goddesses and former Professor of Religion at

400:, Karali, and Chhinnamasta. Hindu literature first mentions Chhinnamasta in the 288:

Buddhist texts recount the birth of the Buddhist Chinnamunda. One tale tells of

282: 278: 274: 246: 238: 31: 4501:"उच्चैठ सिद्धपीठ: महान कवि कालिदास ने यहां मां भगवती की मुख पर पोत दी थी कालिख" 2125:

Tantric texts tell the worshipper to imagine a red sun orb – signifying a

1193: – spiritual energy. The copulating couple represent the awakening in the 908:

stance), Chhinnamasta stands in a fighting posture on the love-deity couple of

844:

The goddess carries her own severed head – sometimes on a platter or in a

214:

out of her bleeding neck and are drunk by her severed head and two attendants.

6017: 5946: 5660: 5387: 5261: 5212: 4803:

Offering Flowers, Feeding Skulls : Popular Goddess Worship in West Bengal

2309: 2217: 1750: 1624: 1571: 1384: 885: 294: 78: 59: 285:, a ferocious form of Vajrayogini), who is depicted similar to Chhinnamasta. 6005: 5936: 5826: 5769: 5685: 5402: 5397: 5392: 5382: 5359: 5334: 5296: 5200: 5170: 4955: 4596: 2400: 2377: 2331:

Temple holds a 13th-century icon of Chhinnamasta. A chariot festival in the

2185: 2177:

mentions that, as part of Chhinnamasta's worship, Shiva or his fierce form,

2146: 2134: 1936: 1760: 1745: 1712: 1602: 1467: 1442: 1307:("one who is engrossed in the realm of Rati – ") and the appearance of 1205: 1194: 1069: 928: 874: 869: 861: 609: 577: 565: 531: 402: 266: 191: 95: 4826:"Chinnamasta: The Aweful (sic) Buddhist and Hindu Tantric Goddess (Review)" 4537: 1322: 738:(c. 16th century), in which Chhinnamasta forms a triad with Kali and Tara. 17: 5572: 5094: 5020:"साल में केवल तीन दिन खुलते हैं पूजा-अर्चना के लिए इस देवी मंदिर के द्वार" 2122:(thousand name-hymn) as well as a compilation of her 108 names in a hymn. 1064: 488:

The beheading and rejoining motif also appears in the tale of the goddess

161: 6072: 6028: 6000: 5970: 5956: 5876: 5836: 5821: 5680: 5623: 5556: 5324: 5286: 5256: 5248: 5207: 5165: 5136: 2433: 2429: 2336: 2297: 2289: 2262: 2178: 1963: 1951: 1915: 1629: 1607: 1457: 1413: 1376: 1340: 1219: 978: 917: 909: 865: 849: 832: 742: 731: 462: 397: 234: 207: 203: 199: 183: 140: 91: 4876: 683:

also mentions the Mahavidyas as war-companions and forms of the goddess

257: 6022: 5995: 5856: 5831: 5811: 5779: 5774: 5764: 5690: 5670: 5665: 5655: 5650: 5344: 5266: 5180: 5175: 2280:

A shrine dedicated to Chhinnamasta was built by a Tantric sadhu in the

2197: 1639: 1462: 1432: 1291: 1285: 1094: 1073: 936: 753:(Churning of the Ocean) episode, where the gods and demons churned the 673: 665: 466: 289: 124: 103: 30:

This article is about the Hindu goddess. For the Buddhist goddess, see

4855: 2320:, a popular goddess in Odisha, is often identified with Chhinnamasta. 588:, the Hindu Mother goddess. Kinsley says that three Mahavidyas – 515:; these goddesses are not identified with the mahavidya Chhinnamasta. 435:

s. Though essentially agreeing with Bhattacharyya's view, Karel R. van

5966: 5961: 5926: 5914: 5904: 5871: 5861: 5796: 5715: 5695: 5633: 5628: 5561: 5276: 5190: 2404: 2293: 2193: 2141:

and lose her husband and son, thereby becoming a perfect yogini. The

2138: 2106: 2064: 2032: 2001:

recommend the use of her mantra to obtain wealth and auspiciousness.

1980: 1976: 1947: 1928: 1862: 1755: 1727: 1722: 1427: 1328: 1267: 1197: 1176: 1099: 1022: 959: 904:

With her right leg held straight and her left leg bent a little (the

879: 853: 845: 759: 723: 642: 616:(pre-16th century) equates Chhinnamasta with the avatar Parashurama. 601: 581: 489: 482: 458: 444: 277:("she with the severed head") or Trikaya-vajrayogini ("triple-bodied 230: 195: 4688:

Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of Ayurveda

4547:

Woman and Goddess in Hinduism: Reinterpretations and Re-envisionings

1927:; her temples are found in Nepal as well as in the Indian states of 1258:

over sexual desire, while others interpret the goddess as being the

784:

version), and her self-destructive fury (in the first oral legend).

687:. An oral tradition similarly replaces Shakambhari with the goddess 281:"). Chinnamunda is the severed-head form of goddess Vajrayogini (or 222: – spiritual energy. The legends of Chhinnamasta emphasise her 4847: 5990: 5909: 5841: 5801: 5786: 5710: 5675: 5638: 5217: 5195: 4724:

Kinsley, David R. (1988). "Tara, Chinnamasta and the Mahavidyas".

2417: 2305: 2274: 2248: 2243: 2239: 2207: 2097: 2093: 2079:(1979) details the rituals for the daily worship of Chhinnamasta. 2042: 1989: 1924: 1905:

and the sun, while the lotus in her iconography signifies purity.

1868: 1634: 1487: 1437: 1295:

s ("senses"), whose governing god Indra - she is associated with.

1280: 1244: 1182: 1151: 1124: 1119: 1063: 940: 884: 837: 791: 688: 646: 559: 549: 512: 377: 359: 256: 136: 1127:, the king of heaven and the god of rain, thunder and lightning. 612:

is described to have arisen from Chhinnamasta. A similar list in

5941: 5881: 5846: 5816: 5756: 5730: 5720: 5700: 5645: 5304: 5222: 5157: 5023: 2468: 2425: 2126: 1959: 1902: 1770: 1707: 1702: 1447: 1422: 1316: 1276: 1223: 1040: 944: 913: 589: 585: 393: 187: 99: 5576: 5109: 2220:("She who fulfills one's wishes"), temple of Chhinnamastika in 912:(Kama) – a symbol of sexual love/lust – and his wife 1985: 1083:, an expert on South Asian art and H. Bhattacharya, author of 5045:

Head and Heart: Valour and Self-Sacrifice in the Art of India

661:

describes her as appearing to the rear of Shiva in the west.

2292:, Uttar Pradesh, where tantrikas worship her using corpses. 766:

The central themes of the mythology of Chhinnamasta are her

5105: 4754:

Tantric Visions of the Divine Feminine: The Ten Mahāvidyās

4570:

Chinnamastā: The Aweful Buddhist and Hindu Tantric Goddess

943:. The lotus beneath the couple is sometimes replaced by a 429:

Chinnamastā: The Aweful Buddhist and Hindu Tantric Goddess

3873: 3871: 1975:

Tantric practitioners worship Chhinnamasta for acquiring

265:

The Hindu Chhinnamasta appears as a significant deity in

749:(19th century). Another oral legend relates her to the 341:

and has an added copulating couple in the icon. In the

4484: 2168:) should follow Vamamarga worship to the goddess. The 439:

Kooij, former Professor of South Asian art history at

5059:(This edition depicts Chhinnamasta on the front page) 4768:(This edition depicts Chhinnamasta on the front page) 4748:(1998 edition depicts Chhinnamasta on the front page) 2779: 2145:

prescribes her worship only by the left-handed path (

2016:) and causing hatred or hostilities between friends ( 722:, is narrated by Shiva. He recounts that his consort 392:'s functions were inherited by later Hindu goddesses 4328: 2708: 2114:(name-hymn) are also prescribed in her worship. The 800:

The iconography of Chhinnamasta is described in the

584:), with hymns identifying her as a fierce aspect of 5979: 5897: 5755: 5614: 5536: 5466: 5416: 5358: 5295: 5247: 5156: 4869:

Deccan College Post-Graduate and Research Institute

4340: 4081: 3985: 3949: 3877: 3850: 3634: 3458: 3343: 2767: 2428:. She is associated as the goddess who blessed the 2265:in Jharkhand, where a natural rock covered with an 568:depicts Chhinnamasta as black, as described in the 534:

folk tales and songs tell about of warrior-heroes (

166: :"She whose head is severed"), often spelled 132: 119: 109: 87: 77: 45: 4773: 4725: 4661: 4639:Vajrayogini: Her Visualization, Rituals, and Forms 4179: 4177: 576:Chhinnamasta is often named as the fifth or sixth 4865:Bulletin of the Deccan College Research Institute 3385: 3383: 3381: 3322: 3320: 3318: 3316: 3073: 3071: 2731: 2729: 2323:Chhinnamasta's shrines are also found in Nepal's 2277:and animal sacrifice are offered to the goddess. 831:Chhinnamasta is described as being as red as the 206:, holding her own severed head in one hand and a 4515:"दैत्य गुरु शुक्राचार्य की मां है 'न-कटी भवानी'" 2246:view her as the Tantric severed-headed goddess. 4616:Iconography of the Buddhist Sculpture of Orissa 4460: 3159: 3157: 3155: 3153: 3151: 3149: 2444: 2442: 1983:(a sacred chant that is repeated by a devotee) 1000: 194:, ten goddesses from the esoteric tradition of 4373: 4371: 4092: 4090: 2829: 5588: 5121: 4413: 4183: 3389: 3326: 3261: 3259: 3257: 3244: 3242: 3240: 3238: 3236: 3234: 3077: 2948: 2857: 2855: 2735: 2495: 2493: 2491: 2489: 2487: 1829: 608:with the ten Mahavidyas; the man-lion avatar 572:legend. She is seated on a copulating couple. 317:– studied various texts such as the Buddhist 8: 4831:The Journal of the American Oriental Society 4023: 4021: 3279:"Art & Photos – Chinnamasta – Mahavidya" 2399:The Na-Kati Bhavani icon is associated with 1988:hrim klim aim Vajravairocaniye hum hum phat 649:. When she and Shiva are not invited to the 496:, who decapitated his mother in the legend. 4995:Satapathy, Umesh Chandra (September 2009). 4437: 3669: 3667: 3221: 3219: 3217: 3215: 3213: 3200: 3198: 3196: 3194: 3192: 2842: 2840: 2838: 2420:. She is also identified with Durga's form 1241:Control over or embodiment of sexual desire 1148:Self-realization and awakening of kundalini 5595: 5581: 5573: 5128: 5114: 5106: 5006:. Government of Odisha: 90. Archived from 4824:McDermott, Rachel Fell (April–June 1996). 4620:Indira Gandhi National Centre for the Arts 4377: 4282: 4280: 4278: 4276: 4108: 4038: 4036: 2763: 2761: 2759: 2100:, etc., are prescribed for her worship. A 1836: 1822: 1363: 1060:Destruction, transformation and recreation 66: 4448: 4309: 4307: 4219: 3826: 3744: 3742: 3547: 3413: 3360: 3225: 3033: 2802: 2646: 2634: 2622: 2589: 2390:generally worn by the goddess currently. 2372: 2370: 4903:Reed, David; McConnachie, James (2002). 4780:The Illustrated Encyclopedia of Hinduism 4195: 4096: 3996: 3994: 3029: 3027: 3025: 2499: 1233:(1925) compared Chhinnnamasta to India, 1039:While other fierce Hindu goddesses like 4990:. Tokyo: Institute of Oriental Culture. 4660:Foulston, Lynn; Abbott, Stuart (2009). 4352: 4298: 4286: 4207: 4168: 4144: 4054: 4000: 3961: 3925: 3838: 3811: 3784: 3772: 3748: 3709: 3697: 3646: 3622: 3618: 3616: 3614: 3612: 3610: 3608: 3606: 3604: 3595: 3583: 3571: 3559: 3523: 3519: 3517: 3515: 3506: 3430: 3428: 3426: 3424: 3422: 3372: 3356: 3354: 3352: 3204: 3113: 3101: 3062: 3058: 3056: 3054: 3045: 3023: 3021: 3019: 3017: 3015: 3013: 3011: 3009: 3007: 3005: 2996: 2984: 2972: 2924: 2912: 2908: 2906: 2885: 2873: 2861: 2817: 2813: 2811: 2790: 2746: 2744: 2696: 2684: 2680: 2678: 2676: 2674: 2672: 2670: 2661: 2657: 2655: 2610: 2547: 2523: 2511: 2483: 2463: 2461: 2459: 2357: 2300:. Her shrines are also situated in the 2071:meditative or iconographic forms). The 1979:or supernatural powers. Chhinnamasta's 1375: 770: – with a maternal aspect (in the 241: – the severed-headed form of the 4664:Hindu Goddesses: Beliefs and Practices 4472: 4425: 4401: 4389: 4324: 4322: 4267: 4255: 4243: 4231: 4156: 4132: 4120: 4077: 4075: 4066: 4042: 4012: 3973: 3937: 3901: 3889: 3862: 3796: 3733: 3721: 3685: 3658: 3535: 3446: 3434: 3163: 3140: 3128: 3124: 3122: 2936: 2897: 2750: 2606: 2604: 2602: 2600: 2598: 2585: 2583: 2574: 2559: 2535: 1958:s, and those who worship her say only 1123:(thunderbolt) and its divine master - 651:fire sacrifice organized by her father 42: 4884:Patnaik, Lalmohan (26 October 2011). 4313: 4027: 3913: 3822: 3820: 3807: 3805: 3760: 3673: 3494: 3482: 3470: 3401: 3339: 3337: 3335: 3265: 3248: 3089: 2960: 2846: 2720: 2570: 2568: 2023:Acarya Ananda Jha, the author of the 695:Chhinnamasta as an individual goddess 507:and the goddess shrine in Uchchaith, 461:and the South-Indian hunting goddess 72:Chhinnamasta, 19th century lithograph 7: 4871:(Deemed University), Pune: 311–321. 920:with the latter usually on the top ( 4988:Genesis and Development of Tantrism 4363: 4329:Mishra, Mohanty & Mohanty (2002 3309:File:Bundi painting Chinnamasta.jpg 3289:from the original on 15 August 2016 2709:Mishra, Mohanty & Mohanty (2002 1894:(based on her lighter complexion). 954:Another form of the goddess in the 707:, tells how once, while bathing in 465:. Kotavi, sometimes described as a 182:(in western states of India), is a 4886:"Tradition plays out at Bakhrabad" 4772:Lochtefeld, James G., ed. (2002). 4756:. University of California Press. 1348:("wisdom"). The goddess is called 668:(the second wife of Shiva and the 298:("great perfected ones") sisters, 229:Chhinnamasta is worshipped in the 25: 4485:Dainik Jagran & 10 April 2016 1204:and hits the topmost chakra, the 600:(c. 9th century) equates the god 5746: 5238: 5093: 2780:Dainik Jagran & 26 July 2016 2257:Another important shrine is the 1946:The goddess is venerated in the 1805: 1383: 1360:Other symbolism and associations 734:. This version is retold in the 34:. For the village in Nepal, see 4949:Roy, Sandip (22 October 2014). 4568:Benard, Elisabeth Anne (2000). 2376:Renuka is the wife of the sage 2253:Chhinnamasta Temple, Chintpurni 1356:, accessible through the yoni. 1109:associated the Mahavidyas with 645:, is the first wife of the god 4997:"Chhatra Yatra of Manikeswari" 4734:University of California Press 4270:, pp. 121–44, Appendix 1) 3661:, pp. 99–100, 101–5, 108) 2212:Chhinnamasta Temple, Rajrappa 564:An 18th-century painting from 556:Legends and textual references 548:saints of Christianity and in 388:, says that the Vedic goddess 1: 5018:Shyamnandan (12 April 2016). 4964:S Shankaranarayanan (2002) . 4614:Donaldson, Thomas E. (2001). 4528:Banerjee, Mrityunjoy (1978). 892:(c. 1800 CE) of Chhinnamasta. 423:(9th–12th century). Elisabeth 380:(ancient Hindu) antecedents. 143:or Chhinnamasthaka (headless) 4461:ReedMc & Connachie (2002 2164:says that only brave souls ( 2029:Shakta Maha-bhagavata Purana 714:The other version, from the 655:Shakta Maha-bhagavata Purana 629:Shakta Maha-Bhagavata Purana 503:, Na-kati Bhavani shrine in 481:, often as a foe of the god 407:Shakta Maha-bhagavata Purana 376:– attribute Chhinnamasta to 315:Oriental Institute of Baroda 198:, and a ferocious aspect of 5526:Sarasvati-rahasya Upanishad 4966:The Ten Great Cosmic Powers 4637:English, Elizabeth (2002). 3285:. Kauai's Hindu Monastery. 2830:Foulston & Abbott (2009 2316:, West Bengal. The goddess 2073:Sri Chhinnamasta Nityarcana 1950:("family of Kali") sect of 1048:, the goddess of food, and 1013:Prachanda Chandika 9–11, 14 882:companions, who flank her. 374:The Ten Great Cosmic Powers 162: 6125: 5521:Saubhagyalakshmi Upanishad 4867:. 62/63. Vice Chancellor, 4752:Kinsley, David R. (1997). 4509:(in Hindi). 10 April 2016. 1303:("goddess of desire") and 1160:depicting Chhinnamasta, c. 991:Symbolism and associations 505:Aurangabad district, Bihar 329:(uncertain date), and the 29: 6068: 5744: 5552: 5236: 5143: 4840:American Oriental Society 4668:. Sussex Academic Press. 4591:Buturovic, Amila (2016). 4523:(in Hindi). 26 July 2016. 4341:Bhattacharya Saxena (2011 4082:Bhattacharya Saxena (2011 3986:Bhattacharya Saxena (2011 3950:S Shankaranarayanan (2002 3878:S Shankaranarayanan (2002 3851:S Shankaranarayanan (2002 3635:S Shankaranarayanan (2002 3459:Bhattacharya Saxena (2011 3344:Bhattacharya Saxena (2011 2768:S Shankaranarayanan (2002 2012:), someone's death ( 2008:), annihilation of foes ( 1670:Krishnananda Agamavagisha 1275:("one who has control of 427:A. Benard, the author of 335:Krishnananda Agamavagisha 157: 65: 57: 52:Goddess of Self-Sacrifice 50: 6052:Yoga Sutras of Patanjali 4905:The Rough Guide to Nepal 4622:(Abhinav Publications). 3283:www.himalayanacademy.com 2110:(hymn of praise) or her 1939:and the eastern part of 1635:Trika (Kashmir Shaivism) 1326:s (qualities) and three 976:) as well as eroticism ( 804:(pre-16th century), the 5501:Tripuratapini Upanishad 4807:Oxford University Press 4801:McDaniel, June (2004). 4709:. Motilal Banarsidass. 4069:, pp. 89–90, 92–3) 1235:beheaded by the British 4530:Invitation to Hinduism 2793:, pp. 101, 428–9) 2254: 2213: 2104:and repetition of her 2048: 1250: 1165: 1076: 1004: 893: 797: 573: 369: 273:, where she is called 262: 5481:Devi-Bhagavata Purana 2252: 2211: 2046: 1740:Festivals and temples 1248: 1155: 1067: 918:engaged in copulation 888: 795: 681:Devi Bhagavata Purana 623:Mahavidyas as a group 563: 521:Simhasana Dvatrimsika 501:Chinnamasta Bhagawati 420:Devi-Bhagavata Purana 382:Sukumari Bhattacharji 363: 300:Mekhala and Kanakhala 260: 190:). She is one of the 5102:at Wikimedia Commons 5043:Storm, Mary (2013). 4643:Simon & Schuster 4532:. Arnold-Heinemann. 3976:, pp. 34, 90–1) 3865:, pp. xii–xiii) 3775:, pp. 153, 203) 3416:, pp. 255, 264) 3169:pp. 33–4, 36–7, 47: 2432:poet and playwright 2269:(eight-metal alloy) 2162:Shaktisamgama Tantra 2143:Shaktisamgama Tantra 1481:Scriptures and texts 996:Goddess of paradoxes 736:Shaktisamgama Tantra 5537:Regional variations 4898:on 8 November 2016. 4574:Motilal Banarsidass 4414:R Mahalakshmi (2014 4184:R Mahalakshmi (2014 3799:, pp. 100–101) 3736:, pp. 107–108) 3390:R Mahalakshmi (2014 3327:R Mahalakshmi (2014 3078:R Mahalakshmi (2014 2949:R Mahalakshmi (2014 2876:, pp. 2, 5, 9) 2736:R Mahalakshmi (2014 2259:Chhinnamasta Temple 1888:Maha-nirvana Tantra 1812:Hinduism portal 1788:Regional variations 1305:Ratiragavivriddhini 1265:Her names, such as 1068:Chhinnamasta, at a 933:Chhinnamasta Tantra 716:Pranatoshini Tantra 701:Pranatoshini Tantra 659:Brihaddharma Purana 634:Brihaddharma Purana 598:Guhyatiguhya-Tantra 570:Pranatoshini Tantra 452:McMaster University 386:The Indian Theogony 212:jets of blood spurt 36:Chhinnamasta, Nepal 5544:Caribbean Shaktism 4707:Tantra in Practice 4551:Palgrave Macmillan 4438:Shyamnandan (2016) 4416:, pp. 206–13) 4392:, pp. 4, 145) 4380:, pp. 149–50) 4331:, pp. 319–20) 4045:, pp. 108–10) 3829:, pp. 249–50) 3814:, pp. 159–61) 3251:, pp. 289–96) 3116:, pp. 149–50) 2327:. A shrine in the 2255: 2214: 2051:The Tantric texts 2049: 2025:Chinnamasta Tattva 1794:Caribbean Shaktism 1537:Lalita Sahasranama 1262:of sexual energy. 1251: 1231:Earl of Ronaldshay 1166: 1077: 894: 820:section), and the 798: 718:and attributed to 705:Narada-pancharatra 641:, the daughter of 574: 509:Madhubani district 370: 292:'s disciples, two 263: 210:in another. Three 176:Prachanda Chandika 170:, and also called 58:Member of The Ten 6086: 6085: 5570: 5569: 5516:Bhavana Upanishad 5511:Tripura Upanishad 5491:Shakta Upanishads 5098:Media related to 5078:978-90-04-11344-2 5054:978-0-415-81246-7 4984:Sanderson, Alexis 4975:978-81-85208-38-1 4941:978-0-7391-9001-2 4918:978-1-85828-899-4 4816:978-0-19-516791-7 4793:978-0-8239-2287-1 4763:978-0-520-20499-7 4743:978-0-520-06339-6 4716:978-0-691-05779-8 4697:978-0-910261-39-5 4675:978-1-902210-43-8 4652:978-0-86171-329-5 4629:978-81-7017-406-6 4606:978-1-317-16957-4 4583:978-81-208-1748-7 4560:978-1-349-29540-1 4428:, pp. 145–6) 4289:, pp. 165–6) 4258:, pp. 58–60) 4246:, pp. 25–33) 4123:, pp. 146–7) 4015:, pp. 106–7) 3964:, pp. 155–7) 3940:, pp. 105–6) 3916:, pp. 294–5) 3787:, pp. 112–5) 3751:, pp. 163–4) 3724:, pp. 93–95) 3712:, pp. 157–9) 3688:, pp. 101–2) 3637:, pp. 69–72) 3562:, pp. 116–7) 3485:, pp. 286–7) 3461:, pp. 69–70) 3449:, pp. 58–61) 3177:Mantra-mahodadhih 3048:, pp. 147–8) 2975:, pp. 28–29) 2699:, pp. 144–7) 2637:, pp. 357–8) 2625:, pp. 240–1) 2550:, pp. 101–2) 2352:Explanatory Notes 2298:Chaitra Navaratri 2192:and the 86 Palli 2151:Mantra-mahodadhih 2067:, mantra and her 2061:Mantra-mahodadhih 1846: 1845: 1660:Bharatchandra Ray 1505:Shakta Upanishads 1332:s (powers) – 822:Mantra-mahodadhih 818:Chinnamastatantra 810:Prachandachandika 627:A story from the 441:Leiden University 355:Chhinnamastakalpa 327:Chhinnamastakalpa 204:copulating couple 147: 146: 16:(Redirected from 6116: 6104:Forms of Parvati 5750: 5597: 5590: 5583: 5574: 5242: 5130: 5123: 5116: 5107: 5097: 5082: 5058: 5039: 5037: 5035: 5030:on 19 April 2020 5026:. Archived from 5014: 5012: 5001: 4991: 4979: 4968:. Samata Books. 4960: 4945: 4922: 4899: 4894:. Archived from 4880: 4859: 4820: 4797: 4784:Rosen Publishing 4777: 4767: 4747: 4731: 4720: 4701: 4679: 4667: 4656: 4633: 4610: 4587: 4564: 4541: 4524: 4510: 4487: 4482: 4476: 4470: 4464: 4458: 4452: 4446: 4440: 4435: 4429: 4423: 4417: 4411: 4405: 4399: 4393: 4387: 4381: 4378:Lochtefeld (2002 4375: 4366: 4361: 4355: 4350: 4344: 4338: 4332: 4326: 4317: 4311: 4302: 4296: 4290: 4284: 4271: 4265: 4259: 4253: 4247: 4241: 4235: 4229: 4223: 4217: 4211: 4205: 4199: 4193: 4187: 4181: 4172: 4166: 4160: 4154: 4148: 4142: 4136: 4130: 4124: 4118: 4112: 4109:Lochtefeld (2002 4106: 4100: 4094: 4085: 4079: 4070: 4064: 4058: 4052: 4046: 4040: 4031: 4025: 4016: 4010: 4004: 3998: 3989: 3983: 3977: 3971: 3965: 3959: 3953: 3952:, pp. 71–2) 3947: 3941: 3935: 3929: 3923: 3917: 3911: 3905: 3899: 3893: 3892:, pp. 88–9) 3887: 3881: 3880:, pp. 72–4) 3875: 3866: 3860: 3854: 3853:, pp. 74–5) 3848: 3842: 3836: 3830: 3824: 3815: 3809: 3800: 3794: 3788: 3782: 3776: 3770: 3764: 3758: 3752: 3746: 3737: 3731: 3725: 3719: 3713: 3707: 3701: 3695: 3689: 3683: 3677: 3671: 3662: 3656: 3650: 3644: 3638: 3632: 3626: 3620: 3599: 3593: 3587: 3581: 3575: 3569: 3563: 3557: 3551: 3545: 3539: 3533: 3527: 3521: 3510: 3504: 3498: 3492: 3486: 3480: 3474: 3468: 3462: 3456: 3450: 3444: 3438: 3432: 3417: 3411: 3405: 3399: 3393: 3387: 3376: 3370: 3364: 3358: 3347: 3346:, pp. 65–6) 3341: 3330: 3324: 3311: 3305: 3299: 3298: 3296: 3294: 3275: 3269: 3263: 3252: 3246: 3229: 3223: 3208: 3202: 3187: 3161: 3144: 3138: 3132: 3126: 3117: 3111: 3105: 3099: 3093: 3087: 3081: 3075: 3066: 3060: 3049: 3043: 3037: 3031: 3000: 2994: 2988: 2982: 2976: 2970: 2964: 2958: 2952: 2946: 2940: 2934: 2928: 2922: 2916: 2910: 2901: 2895: 2889: 2883: 2877: 2871: 2865: 2859: 2850: 2844: 2833: 2827: 2821: 2815: 2806: 2800: 2794: 2788: 2782: 2777: 2771: 2770:, pp. 77–8) 2765: 2754: 2748: 2739: 2733: 2724: 2718: 2712: 2706: 2700: 2694: 2688: 2682: 2665: 2659: 2650: 2644: 2638: 2632: 2626: 2620: 2614: 2608: 2593: 2587: 2578: 2577:, pp. 16–7) 2572: 2563: 2562:, pp. 12–5) 2557: 2551: 2545: 2539: 2538:, pp. 9–11) 2533: 2527: 2521: 2515: 2509: 2503: 2497: 2472: 2465: 2454: 2446: 2437: 2424:and the goddess 2414: 2408: 2397: 2391: 2387: 2381: 2374: 2365: 2362: 2325:Kathmandu Valley 2224:, is one of the 2222:Himachal Pradesh 2190:Cuttack district 2039:Modes of worship 1971:Goals of worship 1964:world renouncers 1884:Kamadhenu Tantra 1838: 1831: 1824: 1810: 1809: 1808: 1685:Abhirami Bhattar 1562:Saundarya Lahari 1387: 1364: 1344:("action"), and 1338:("will-power"), 1180:(emancipation), 1163: 1085:Hinduder Debdebi 1081:Pratapaditya Pal 1015: 929:cremation ground 827: 802:Trishakti Tantra 720:Svatantra Tantra 674:Parvati's father 614:Mundamala Tantra 527:Kathasaritsagara 478:Bhagavata Purana 438: 426: 416: 412: 384:, the author of 349:, she is called 324: 271:Tibetan Buddhism 243:Tibetan Buddhist 165: 159: 128: – scimitar 114:Cremation ground 70: 43: 21: 6124: 6123: 6119: 6118: 6117: 6115: 6114: 6113: 6099:Hindu goddesses 6089: 6088: 6087: 6082: 6078:Hindu mythology 6064: 5975: 5893: 5751: 5742: 5610: 5601: 5571: 5566: 5548: 5532: 5462: 5412: 5354: 5315:Tripura Sundari 5291: 5243: 5234: 5152: 5139: 5134: 5090: 5085: 5079: 5065:Violence Denied 5062: 5055: 5042: 5033: 5031: 5017: 5010: 4999: 4994: 4982: 4976: 4963: 4948: 4942: 4932:Lexington Books 4925: 4919: 4902: 4883: 4862: 4823: 4817: 4800: 4794: 4782:. Vol. 1. 4771: 4764: 4751: 4744: 4723: 4717: 4704: 4698: 4690:. Lotus Press. 4682: 4676: 4659: 4653: 4636: 4630: 4613: 4607: 4590: 4584: 4567: 4561: 4544: 4527: 4513: 4499: 4495: 4490: 4483: 4479: 4475:, pp. 147) 4471: 4467: 4459: 4455: 4449:Satapathy (2009 4447: 4443: 4436: 4432: 4424: 4420: 4412: 4408: 4400: 4396: 4388: 4384: 4376: 4369: 4362: 4358: 4351: 4347: 4339: 4335: 4327: 4320: 4312: 4305: 4297: 4293: 4285: 4274: 4266: 4262: 4254: 4250: 4242: 4238: 4230: 4226: 4220:van Kooij (1999 4218: 4214: 4206: 4202: 4194: 4190: 4182: 4175: 4167: 4163: 4155: 4151: 4143: 4139: 4131: 4127: 4119: 4115: 4107: 4103: 4095: 4088: 4080: 4073: 4065: 4061: 4053: 4049: 4041: 4034: 4026: 4019: 4011: 4007: 3999: 3992: 3984: 3980: 3972: 3968: 3960: 3956: 3948: 3944: 3936: 3932: 3924: 3920: 3912: 3908: 3900: 3896: 3888: 3884: 3876: 3869: 3861: 3857: 3849: 3845: 3837: 3833: 3827:van Kooij (1999 3825: 3818: 3810: 3803: 3795: 3791: 3783: 3779: 3771: 3767: 3759: 3755: 3747: 3740: 3732: 3728: 3720: 3716: 3708: 3704: 3696: 3692: 3684: 3680: 3672: 3665: 3657: 3653: 3645: 3641: 3633: 3629: 3621: 3602: 3594: 3590: 3582: 3578: 3570: 3566: 3558: 3554: 3548:van Kooij (1999 3546: 3542: 3534: 3530: 3522: 3513: 3505: 3501: 3493: 3489: 3481: 3477: 3469: 3465: 3457: 3453: 3445: 3441: 3437:, pp. 8–9) 3433: 3420: 3414:van Kooij (1999 3412: 3408: 3400: 3396: 3388: 3379: 3371: 3367: 3361:Donaldson (2001 3359: 3350: 3342: 3333: 3325: 3314: 3306: 3302: 3292: 3290: 3277: 3276: 3272: 3264: 3255: 3247: 3232: 3226:van Kooij (1999 3224: 3211: 3203: 3190: 3162: 3147: 3139: 3135: 3127: 3120: 3112: 3108: 3100: 3096: 3088: 3084: 3076: 3069: 3061: 3052: 3044: 3040: 3034:Donaldson (2001 3032: 3003: 2995: 2991: 2983: 2979: 2971: 2967: 2959: 2955: 2947: 2943: 2939:, pp. 1–3) 2935: 2931: 2923: 2919: 2911: 2904: 2896: 2892: 2884: 2880: 2872: 2868: 2860: 2853: 2845: 2836: 2828: 2824: 2816: 2809: 2803:Buturovic (2016 2801: 2797: 2789: 2785: 2778: 2774: 2766: 2757: 2753:, pp. 6–7) 2749: 2742: 2738:, pp. 204) 2734: 2727: 2719: 2715: 2707: 2703: 2695: 2691: 2683: 2668: 2660: 2653: 2647:van Kooij (1999 2645: 2641: 2635:McDermott (1996 2633: 2629: 2623:Sanderson (2009 2621: 2617: 2609: 2596: 2590:Donaldson (2001 2588: 2581: 2573: 2566: 2558: 2554: 2546: 2542: 2534: 2530: 2522: 2518: 2510: 2506: 2498: 2485: 2476: 2475: 2466: 2457: 2447: 2440: 2415: 2411: 2398: 2394: 2388: 2384: 2375: 2368: 2363: 2359: 2349: 2302:Kamakhya Temple 2206: 2041: 1973: 1911: 1842: 1806: 1804: 1799: 1798: 1789: 1781: 1780: 1741: 1733: 1732: 1698: 1690: 1689: 1655: 1645: 1644: 1612: 1592: 1590: 1582: 1581: 1551: 1542:Tripura Rahasya 1527:Devi Bhagavatam 1483: 1473: 1472: 1408: 1362: 1279:"), convey her 1243: 1161: 1158:Pahari painting 1150: 1062: 1017: 1006: 998: 993: 890:Kangra painting 825: 790: 757:to acquire the 751:Samudra manthan 709:Mandakini river 697: 625: 558: 436: 424: 414: 410: 325:CE), the Hindu 322: 255: 73: 53: 39: 28: 23: 22: 15: 12: 11: 5: 6122: 6120: 6112: 6111: 6106: 6101: 6091: 6090: 6084: 6083: 6081: 6080: 6075: 6069: 6066: 6065: 6063: 6062: 6055: 6048: 6047: 6046: 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5342: 5337: 5332: 5327: 5322: 5317: 5312: 5307: 5301: 5299: 5293: 5292: 5290: 5289: 5284: 5279: 5274: 5269: 5264: 5259: 5253: 5251: 5245: 5244: 5237: 5235: 5233: 5232: 5225: 5220: 5215: 5210: 5205: 5204: 5203: 5193: 5188: 5183: 5178: 5173: 5168: 5162: 5160: 5154: 5153: 5151: 5150: 5144: 5141: 5140: 5135: 5133: 5132: 5125: 5118: 5110: 5104: 5103: 5089: 5088:External links 5086: 5084: 5083: 5077: 5060: 5053: 5040: 5015: 5013:on 9 May 2016. 4992: 4980: 4974: 4961: 4946: 4940: 4923: 4917: 4900: 4881: 4860: 4848:10.2307/605771 4821: 4815: 4798: 4792: 4769: 4762: 4749: 4742: 4732:(1 ed.). 4721: 4715: 4702: 4696: 4684:Frawley, David 4680: 4674: 4657: 4651: 4634: 4628: 4611: 4605: 4588: 4582: 4565: 4559: 4542: 4525: 4511: 4496: 4494: 4491: 4489: 4488: 4477: 4465: 4463:, p. 235) 4453: 4441: 4430: 4418: 4406: 4404:, p. 146) 4394: 4382: 4367: 4356: 4353:Patnaik (2011) 4345: 4333: 4318: 4316:, p. 467) 4303: 4301:, p. 147) 4291: 4272: 4260: 4248: 4236: 4224: 4222:, p. 260) 4212: 4210:, p. 220) 4200: 4196:Banerjee (1978 4188: 4186:, p. 205) 4173: 4171:, p. 119) 4161: 4149: 4147:, p. 157) 4137: 4125: 4113: 4111:, p. 149) 4101: 4097:McDaniel (2004 4086: 4071: 4059: 4047: 4032: 4030:, p. 292) 4017: 4005: 4003:, p. 155) 3990: 3978: 3966: 3954: 3942: 3930: 3928:, p. 154) 3918: 3906: 3894: 3882: 3867: 3855: 3843: 3841:, p. 117) 3831: 3816: 3801: 3789: 3777: 3765: 3763:, p. 302) 3753: 3738: 3726: 3714: 3702: 3700:, p. 115) 3690: 3678: 3676:, p. 294) 3663: 3651: 3649:, p. 116) 3639: 3627: 3625:, p. 164) 3600: 3598:, p. 153) 3588: 3586:, p. 154) 3576: 3564: 3552: 3550:, p. 252) 3540: 3528: 3526:, p. 173) 3511: 3499: 3497:, p. 293) 3487: 3475: 3473:, p. 286) 3463: 3451: 3439: 3418: 3406: 3404:, p. 295) 3394: 3392:, p. 204) 3377: 3365: 3363:, p. 413) 3348: 3331: 3329:, p. 203) 3312: 3300: 3270: 3253: 3230: 3228:, p. 258) 3209: 3207:, p. 144) 3188: 3186: 3185: 3179: 3173: 3171:Shakta Pramoda 3145: 3133: 3118: 3106: 3094: 3092:, p. 464) 3082: 3080:, p. 202) 3067: 3065:, p. 148) 3050: 3038: 3036:, p. 412) 3001: 2989: 2977: 2965: 2963:, p. 470) 2953: 2951:, p. 201) 2941: 2929: 2917: 2915:, p. 162) 2902: 2890: 2888:, p. 161) 2878: 2866: 2864:, p. 112) 2851: 2849:, p. 287) 2834: 2832:, p. 120) 2822: 2820:, p. 165) 2807: 2795: 2783: 2772: 2755: 2740: 2725: 2723:, p. 296) 2713: 2711:, p. 315) 2701: 2689: 2687:, p. 177) 2666: 2664:, p. 176) 2651: 2649:, p. 266) 2639: 2627: 2615: 2613:, p. 175) 2594: 2592:, p. 411) 2579: 2564: 2552: 2540: 2528: 2516: 2514:, p. 172) 2504: 2502:, p. 259) 2500:McDaniel (2004 2482: 2481: 2480: 2474: 2473: 2455: 2448:The legend of 2438: 2409: 2392: 2382: 2366: 2356: 2355: 2354: 2353: 2348: 2345: 2329:Changu Narayan 2205: 2202: 2170:Shakta Pramoda 2155:Shakta Pramoda 2116:Shakta Pramoda 2102:fire sacrifice 2057:Shakta Pramoda 2040: 2037: 1995:Shakta Pramoda 1972: 1969: 1910: 1907: 1872:(energy), and 1844: 1843: 1841: 1840: 1833: 1826: 1818: 1815: 1814: 1801: 1800: 1797: 1796: 1790: 1787: 1786: 1783: 1782: 1779: 1778: 1773: 1768: 1766:Saraswati Puja 1763: 1758: 1753: 1748: 1742: 1739: 1738: 1735: 1734: 1731: 1730: 1725: 1720: 1715: 1710: 1705: 1699: 1696: 1695: 1692: 1691: 1688: 1687: 1682: 1677: 1672: 1667: 1662: 1656: 1651: 1650: 1647: 1646: 1643: 1642: 1637: 1632: 1627: 1621: 1620: 1611: 1610: 1605: 1599: 1598: 1591: 1588: 1587: 1584: 1583: 1580: 1579: 1577:Abirami Antati 1574: 1569: 1564: 1558: 1557: 1550: 1549: 1544: 1539: 1534: 1532:Devi Mahatmyam 1529: 1524: 1523: 1522: 1517: 1512: 1502: 1501: 1500: 1490: 1484: 1479: 1478: 1475: 1474: 1471: 1470: 1465: 1460: 1455: 1450: 1445: 1440: 1435: 1430: 1425: 1419: 1418: 1409: 1404: 1403: 1400: 1399: 1398: 1397: 1389: 1388: 1380: 1379: 1373: 1372: 1361: 1358: 1242: 1239: 1149: 1146: 1113:("Light") and 1061: 1058: 999: 997: 994: 992: 989: 974:bhayanaka rasa 972:) and terror ( 945:cremation pyre 814:Shakta Pramoda 812:section), the 789: 786: 768:self-sacrifice 747:Shakta Pramoda 696: 693: 624: 621: 557: 554: 550:Celtic culture 447:and Chamunda. 366:Bundi painting 254: 251: 224:self-sacrifice 172:Chhinnamastika 145: 144: 134: 130: 129: 121: 117: 116: 111: 107: 106: 89: 85: 84: 81: 75: 74: 71: 63: 62: 55: 54: 51: 48: 47: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 6121: 6110: 6107: 6105: 6102: 6100: 6097: 6096: 6094: 6079: 6076: 6074: 6071: 6070: 6067: 6061: 6060: 6056: 6054: 6053: 6049: 6045: 6044: 6043:Bhagavad Gita 6040: 6039: 6038: 6037: 6033: 6031: 6030: 6026: 6024: 6021: 6019: 6016: 6012: 6009: 6007: 6004: 6002: 5999: 5997: 5994: 5993: 5992: 5989: 5988: 5986: 5983: 5978: 5972: 5968: 5965: 5963: 5960: 5958: 5955: 5953: 5950: 5948: 5945: 5943: 5940: 5938: 5935: 5933: 5930: 5928: 5925: 5921: 5918: 5916: 5913: 5912: 5911: 5908: 5906: 5903: 5902: 5900: 5898:Other deities 5896: 5890: 5889: 5885: 5883: 5880: 5878: 5875: 5873: 5870: 5868: 5865: 5863: 5860: 5858: 5855: 5853: 5850: 5848: 5845: 5843: 5840: 5838: 5835: 5833: 5830: 5828: 5825: 5823: 5820: 5818: 5815: 5813: 5810: 5808: 5805: 5803: 5800: 5798: 5795: 5793: 5790: 5788: 5785: 5781: 5778: 5776: 5773: 5771: 5768: 5767: 5766: 5763: 5762: 5760: 5758: 5754: 5749: 5739: 5738: 5734: 5732: 5729: 5727: 5724: 5722: 5719: 5717: 5714: 5712: 5709: 5707: 5704: 5702: 5699: 5697: 5694: 5692: 5689: 5687: 5684: 5682: 5679: 5677: 5674: 5672: 5669: 5667: 5664: 5662: 5659: 5657: 5654: 5652: 5649: 5647: 5644: 5640: 5637: 5635: 5632: 5630: 5627: 5626: 5625: 5622: 5621: 5619: 5617: 5613: 5609: 5605: 5604:Hindu deities 5598: 5593: 5591: 5586: 5584: 5579: 5578: 5575: 5563: 5560: 5558: 5555: 5554: 5551: 5545: 5542: 5541: 5539: 5535: 5527: 5524: 5522: 5519: 5517: 5514: 5512: 5509: 5507: 5504: 5502: 5499: 5497: 5494: 5493: 5492: 5489: 5487: 5486:Kalika Purana 5484: 5482: 5479: 5477: 5476:Devi Mahatmya 5474: 5473: 5471: 5469: 5465: 5459: 5458: 5454: 5452: 5449: 5447: 5446:Tulja Bhavani 5444: 5442: 5439: 5437: 5434: 5432: 5429: 5427: 5424: 5423: 5421: 5419: 5418:Shakta pithas 5415: 5409: 5406: 5404: 5401: 5399: 5396: 5394: 5391: 5389: 5386: 5384: 5381: 5379: 5378:Chandraghanta 5376: 5374: 5373:Brahmacharini 5371: 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Routledge. 5046: 5041: 5029: 5025: 5021: 5016: 5009: 5005: 5004:Orissa Review 4998: 4993: 4989: 4985: 4981: 4977: 4971: 4967: 4962: 4958: 4957: 4952: 4947: 4943: 4937: 4933: 4929: 4924: 4920: 4914: 4910: 4906: 4901: 4897: 4893: 4892: 4891:The Telegraph 4887: 4882: 4878: 4874: 4870: 4866: 4861: 4857: 4853: 4849: 4845: 4841: 4837: 4833: 4832: 4827: 4822: 4818: 4812: 4808: 4804: 4799: 4795: 4789: 4785: 4781: 4776: 4775:"Chinnamasta" 4770: 4765: 4759: 4755: 4750: 4745: 4739: 4735: 4730: 4729: 4722: 4718: 4712: 4708: 4703: 4699: 4693: 4689: 4685: 4681: 4677: 4671: 4666: 4665: 4658: 4654: 4648: 4644: 4640: 4635: 4631: 4625: 4621: 4617: 4612: 4608: 4602: 4598: 4594: 4589: 4585: 4579: 4575: 4571: 4566: 4562: 4556: 4552: 4548: 4543: 4539: 4535: 4531: 4526: 4522: 4521: 4520:Dainik Jagran 4516: 4512: 4508: 4507: 4506:Dainik Jagran 4502: 4498: 4497: 4492: 4486: 4481: 4478: 4474: 4469: 4466: 4462: 4457: 4454: 4451:, p. 90) 4450: 4445: 4442: 4439: 4434: 4431: 4427: 4422: 4419: 4415: 4410: 4407: 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3512: 3509:, p. 50) 3508: 3507:Kinsley (1997 3503: 3500: 3496: 3491: 3488: 3484: 3479: 3476: 3472: 3467: 3464: 3460: 3455: 3452: 3448: 3443: 3440: 3436: 3431: 3429: 3427: 3425: 3423: 3419: 3415: 3410: 3407: 3403: 3398: 3395: 3391: 3386: 3384: 3382: 3378: 3375:, p. 11) 3374: 3373:Kinsley (1997 3369: 3366: 3362: 3357: 3355: 3353: 3349: 3345: 3340: 3338: 3336: 3332: 3328: 3323: 3321: 3319: 3317: 3313: 3310: 3304: 3301: 3288: 3284: 3280: 3274: 3271: 3267: 3262: 3260: 3258: 3254: 3250: 3245: 3243: 3241: 3239: 3237: 3235: 3231: 3227: 3222: 3220: 3218: 3216: 3214: 3210: 3206: 3205:Kinsley (1997 3201: 3199: 3197: 3195: 3193: 3189: 3184: 3180: 3178: 3174: 3172: 3168: 3167: 3165: 3164:Benard (2000) 3160: 3158: 3156: 3154: 3152: 3150: 3146: 3143:, p. 84) 3142: 3137: 3134: 3131:, p. 23) 3130: 3125: 3123: 3119: 3115: 3114:Kinsley (1997 3110: 3107: 3104:, p. 21) 3103: 3102:Kinsley (1997 3098: 3095: 3091: 3086: 3083: 3079: 3074: 3072: 3068: 3064: 3063:Kinsley (1997 3059: 3057: 3055: 3051: 3047: 3046:Kinsley (1997 3042: 3039: 3035: 3030: 3028: 3026: 3024: 3022: 3020: 3018: 3016: 3014: 3012: 3010: 3008: 3006: 3002: 2999:, p. 30) 2998: 2997:Kinsley (1997 2993: 2990: 2987:, p. 31) 2986: 2985:Kinsley (1997 2981: 2978: 2974: 2973:Kinsley (1997 2969: 2966: 2962: 2957: 2954: 2950: 2945: 2942: 2938: 2933: 2930: 2927:, p. 23) 2926: 2925:Kinsley (1997 2921: 2918: 2914: 2913:Kinsley (1988 2909: 2907: 2903: 2899: 2894: 2891: 2887: 2886:Kinsley (1988 2882: 2879: 2875: 2874:Kinsley (1997 2870: 2867: 2863: 2862:Frawley (1994 2858: 2856: 2852: 2848: 2843: 2841: 2839: 2835: 2831: 2826: 2823: 2819: 2818:Kinsley (1988 2814: 2812: 2808: 2805:, p. 81) 2804: 2799: 2796: 2792: 2791:English (2002 2787: 2784: 2781: 2776: 2773: 2769: 2764: 2762: 2760: 2756: 2752: 2747: 2745: 2741: 2737: 2732: 2730: 2726: 2722: 2717: 2714: 2710: 2705: 2702: 2698: 2697:Kinsley (1997 2693: 2690: 2686: 2685:Kinsley (1988 2681: 2679: 2677: 2675: 2673: 2671: 2667: 2663: 2662:Kinsley (1988 2658: 2656: 2652: 2648: 2643: 2640: 2636: 2631: 2628: 2624: 2619: 2616: 2612: 2611:Kinsley (1988 2607: 2605: 2603: 2601: 2599: 2595: 2591: 2586: 2584: 2580: 2576: 2571: 2569: 2565: 2561: 2556: 2553: 2549: 2548:English (2002 2544: 2541: 2537: 2532: 2529: 2526:, p. 94) 2525: 2524:English (2002 2520: 2517: 2513: 2512:Kinsley (1988 2508: 2505: 2501: 2496: 2494: 2492: 2490: 2488: 2484: 2478: 2477: 2470: 2464: 2462: 2460: 2456: 2451: 2445: 2443: 2439: 2435: 2431: 2427: 2423: 2419: 2413: 2410: 2406: 2402: 2396: 2393: 2386: 2383: 2379: 2373: 2371: 2367: 2361: 2358: 2351: 2350: 2346: 2344: 2342: 2338: 2334: 2330: 2326: 2321: 2319: 2315: 2311: 2307: 2303: 2299: 2295: 2291: 2287: 2283: 2278: 2276: 2272: 2268: 2264: 2260: 2251: 2247: 2245: 2241: 2237: 2236: 2231: 2227: 2226:Shakta pithas 2223: 2219: 2210: 2203: 2201: 2199: 2195: 2191: 2187: 2182: 2180: 2176: 2175:Todala Tantra 2171: 2167: 2163: 2158: 2156: 2152: 2148: 2144: 2140: 2136: 2132: 2128: 2123: 2121: 2117: 2113: 2109: 2108: 2103: 2099: 2095: 2091: 2090: 2085: 2080: 2078: 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scholars 1075: 1071: 1066: 1059: 1057: 1053: 1051: 1047: 1042: 1037: 1035: 1031: 1030: 1025: 1024: 1016: 1014: 1010: 1009:Ganapati Muni 1003: 995: 990: 988: 984: 982: 980: 975: 971: 970: 963: 961: 957: 952: 950: 946: 942: 938: 934: 930: 926: 924: 923:viparita-rati 919: 915: 911: 907: 902: 900: 891: 887: 883: 881: 877: 876: 871: 870:sacred thread 867: 863: 857: 855: 851: 847: 842: 839: 834: 829: 823: 819: 815: 811: 807: 803: 794: 787: 785: 783: 780: 776: 773: 769: 764: 762: 761: 756: 752: 748: 744: 739: 737: 733: 729: 725: 721: 717: 712: 710: 706: 702: 694: 692: 690: 686: 682: 677: 675: 671: 670:reincarnation 667: 662: 660: 656: 652: 648: 644: 640: 636: 635: 630: 622: 620: 617: 615: 611: 607: 603: 599: 595: 591: 587: 583: 579: 571: 567: 562: 555: 553: 551: 547: 543: 539: 538: 533: 529: 528: 523: 522: 516: 514: 510: 506: 502: 497: 495: 491: 486: 484: 480: 479: 474: 473: 472:Vishnu Purana 468: 464: 460: 455: 453: 448: 446: 442: 434: 430: 422: 421: 408: 405: 404: 399: 395: 391: 387: 383: 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3183:Tantrasara 2310:Basukinath 2267:ashtadhatu 2242:, ascetic 2218:Chintpurni 2131:Tantrasara 2053:Tantrasara 2018:vidveshana 2010:uchchatana 2006:vasikarana 1866:(purity), 1751:Durga Puja 1572:Ramprasadi 1354:Yoni-gamya 1350:Yoni-mudra 1301:Kameshwari 1273:Madanatura 1260:embodiment 956:Tantrasara 916:, who are 846:skull-bowl 806:Tantrasara 755:milk ocean 743:Mahashakti 537:jhumjharji 532:Rajasthani 433:Mahasiddha 368:, c. 1775. 347:Tantrasara 331:Tantrasara 304:Mahasiddha 295:Mahasiddha 192:Mahavidyas 180:Jogani Maa 158:छिन्नमस्ता 83:छिन्नमस्ता 79:Devanagari 60:Mahavidyas 5957:Rakshasas 5827:Mahavidya 5770:Saraswati 5757:Goddesses 5686:Kartikeya 5403:Mahagauri 5398:Kalaratri 5393:Katyayani 5383:Kushmanda 5360:Navadurga 5335:Dhumavati 5297:Mahavidya 5272:Vaishnavi 5201:Navadurga 5171:Saraswati 4956:Firstpost 4597:Routledge 2479:Citations 2401:Kavyamata 2378:Jamadagni 2347:Footnotes 2314:Bishnupur 2304:complex, 2284:complex, 2186:Kali Puja 2147:Vamamarga 2069:dhyanas ( 1937:Jharkhand 1860:trinity: 1850:Ranjaitri 1761:Kali Puja 1746:Navaratri 1713:Kundalini 1697:Practices 1630:Kalikulam 1603:Vamachara 1468:Saraswati 1443:Mahavidya 1416:(Supreme) 1206:Sahasrara 1195:Muladhara 1191:kundalini 1105:The seer 1070:Kali Puja 1046:Annapurna 949:squatting 899:mundamala 875:mundamala 862:third eye 728:Viraratri 610:Narasimha 578:Mahavidya 566:Rajasthan 403:upapurana 306:princess 220:kundalini 186:goddess ( 96:Mahavidya 6073:Hinduism 6029:Ramayana 5971:Yakshini 5877:Shashthi 5837:Matrikas 5822:Mahadevi 5624:Trimurti 5557:Hinduism 5436:Kamakhya 5431:Kalighat 5325:Bhairavi 5287:Chamunda 5257:Brahmani 5249:Matrikas 5208:Mahakali 5166:Mahadevi 5137:Shaktism 4877:42930626 4686:(1994). 3287:Archived 2434:Kalidasa 2430:Sanskrit 2337:Baishakh 2290:Varanasi 2286:Ramnagar 2263:Rajrappa 2179:Bhairava 2118:has her 1997:and the 1956:Tantrika 1952:Shaktism 1948:Kalikula 1916:Tantrika 1886:and the 1882:(in the 1653:Scholars 1625:Srikulam 1458:Matrikas 1414:Mahadevi 1377:Shaktism 1369:a series 1367:Part of 1220:Manipura 1211:granthis 1111:prakasha 1072:Pandal, 979:sringara 910:Kamadeva 866:crescent 850:scimitar 833:hibiscus 732:Bhairava 724:Chandika 631:and the 524:and the 463:Korravai 398:Chamunda 245:goddess 235:Shaktism 233:sect of 231:Kalikula 208:scimitar 200:Mahadevi 154:Sanskrit 141:Kabandha 92:Mahadevi 6023:Puranas 6011:Atharva 5980:Texts ( 5967:Yakshas 5962:Vahanas 5932:Dikpāla 5905:Apsaras 5857:Rukmini 5832:Matangi 5780:Parvati 5775:Lakshmi 5765:Tridevi 5691:Krishna 5671:Hanuman 5666:Ganesha 5656:Chandra 5651:Ashvins 5457:More... 5345:Matangi 5282:Indrani 5267:Kaumari 5181:Parvati 5176:Lakshmi 5148:History 5034:26 June 4538:5829371 3293:26 June 3181:p. 87: 3175:p. 86: 2288:, near 2271:kavacha 2230:mastaka 2204:Temples 2198:Kolkata 2149:). 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