Devi Chinnamasta is the sixth Mahavidhya in the system of Dasmajavidhyas, hailed as Vishwamohini, or the great enchantress in the Shastras. She has an important yet paradoxical nature, which can be difficult to understand. With many loyal yoginis and main tantrik in her Mandalis, she enjoys a very distinct position.
She appeared twice, first as the nagging of her main yoginis and then when there was a great battle. She who cuts off her head to fulfill the needs of her loved ones is also the one who cuts off her head in anger to scare her victims. The tivrata of her form is simply a manifestation of her divine love for those who worship here by the right means.
The Tale of Jaya Vijaya:
Tantras such as Swatantra and Pranatoshini recount the first time Devi took the form of Chinnamasta. After Devi Parvati took a bath, she turned red due to the effect of passionate thoughts for Shiv. Jaya, and Vijaya her two sahacharis who had accompanied her were already hungry by this time. In hunger, they asked Devi for food.
Devi, who had turned red for some moment, saw no satisfactory option in the vicinity and was in a state of passion by her own will. She cut off her head, making three streams of blood flow out of the wound, two of which fed Jaya and Vijaya, while the third was consumed by Devi herself.
The Tale of Kamadev and Rati:
Renuka Tantra narrates the second appearance of Devi Chinnamasta and gives the backstory to Devi standing on a copulating couple. While fighting Durgamasur, Devi took up the form of Chandika, and Jaya Vijaya became Dakini and Varnini. Devi killed Durgama and his general, Karalasura, while Jaya Vijaya killed the Asur army. However, being in her Prachand state, Devi was not pacified.
Kamadev and his wife Rati were sent to pacify her with their Kama vaan, but Devi caught hold of the arrows and threw them back. The arrow pierced them, and Kama and Rati started to make love on the battlefield. Seeing this, Devi stood on them to punish them, and in her fury, he beheaded himself, after which three streams of blood flew into the mouths of Devi, Jaya, and Vijaya.
Uniqueness of Sadhana of devi Chinnamasta:
Devi Chinnamasta is equated with Kali, Tara, and Sodashi in tantras; no difference is stated between these four. Yet we know that there is a difference in the prevalence of Achara amongst the Mahavidyas. Devi Chinnamasta makes a synchronization of vama; the conduct of Kaula and the mantras of Chinachara combined become the most efficient medium for pleasing Devi.
Her sadhana also had some exceptional rules. Other devis can be worshipped without dhyanam, but Devi Chinnamasta beheads the Sadhak if her worship is done without dhyanam. Her Shodashakshari Mantra is also unique as it can be used within multiple different beejas without causing side effects. The same mantra that gives moksha can be used for mohana and other Abhichara, giving her mantrachara a dual nature.
Devi Chinnamasta appearance:
The form of Chinnamasta is the embodiment of the fierce mother; that is why she is Prachanda Chandika. She nourishes her devout attendants with her own blood and tramples on Kama and Rati. She is Svadhinavallabha, which is why she is often depicted with her Bhairava in her moola Rupa. The Lotus on which Kamadev and Rati copulate is the thousand-petaled lotus of sahasra; it is only by means of mastering the Pancha-Makaras that they can truly move their kundalini to Sahasra and attain Brahmbodha.
Rati and Kama having sex on the Lotus of Sahasra also shows the nature of Sahasra, which is pure bliss. The fact that they copulate right under Devi shows their fearless nature and the driving force of Kama.
Devi drinking her own blood symbolizes that she is Parabrahm; like Parabrahm is the ultimate nourisher capable of nourishing itself, Devi nourishes herself with her own essence. She is red to show her state of passion and warn the sadhak of the impending dangers of her sadhana.
Dual Nature of Devi Chinnamasta:
The dual nature of Devi Chinnamastika is well reflected in her actions. She is Prachanda Chandika, the one who instills fear in the hearts of others by extreme means, propelling them forward to perform their duties. Yet she is the benevolent mother who slashes off her own head just to feed her sahacharis.
She trampled on Rati and Kamadeva, yet she didn’t harm them; her weight only pushed Kama and Rati under her feet. Propelled by the passion and Teevraurja of Devi, they only engaged more vigorously in their acts. Thus, the devi who initially trampled them only caused them more pleasure.
Risks of Sadhana of Chinnamasta:
The Sadhana of Devi Chinnamasta is one of the riskiest endeavors one can undertake. She is easily dissatisfied, and offending her leads to only one consequence: death by beheading. The slightest mistake in mantropachar, or failure to follow rules, invites the curse of Devi. Her sadhana is so risky that tantras say there can be only two consequences of her sadhana. The sadhak may become the most powerful and capable of conquering the three worlds and attaining moksha.
Alternatively, if the sadhana fails, the sadhak meets a gruesome end. The way Devi beheads is with a clean swipe of her khadag, yet the burning sensation scars even the soul, making everything burn in the heat of her fury. Every step in her sadhana is a gamble that takes one to either moksha or Death. Being most pleased by the synchronization of achara and not by a single achara. Her sadhana rules become complex, and the success rates of her sadhana are unpredictable.
Mischiefs of Chinna:
Unlike other deities, Devi Chinnamasta commits mischief in different ways. She often places her khadag on anga of Sadhakas, asking them to fold it; even if one must break their bones, they must fulfill her demand; otherwise, she cuts off the part of the body. Chinnamasta trampled on Kama and Rati only after increasing their sexual desires; she does the same to her Sadhakas, often turning the best into perverts so that she finds an excuse to behead them. She is amused when her Sadhakas become fearless and angry when they become docile perverts.
Only the fiercest of her sadhakas can truly succeed in pleasing her, like Rati and Kama continued their endeavors even in front of Devi. The sadhak of Chinnamasta should cut off all barriers of imposed shame, guilt, and fear, embracing their true nature, surrendering to Devi, and letting her trample their senses. It’s best not to resist and rather invite Devi to purify the sadhak, as resistance is useless and enlightenment is bound to come in the form of the death of moksha; it can’t be escaped. Devi’s mischief is unstoppable.
Devi Nama Mahatmya:
Devi has three major names that describe her nature. Prachanda means extreme, and Chandika, according to Bhuvaneshwari Samhitameans, is the one who instills fear in the hearts of everyone to make them do their duties. This shows the dedication her Sadhakas need to have. Another name is Chinnamunda in the Bauddha tradition, which means the one who slashes her own head, which is literal.
The third name is Chinnamastika; apart from its literal meaning, the term also means the one who slashes off the head. The term mastaka in this context alternatively refers to the top of the being; Devi removes the mastaka or the head, the pinnacle of all feelings, making her Sadhakas devoid of vikara, which ultimately either gives them jivanmukti or death.
This is written by Aghor Sadhak @sword_of_shiva