Chinnamasta Moola Mantra, Upasana And Yantra
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Who is Goddess Chhinnamasta:
Chhinnamasta is the sixth of the ten Mahavidya Goddesses and She is known as the self-decapitated Goddess. She is also known as Prachanda Chandika. 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.
Chinnamasta Devi has five forms:
vajra vairochani, prachanda chandika, trikaya vajrayogini, chinnamasta and ardhamasta.
There are several legends about the origin of Goddess Chhinnamasta. However most of them suggest that Goddess beheaded herself due to accomplish a greater and noble cause. The Pranatoshini Tantra (18th century) narrates two tales of Chhinnamasta’s birth.
The iconography of Chhinnamasta is fearsome. The self-decapitated Goddess holds her own severed head in one hand and holds a scimitar in the other hand. Three streams of blood spring from her neck, one entering her own mouth, while the others are drunk by her female yogini companions, who flank her.
Chhinnamasta complexion is as red as the flower of hibiscus or Gudahala (गुड़हल). She possesses the brightness of million suns. She is depicted nude and with disheveled hair. She is described to be a sixteen years old girl, having a blue lotus near her heart. Chhinnamasta wears a serpent as a sacred thread and a garland of skulls or severed heads around her neck along with other ornaments.
Chinnamasta icon Symbolism and Associations:
Chhinnamasta Sadhana is limited to Tantrikas, Yogis and world renouncers due to her ferocious nature and her reputation of being dangerous to approach and worship. However, Chhinnamasta Sadhana is done to destroy the enemy. She is worshiped to get rid of court cases, to seek government favors, to get stronghold in business and to gain good health.
Chhinnamasta Mool Mantra:
Shreem Hreem Kleem Aim Vajra Vairochaniyai Hum Hum Phat Svaha॥
Upasana of the Divine Mother Chinnamasta:
Meditation is inherently a violent process. The process of getting to know oneself, can only occur by “destroying” the petty little self-identities or ahamkara leading to the expansion of the conscious mind. The head represents logic and ego.The process of meditation is not for wimps! It requires great courage to face the self identities that limit us and prevent us from evolving in to sages. Only with the destruction of all limitations does the seeker evolve and grow beyond the dualities. Going beyond dualities means being a Witness. Chhinnamasta is the symbol of the final destruction of the limitations created by ahamkara. Such an adept becomes more and more conscious, until he expands his consciousness to universal consciousness. Thus what seems to be death is in fact eternal life.
Tantric practitioners worship Chhinnamasta for acquiring siddhis or supernatural powers. Chhinnamasta’s mantra (a sacred chant that is repeated by a devotee) 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 Shakta Pramoda and the Rudrayamala recommend the use of her mantra to obtain wealth and auspiciousness.
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 (vasikarana), annihilation of foes (uchchatana), someone’s death (marana) and causing hatred or hostilities between friends (vidveshana).
Acarya Ananda Jha, the author of the Chinnamasta Tattva, 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 Shakta Maha-bhagavata Purana, 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, moksha (salvation).
Chhinnamasta’s image or her yantra is worshiped, along with her attendants.
Chhinnamasta Yantra- Chhinnamasta Yantra along with its Mool Mantra is considered very effective medium to fulfil Chhinnamasta Sadhana.
List of other Chhinnamasta Mantra:
Om Hum Om॥
Om Hum Svaha॥
Panchakshar Chhinnamasta Mantra (5 Syllables Mantra):
ॐ हूं स्वाहा ॐ॥
Om Hum Svaha Om॥
Shadakshar Chhinnamasta Mantra (6 Syllables Mantra):
ह्रीं क्लीं श्रीं ऐं हूं फट्॥
Hreem Kleem Shreem Aim Hum Phat॥
More Mantras with beejakṣaras are placed in different positions:
ॐ श्रीं ह्रीं ह्रीं वज्र वैरोचनीये ह्रीं ह्रीं फट् स्वाहा॥
om śrīṁ hrīṁ hrīṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||
ॐ श्रीं ह्रीं ह्रीं ऐं वज्र वैरोचनीये ह्रीं ह्रीं फट् स्वाहा॥
om śrīṁ hrīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||
ॐ श्रीं ह्रीं ह्रीं क्लीं ऐं वज्र वैरोचनीये ह्रीं ह्रीं फट् स्वाहा॥
om śrīṁ hrīṁ hrīṁ klīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||
The following four mantras are known as प्रचण्डचण्डिका pracaṇḍacaṇḍikā mantras:
(In these four mantras prefixed beejaksaras are placed in different positions)
ॐ श्रीं क्लीं ह्रीं ऐं वज्र वैरोचनीये ह्रीं ह्रीं फट् स्वाहा॥
om śrīṁ klīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||
ॐ क्लीं श्रीं ह्रीं ऐं वज्र वैरोचनीये ह्रीं ह्रीं फट् स्वाहा॥
om klīṁ śrīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||
ॐ ह्रीं श्रीं क्लीं ह्रीं ऐं वज्र वैरोचनीये ह्रीं ह्रीं फट् स्वाहा॥
om hrīṁ śrīṁ klīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||
ॐ ऐं श्रीं क्लीं ह्रीं ऐं वज्र वैरोचनीये ह्रीं ह्रीं फट् स्वाहा॥
om aiṁ śrīṁ klīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||
Chhinnamasta Gayatri Mantra:
Om Vairochanye Vidmahe Chhinnamastayai Dhimahi Tanno Devi Prachodayat॥
श्रीं Srim: This is known as Lakṣmi beeja and mostly placed along with ह्रीं (hrim). Apart from causing auspiciousness, this beeja produces enough solar energy within the body and makes the mind calm and tranquil. If this bija is added to Panchadai mantra at the end, we get Laghu Ṣodasi mantra. This bija works along with sauḥ (सौः) in offering Liberation. Again श्रीं (srim) consists of three letters sa, ra and i and nada and bindu. Sa refers to Goddess of wealth Lakṣmi and ra is wealth itself, I refers to satisfaction, nada is apara (having nothing beyond or after, having no rival or superior) and bindu dispels sorrow. This clearly explains that Mahasodasi Mantra not only gives Liberation, but also gives material prosperity, peace of mind and satisfaction in life.
ह्रीं hrim: This is known as maya bija. ह्रीं (hrim) and श्रीं (srim) are often placed together. Ha means Siva, ra means Prakṛti, I means mahamaya (She is Prakasa-vimarsa- mahamaya- svarupini). Nada is Divine Mother (mother of universe) and bindu is the dispeller of sorrow. (Interpretations always vary according to bija-s. For example, it is said in Sriṁ that ra is wealth, whereas here it is explained that ra isPrakṛti. It all depends upon context and conjunction.) It is also said that hrim produces solar energy within the body. This bija causes Bliss (There are six ह्रीं (hrim) in Mahaṣodasi Mantra). Siva speaks a lot about usage of ह्रीं (hrim) in Mahanirvana Tantra, particularly in kali yuga.
ऐं aim: This is known as Sarasvati bija. ai (ऐ) refers to Sarasvati and bindu as usual is the dispeller of sorrow and miseries. It is sometimes called Guru bija, which implies that this bija endows knowledge. This bija establishes a strong connection between the deity and mantra, as this bija works on buddhi (intellect).
क्लीं klim: This is known as kama beeja. It is the bija for attraction. This bija in fact promotes the potency of other bija-s and the mantra as a whole. It works on heart chakra and kindles love for fellow beings. This helps us to achieve our material desires, when placed with other bija-s. Ka refers to Manmatha, also known as Kamadeva. There are references that ka also refers to Lord Kṛṣṇa; la refers to Indra, the chief gods and goddesses, I refers to contentment and satisfaction and the bindu here gives both happiness and sorrow. This is the effect of materialistic desires, which consists of both happiness and sorrow. This bija acts in a strange way. It induces desires and at the same time if one is not satisfied with what is given, it also causes miseries.
Why did Chinnamasta cut her head?
There is an origin story of Chinnamasta, the goddess with the severed head, in the Pranatoshini Tantra. Source One day, while taking a bath in Mandakini river with her attendants, Dakini and Varnini, Parvati was admiring the wonders of creation and life. The creation of life made her remember Shiva.What is Chinnamasta Yantra?
Chinnmasta Pujan Yantra is the incarnation of Mother Goddess Shakti that appeared before the Devas, or Demi-Gods, who sought for a wife for Shiva. Chinnamasta is one of the Dasa Mahavidyas – the ten goddesses. Chhinnamasta means ‘She whose head is severed.
What does Chinnamasta Symbolize?
Chhinnamasta, “She whose head is severed”, often spelled Chinnamasta, and also called Chinnamastika and Prachanda Chandika and Jogani Maa (in western states of India), is a Hindu goddess (Devi). She symbolizes both aspects of Devi: a life-giver and a life-taker.
Chinamasta is a great benefactor, who recognizes and rewards true devotion. Once pleased, she can protect and bless the devotees with all her heart. She can help to overcome various problems like poverty, debt, misfortune, childlessness, mental disturbances and untimely death, and protect them from the ill effects of planet Rahu. She can also bestow knowledge, success, health, wealth and a sense of fulfillment in life.
check here 108 Names of Goddess Chhinnamasta