The Mystery Of The Idol Of Goddess Chhinnamastā, One Of The Ten Mahāvidyās”

▪️ Among the Ten Mahāvidyās, Mother Chhinnamastā’s idol may appear to our eyes as “mahāghoraṁ daṁṣṭrākarāla-vadanaṁ” (extremely fierce and terrifying), yet within it lies a profound mystery that can be explained through the Tantric path. Today I will attempt to discuss this very subject. Please forgive any mistakes with your kindness.

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1. First, we see that the Goddess stands upon a couple engaged in viparīta-tāturā (reverse sexual union) —
This symbolizes that through the woman being above the man in this reversed union, she liberates him from the cycle of rebirth. That is, the energy residing in his Mūlādhāra (root chakra) rises upward from the liṅga-mūla through Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddha, and so on, finally uniting with Supreme Śiva. As a result, through the drinking of Brahma-sudhā (nectar of supreme consciousness), the practitioner cuts himself free from worldly bondage and the cycle of birth and rebirth.

2. The Goddess’s head is severed —
The severed head means separation at the neck region; that is, there is no connection between the neck and the head. In Tantra it is said that the moment the jīvātmā (individual soul) crosses the Viśuddha Chakra situated at the neck, it never descends downward again. Therefore, this severed head represents the blockage of the downward path. If it were not severed, the jīvātmā could fall back into the Mūlādhāra, resulting in the loss of the fruits of spiritual practice. But in reality, that does not happen.

3. Three streams of blood flow from the Goddess’s neck —
From the severed neck of the Goddess flow three streams of blood, symbolizing Iḍā on the left, Piṅgalā on the right, and Suṣumṇā in the center. On the left and right, the dakinis drink from Iḍā and Piṅgalā, which bind the practitioner to enjoyment and desire. The ḍākinīs tempt the practitioner with worldly pleasures, drawing him away from liberation and entangling him in bondage.
But when the practitioner advances through the Suṣumṇā path and crosses the Viśuddha Chakra, at that moment the Goddess herself, along with the vital energy (vāyu), unites at the Sahasrāra with Supreme Śiva and offers the essence of equilibrium between Śiva and Śakti. She then grants Brahma-jñāna (supreme knowledge) to the practitioner and bestows liberation.