Chinnamasta'smantra: "Srim hrim klim aim Vajravairocaniye hum hum phatsvaha."32 It is equally relevant to note that the invocation of this mantrais said to attract and subjugate women." Chinnamasta's erotic nature isalso suggested in some of the names contained in her hundred- and thousand-name hymns. In her hundred-name hymn she is called Kamesvari(goddess of desire, name 76), Kamarupa (she whose form is desire, name79), and Karnakautukakarini (she who creates the eagerness of desire,name 81).3 4 In her thousand-name hymn she is called Madonmattasvarupini(she whose form is intoxicated with delight, name 725), Ratiragavivrddhinl(she who is engaged in the realm of rati [sexual intercourse ordesire], name 762), and Puspayudhadhara (she who holds a flower weapon[that is, who is like Kama-deva, the god of lust], name 896)

Like Kama and Rati, the kundalini hus been aroused. Normally, she^ee^curled up there in the form of a serpent. She is roused by tantric yogjc e x _ercises, such asjapa mantra, nydsa, and puja. This also might be thoughtof as the first awakening of one's spiritual consciousness in preparationfor a spiritual ascent that will result in infinitely expanded awareness

Worship of ChinnamastaTantric manuals such as the Sdkta-pramoda, Tantrasdra, andMantra-mahodadhih give the details for worship of Chinnamasta, just as

for all Mahavidyas and other deities. The invocation of her mantra, themeditation on her form, the construction and worship of her yantra, andso on, are more or less the same as for the other goddesses in the group.

It is easy to get the impression that her worship is not much differentfrom what is prescribed for other deities and that it might be as widespread.The usual rewards for her worship are cited: poetic speech, wellbeingand security, control over one's enemies, the ability to attract others(specifically women), the ability to influence kings, and liberation(moksa or makti).

CHINNAMASTAIn fact, however, worship of Chinnamasta, at least at the public level,is extremely rare. It is probably also uncommon at the private level. Thisis not so surprising, given Chinnamasta's particularly fierce nature.

In herhundred-name hymn, for example, she is called: Mahabhima (great terribleone, name 3), Candesvari (fierce goddess, name 5), Candamata (motherof fierce beings, name 6), Mahacanda (great fierce one, name 8),KrodhinI (wrathful one, name 12), Krodharupa (wrathful in form, name14), Kopatura (afflicted with rage, name 17), Pretasana (who sits on aghost, name 31), Ghorarupa (of terrific form, name 3 7), Ghorattista (terrificto behold, name 38), Ghorarava (having a terrific roar, name 39),Raktapanaparayana (gulping blood continuously, name 61), BhairavT(formidable one, name 66), Bhutabhairavasevita (served by fierce ghosts,name 68), and Drstisamharakarinl (she who causes destruction by herglance, name 99).4 7 Her thousand-name stotra invokes many more namesin a similar vein: Mahabhayarikari-devi (very frightening goddess, name19), Bhayarupa (who has a fearful form, name 22), Ghoraghurghurnadim(whose fierce roar is frightening, name 182), Ghorasattva (who embodiesfierceness, name 189), Ghorattattvamayi-devi (the goddess who embodiesa fierce form, name 199), Ghoramantrayuta (who is worshipedwith a fierce mantra, name 209), Naramansapriyanitya (who is alwayspleased with human flesh, name 622), Nararaktapriyasada (who is alwayspleased with human blood, name 623), Pretasananivasini (who livesamong ghosts, name 642), Lomamansaprapujita (who is worshiped withbody hair and flesh, name 810), and Palaladipriyanitya (who is alwayspleased with meat, name 930).4 8

Some other Mahavidyas are also fierce, particularly Kali and Tara, andDhumavatl is clearly a goddess with many inauspicious connotations andassociations. Chinnamasta, though, seems to have the strongest reputationfor being a dangerous goddess to worship or approach, and her manyfierce epithets indicate this. She has exceedingly few temples or shrines,and it is often said that those who do worship her must be either yogisor world renouncers or of a particularly heroic nature. The only shrineI have been able to find to Chinnamasta in the Varanasi area, which is averitable ocean of Hindu temples, is very small and located in the northeastcorner of the compound of the Durga temple in Ramnagar (acrossthe Ganges River from Varanasi).

The pujari (priest) there told me thatthe goddess is only worshiped by tdntrikas and that when she is worshipedthe sddhaka uses a corpse. The shrine is said to have been built by a tdntrikafrom Madras. The goddess's image is of white marble, and she is flankedby the usual two figures (see figure 25). There are also temples of ChinCHINNAMASTA165Fig. 25. White marble image of Chinnamasta in a shrine in the compound ofthe Durga temple, Ramnagar. Photograph by Hillary Rodrigues.namasta in Bihar. One is located on top of a hill, Nandan Parvat, northeastof Vaidyanath.49 Another is located in Ranchi, where there are shrinesto all ten Mahavidyas. There are shrines to each of the other Mahavidyas,including Chinnamasta, at the Kamakhya-devi temple at Kamarupa inAssam.501 have also been told of a Chinnamasta temple in Vishnupur inWest Bengal at which daily worship takes place.Chinnamasta generally is not casually approached, and some texts indicatethat this might be because of the inherent dangers of her worship.

The Bhairava-tantra, as cited in the Sdkta-pramoda, says in reference toChinnamasta's worship: "Whoever performs this worship without meditatingon Chinnamasta, the Goddess will sever one's head and drink one'sblood."5 1 The Sdkta-pramoda also distinguishes between the worship ofChinnamasta by renouncers and householders,52 implying that there aredifferent styles of worship and that renouncers pursue a more heroic path.Indeed, many people have told me that only those of particularly heroicnature dare worship Chinnamasta.

166 CHINNAMASTAThe Saktisamgama-tantra stipulates which path is appropriate forworshiping each of the Mahavidyas. Chinnamasta is to be worshiped bythe left-handed path alone.53 The only other goddess to be so worshipedis Bhairavl. The others are to be worshiped by the right-handed path orby both paths. A consistent theme in tantric texts is that only those withthe nature of the vira (hero) are qualified to undertake sddhand of the lefthandedtype and that those who are not qualified should not attempt it.

Left-handed worship of Chinnamasta involves sexual intercourse with awoman who is not one's wife, according to both the Mantra-mahodadhih-*and the Sdkta-pramoda.55 The Sdkta-pramoda also says that, in making fireofferings to Chinnamasta, one should offer her meat and wine at night.56In conclusion, Chinnamasta has few shrines or temples and is probablyworshiped in tantric fashion by a few particularly brave individualswho are bold enough to engage this fearsome deity