Chamunda

Chamunda (, ), also known as Chamundeshwari, Chamundi or Charchika, is a fearsome form of Chandi, the Hindu mother goddess, Mahadevi and is one of the seven Matrikas.Wangu p.72

She is also one of the chief Yoginis, a group of sixty-four or eighty-one Tantric goddesses, who are attendants of the warrior goddess Parvati.Wangu p.114 The name is a combination of Chanda and Munda, two demons whom Chamunda killed. She is closely associated with Kali, another fierce aspect of Parvati. She is identified with goddesses Parvati, Kali or Durga.

The goddess is often portrayed as residing in cremation grounds or near holy fig trees. The goddess is worshipped by ritual animal sacrifices along with offerings of wine. The practice of animal sacrifices has become less common with Vaishnavite influences.

Origins

Ramakrishna Gopal Bhandarkar says that Chamunda was originally a tribal goddess, worshipped by the tribals of the Vindhya mountains in central India. These tribes were known to offer goddesses animal as well as human sacrifices along with liquor. These methods of worship were retained in Tantric worship of Chamunda, after its assimilation into mainstream Hinduism. He proposes the fierce nature of this goddess is due to her association with Rudra (Shiva), identified with the fire god Agni at times. Wangu also backs the theory of the tribal origins of the goddess.

Iconography

The black- or red-coloured Chamunda is described as wearing a garland of severed heads or skulls (''Mundamala''). She is described as having four, eight, ten or twelve arms, holding a Damaru (drum), trishula (trident), sword, snake, skull-mace ('' khatvanga''), thunderbolt, a severed head and ''panapatra'' (drinking vessel) or skull-cup ( kapala), filled with blood. She stands or sits upon the corpse of a man (''shava'' or ''preta''), a defeated demon or corpse. She is adorned with bones, skulls, and serpents. She also wears a ''Yajnopavita'' (sacred thread) of skulls. She wears a ''jata mukuta'', that is, a headdress formed of piled, matted hair tied together with snakes or skull ornaments. Sometimes, a crescent moon is seen on her head.See:
* Kinsley p. 147, 156. Descriptions as per Devi Mahatmya, verses 8.11-20
*
*
* "Chamunda, the Horrific Destroyer of Evil ndia, Madhya Pradesh(1989.121)". In Timeline of Art History. New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/ho/07/ssn/ho_1989.121.htm (October 2006)
* Kalia, pp.106–109. "Anistoriton is an electronic Journal of History, Archaeology and ArtHistory. It publishes scholarly papers since 1997 and it is freely available on the Internet. All papers and images since vol. 1 (1997) are available on line as well as on the free Anistorion CD-ROM edition." Her eye sockets are described as burning the world with flames. She is accompanied by spirits.Kinsley p.147 She is also shown to be surrounded by skeletons, ghosts and beasts like jackals, who are shown eating the flesh of the corpse the goddess sits or stands on. The jackals and her fearsome companions are sometimes depicted as drinking blood from her skull cup or the severed head she is holding, implying that Chamunda drinks the blood of the defeated enemies. This quality of drinking blood is a characteristic of all Matrikas, and Chamunda in particular. At times, she is depicted seated on an owl, her vahana (mount or vehicle), or a buffalo or Dhole. Her banner figures an eagle.

These characteristics, a contrast to the typical depictions of Hindu goddesses with beautiful faces, symbolise the inevitability of old age, death, decay and destruction. Chamunda is often seen as a form of Kali. She appears as a frightening old woman, projecting fear and horror.

Legends

In Hindu scripture ''Devi Mahatmya'', Chamunda emerged as ''Chandika Jayasundara'' from an eyebrow of goddess ''Kaushiki'', a goddess created from the "sheath" of Durga and was assigned the task of eliminating the demons Chanda and Munda, generals of demon kings Shumbha-Nishumbha. She fought a fierce battle with the demons, ultimately killing them.

According to a later episode of the ''Devi Mahatmya'', Durga created Matrikas from herself and with their help slaughtered the demon army of Shumbha-Nishumbha. In this version, Kali is described as a Matrika who sucked all the blood of the demon Raktabīja, from whose blood drop rose another demon. Kali is given the epithet Chamunda in the text. Thus, the Devi Mahatmya identifies Chamunda with Kali.

In the '' Varaha Purana'', the story of Raktabija is retold, but here each of Matrikas appears from the body of another Matrika. Chamunda appears from the foot of the lion-headed goddess Narasimhi. Here, Chamunda is considered a representation of the vice of tale-telling (''pasunya''). The Varaha Purana text mentions two separate goddesses Chamunda and Kali, unlike Devi Mahatmya.

According to another legend, Chamunda appeared from the frown of the benign goddess Parvati to kill demons Chanda and Munda. Here, Chamunda is viewed as a form of Parvati.Moor p.118

The '' Matsya Purana'' tells a different story of Chamunda's origins. She with other matrikas was created by Shiva to help him kill the demon Andhakasura, who has an ability - like Raktabīja - to generate from his dripping blood. Chamunda with the other matrikas drinks the blood of the demon ultimately helping Shiva kill him. Ratnākara, in his text '' Haravijaya'', also describes this feat of Chamunda, but solely credits Chamunda, not the other matrikas for sipping the blood of Andhaka. Having drunk the blood, Chamunda's complexion changed to blood-red. The text further says that Chamunda dances destruction, playing a musical instrument whose shaft is Mount Meru, the string is the cosmic snake Shesha and the gourd is the crescent moon. She plays the instrument during the deluge that drowns the world.

Association with Matrikas

Chamunda is one of the saptamatrikas or Seven Mothers. The Matrikas are fearsome mother goddesses, abductors and eaters of children; that is, they were emblematic of childhood pestilence, fever, starvation, and disease. They were propitiated to avoid those ills, that carried off so many children before they reached adulthood.
Chamunda is included in the ''Saptamatrika'' (seven Matrikas or mothers) lists in the Hindu texts like the ''Mahabharata'' (Chapter 'Vana-parva'), the '' Devi Purana'' and the '' Vishnudharmottara Purana''. She is often depicted in the Saptamatrika group in sculptures, examples of which are Ellora and Elephanta caves. Though she is always portrayed last (rightmost) in the group, she is sometimes referred to as the leader of the group. While other Matrikas are considered as Shaktis (powers) of male divinities and resemble them in their appearance, Chamunda is the only Matrika who is a Shakti of the great Goddess Devi rather than a male god. She is also the only Matrika who enjoys independent worship of her own; all other Matrikas are always worshipped together.Kinsley p.241 Footnotes

The ''Devi Purana'' describes a pentad of Matrikas who help Ganesha to kill demons. Further, sage Mandavya is described as worshipping the ''Māṭrpaňcaka'' (the five mothers), Chamunda being one of them. The mothers are described as established by the creator god Brahma for saving King Harishchandra from calamities. Apart from the usual meaning of Chamunda as the slayer of demons Chanda and Munda, the ''Devi Purana'' gives a different explanation: ''Chanda'' means terrible while ''Munda'' stands for Brahma's head or lord or husband.

In the ''Vishnudharmottara Purana'' - where the Matrikas are compared to vices - Chamunda is considered a manifestation of depravity. Every matrika is considered the guardian of a direction. Chamunda is assigned the direction of south-west.

Chamunda, being a Matrika, is considered one of the chief Yoginis, who are considered to be daughters or manifestations of the Matrikas. In the context of a group of sixty-four yoginis, Chamunda is believed to have created seven other yoginis, together forming a group of eight. In the context of eighty-one yoginis, Chamunda heads a group of nine yoginis.

Worship

A South Indian inscription describes ritual sacrifices of sheep to Chamunda. In Bhavabhuti's eighth-century Sanskrit play, Malatimadhva describes a devotee of the goddess trying to sacrifice the heroine to Chamunda's temple, near a cremation ground, where the goddess temple is. A stone inscription at Gangadhar, Rajasthan, deals with the construction of a shrine to Chamunda and the other Matrikas, "who are attended by Dakinis" (female demons) and rituals of daily Tantric worship (''Tantrobhuta'') like the ritual of ''Bali'' (offering of grain). Chamunda puja is a part of Sandhi Puja, a key ritual during Durga Puja. During Sandhi Puja, which takes place between the final 24 minutes of Ashtami and the first 24 minutes of Nabami, Goddess Durga is worshipped in her Chamunda form.

Temples

* In the Kangra district of Himachal Pradesh, around west of Palampur, is the renowned Chamunda Devi Temple which depicts scenes from the Devi Mahatmya, the Ramayana and the Mahabharata. The goddess's image is flanked by the images of Hanuman and Bhairava. Another temple, Chamunda Nandikeshwar Dham, also found in Kangra, is dedicated to Shiva and Chamunda. According to a legend, Chamunda was enshrined as chief deity "Rudra Chamunda", in the battle between the demon Jalandhara and Shiva.
* In Gujarat, two Chamunda shrines are on the hills of Chotila and Parnera.
* There are multiple Chamunda temples in Odisha. The 8th-century Baitala Deula is the most prominent of them, also one of the earliest temples in Bhubaneswar. The Mohini temple and Chitrakarini temple in Bhubaneswar are also dedicated to Chamunda. Kichakeshwari Temple, near Baripada; and Charchika Temple, near Banki, enshrine forms of Chamunda.
* Another temple is Chamundeshwari Temple on Chamundi Hill, Mysore. Here, the goddess is identified with Durga, who killed the buffalo demon, Mahishasura. Chamundeshwari or Durga, the fierce form of Shakti, a tutelary deity held in reverence for centuries by the Maharaja of Mysore.
* The Chamunda Mataji temple in Mehrangarh Fort, Jodhpur, was established in 1460 after the idol of the goddess Chamunda — the Kuladevi and iṣṭa-devatā (tutelary deity) of the Parihar rulers — was moved from the old capital of Mandore by the then-ruler Jodha of Mandore. The goddess is still worshiped by the royal family of Jodhpur and other citizens of the city. The temple witnesses festivities in Dussehra: the festival of the goddess.
* Another temple, Sri Chamundeshwari Kshetram is near Jogipet, in Medak District in Telangana State.
*Sree Shakthan Kulangara temple is one of the Chamundeshwari temples. It is located in Koyilandy, Kozhikode District in Kerala.
*One Chamunda Mata temple is situated in Dewas, Madhya Pradesh, It is situated on a hilltop named Tekri above 300 feet. Chamunda Mata in Dewas is also called Choti Mata (the younger sister of Tulja Mata, situated at the same hilltop).

In Buddhism

In Vajrayana Buddhism, Chamunda is associated with Palden Lhamo. She is seen as a wrathful form of Kali and is a consort of Mahakala and protectress of the Dalai Lama and Panchen Lama of the Gelug school.

In Jainism

Early Jains were dismissive of Chamunda, the goddess who demanded blood sacrifice - which is against the primary principle of Ahimsa of Jainism. Some Jain legends portray Chamunda as a goddess defeated by Jain monks like Jinadatta and Jinaprabhasuri. However, the most popular legend is of Ratnaprabhasuri.

Another Jain legend tells the story of the conversion of Chamunda into a Jain goddess. According to this story, Chamunda sculpted the Mahavir image for the temple in Osian and was happy with the conversion of Hindus to Jainism and the subsequent renaming of their clan to Oswal. At the time of Navaratri, a festival that celebrates the Hindu Divine Mother, Chamunda expected animal sacrifices from Jains. The Jains, however, were unable to meet her demand. Jain monk Ratnaprabhasuri intervened and preached to her, and as a result, Chamunda accepted vegetarian offerings, forgoing her demand for meat and liquor. Ratnaprabhasuri further named her '' Sacciya'', one who had told the truth, as Chamunda had told him the truth that a rainy season stay in Osian was beneficial for him. She also became the protective goddess of the temple and remained the clan goddess of the Osvals. The Sachiya Mata Temple in Osian was built in her honour by Jains. Some Jain scriptures warn of dire consequences of worship of Chamunda by the Hindu rites and rituals.''Encyclopaedia of Jainism'' By Narendra Singh p.698 Many Kshatriyas and even the Jain community worship her as her Kuladevi and ''samyaktvi'' demi-goddess as per Jain rituals.

See also

* Mahakali
* Maheshvari
* Tridevi

References

Further reading

* Wangu, Madhu Bazaz (2003). ''Images of Indian Goddesses''. Abhinav Publications. 280 pages. .
* Pal, P. The Mother Goddesses According to the Devipurana in Singh, Nagendra Kumar, ''Encyclopaedia of Hinduism'', Published 1997, Anmol Publications PVT. LTD.,
* Kinsley, David (1988).
Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions
'' University of California Press.
* Kalia, Asha (1982). ''Art of Osian Temples: Socio-Economic and Religious Life in India, 8th-12th Centuries A.D.'' Abhinav Publications. .
* Handelman, Don. with Berkson Carmel (1997). ''God Inside Out: Siva's Game of Dice'', Oxford University Press US.
* Moor, Edward (1999). ''The Hindu Pantheon'', Asian Educational Services, . First published: 1810.

External links

Shri Sachchiyay Mataji (Shri Osiya Mataji) A form (avatar) of Chamunda Devi

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Hindu goddesses
Forms of Parvati
War goddesses
Jain minor deities
Folk deities of Rajasthan