Difference between revisions of "Shri Chitipati"
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<poem> | <poem> | ||
| − | + | ==[[Chitipati]] are The [[Lord]] and Lady of the [[Charnel Grounds]].== | |
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They are usually depicted as two [[skeletons]], one a {{Wiki|male}} and other a {{Wiki|female}}. One is {{Wiki|male}} and the other is {{Wiki|female}}. The [[Citipati]] are one of the 75 [[forms]] of [[Mahakala]] and are [[visible]] reminders of the [[impermanence]] of everything [[worldly]]. | They are usually depicted as two [[skeletons]], one a {{Wiki|male}} and other a {{Wiki|female}}. One is {{Wiki|male}} and the other is {{Wiki|female}}. The [[Citipati]] are one of the 75 [[forms]] of [[Mahakala]] and are [[visible]] reminders of the [[impermanence]] of everything [[worldly]]. | ||
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They are considered to be [[masters]] of the {{Wiki|ceremony}}. One is {{Wiki|male}} and the other is {{Wiki|female}}. The [[Citipati]] are one of the 75 [[forms]] of [[Mahakala]] and are [[visible]] reminders of the [[impermanence]] of everything [[worldly]]. They are special [[protectors]] of [[Chakrasamvara]] and of the [[Dakini]] [[Vajrayogini]]. | They are considered to be [[masters]] of the {{Wiki|ceremony}}. One is {{Wiki|male}} and the other is {{Wiki|female}}. The [[Citipati]] are one of the 75 [[forms]] of [[Mahakala]] and are [[visible]] reminders of the [[impermanence]] of everything [[worldly]]. They are special [[protectors]] of [[Chakrasamvara]] and of the [[Dakini]] [[Vajrayogini]]. | ||
| − | Each holds a special {{Wiki|sceptre}}, made of a death´s head with the spine still [[attached]] in its right and a [[skull bowl]] of {{Wiki|blood}} containing {{Wiki|brain}} in its left hand, while [[standing]] on the left leg a top a [[conch shell]]. Their mouths are parted in a large grin, showing all their {{Wiki|teeth}}. The figures stand in [[dance]] position with their {{Wiki|legs}} intertwinded [[standing]] at a [[red]] {{Wiki|sun}} disc and [[lotus]] blossom on a [[throne]]. They are surrounded by the [[red]] flames of [[pristine awareness]]. | + | Each holds a special {{Wiki|sceptre}}, made of a death´s head with the spine still [[attached]] in its right and a [[skull bowl]] of {{Wiki|blood}} containing {{Wiki|brain}} in its left hand, while [[standing]] on the left leg a top a [[conch shell]]. Their mouths are parted in a large grin, showing all their {{Wiki|teeth}}. The |
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| + | |||
| + | figures stand in [[dance]] position with their {{Wiki|legs}} intertwinded [[standing]] at a [[red]] {{Wiki|sun}} disc and [[lotus]] blossom on a [[throne]]. They are surrounded by the [[red]] flames of [[pristine awareness]]. | ||
In the cemetry, the [[Citipati]] are supposed to perform a skelleton [[ritual]] [[dance]] during which they blow the [[Tibetan]] long horns. In most [[monasteries]] the [[dance]], [[symbolic]] of the cycle of [[life]] and [[death]], is peformed in the [[monastery]] cemetry once in summer und once in winter by [[monks]] wearing masks. | In the cemetry, the [[Citipati]] are supposed to perform a skelleton [[ritual]] [[dance]] during which they blow the [[Tibetan]] long horns. In most [[monasteries]] the [[dance]], [[symbolic]] of the cycle of [[life]] and [[death]], is peformed in the [[monastery]] cemetry once in summer und once in winter by [[monks]] wearing masks. | ||
| − | According to a [[Tibetan]] legend, the two [[Citipatis]] were two [[ascetic]] [[monks]] in their former [[life]]. Deep in [[meditation]], they did not realize that a thief cut off their heads and threw their [[bodies]] in the mud. They changed into [[wrathful]] [[death]] [[spirits]], with [[vows]] of [[eternal]] vengeance. The skeletal [[forms]] are referred to as [[Shri Chitipati]] and are [[Divine]] [[Beings]] whose major [[function]] might be considered the guardianship of “[[celestial]] burials” often referred to as the Glorious [[Lords]] of the Pyre. Almost the entirety of the [[Buddhist]] population in most periods and areas were [[Wikipedia:cremation|cremated]]. | + | |
| + | According to a [[Tibetan]] legend, the two [[Citipatis]] were two [[ascetic]] [[monks]] in their former [[life]]. Deep in [[meditation]], they did not realize that a thief cut off their heads and threw their [[bodies]] in the mud. They changed into [[wrathful]] [[death]] [[spirits]], with [[vows]] of [[eternal]] vengeance. The skeletal | ||
| + | |||
| + | [[forms]] are referred to as [[Shri Chitipati]] and are [[Divine]] [[Beings]] whose major [[function]] might be considered the guardianship of “[[celestial]] burials” often referred to as the Glorious [[Lords]] of the Pyre. Almost the entirety of the [[Buddhist]] population in most periods and areas were [[Wikipedia:cremation|cremated]]. | ||
The [[Shri Chitipati]] are always shown in skeletal [[form]] and are generally considered a Father with Mother although other theories abound. Occasionally the heads take on leonine skeletal [[forms]], although all heads of [[Shri Chitipati]] are shown with a “[[third eye]] of [[wisdom]] and [[enlightenment]]”. The figures are visually all shown [[dancing]] on | The [[Shri Chitipati]] are always shown in skeletal [[form]] and are generally considered a Father with Mother although other theories abound. Occasionally the heads take on leonine skeletal [[forms]], although all heads of [[Shri Chitipati]] are shown with a “[[third eye]] of [[wisdom]] and [[enlightenment]]”. The figures are visually all shown [[dancing]] on | ||
| + | |||
[[conch]] and courie shells (which are the [[Tibetan]] [[symbol]] of {{Wiki|music}}) and embracing. Other constants in the few sculptures and [[representation]] of this known type include the wearing of crowns with five skulls and a Jin Gang Chu (an {{Wiki|ancient Indian}} weapon adopted to [[symbolically]] represent the [[ritual]] implement for destroying {{Wiki|Demons}}) which sits atop the {{Wiki|crown}}. | [[conch]] and courie shells (which are the [[Tibetan]] [[symbol]] of {{Wiki|music}}) and embracing. Other constants in the few sculptures and [[representation]] of this known type include the wearing of crowns with five skulls and a Jin Gang Chu (an {{Wiki|ancient Indian}} weapon adopted to [[symbolically]] represent the [[ritual]] implement for destroying {{Wiki|Demons}}) which sits atop the {{Wiki|crown}}. | ||
| − | The [[Shri Chitipati]] also holds a skeletal stick in one hand which [[symbolized]] the ability to smash that which would yield [[evil]] [[deeds]], talk and [[thoughts]]. The Father will hold in one hand a [[bowl]] which [[symbolizes]] having taken control of the Devil’s {{Wiki|blood}}. His Wife will hold a vessel with the “[[sweet]] dew of [[wisdom]]” in her right hand and a protective “flower/grain” in the other. It appears this rendition and the few similar to it were made for the [[highest]] practitioners of [[Tibetan Buddhism]] who reside in [[Mongolia]], and does not seem to appear there prior to the 18th century. | + | The [[Shri Chitipati]] also holds a skeletal stick in one hand which [[symbolized]] the ability to smash that which would yield [[evil]] [[deeds]], talk and [[thoughts]]. The Father will hold in one hand a [[bowl]] which [[symbolizes]] having taken control of the Devil’s {{Wiki|blood}}. His Wife will hold a vessel with the “[[sweet]] dew of |
| + | |||
| + | [[wisdom]]” in her right hand and a protective “flower/grain” in the other. It appears this rendition and the few similar to it were made for the [[highest]] practitioners of [[Tibetan Buddhism]] who reside in [[Mongolia]], and does not seem to appear there prior to the 18th century. | ||
</poem> | </poem> | ||
Revision as of 16:51, 26 June 2024
==Chitipati are The Lord and Lady of the Charnel Grounds.==
They are usually depicted as two skeletons, one a male and other a female. One is male and the other is female. The Citipati are one of the 75 forms of Mahakala and are visible reminders of the impermanence of everything worldly.
They are considered to be masters of the ceremony. One is male and the other is female. The Citipati are one of the 75 forms of Mahakala and are visible reminders of the impermanence of everything worldly. They are special protectors of Chakrasamvara and of the Dakini Vajrayogini.
Each holds a special sceptre, made of a death´s head with the spine still attached in its right and a skull bowl of blood containing brain in its left hand, while standing on the left leg a top a conch shell. Their mouths are parted in a large grin, showing all their teeth. The
figures stand in dance position with their legs intertwinded standing at a red sun disc and lotus blossom on a throne. They are surrounded by the red flames of pristine awareness.
In the cemetry, the Citipati are supposed to perform a skelleton ritual dance during which they blow the Tibetan long horns. In most monasteries the dance, symbolic of the cycle of life and death, is peformed in the monastery cemetry once in summer und once in winter by monks wearing masks.
According to a Tibetan legend, the two Citipatis were two ascetic monks in their former life. Deep in meditation, they did not realize that a thief cut off their heads and threw their bodies in the mud. They changed into wrathful death spirits, with vows of eternal vengeance. The skeletal
forms are referred to as Shri Chitipati and are Divine Beings whose major function might be considered the guardianship of “celestial burials” often referred to as the Glorious Lords of the Pyre. Almost the entirety of the Buddhist population in most periods and areas were cremated.
The Shri Chitipati are always shown in skeletal form and are generally considered a Father with Mother although other theories abound. Occasionally the heads take on leonine skeletal forms, although all heads of Shri Chitipati are shown with a “third eye of wisdom and enlightenment”. The figures are visually all shown dancing on
conch and courie shells (which are the Tibetan symbol of music) and embracing. Other constants in the few sculptures and representation of this known type include the wearing of crowns with five skulls and a Jin Gang Chu (an ancient Indian weapon adopted to symbolically represent the ritual implement for destroying Demons) which sits atop the crown.
The Shri Chitipati also holds a skeletal stick in one hand which symbolized the ability to smash that which would yield evil deeds, talk and thoughts. The Father will hold in one hand a bowl which symbolizes having taken control of the Devil’s blood. His Wife will hold a vessel with the “sweet dew of
wisdom” in her right hand and a protective “flower/grain” in the other. It appears this rendition and the few similar to it were made for the highest practitioners of Tibetan Buddhism who reside in Mongolia, and does not seem to appear there prior to the 18th century.
