Mundamala (Sanskrit:मुण्डमाला,IAST:Muṇḍamālā), also calledkapalamala orrundamala, is a garland of severed Asura heads and/or skulls, inHindu iconography andTibetan Buddhist iconography. In Hinduism, the mundamala is a characteristic of fearsome aspects of theHindu Divine Mother and the godShiva; while in Buddhism, it is worn bywrathful deities of Tibetan Buddhism.
The mundamala is often found in the iconography of theMahavidyas, a group of ten fearsome Tantric goddesses.[1]Kali, the foremost Mahavidya, often wears a garland of freshly severed heads. The blood from her bleeding garland bathes her body. The number of heads in the mundamala is generally described as fifty.[2] Other Mahavidyas likeTara,Chhinnamasta,Bhairavi,Dhumavati andMatangi are depicted or at least described wearing mundamalas; the goddess may also hold a severed head or skull (kapala) in her hand.[3][4][5][6][7] In descriptions of Bhairavi, the heads are said to be so fresh that they vomit blood over her breasts.[8]
Another fierce goddess depicted often wearing the mundamala isChamunda.[9]
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The godShiva and his fierce manifestations are often depicted wearing the mundamala; Shiva is covered with ashes and skulls adorn him.[10]Pahari paintings often picture Shiva's family making mundamalas. Shiva's sonKartikeya helps him or his consortParvati handing over a head, while the latter threads them. Another scene depicts the parents making the mundamala, while Kartikeya and his brotherGanesha play nearby.[11][12]
The ferocious manifestation of Shiva,Bhairava ("The Terrible") as well as Bhairava's various forms like Vatuk-Bhairava are depicted wearing the mundamala.[13] Other fierce forms of Shiva wearing the mundamalas includeVirabhadra,Gajasurasamhara ("Slayer of the Elephant demon") and the eight-armedAghoramurti.[14][15][16]
The fifty or fifty-two heads or skulls in the mundamala are described to symbolize the letters of theSanskrit alphabet in Kali's iconography, thus signifying the wearer Kali assabdaBrahman, Ultimate Reality recognized as Sound and the primal sound of the sacred syllableOm.[17] Another interpretation links the mundamala symbolizing the heads of foes and demons slain by the wearer goddess in battle.[4] The mundamala in the context of Chhinnamasta's iconography is said to signify her victory over Time and fear of Death.[18]
In Shiva's iconography, the mundamala represents the continual creation and destruction cycles of human existence.[10]
InTibetan art, variouswrathful deities, including thedharmapalas, wear the mundamala, a five-skull crown and human or animal skins.[19] Manifestations ofAkshobhya are generally fearsome and are depicted wearing the mundamala as well as skulls and serpents. These includeAcala,Heruka,Chakrasamvara andYamantaka.[20]Mahakala, who from adopted from the Hindu Shiva also wears the mundamala.[21]Hevajra and his terrific emanations also adore the mundamala.[22]
Wrathful Buddhist goddesses likeMarichi,Vajravarahi, Guhyeshvari anddakinis are depicted wearing the mundamala.[23][24][25]
TheKumari, a girl worshipped as a goddess in Nepal, is identified with Vajravarahi by Buddhists. She wears a silver mundamala signifying her identity as Vajravarahi and her ferocious nature.[26]
Like in Hindu iconography, the mundamala symbolizes the Sanskrit alphabet in Buddhist iconography too.[27] In Chakrasamvara's iconography, it symbolizes the "abandonment of phenomenal appearances" as well as his union with his consort Vajravarahi (when depicted with him).[28]