Chandraghanta:
In Hinduism, Chandraghanta is the third navadurga aspect of goddess Mahadevi, worshipped on the third day of Navaratri the nine divine nights of Navadurga. Her name Chandra-Ghanta, means "one who has a half-moon shaped like a bell". Her third eye is always open, signifying her perpetual readiness for battle against evil. She is also known as Chandrakhanda, Vrikahvahini or Chandrika. She is believed to reward people with her grace, bravery and courage. By her grace, all the sins, distresses, physical sufferings, mental tribulations and ghostly hurdles of the devotees are eradicated.
Legend:According to Shiva Purana, Chandraghanta is the Shakti of Lord Shiva in the form of Chandrashekhara. Each aspect of Shiva is accompanied by Shakti, therefore are Ardhanarishvara.After a performing tapas for many years Parvati married Lord Shiva. A new life begins for every woman after marriage. When Parvati visited Shiva in his home. She was whole-heartedly welcomed. The moment she entered the cave where Shiva resides, the cave was littered and all the things were misplaced. Cobwebs were the major concern. Parvati in her wedding attire took a broom and cleaned the entire cave. Days passed and Parvati was settled in her new house with new people.
While all this was happening, a new demon, Tarkasura, took root in the universe. Tarkasura has evil eyes on Shiva's family. He was bad eyeing on Parvati to cut off her actual reason for his death. He had boon as he will be only killed by the biological son of Shiva and Parvati. to create ruckus in the life of Parvati and Shiva, he assigned one demon named Jatukasura. Jatukasura is an evil bat-demon. He and his army came to attack Parvati. Unaware of all this Parvati, was busy in her daily chores. At the time, Shiva was performing intense tapa, Parvati was handling everyday work on Kailasa Parvat. Taking an opportunity of this situation, Jatukasur called a war and marched towards kailasa Parvat.
Jatukasur covered the sky with the help of the wings of his bat army. One by one all the ferocious and evil bats attacked the Shiv Gana. This frightened Parvati. Till the time these bats have created havoc and started destroying the newly decorated Paravti, Kailasa region. This angered Parvati, but she remained fearful. Parvati clicked with an idea to seek help from Nandi. So she sought Nandi, but Nandi was nowhere to be seen. Paravati's fear bloomed. After facing constant defeat, Shivgana came to Parvati and pleaded for their rescue. Parvati cried and went to where Shiva was performing his Tapa, but she was helpless. Shiva was unable to leave his Tapas. He reminded Parvathi about her inner power and that She is herself Shakti personified. He reminded her that she is the Prakriti (Srishti or the creation) herself, the mother of the universe, and that She herself is sufficient to fight and control this situation. Thus Maa Parvati decided to fight the Jatakasur.
Parvati went out in the darkness and she could hardly see. To overcome this, she needed moonlight. Paravati sought Chandradev for his support and he joined Parvathi by illuminating the battlefield. Parvati wore Chandradev as a crescent on her head during the battle. Parvati needed an army able to fight the bats in dim light. A huge pack of wolves came to Parvati's aid. The wolves attacked the bats and Parvati battled Jatakasura. After a long fight Parvati learned that the devil is energized by the bats in the sky. So Parvati brought a ghanta to the battlefield and rang it loudly, so the bats flew away. One of the wolves jumped on the Jatukasura, he growled when grounded. Then Parvati hit his head with the ghanta, cut off his wings with kide liked sword, and at last put it in his chest to kill him.
This fearsome form of Parvati, with the knife in one hand and Ghanta in the other; Moon on the forehead, and sitting on a wolf is named Chandraghanta by Brahmadev. Later Shiva told Parvati that this battle would provide anyone the courage to overcome the fear of any battle and obstacles (inner or outer). Also, no woman is weak or helpless without her man.
Form: The neutrality of this section is disputed. Relevant discussion may be found on the talk page. Please do not remove this message until conditions to do so are met. Chandraghanta has ten hands where two hands hold a Trishula(trident), Gada(mace), bow-arrow, khadak(sword), Kamala(lotus flower), Ghanta(bell) and kamandalu (waterpot), while one of her hands remains in blessing posture or abhayamudra(Fear dispelling). She rides on a wolf as her vehicle, which represents bravery and courage, she wears a half moon depicting a Bell on her forehead and has a third eye in the middle of her forehead. Her complexion is golden. Shiva sees Chandraghanta's form as a great example of beauty, charm and grace.
Chandraghanta rides a wolf as her vehicle, however in accordance with many of the scriptures there is the mention of "Vrikahvahini", "Vrikahrudha" which refer to the wolf (Vrikah) as being ridden (Rudha) or them being seated on as (Asana) by the goddesses. This form of Devi Chandraghanta is a more warrior ready and apparently aggressive form that goddess Durga takes, however despite being adorned with the various weapons, she is also equally caring, benevolent and representes motherly qualities to her devotees. While the primary cause of this form was the destruction demons, her rather fierce depiction brings with it the encouragement that praying to her can grant one fearlessness. She is otherwise the very embodiment of serenity.
The devotees who adore and worship Chandraghanta develop an aura of divine splendor. Chandraghanta is ready to destroy the wicked, but to her devotees she is a kind and compassionate mother showering peace and prosperity. During the battle between her and the demons, the thunderous sound produced by her bell is known to have paralyzed and stunned the demons. She is ever ready to fight which shows her eagerness to destroy the foes of her devotees so that they may live in peace and prosperity.[2] Her abode is in Manipura chakra.
Kushmanda:
Kushmanda is a Hindu goddess, credited with creating the world with her divine smile. Followers of the Kalikula tradition believe her to be the fourth aspect in Navadurga forms of Mahadevi. Her name signals her main role: Ku means a little, Ushma means warmth or energy and Anda means cosmic egg.Kushmanda is worshiped on the fourth day of the festival of Navaratri (nine nights of Navadurga) and is believed to improve health and bestow wealth and strength. Goddess Kushmanda has eight hands and is thus also known as Ashtabhuja Devi. It is believed that all the power to bestow Siddhis and Niddhis are located in her Jap Mala.
It is stated that She created the whole universe, which is called Brahmanda in Sanskrit, by just flashing little bit of her smile. She also likes Bali of white pumpkin known as Kushmanda . Due to her association with Brahmanda and Kushmanda, She is popularly known as Goddess Kushmanda. Her abode is in Anahata chakra.
Form: Kushmanda is depicted with eight to ten hands holding a trident, discus, sword, hook, mace, bow, arrow and two jars of Amrut (Elixir) and blood. Her one hand is always on abhayamudra from which she blesses all her devotees. She rides on a lion.
Origin: The sun gives life to the world and Goddess Kushmanda herself is the power of the sun and is the source of all energy when she resides within the core of the Sun God. It was to create a balance in the universe and provide life to all living beings from the sun rays, her power gives the sun its capability to give life to everyone, as she herself is Shakti.Once after the defeat of Jatukasura, two asuras named Mali and Sumali son of great asura warrior Sukesh were performing a great tapas to impress and seek blessings from Lord Shiva. The tapas they were performing was so intense that their body started glowing with the positive ions emitting from their bodies. Suryadev started getting anxious and curious about the increasing glow on the earth. Suryadev once decided to go and look at the glowing bodies on earth. As per the nature's law, the celestial bodies cannot leave their place unless and until they change their nature.
Surya dev was so curious that he left his place from the solar system and went to see the glowing bodies on earth. This damaged the entire universe. Neglecting everything suryadev, went more closer towards both the brothers. Mesmerized in their meditation, both the brothers were unaware that the Sun is getting closer to them. As the sun got near both the brothers burned into ashes. Shiva got to know this and got angry with Suryadev. He threw his Trishul towards Suryadev, incapacitating him. As a result the entire world and solar system went into darkness. The darkness was so frightening that anyone could see the universe with naked eye. Also, it caused the loss of Gravity and the celestial bodies faced imbalance. Rishi Kashyapa, father of Gods broke down after seeing Suryadev lying unconscious.
Rishi Kashyap cursed Shiva that as he killed his son; one day he will also kill his own son. Shiva went to Parvati, requesting her for help to correct his mistake. He made her realize stating that she is the source of all energies, she is the mother of the universe. Parvati, went to the place in the universe where Suryadev was placed. She created a spherical body full of fire and light with her fierceness, which is now known as Sun. As Parvati moved out of that fire ball; she bloomed like eternal beauty of the universe. Later, Sukesh and Rishi Kashyap reached the location. Sukesh was full of tears. Rishi Kashyap was angry though. Rishi Kashyap cursed Shiva, that as he killed his son, one day he will kill his own child. Shiva asked to both Sukesh and Rishi Kashyap to visit Devi Parvati, to get solution on this situation. Rishi Kashyap went with Devi Aditi to Devi Parvati to bring Suryadev to life. Devi Parvati went into the kitchen and brought two pots. Devi Parvati, asked them both to fill one pot with their blood. Rishi Kashyap with his power filled the pot with blood from both their bodies.
The other Pot then automatically got filled with Amrit. Parvati asked Rishi Kashyap to pour the pious blood and Amrit into Suryadev's mouth. In return Rishi Kashyap that she will have a child who will be the greatest and finest God in the entire universe. Sukesh and his wife Devavati also visited Devi Parvati with ashes of Mali and Sumali. Devi Parvati gifted Devavati a Egg in her womb. The children later born from the egg were demonic. However Parvati were named as Kushmanda for her good deeds. Where Kushma means demonic and anda means or Ku means one and Ushma means heat and anda means egg like round structure. Later Suryadev requested Devi Kushamanda to take place in the Suryasan in Suryalok.Kushmanda has the power and strength to live in the core of Sun. Her luminosity gives the Sun its brightness. She is said to give directions to the Sun God, Surya.
Durga:
Durga is a major Hindu goddess, worshipped as a principal aspect of the mother goddess Mahadevi. She is associated with protection, strength, motherhood, destruction, and wars.Durga's legend centres around combating evils and demonic forces that threaten peace, prosperity, and dharma, representing the power of good over evil.Durga is believed to unleash her divine wrath against the wicked for the liberation of the oppressed, and entails destruction to empower creation.Durga is seen as a motherly figure and often depicted as a beautiful woman, riding a lion or tiger, with many arms each carrying a weapon and often defeating demons. She is widely worshipped by the followers of the goddess-centric sect, Shaktism, and has importance in other denominations like Shaivism and Vaishnavism.
The most important texts of Shaktism, Devi Mahatmya and Devi Bhagavata Purana, revere Devi the Goddess as the primordial creator of the universe and the Brahman ultimate truth and reality. She is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism.She is also considered as the younger sister of Vishnu as per Bhagavata purana. Durga has a significant following all over India, Bangladesh, Nepal, and many other countries. She is mostly worshipped after spring and autumn harvests, especially during the festivals of Durga Puja, Durga Ashtami, Vijayadashami, Deepavali, and Navaratri.
Etymology and nomenclature: Durga is commonly known as Mahisa-mardini for slaying the half-buffalo demon Mahishasura.She is also known as Vindhyavasini she who dwells in the Vindhya Mountains.Her other epithets include Mahamoha (great delusion), Mahasuri the great demoness, Tamasi the great night, the night of delusion. There are many epithets for Durga in Shaktism and her nine appellations are Navadurga: Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skandamata, Katyayini, Kalaratri, Mahagauri and Siddhidatri. A list of 108 names of the goddess is recited in order to worship her and is popularly known as the Ashtottarshat Namavali of Goddess Durga.Durga is also known as Durgati Nashini, meaning one who eliminates suffering.Her other names include Chandika, Sharada, Ambika, Vaishnavi etc.
History and texts: Evidence of Durga-like images can probably be traced back to the Indus Valley civilisation. According to Asko Parpola, a cylindrical seal from Kalibangan shows a Durga like goddess of war, who is associated with the tiger. Reverence for Devi, the feminine nature of God, first appears in the 10th Maṇḍala of Rig Veda, one of the scriptures of Hinduism. This hymn is also called the Devi Suktam hymn abridged. Devi's epithets synonymous with Durga appear in Upanishadic literature, such as Kali in verse of the Mundaka Upanishad dated to about the 5th century BCE.This single mention describes Kali as "terrible yet swift as thought", very red and smoky coloured manifestation of the divine with a fire-like flickering tongue, before the text begins presenting its thesis that one must seek self-knowledge and the knowledge of the eternal Brahman.
Durga, in her various forms, appears as an independent deity in the Epics period of ancient India, that is the centuries around the start of the common era.Both Yudhisthira and Arjuna characters of the Mahabharata invoke hymns to Durga.She appears in Harivamsa in the form of Vishnu's eulogy, and in Pradyumna prayer. Various Puranas from the early to late 1st millennium CE dedicate chapters of inconsistent mythologies associated with Durga. Of these, the Markandeya Purana and the Devi-Bhagavata Purana are the most significant texts on Durga.The Devi Upanishad and other Shakta Upanishads, mostly dated to have been composed in or after the 9th century, present the philosophical and mystical speculations related to Durga as Devi and other epithets, identifying her to be the same as the Brahman and Atman self, soul.
In the Narada Purana, Durga is associated as a form of Lakshmi.In the Garuda Purana and the Vishnu Purana, Lakshmi is considered Prakriti (Mahalakshmi) and is identified with three forms Sri, Bhu and Durga.In Pancharatra texts such as the Lakshmi Tantra, Lakshmi has Durga as one of her forms and acquires the name Durga after killing the demon Durgamasura.These texts identify Durga as Vishnu's maya.The Mahishasura Mardini Stotra by Adi Shankara was written in her praise.
Origins:The historian Ramaprasad Chanda stated in 1916 that Durga evolved over time in the Indian subcontinent. A primitive form of Durga, according to Chanda, was the result of "syncretism of a mountain-goddess worshipped by the dwellers of the Himalaya and the Vindhyas", a deity of the Abhiras conceptualised as a war-goddess. In the Virata Parvan stuti and Vaishnava texts, the Goddess is called the Māhāmāyā, or the Yoganidrā of Vishnu. These further points her Abhira or Gopa origins.Durga then transformed into Kali as the personification of the all-destroying time, while aspects of her emerged as the primordial energy (Adya Sakti) integrated into the samsara (cycle of rebirths) concept and this idea was built on the foundation of the Vedic religion, mythology and philosophy.There are total of nine avatars of Goddess Durga in Hinduism.
Epigraphical evidence indicates that regardless of her origins, Durga is an ancient goddess. The 6th-century CE inscriptions in early Siddhamatrika script, such as at the Nagarjuni hill cave during the Maukhari era, already mention the legend of her victory over Mahishasura (buffalo-hybrid demon).Durga as a demon-slaying goddess was likely well established by the time the classic Hindu text called Devi Mahatmya was composed, which scholars variously estimate to between 400 and 600 CE.Devi Mahatmya and other mythologies describe the nature of demonic forces symbolised by Mahishasura as shape-shifting and adapting in nature, form and strategy to create difficulties and achieve their evil ends, while Durga calmly understands and counters the evil in order to achieve her solemn goals.
legends:The most popular legend associated with the goddess is of her killing of Mahishasura. Mahishasura was a half-buffalo demon who did severe penance in order to please Brahma, the creator. After several years, Brahma, pleased with his devotion, appeared before him. The demon opened his eyes and asked the god for immortality. Brahma refused, stating that all must die one day. Mahishasura then thought for a while and asked a boon that only a woman could be able to kill him. Brahma granted the boon and disappeared. Mahishasura started to torture innocent people. He captured Svarga and was not in any kind of fear, as he thought women to be powerless and weak. The devas were worried and they went to Trimurti. The Trimurti combined their power, and gave a physical form to the sum of their divine energy, Adi Shakti, a warrior woman with many arms. Himavan, the personification of the Himalayas, gifted a lion as her mount. Durga, on her lion, appeared before Mahishasura where the demon took on different forms and attacked the goddess. Each time, Durga would destroy his forms. At last, Durga slew Mahishasura with her trident when he was transforming as a buffalo demon.
According to Vaishnava tradition, Durga is among the various epithets and avatars of Yogamaya, the personification of the illusory power of Vishnu. Vishnu offers Durga the task of transferring the seventh child of Devaki into the womb of Rohini, as well as being born on earth as the infant daughter of Yashoda and Nanda, so that she could be swapped with Krishna. When Kamsa attempted to slay her, she manifested her true form of an eighteen-armed goddess, wearing a garland of lemons. The goddess announced that Kamsa's slayer had already been born, before vanishing.Durga is often conceptualised in this role as a sister of Vishnu.
Attributes and iconography: Durga is a warrior goddess, and she is depicted to express her martial skills. Her iconography typically resonates with these attributes, where she rides a lion or a tiger, has between eight and eighteen hands, each holding a weapon to destroy and create.She is often shown in the midst of her war with Mahishasura, the buffalo demon, at the time she victoriously kills the demonic force. Her icon shows her in action, yet her face is calm and serene.In Hindu arts, this tranquil attribute of Durga's face is traditionally derived from the belief that she is protective and violent not because of her hatred, egotism or getting pleasure in violence, but because she acts out of necessity, for the love of the good, for liberation of those who depend on her, and a mark of the beginning of soul's journey to creative freedom.
Durga traditionally holds the weapons of various male gods of Hindu mythology, which they give her to fight the evil forces because they feel that she is shakti (energy, power).These include the chakra, conch, bow, arrow, sword, javelin, trishula, shield, and a noose.These weapons are considered symbolic by Shakta Hindus, representing self-discipline, selfless service to others, self-examination, prayer, devotion, remembering her mantras, cheerfulness and meditation. Durga herself is viewed as the Self within and the divine mother of all creation.She has been revered by warriors, blessing their new weapons.Durga iconography has been flexible in the Hindu traditions, where for example some intellectuals place a pen or other writing implements in her hand since they consider their stylus as their weapon.
Archeological discoveries suggest that these iconographic features of Durga became common throughout India by about the 4th century CE, states David Kinsley professor of religious studies specialising on Hindu goddesses. In the north wall of a granite cave in Mamallapuram, Tamil Nadu there is a large relief of Durga slaying Mahisasura, carved around 630–674 CE.Durga iconography in some temples appears as part of Mahavidyas or Saptamatrkas (seven mothers considered forms of Durga). Her icons in major Hindu temples such as in Varanasi include relief artworks that show scenes from the Devi Mahatmya.In Vaishnavism, Durga and her mount of a lion, is considered one of the three aspects or forms of Goddess Lakshmi, the other two being Sri and Bhu, in place of Niladevi.According to professor Tracy Pintchman, When the Lord Vishnu created the gunas of prakriti, there arose Lakshmi in her three forms, Sri, Bhu and Durga. Sri consisted of sattva, Bhu as rajas and Durga as tamas.
Durga appears in Hindu mythology in numerous forms and names, but ultimately all these are different aspects and manifestations of one goddess. She is imagined to be terrifying and destructive when she has to be, but benevolent and nurturing when she needs to be.While anthropomorphic icons of her, such as those showing her riding a lion and holding weapons, are common, the Hindu traditions use aniconic forms and geometric designs (yantra) to remember and revere what she symbolises.
Worship and festivals:Durga is worshipped in Hindu temples across India and Nepal by Shakta Hindus.The Vedic Texts concluded Durga alone to be the Supreme and the Absolute facet of Brahman as stated in the Devi-Atharvashirsha She who is renowned by the name "Durga" is the being superior to whom, no one exists. Her temples, worship and festivals are particularly popular in eastern and northeastern parts of Indian subcontinent during Durga puja, Dashain and Navaratri.
Durga puja: As per the Markandeya Purana, Durga Puja can be performed either for 9 days or 4 days. The four-day-long Durga Puja is a major annual festival in Bengal, Odisha, Assam, Jharkhand and Bihar. It is scheduled per the Hindu luni-solar calendar in the month of Ashvina, and typically falls in September or October. Since it is celebrated during Sharad , it is called as Sharadiya Durga Puja or Akal-Bodhan to differentiate it from the one celebrated originally in spring. The festival is celebrated by communities by making special colourful images of Durga out of clay,recitations of Devi Mahatmya text,prayers and revelry for nine days, after which it is taken out in procession with singing and dancing, then immersed in water. The Durga puja is an occasion of major private and public festivities in the eastern and northeastern states of India.The day of Durga's victory is celebrated as Vijayadashami , Dashain or Dussehra these words literally mean"the victory on the Tenth day
This festival is an old tradition of Hinduism, though it is unclear how and in which century the festival began. Surviving manuscripts from the 14th century provide guidelines for Durga puja, while historical records suggest royalty and wealthy families were sponsoring major Durga puja public festivities since at least the 16th century. the 11th or 12th century Jainism text Yasatilaka by Somadeva mentions a festival and annual dates dedicated to a warrior goddess, celebrated by the king and his armed forces, and the description mirrors attributes of a Durga puja.
The prominence of Durga puja increased during the British Raj in Bengal. After the Hindu reformists identified Durga with India, she became an icon for the Indian independence movement. The city of Kolkata is famous for Durga puja.Dashain, In Nepal, the festival dedicated to Durga is called Dashain sometimes spelled as Dasain, which literally means the ten.Dashain is the longest national holiday of Nepal, and is a public holiday in Sikkim and Bhutan. During Dashain, Durga is worshipped in ten forms Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skandamata, Katyayani, Kalaratri, Mahagauri, Mahakali and Durga with one form for each day in Nepal. The festival includes animal sacrifice in some communities, as well as the purchase of new clothes and gift giving.
Traditionally, the festival is celebrated over 15 days, the first nine-day are spent by the faithful by remembering Durga and her ideas, the tenth day marks Durga's victory over Mahisura, and the last five days celebrate the victory of good over evil.During the first nine days, nine aspects of Durga known as Navadurga are meditated upon, one by one during the nine-day festival by devout Hindus. Durga is occasionally worshipped as a celibate goddess, but the Shaktism traditions includes the worship of Shiva along with Durga, who is considered to be his consort, in addition to Lakshmi, Saraswati, Ganesha and Kartikeya, who are considered to be Durga's children by Shaktas.Some Shaktas worship Durga's symbolism and presence as Mother Nature. In South India, especially Andhra Pradesh, Dussera Navaratri is also celebrated and the goddess is dressed each day as a different Devi, all considered equivalent but another aspect of Durga.
Other cultures: In Bangladesh, the four-day-long Sharadiya Durga Puja is the most important religious festival for the Hindus and celebrated across the country with Vijayadashami being a national holiday. In Sri Lanka, Durga in the form of Vaishnavi, bearing Vishnu's iconographic symbolism is celebrated. This tradition has been continued by Sri Lankan diaspora.Outside Hinduism The Tantric Buddhist Vajrayana traditions adopted several Hindu deities into its fold, including Durga. Numerous depictions of Durga Mahisasuramardhini (Durga slaying the buffalo demon) have been found at Buddhist temple sites in Afghanistan, Indonesia and northeastern India. Durga statues have also been found in major Buddhist sites like Nalanda and Vikramashila.
In Bengal, late Indian Mahayana Buddhists during the 17th century worshiped Durga during traditional Yogini Puja celebrations, and some traces of these Mahayana Durga rites survive today, even though the Bengalis who perform Durga also appears in the Sarvadurgatipariśodhana tantra, though in this text, she appears not in her demon slaying form, but mounted on a lion.Several aspects of the popular Vajrayana Buddhist goddess Tārā are believed to have originated as a form of the goddess Durga or to have been influenced by Hindu stories of Durga, including Tara's fierce forms. One form of Tara is even called Durgottara- tara who specializes in saving devotees from evil and rides a lion mount, the traditional mount of Durga.Durgottarini appears in the Sadhanamala.
In Nepalese Buddhism, the Buddhist tantric goddess Vajrayogini is "often worshiped interchangeably with Durga" during Durga festivals.Newar Buddhists also worship Durgottarini -tara during some of their Prajnaparamita rituals.In Japanese Buddhism, the deity Cundi,, also known as Butsu-mo , shares many features with Durga, and some scholars have the two deities as related. However, as Gimello notes, they are not the same deity, though they are often confused.Likewise, in Tibetan Buddhism, the goddess Palden Lhamo also has similar features to the protective and fierce Durga.
In Jainism: The Sacciya mata found in major medieval era Jain temples mirrors Durga, and she has been identified by Jainism scholars to be the same or sharing a more ancient common lineage.In the Ellora Caves, the Jain temples feature Durga with her lion mount. However, she is not shown as killing the buffalo demon in the Jain cave, but she is presented as a peaceful deity.
In Sikhism:Durga is exalted as the divine in Dasam Granth, a sacred text of Sikhism that is traditionally attributed to Guru Gobind Singh.According to Eleanor Nesbitt, this view has been challenged by Sikhs who consider Sikhism to be monotheistic, who hold that a feminine form of the Supreme and a reverence for the Goddess is unmistakably of Hindu character.
Outside the Indian subcontinent: Archeological site excavations in Indonesia, particularly on the island of Java, have yielded numerous statues of Durga. These have been dated to be from the 6th century onwards.Of the numerous early to mid medieval era Hindu deity stone statues uncovered on Indonesian islands, at least 135 statues are of Durga. In parts of Java, she is known as Loro Jonggrang literally, "slender maiden".In Cambodia, during its era of Hindu kings, Durga was popular and numerous sculptures of her have been found. However, most differ from the Indian representation in one detail. The Cambodian Durga iconography shows her standing on top of the cut buffalo demon head.Durga statues have been discovered at stone temples and archaeological sites in Vietnam, likely related to Champa or Cham dynasty era.
influence: Durga as the mother goddess is the inspiration behind the song Vande Mataram, written by Bankim Chandra Chatterjee, during the Indian independence movement, later the official national song of India. Durga is present in Indian nationalism where Bharat Mata i.e. Mother India is viewed as a form of Durga. This is completely secular and keeping in line with the ancient ideology of Durga as Mother and protector to Indians. She is present in pop culture and blockbuster Bollywood movies like Jai Santoshi Maa. The Indian Army uses Hindustani phrases like "Durga Mata ki Jai!" and "Kaali Mata ki Jai!". Any woman who takes up a cause to fight for goodness and justice is said to have the spirit of Durga in her.
Rahu
Rahu: Rahul is one of the nine major celestial bodies (navagraha) in Hindu texts and the king of meteors . It represents the ascension of the Moon in its precessional orbit around the Earth, also referred as the north lunar node, and along with Ketu, is a "shadow planet" that causes eclipses. Despite having no physical existence, Rahu has been allocated the status of the planet by ancient seers owing to its strong influence in astrology. Rahu is usually paired with Ketu, another shadow planet. The time of day considered to be under the influence of Rahu is called Rāhu kāla and is considered inauspicious.As per Hindu astrology, Rahu and Ketu have an orbital cycle of 18 years and are always 180 degrees from each other orbitally (as well as in the birth charts). This coincides with the precessional orbit of the Moon or the ~18 year rotational cycle of the lunar ascending and descending nodes on the Earth's ecliptic plane. This also corresponds to a saros, a period of approximately 223 synodic months (approximately 6585.3211 days, or 18 years, 11 days, 8 hours), that can be used to predict eclipses of the Sun and Moon. Rahu rules the zodiac sign of Aquarius together with Shani (traditional ruling planet).
Astronomically, Rahu and Ketu denote the points of intersection of the paths of the Sun and the Moon as they move on the celestial sphere. Therefore, Rahu and Ketu are respectively called the north and the south lunar nodes. Eclipses occur when the Sun and the Moon are at one of these points, giving rise to the understanding of swallowing of the Sun and the Moon by the snake. Rahu is responsible for causing the solar eclipse.
legends: Samudra Manthana
Rahu is mentioned in the Puranic. The tales begin in the "remotest periods of the earliest of time, when the devas and asuras churned the ocean of milk to extract from it the amrita, the elixir of immortality. Mohini, the female avatar of Vishnu, started distributing amrita to the devas. However, one of the asuras, Svarbhanu, sat in the row of devas and drank the amrita. Surya and Chandra noticed him and they informed Mohini; however, by that time, Svarbhanu had already become immortal. Vishnu, as Mohini, cut off Svarbhanu's head with his discus, the Sudarshana Chakra. Svarbhanu, henceforth referred to as Rahu and Ketu, could not die, but his head was separated from his body; his head came to be known as Rahu, while his body came to be known as Ketu.
Following this event, Rahu and Ketu gained the status of planets, and could influence the lives of humans on Earth. Rahu and Ketu became bitter enemies with Surya (Sun) and Chandra (Moon) for exposing his deception and leading to his decapitation.For this, Rahu pursues them and attempts to consume the Sun and Moon.Since Rahu is the head without the body, the Sun and Moon exit from his throat when he tries to swallow them.This recurring cycle creates the grahana, an eclipse of the Sun and the Moon, which represents the temporary revenge of Rahu.
Jalandhara:Jalandhara, Following his ascent to power, the asura Jalandhara was advised by the great sage Narada to seek out a consort. Narada hinted that the beautiful Parvati, wife-to-be and consort of Shiva, would be an excellent choice.Infatuated with her beauty and impaired in his judgment, Jalandhara summoned his emissary Rahu, and sent him to the mountain Kailasa, to demand that Shiva give up his wife to Jalandhara. Rahu delivered the message informing Shiva that being a humble yogi who lived in the cremation grounds and the jungle as a naked ascetic, he was unworthy of the fairest goddess.He added that since Jalandhara was the powerful new lord of the heavens, the underworld, and the Earth, he was more worthy of her.Upon hearing these insults, Shiva produced a thunderous sound and a great lion-like monster from his brow named Kirtimukha. The monster chased and seized Rahu with the intention of devouring him. Rahu pleaded with Shiva for his life and retracted his claims, instead praising Shiva and seeking protection and refuge with him. In response, Shiva called off Kirtimukha’s attack and set Rahu free to relay these events back to Jalandhara.
Hanuman: When Hanuman was an infant, he was once left unattended by his earthly mother and father. He became hungry, and when the Sun rose, he believed it to be a ripe fruit. So, Hanuman leapt up towards the Sun with extreme speed. Vayu, the wind god and his celestial father, blew cold wind on him to protect him from the burning Sun.Coincidentally, Rahu was meant to swallow the Sun and eclipse it that day. As Rahu approached the Sun, he saw Hanuman about to eat it. Hanuman saw Rahu and thought Rahu to be a fruit as well, so he attempted to eat him too. Rahu fled to the court of the king of the devas, Indra, and complained that while he was meant to satisfy his hunger with the Sun, there was now a bigger Rahu who tried to consume the Sun and himself. Indra set out on Airavata, his divine elephant, to investigate alongside Rahu, who retreated once more when he saw how enormous Hanuman had grown. Hanuman was playing with the Sun's chariot and reached for Rahu again.
As Rahu cried out to Indra for help, Hanuman saw the Airavata and mistook it for yet another fruit.When he approached in his giant form, Indra struck his left jaw with a thunderbolt and injured him. Hanuman began falling back towards the Earth when he was caught by Vayu. Furious over his son's injury, Vayu withdrew all the air from the universe until all the devas, the asuras, and men began to suffer and suffocate. They appealed to Brahma, who revealed the cause of their distress and accompanied them to the wind god in order to appease him. Brahma revived Hanuman, and the other deities took turns bestowing different blessings, boons, and powers upon him.
Ayyapan:
Ayyappan, also known as Dharmasastha and Manikandan, is the Hindu deity of truth and righteousness. His worship is more prevalant in South India. Although devotion to Ayyappan has been prevalent earlier, his popularity rose in the late 20th century. According to Hindu theology, he is the son of Vishnu in the form of Mohini and Shiva thus representing a bridge between Shaivism and Vaishnavism. Ayyappan is depicted as a youthful man, riding or near a Bengal tiger, carrying bow and arrow. Most
iconography of Ayyappan depict him in a yogapattasana, a seated position. Sabarimala in the forests of the Western Ghats on the banks of river Pamba, is considered the abode of Ayyappan and is a major pilgrimage destination, attracting millions annually.
Names and etymology: Ayyappan is literally derived from "Ayyan" and "Appan" both meaning "father" and the root names might denote Mohini (the female form of Vishnu) and Shiva respectively.An alternate theory links it to the Malayalam word acchan and Tamil word appa both meaning "father", with Ayyappan connoting as "Lord-father".The proposal is supported by the alternate name for Ayyappan being Sasta, a Vedic term that also means teacher or guide.
However, the word Ayyappan is not found in the medieval era Puranas, while the words Sastha and Dharmasastha in the sense of a Hindu god are mentioned in the Puranas.Ayyappan is also known as Hariharasudhan, meaning the "son of Harihara" or a fusion deity of Hari and Hara, the names given to Vishnu and Shiva respectively.He is also called Manikanda with Mani meaning precious stone and Kanda meaning neck in Sanskrit, translating to the wearer of precious stone on the neck.
Iconography and depictions: Ayyappan is a warrior deity and is revered for his ascetic devotion to Dharma, the ethical and right way of living, to deploy his military genius and daring yogic war abilities to destroy those who are powerful but unethical, abusive and arbitrary. He is usually represented as a celibate young man with a bow and arrow, riding a bengal tiger.In some representations, he is seen holding an upraised bow in his left hand, while holding either an arrow or sword in his right hand placed diagonally across his left thigh.Other iconography of Ayyappan, generally shows him in a yogic posture wearing a bell around his neck.In some representations, such as in Sri Lanka, he is shown riding an Indian elephant or a horse.
Theology and historical development: The legend and mythology of Ayyappa varies across regions, reflecting a tradition that evolved over time.According to Sribhutanatha Purana, Ayyappan is mentioned as an incarnation of Hariharaputra, the son of Shiva and Mohini. While this interaction between Shiva and Mohini is mentioned in the Bhagavata Purana, Ayyappan is not mentioned by name. According to Malayalam folk songs, Ayyappa is presented as a warrior hero of Pandala kingdom.As the royal family was childless, the king of Pandalam found a baby boy in a forest.The king named the boy Manikantha and raised him his own son, on the advice of an ascetic.When Manikantha was 12 years old, the king wanted to formally anoit him as the heir. However, the queen objected to it, favoring her younger biological child.
The queen feigned an illness, asking for the milk of a tiger to cure her illness and demanded that Manikantha be sent to obtain the same. Manikantha volunteers and goes into the forest, where he confronts the demoness Mahishi, whom he kills and returns back riding a tigress.The king realizing Manikantha's special ability recognizes him to be a divine being and resolves to make a shrine for him. Manikantha transforms into Ayyappan and shoots an arrow to denote the place for the shrine.There are minor variations in the story in certain versions with Ayyappan renouncing the kingdom and becoming an ascetic yogi in a forested mountain. In some versions, he was raised by a childless royal couple Rajashekara Pandian and Koperundevi, and grew up as a warrior yogi.
In the later years, the stories of Ayyappan expanded. One such version has roots between the 1st and 3rd century CE, where Ayyappan evolves to be a deity who also protects traders and merchants from enemies such as robbers and plundering outlaws.His temple and tradition inspired Hindu yogi mercenaries who protected the trade routes in South India from criminals and looters, restoring Dharmic trading practices.In another version, Ayyappan is portrayed as a child of a priest whose father was murdered by a fearsome outlaw. The outlaw kidnaps a princess and Ayyappan makes a daring rescue, while killing the outlaw in the process.In a variation of the story, Ayyappan forms an alliance with the Muslim warrior Vavar against the outlaw Udayanan, which forms the basis for worshiping both in a mosque and then in the Hindu temple before starting a pilgrimage to Ayyappan shrine.
According to Paul Younger, supplementary legends appeared in the late medieval times that linked other Hindu deities and mythologies to Ayyappan heritage. The divine beings Datta and Lila came to earth as humans. Datta wanted to return to the divine realm, but Lila enjoyed her life on earth and wanted to stay on earth.Datta became angry and cursed her to become a Mahishi, or water buffalo demoness. Lila in turn cursed him to become a Mahisha, or water buffalo demon. They both plundered the earth with their evil acts. Mahishasura was later killed by goddess Durga, while Mahisha was killed by Ayyapan, ending the terror of evil and liberating Lila who was previously cursed.These legends, states Younger, syncretically link and combine various Hindu traditions around Shaivism, Vaishnavism and Shaktism. According to Eliza Kent, the legends in the Ayyappa tradition seem to be "artificially mixed and assembled into a kind of collage". Ruth Vanita suggests that Ayyappan probably emerged from the fusion of a Dravidian god of tribal provenance and the Puranic story of Shiva and Mohini's interaction. In some regions, Ayyappa and Tamil folk deity Ayyanar are considered to be the same with similar characteristics, a reason for his large following amongst Tamils.
Worship: Ayyappan temple at Sabarimala, Although devotion to Ayyappan has been prevalent earlier, his popularity rose in the late 20th century. While there are many temples in South India whose presiding deity is Ayyappan, the most prominent Ayyappan shrine is at Sabarimala, nestled in the hills of Western Ghats on the banks of river Pamba in Kerala. It is a major pilgrimage center, attracting millions of Hindus every year.The temple is open only on select days of a year.
Pilgrims begin preparations weeks in advance by leading a simpler life, remaining celibate, eating a vegetarian diet or partially fasting and wearing a black or blue dress. These weeks of rituals are termed as Vrutham which is signified by wearing a Tulsi or Rudraksha. The pilgrims do not recognize any form of social or economic discrimination and form a fraternity treating each other as equals. The pilgrims call each other by the same name Swami meaning "God". The pilgrims bath in the Pamba river and embark on a trek to the top of the hill on barefoot while carrying an irumudi (a bag with two compartments containing offerings) on the head. Then they climb the 18 steps in front of the shrine, each representing a dharmic value. The shrine priests and devotees bring flowers and scatter them near the shrine, all the while chanting shlokas. As Ayyappan is believed to be a celibate deity, women in their fertile age are not allowed to enter the shrine. The most significant festival linked to him is the Makaravilakku, observed around the winter solstice.Harivarasanam is a Manipravalam ashtakam composed in praise of Shiva but sung as a lullaby for Ayyappan.
Other temples include Kulathupuzha Sastha Temple, Aryankavu Sastha Temple, Achankovil Sastha Temple, Erumely Sree Dharmasastha Temple and Ponnambalamedu temple. While Ayyappan temples typically show him as a celibate yogi, a few temples such as the one at Achankovil Sastha Temple depict him as a married man with two wives Poorna and Pushkala, as well as a son Satyaka.Some of Ayyappan temples are believed to have been established by Parashurama.
Vavar's mosque on the way to Sabarimala Ayyappan remains one of the few deities in Hindu tradition, who is respected by other religious communities, including Muslims and Christians.He is also revered by Muslims in Kerala due to his friendship with Vavar. In this mythology, Ayyappan confronts the plunder-driven pirate robber Vavar in the jungle with Ayyappan defeating Vavar, who then becomes Ayyappan's trusted lieutenant helping fight other pirates and robbers.
In another version, Vavar is stated to be a Muslim saint from Arabia, who works with Ayyappan.A mosque dedicated to Vavar stands next to the Kadutha swami shrine at the foot of the pilgrimage path, both as a form of guardian deities. Pilgrims offer a prayer to both, before beginning the trek towards Sabarimala.According to Kent, the mosque does not contain mortal remains of Vavar though the mosque near Sabarimala includes a grave, and no one can date Vavar nor provide when and where he lived, so he may be a myth. The Vavar legend and palli shrines may reflect the Hindu approach to accepting and co-opting legendary figures or saints of other religions within its fold.
Vaishno Devi:
Vaishno Devi (also known as Mata Rani, Trikuta, Ambe and Vaishnavi) is a manifestation of the Hindu mother goddess Lakshmi sometimes in some beliefs Vaishno Devi is considered a manifestation of goddess Mahalakshmi. Vaishno Devi is worshipped as a combined avatar of the goddesses Mahakali, Mahalakshmi, and Mahasarasvati. Additionally, she is seen as the potency of Hari or Vishnu.
Origin: Purana, According to Devi Mahabhagavatha purana, she is mentioned as visnupriya.In the varaha puranas Trisakti Mahatmya, she originated from Trikala (the goddess who was born from Trimurtis) and slayed an asura called Mahiṣāsura on sastanga Parvata where the current Trikuta Dhama of Vaisnodevi is situated.Disclaimer: this event is of a separate Kalpa Manava Kalpa and not of our sveta Varaha Kalpa. The lakshminarayana Samhitas Krtayuga Santana and Dvaparayuga Santāna calls her Maniki, the sakti of Kalki, as she resides on Manika Parvata (another name of Trikuta).
Tantra: According to the Bṛhat Tantrasāra, she is called Haripriya Trikuta.Professor and author Manohar Sajnani says, According to Hindu beliefs, the original abode of Vaishno Devi was Ardha Kunwari, a place about halfway between Katra town and the cave. She meditated in the cave for 9 months just like how a baby stays in its mother's womb for 9 months.It is said that when Bhairav Nath ran after Vaishno Devi to catch her. The Devi reached near a cave in the hill, she called up Hanuman and told him that "I would do penance in this cave for nine months, till then you should not allow Bhairav Nath to enter the cave." Hanuman obeyed the mother's orders. Bhairavnath was kept outside this cave and today this holy cave is known as 'Ardha Kunwari'.
The Vaishno Devi Temple is an important Hindu temple dedicated to Vaishno Devi located in Katra at the Trikuta Mountains within the Indian Union territory of Jammu and Kashmir.The temple is one of the 108 Shakti Peethas dedicated to Durga, who is worshipped as Vaishno Devi.It is one of the most visited pilgrimage centers of India. Every year millions of visitors visit the temple.During festivals like Navaratri, the count even increases to one crore visitors.Vaishno Devi Temple is one of the richest temples in India. Authors Michael Barnett and Janice Gross Stein says, "Mata Vaishno Devi Shrine in Jammu has an annual income of about $16 billion, mainly from offerings by devotees".The temple is sacred to all Hindus. Many prominent saints such as Vivekananda have visited the temple.