For other uses of "Durga", see Durga (disambiguation).
|Goddess of War|
Victory of Good over Evil
The Invincible One
Fierce form of Mother Goddess
Durga Mahishasura-mardini, the slayer of the buffalo demon
|Sanskrit transliteration||Durgā (\dûr-gā\)|
|Affiliation||Devi, Adi-Parashakti, Parvati, Chandika, Kali, Tripura Sundari|
|Successor||Parvati, Kali, Tripura Sundari|
|Weapon||Chakra (discus), Shankha (conch shell), Trishula (Trident), Gada (mace), Bow and Arrow, Scimitar and Shield, Ghanta (bell)|
|Mount||Tiger or Lion|
|Festivals||Durga Puja, Durga Ashtami, Navratri, Dussehra, Vijayadashami|
Durga, also identified as Adi Parashakti, Devi, Shakti, Bhavani, Parvati and by numerous other names, is a principal and popular form of Hindu goddess. She is the warrior goddess, whose mythology centers around combating evils and demonic forces that threaten peace, prosperity and dharma of the good. She is the fierce form of the protective mother goddess, willing to unleash her anger against wrong, violence for liberation and destruction to empower creation.
Durga is depicted in the Hindu pantheon as a goddess riding a lion or tiger, with many arms each carrying a weapon, often defeating Mahishasura (lit. buffalo demon). She appears in Indian texts as the wife of god Shiva, as another form of Parvati or mother goddess.
She is a central deity in Shaktism tradition of Hinduism, where she is equated with the concept of ultimate reality called Brahman. One of the most important texts of Shaktism is Devi Mahatmya, also called as Durgā Saptashatī, which celebrates Durga as the Goddess, declaring her as the Supreme Being and the creator of the universe. Estimated to have been composed between 400 and 600 CE, this text is considered by Shakta Hindus to be as important scripture as the Bhagavad Gita. She has a significant following all over India, Bangladesh and Nepal, particularly in its eastern states such as West Bengal, Odisha, Jharkhand, Assam and Bihar. Durga is revered after spring and autumn harvests, specially during the festival of Navratri.
Etymology and nomenclature
The word Durga (দুর্গা)(दुर्गा) literally means "impassable", "inaccessible", "invincible, unassailable". It is related to the word Durg (दुर्ग) which means "fortress, something difficult to access, attain or pass". According to Monier Monier-Williams, Durga is derived from the roots dur (difficult) and gam (pass, go through). According to Alain Daniélou, Durga means "beyond reach".
The word Durga, and related terms appear in the Vedic literature, such as in the Rigveda hymns 4.28, 5.34, 8.27, 8.47, 8.93 and 10.127, and in sections 10.1 and 12.4 of the Atharvaveda.[note 1] A deity named Durgi appears in section 10.1.7 of the Taittiriya Aranyaka. While the Vedic literature uses the word Durga, the description therein lacks the legendary details about her that is found in later Hindu literature.
The word is also found in ancient post-Vedic Sanskrit texts such as in section 2.451 of the Mahabharata and section 4.27.16 of the Ramayana. These usages are in different contexts. For example, Durg is the name of an Asura who had become invincible to gods, and Durga is the goddess who intervenes and slays him. Durga and its derivatives are found in sections 4.1.99 and 6.3.63 of the Ashtadhyayi by Pāṇini, the ancient Sanskrit grammarian, and in the commentary of Nirukta by Yaska.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. The 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.[note 2]
There are many epithets for Durga in Shaktism and nine appellations: Skandamata, Kushmanda, Shailaputri, Kaalratri, Brahmacharini, Chandraghanta and Siddhidatri. A list of 108 names that are used to describe her is very popularly in use by eastern Hindus and is called "Ashtottara Shatanamavali of Goddess Durga".
History and texts
One of the earliest evidence of reverence for Devi – the feminine nature of God, appears in chapter 10.125 of the Rig Veda, one of the scriptures of Hinduism. This hymn is also called the Devi Suktam hymn (abridged):
I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship.
Thus gods have established me in many places with many homes to enter and abide in.
Through me alone all eat the food that feeds them, – each man who sees, breathes, hears the word outspoken.
They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it.
I, verily, myself announce and utter the word that gods and men alike shall welcome.
I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman.
I bend the bow for Rudra [Shiva], that his arrow may strike, and slay the hater of devotion.
I rouse and order battle for the people, I created Earth and Heaven and reside as their Inner Controller.
On the world's summit I bring forth sky the Father: my home is in the waters, in the ocean as Mother.
Thence I pervade all existing creatures, as their Inner Supreme Self, and manifest them with my body.
I created all worlds at my will, without any higher being, and permeate and dwell within them.
The eternal and infinite consciousness is I, it is my greatness dwelling in everything.
– Devi Sukta, Rigveda 10.125.3 – 10.125.8,
Devi's epithets synonymous with Durga appear in Upanishadic literature, such as Kali in verse 1.2.4 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 colored 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).
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 worshiped by the dwellers of the Himalaya and the Vindhyas", a deity of the Abhiras conceptualized as a war-goddess. 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.
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).
European traders and colonial era references
Some early European accounts refer to a deity known as Deumus, Demus or Deumo. Western (Portuguese) sailors first came face to face with the murti of Deumus at Calicut on the Malabar Coast and they concluded it to be the deity of Calicut. Deumus is sometimes interpreted as an aspect of Durga in Hindu mythology and sometimes as deva. It is described that the ruler of Calicut (Zamorin) had a murti of Deumus in his temple inside his royal palace.
Attributes and iconography
Durga has been 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 the shakti (energy, power). These include chakra, conch, bow, arrow, sword, javelin, 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 – a professor of religious studies specializing on Hindu goddesses. Durga iconography in some temples appears as part of Mahavidyas or Saptamatrkas (seven mothers considered forms o Durga). Her icons in major Hindu temples such as in Varanasi include relief artworks that show scenes from the Devi Mahatmya.
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 symbolizes.
Worship and festivals
Main article: Durga Puja
Durga is worshipped in Hindu temples across India and Nepal by Shakta Hindus. Her temples, worship and festivals are particularly popular in eastern and northeastern parts of Indian subcontinent during Durga puja, Dashain and Navaratri.
The ten-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 Ashvin, and typically falls in September or October. The festival is celebrated by communities by making special colorful 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 (Bijoya in Bengali), Dashain (Nepali) or Dussehra (in Hindi) – 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.
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 Shakti worshippers. Durga Puja also includes the worship of Shiva, who is Durga's consort, in addition to Lakshmi, Saraswati, Ganesha and Kartikeya, who are considered to be Durga's children. 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.
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.
According to Hajime Nakamura, over its history, some Buddhist traditions adopted Vedic and Hindu ideas and symbols. For example, the fierce Vajrayana Buddhist meditational deity Yamantaka, also known as Vajrabhairava, developed from the pre-Buddhist god of death, Yama. The Tantric traditions of Buddhism included Durga and developed the idea further. In Japanese Buddhism, she appears as Butsu-mo (sometimes called Koti-sri). In Tibet, the goddess Palden Lhamo is similar to the protective and fierce Durga.
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.
Durga is exalted as the divine in Dasam Granth, a sacred text of Sikhism that is traditionally attributed to Guru Gobind Singh.
Left: A sketch of Durga as buffalo-demon slayer from a 6th century Aihole Hindu temple; Right: in Mahabalipuram, Tamil Nadu.
|Goddesses of War|
Victory of Good over Evil
The Invincible Ones
Fierce forms of Mother Goddess
|Affiliation||Devi, Durga, Adi-Parashakti, Chandika|
|Mount||Tiger, Lion, Bull, Donkey|
|Festivals||Navratri, Dussehra, Durga Puja, Durga Ashtami|
Navadurga (Sanskrit: नवदुर्गा, lit. Nine forms of Durga), are nine manifestations of the Goddess Durga in Hinduism, especially worshipped during the festival of Navratri where each of the nine manifested forms are consecutively venerated throughout all the nine nights. The nine manifested forms of Goddess Durga (Parvati) are: Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skandamata, Katyayini, Kaalratri, Mahagauri and Siddhidhatri.
Etymology and Iconography
Each manifestation of goddess Durga of is known by her respective name, governing planet, iconography, mantra for invocation (usually repeated 108 times at each sitting during the period of Navratri), dedicated day of Navratri worship and respective prayers.
About: After self-immolation in Her form as Sati, the Mother Goddess took birth in the house of King of Mountains, as the daughter of Lord Himalaya.
Etymology: Shailaputri literally means the daughter (putri) of the mountain (shaila)
Day of worship: 1st day of Navratri
Governing planet: Moon
Mantra: Om Devi Shailaputryai Namah ॐ देवी शैलपुत्र्यै नमः॥
Iconography: Devi Shailaputri is depicted with two hands and has a crescent moon on her forehead. She holds a trident in her right hand & a lotus flower in the left. She rides on mount Nandi (bull).
About: After the Kushmanda form, the Mother Goddess took birth at the home of Daksha Prajapati, as his daughter, Sati, who was born to marry Shiva. This unmarried form of the Mother Goddess is worshipped as Brahmacharini.
Day of worship: 2nd day of Navratri
Governing planet: Mars
Mantra: Om Devi Brahmacharinyai Namah ॐ देवी ब्रह्मचारिण्यै नम
Iconography: Walks on bare feet, carrying a japa mala in Her right hand and a kamandalu in Her left hand.
About: Goddess Chandraghanta is the married form of the Mother Goddess following on from Shailputri and Mahagauri. After getting married to Shiva, Goddess Mahagauri started adorning her forehead with a half moon(Chandra) shaped like a bell(Ghanta) due to which, she became known as Goddess Chandraghanta.
Day of worship: 3rd day of Navratri
Governing planet: Venus
Mantra: Om Devi Chandraghantayai Namah ॐ देवी चन्द्रघण्टायै नम
Iconography: Goddess Chandraghanta mounts the tigress. She wears the semi-circular moon(Chandra) on her forehead. The half-moon on her forehead looks like the bell(Ghanta) and hence, Her name. She is depicted with ten hands. Goddess Chandraghanta carries Trishul, Gada, sword and kamandalu in Her four left hands and keeps the fifth left hand in Varadamudra. She carries a lotus flower, arrow, Dhanush and Japa Mala in Her four right hands and keeps the fifth right hand in Abhaya Mudra.
Special powers: This form of the Mother Goddess is ready for war with all her weapons, to protect the peace and welfare of Her devotees. It is believed that the sound of the moon-bell on her forehead drives all types of evil away from Her devotees.
About: After taking the form of Siddhidatri, the Mother Goddess started living within the Sun thereby liberating the Sun's energy to the universe. Since then, this form of the Goddess has been known as Kushmanda, namely for her power and capability to live inside the Sun. The glow and radiance of her body is as luminous as that of the Sun.
Day of worship: 4th day of Navratri
Governing planet: Sun
Mantra: Om Devi Kushmandayai Namah ॐ देवी कूष्माण्डायै नम
Iconography: Rides on a lioness and has eight hands. She holds a kamandalu, Dhanush, Bada and Kamal in Her right hands. Her left hands hold Amrit Kalash(pot of nectar), japa mala(prayer beads), Gada and Chakra - in that order.
Specific power: She created the universe in the flash of Her smile and is believed to bestow siddhis(supernatural powers) and niddhis(wealth) to Her devotees.
About: In her form as mother of the God of War, Lord Skanda(also known as Kartikeya), she is known as Goddess Skandamata.
Day of worship: 5th day of Navratri
Governing planet: Mercury
Mantra: Om Devi Skandamatayai Namah ॐ देवी स्कन्दमातायै नम
Iconography: Goddess Skandamata mounts the ferocious lion. She carries baby Skanda in her lap. Lord Skanda(also known as Kartikeya or Lord Murugan) is the brother of Ganesha. Goddess Skandamata is depicted with four hands. She carries lotus flowers in Her upper two hands. She holds baby Skanda in one of Her right hands and keeps the other right hand in Abhayamudra. She sits on a lotus flower and because of that, is also known as Goddess Padmasana.
Special powers: Devotees who worship this form of the Mother Goddess get the added benefit of blessings of Lord Skanda, the God of War(also known as Kartikeya).
About: To destroy demon Mahishasura. The daughter of sage Katyayana, who incarnated to help Devas
Day of worship: 6th day of Navratri
Governing planet: Jupiter
Mantra: Om Devi Katyayanyai Namah ॐ देवी कात्यायन्यै नम
Iconography: Goddess Katyayani rides on a magnificent lion and is depicted with four hands. She carries a lotus flower and sword in her left hands respectively and keeps her right hands in Abhayamudra and Varadamudras.
About: This is the fiercest and the most ferocious form of the Mother Goddess, in which she manifests to destroy the demons, Sumbha and Nisumbha.
Day of worship: 7th day of Navratri
Governing planet: Saturn
Mantra: Om Devi Kalaratryai Namah ॐ देवी कालरात्र्यै नम
Iconography: Her complexion is dark black and She rides on a donkey. She is depicted with four hands. Her right hands are in Abhayamudra and Varadamudra. She carries a sword and deadly iron hook in her left hands.
About: Goddess Shailputri at the age of sixteen was extremely beautiful and blessed with a fair complexion. Due to her extremely fair complexion, she was known as Goddess Mahagauri.
Day of worship: 8th day of Navratri
Governing planet: Rahu
Mantra: Om Devi Mahagauryai Namah ॐ देवी महागौर्यै नम
Iconography: She rides the bull, just like Goddess Shailputri. She has four arms, holding a Trishul in one of her right hands and depicts the Abhayamudra with the other right hand. She carries a Damaru in one left hand and depicts the Varadamudra in her other left hand.
About: In the beginning of the universe, Lord Rudra worshipped the unmanifest form of the Mother Goddess, Adi Parashakti for creation. As Adi Parashakti, the Mother Goddess was pure energy and had no form. She thus appeared in the form of Siddhidhatri from the left half of Shiva.
Day of worship: 9th day of Navratri
Governing planet: Ketu
Mantra: Om Devi Siddhidatryai Namah ॐ देवी सिद्धिदात्र्यै नम
Iconography: Goddess Siddhidatri sits on Kamal and rides on the lion. She is depicted with four hands. She has Gada in the one right hand, Chakra in the other right hand, lotus flower in the left hand and Shankh in the other left hand.
Specific power: She bestows all types of siddhi(supernatural powers) to her devotees and hence is worshipped by humans, ghandarvas, asuras and devas alike.