Tales of the Goddess Part 2 - Durga

Durga

The concept of the Mother as Warrior Goddess is an ancient one; and we see specific references to Durga Devi in the Mahabharata, as well as various Puranas. The Markandeya  Purana and the Devi Bhagavatha Purana are two significant texts to delve into the stories of the Universal Mother. The Devi Mahatmya (Glories of the Goddess) is found within the Markandeya Purana and extols the Goddess as both the Ultimate Brahman; and also the source energy, which, by the destruction of evil, maintains the balance of the universe.

Durga Devi is personified most often as a goddess clad in red, astride either a lion or a tiger. She may be depicted as having either ten or eighteen arms, each holding a weapon. But despite this formidable array of artillery and her fearsome mount, Durga’s face is the essence of serenity.

Red in Hinduism is an auspicious color, symbolizing, vitality and dynamic force. The lion/tiger represents the immense power that is Hers to command. Durga, is the form of pure Shakthi – Divine Energy – that sustains not only this Universe, but That which made manifest the Gods themselves. Hence in her many arms, she holds the weapons associated with the different Gods viz. the trident of Lord Shiva, the discus of Vishnu, the thunderbolt of Indra etc. In Hher mission of ridding the world of the evil that threatens to consume it, there is no trace of self-interest. Hence the serenity on Her face – She is ultimately detached from destruction.

One of the storied temple of Goddess Durga is the Kanaka Durga temple in Vijayawada, Andhra Pradesh.

Kanaka Durga Temple in Vijayawada, Andhra Pradesh

Tales of the Goddess Part 2 - Lakshmi

Lakshmi

There are a couple of versions of the arrival of Lakshmi. The more famous one goes that while the Devas and Asuras were churning Ksheeer Sagar for the Nectar of Immortality, Lakshmi arose from the waves. Desired by both Devas and Asuras, she chose as her consort Lord Vishnu.

Lakshmi means sign or mark.The most popular depiction is of her seated on a lotus, dressed in red with brilliant ornaments, smiling face, two of her hands holding lotus blossoms, while another hand is raised in blessing, and from the fourth emerges a shower of golden coins.

The name Lakshmi and the origin story are both indicative of the inner meaning of this form of the Goddess. Lakshmi is the mark of splendor, auspiciousness, prosperity, and everything that might be conceived as good fortune. These are the marks of the Divine. Thus is she inextricably associated with Lord Vishnu.

The lotus is an oft used symbol in Hinduism. Rising from mud and water, yet ever pristine, it represents purity. The red of her garments reflect life and vitality. The gold coins are the symbol of her munificence.

Yet Hinduism recognizes that money is just one form of wealth. So, we have variations of the names and forms of Lakshmi to infer that She is the Grantor of progeny, education, wisdom, courage, victory etc.

Ashtalakshmi

One of the temples celebrating the many facets of Lakshmi is the Ashtalakshmi Temple in Chennai, Tamil Nadu.

Ashtalakshmi Temple in Chennai, Tamil Nadu

Tales of the Goddess Part 2 - Saraswati

 

Saraswati

Saraswati is the aspect of the Goddess epitomized as Knowledge; Wisdom; the Patroness of the Letters, Sciences, and Music; and Mother of the Vedas.

She is represented clad in white garments, seated on a white lotus, and with a swan as her vahana. In her four hands she holds a rosary, the Vedas and the veena. The name ‘Saraswati’ is from sara (essence) and swa (self). White symbolizes purity – the purity of the Supreme Self untainted by anything that is false. The word for swan is Sanskrit is hamsa. Hamsa also means soul. Though oftentimes a peacock may be depicted in the background in the imagery of Saraswati, it stands for the magnificence of scholastic or artistic attainment. 

But the peacock is also representative of vanity and fickle-mindedness. That’s why it’s the white hamsa (pure soul) which is the true vehicle of Saraswati. 

The rosary stands for contemplation and the meditative mind. The Vedas stand for knowledge. The Veena is representative of the sacred pranava as well as harmony in thought, speech and action (trikarana shuddhi).

The Shringeri Sharadamba Temple in Karnataka is one of the famous temples dedicated to Goddess Saraswati.

Shringeri Sharadamba Temple, Karnataka

Tales of the Goddess Part 2 - Lalitha

Lalitha

Lalitha (the Playful One) is also known by her other names – Tripura Sundari, Shodasi, Kameshwari, and Sri Vidya. The story of Lalitha is narrated in the Lalitha Mahatmya section of the Brahmanda Purana.

Kama Deva, the God of Love, had been destroyed by Lord Shiva. From the ashes of Kama rose Bhandasura who wrought havoc upon all creation. Indra, the Ruler of the Devas appealed to the Goddess, and in response to his call, Goddess Lalitha unleashed upon the forces of Bhanda Her divine Shakthis. The battle ultimately culminates with the defeat of Bhanda by Lalitha.

Lalitha is personified as an enchantingly beautiful woman. In her four hands she holds a bow made out of sugar cane, five flowers as arrows, the goad and the noose. Goddesses Lakshmi and Saraswati are at her service and she is seated on a throne made of the Pancha Brahmas (Brahma, Vishnu, Rudra, Maheshwara, and Sadashiva).

Coming to the symbolism of the Name and Form of the Divine Mother as Lalitha – Kama Deva, in the Hindu pantheon of devas, is the form of sexual desire. His reduction to ashes is the absolute elimination of carnal thought by an ascetic. But sex plays a vital role in the Mother’s cosmic game – it’s her playful instrument of attraction, distraction, and regeneration. The ascetic-minded might shun it to sidestep the bonds of attachment. But to the Mother, it’s just another facet of her Shakti, and a vital one at that.

If Kama Deva represents desire and love, the demon who rose from his ashes represents egocentric lust. Indra represents the sadhak who realizes that he cannot defeat Bhandasura (the Maya afflicted mind) on his own and appeals to the Goddess for succor and guidance. Lalitha, also known as Kameshwari, (Empress of Desire) vanquishes ignorance (Bhandasura) through wisdom.

That Desire may not be eliminated that easily, but can be sublimated; is symbolized by the sugar cane bow (mind) and the five flower arrows (five senses). The mind and sensory pleasures when offered to the Mother and savored as her gifts become not obstacles to the Seeker’s spiritual progress, but Her blessings. However, when her devotees for any reason stray from the path, Lalitha will provide the necessary course correction by reeling them back in (symbolized by the pasha – noose) and urging them onward and upward (symbolized by the ankusa – goad).

Many names and forms of Devi represent only aspects of Adi Parasakti’s infinite power. But Lalitha is the Supreme Divine conceptualized as the All-Mother. Hence she is depicted as being served by Auspicious Good Fortune (Lakshmi); and, Knowledge and Wisdom (Sarawati). Her being seated on a throne of the Pancha Brahmas signifies her supremacy to the quintets that are the substratum of our world – the Five Elements (pancha bhootha), the Five Vital Breaths (pancha prana), the Five Senses (panchendriya), and the Five Organs of Action (pancha karmendriya). These serve Her Purpose, but She is unaffected by them.

One of the important temples of Goddess Lalitha is at Kanchipuram in Tamil Nadu – the Kanchi Kamakshi temple.

Kanchi Kamakshi Temple at Kanchipuram

Tales of the Goddess Part 2 - Annapurna

Annapurna

The story goes that once there was an argument between Shiva and Parvati as to the significance of Prakriti (Mother Nature/the feminine aspect of Divinity). Shiva was dismissive of the role played by Prakriti, asserting the dominance of Purush (the male aspect of Divinity). Parvati then vanished. When the Mother of the Universe disappeared, sustenance too was lost. There was famine everywhere. Shiva’s devotees prayed to him to appease their hunger, but the Lord himself was at a loss to satisfy their need. Then word came that there was food to be had in one and only one place on Earth – the city of Kashi (Varanasi). Shiva went to Varanasi to beg for food, and found that the bountiful hostess of Kashi was none other than Parvati or Annapurna (anna – food/grains; poorna – complete/perfect).

Lord Shiva receives food alms from Annapurna

Annapurna Devi is depicted as being rosy-complexioned, with three eyes. While two of her hands are in the abhaya (protecting) and varada (bestowing) mudras; in the other two she holds a bowl of porridge and a ladle.

Food is recognized as sacred in Hinduism as it is in many other faiths. In a world where many go hungry those who are free from the sharp claw of hunger are the fortunate ones. And there are many prayers that are used to sanctify food before its consumption. While the Perfected Ones may be beyond hunger; that still leaves all the rest of creation whose need for physical nourishment supersedes spiritual hunger. The form of Annapoorna is a reminder to the Seeker that She who holds the key to Wisdom and Moksha is also the one who nurtures the most basic need of the body.

The most famous shrine to Annapurna is the Annapurna Devi Mandir in Varanasi. Every day in the temple, food from the temple’s kitchen is distributed to the needy. Especially during Sharad Navaratri, this annadhanam (food charity) reaches a magnificent scale.

Annapurna Devi Mandir at Varanasi

Annadhanam at the Temple

Tales of the Goddess Part 2 - Gayatri

Gayatri

Goddess Gayatri, in different texts, is variously spoken of as the consorts of any one of the Trimurthis. She is popularly visualized as having five faces, ten arms, seated on a lotus, and with the swan as her vahana.

Her five faces are interpreted to represent the pancha pranas (five vital breaths), and, pancha bhoothas (five elements). While one hand is in abhaya mudra (granting protection) and the other in varada mudra (bestowing gifts); the other eights hands are depicted as bearing weapons, as well as lotus, rosary, vedic manuscripts, and jar of ambrosia.

Whatever the origin story, the one disputable truth about Devi Gayatri is that she is synonymous with the Gayatri Mantra – a 24-syllabled mantra from the Rig Veda – that invokes the Divine for the ultimate gift: self-realization.

Among the famous temples of Goddess Gayatri is the Gayatri Temple in Rega, Andhra Pradesh.

Gayatri Temple in Rega, Andhra Pradesh

Stories of the Goddess Part 2 - Bala Tripura Sundari

Bala Tripura Sundari

Bala, meaning ‘child’, is conceived as the daughter of Goddess Lalitha in the Lalitha Mahatmya. When Lalitha wages battle against the Daitya (Demon), Bhanda, Bala, with Lalitha’s blessing, takes on and defeats the thirty sons of Bhanda.

In the Lalitha Mahatmya, Bala Tripura Sundari is described as a radiant nine year old girl who is well versed in all martial arts and scriptural lore. Bala is ever present at the Goddess’ side, and is as Her vital breath made manifest in the world.

Lalitha with Bala Tripura Sundari

The esoteric significance of the form of  Bala Tripura Sundari is encoded in her beeja mantra. Once the seeker of the Goddess has been initiated into that mantra, Bala resides in her/him, and overcoming all obstacles that may arise on the path, she leads them to the highest goal – Lalitha herself.

One of the renowned shrines to Bala Tripura Sundari is to be found near the Chamundeshwari Temple in the Mysore District of Karnataka.

Bala Tripura Sundari Temple in Mysore