nama rupa srsti mula avidya pratipaditva

7/29/2019 Nama Rupa Srsti Mula Avidya Pratipaditva

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nama rupa srsti mula avidya pratipaditva

Rise of the Goddess in the Hindu Tradition The - ScribdWhereas avidya represents ignorance of the true nature of Brahman ......[T]he almighty goddess represents name and form (namarupa).74 .... Thegoddess Srsti continues to play a significant role on the level of secondary

creation as well. ...... Larson, Gerald J. , Pratapaditya Pal, and Rebecca P.GowenThe goddess Parvati is worshiped in the Hindu tradition for heraffection and beauty. Hername denotes she who dwells in the mountains. (Kinsley 41).Parvati is one of the manyconsorts of Siva, a powerful Hindu god who resides in themountains. There are many differentidentities depicted of the goddess. People who view Parvati as theauspicious goddess, call herSarvamanagala (Smith 50). Parvati is also represented asAmbika, which refers to her role asa mother, and as Girija, the daughter of the Himalayan mountaindeity. She is also referred toas Kali, a goddess who is known as the dark one. This is becauseParvati has a darkcomplexion (Kinsley 42). As well as the diverse names that describeParvati, there are manysongs, stories, stone carvings, and Pahadi paintings of the goddess.The mythology of Parvati is largely based on her relationship withSiva. Her association

with Siva is described as essential in order for cosmic reproductionto occur, which entails thepreservation of the world (Kinsley 41). Sanskritic manifestationsderive from the Vedas, whichare developed in the Puranas. Dravidian manifestations draw fromTamil country origins, whichdescribe distinct characteristics of the mythology of Parvati. Lastly,autochthonous tradition, alsoknown as the folk tradition, includes legends and folk stories aboutParvati (Dehejia 12).Although diverse, together, these traditions formulate a good

interpretation of the goddess anddescribe Parvati as a dedicated and loving wife. (Dehejia 39).In the Sanskritic tradition, as described in the Puranas, Parvati is areincarnation of Sati(Kinsley 37). The goddess Sati was the first wife of Siva who takesher own life in ayajnasacrifice. The gods were concerned with Sivas state of isolationfrom others. Thus, they felt thatParvati was destined to marry Siva (Dehejia 16). Himalaya, thefather of Parvati, stated that inorder for Parvati to become the wife of Siva, she must completepenance. However, Parvati had
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difficulty performing penance which led to her father asking Kama,the God of love, forassistance. Kama shot arrows at Siva, which in return, angered him.Siva burned Kama to ashesand this deeply hurt Parvati. Parvati escaped to the mountains

where she performed austerities(Dehejia 19). These austerities were so frequent and intense thatSiva became allured byParvatis physical appearance. The marriage of Siva and Parvati issubsequently arranged. Theirmarriage and family status is described as peaceful and pleasant.Siva and Parvati spent theirtime sitting on Mount Kailasa, while conversing about Hinduphilosophy and engaging in sexualactivity (289). However, there were times when the marriage was achallenging endeavor.Parvati and Siva would quarrel and offend each other. At times, Sivabehaved so poorly thatParvati would leave him. Siva would often make comments aboutParvatis dark skin, and gaveher the nickname blackie. Parvati removed herself from thehousehold and settled in the forest,where she performed austerities (Kinsley 44). The legend, theVaraha Purana, states that thedevi did this until Brahma granted her wish of changing hercomplexion from dark to golden.

Regarding the family life of Parvati and Siva, Parvati wanted andeventually gained a sonto protect her from intruders coming into her apartment (Kinsley44). At one point, however, herson would not let Siva enter the apartment. This angered Siva, whospoke of the lack ofauspiciousness in Saturn, which led to the beheading of the child.The childs head was laterreplaced with the head of an elephant and was named Ganesha.Parvati had two more children,Kartikaya and Andhaka. In the Sanskritic tradition, Parvati is

described as being a devoted wifeand mother to her sons (Dehejia 25).Parvati, in the Tamil tradition, is similar to the Sanskritic traditionbecause it places anemphasis on the bond between Parvati and Siva. In the 4th century,the Tamil region was ruled byJains, and the Hindu tradition arose in the 5th century (Dehejia 26).This mythology is largelyderived from the Silappadikaram and Manimekalai epics fromSangam literature. Like the

Sanskritic tradition, the marriage between Siva and Parvati is animportant component in both


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traditions; however, Tamil mythology is mainly based on Parvati andher manifestations. In theSanskritic tradition, Siva is characterized as being powerful figureand Parvati is known as hisloyal consort (Dehejia 28). In the Tamil tradition, Parvati has a split

personality. There is thesouthern goddess, who is depicted as being dark and violent, andthen there is the northernversion of the devi, who is romantic and quiet (Dehejia 34).The folk tradition includes the adivasis group. This tradition includescharacteristics ofSanskritic and Tamil, but still possesses some differences. Forexample, instead of worshippingone particular god, the folk worship Parvati is a mixture of the 4other consorts of Siva. Thus, thefolk tradition views one goddess as having many notable features,such as affection, power, andbeauty. According to the folk tradition, Khandoba and his consortMahalsa are the equivalent toSiva and Parvati in the Sankskritic tradition. Khandoba is a deityknown as the killer ofdemons and like Siva, this god is associated with the mountains(Dehejia 35). Mahalsa is areincarnation of Mohini, whom Khandoba was deeply drawn too.Parvati is adored by painters, poets, and musicians for her divinebeauty. The goddess is

worshiped in images both with and without Siva (Smith 52).Literature such as the Puranas isknown to be one of the earliest and most popular depictions ofParvati. In this script, her life andrelationship to Siva are expressed (Dehejia 43). The poet Kalidasawrote Kumarasambhava,which describes the alluring devi. Along with literature, there aremany songs written aboutParvati that are mainly sung by women (Dehejia 57). Many womensing about the time in her lifewhen the goddess left the home she was born in to her home in

Kailasa. Along with literatureand songs written about Parvati, there are also many imagesdepicted of the goddess that arehighly valued pieces of work. Temple images of Parvati and herconsort Siva are worshippedfour times a day (Smith 51). There exists special festivals in honor ofParvati. For example, in atemple once a year, the marriage of Siva and Parvati is re-enacted(Smith 52). The most popularmarriage re-enactment occurs during the Caitra month (April-May).

Another festival that honors


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the goddess occurs throughout nine days. This gathering, known asNavaratri, occurs inAsvayuja (October-November), and is said to be her time (Smith51).There are various images depicted of Parvati. Many images express

the bond betweenParvati and Siva. Some icons portray Siva as the possessor of Sakti(cosmic power), known assaktiman and Parvati as Sakti. One well known image of Parvati andSiva is the Ardhanarisvara.This image was developed in the 10th century and is made ofsandstone (Dehejia 73). It depicts ahalf male and half female being, which accentuates theinterdependent relationship between thegoddess and her consort (Kinsley 50). Another icon of Parvati andSiva is known as the Weddingof Siva and Parvati, which was created in the 17th century and ismade of ivory (Dehejia 82). Inthe image, Parvati is offering her right hand to Siva during theirwedding ceremony. This iconrepresents the feelings of bliss and anticipation that wereexperienced during this festive day.Along with the many images depicted of Parvati and her unificationwith Siva, other illustrationsrelate to stories and songs in the Puranas, the Hindu culture, andother festivals and rituals

(Dehejia 62).Although Parvati has little responsibilities as a goddess, she hasgained respect andadoration throughout India. The devi is a devoted mother and wife.She is worshiped for herexquisite charm and the love she shares with others (Kinsley 41).Thus, Parvati deservesrecognition for representing all that beautiful, both physically andspiritually.AgniArjuna

DeviDurga PujaDyaus- pitrGanesaIndraKaliRg VedaSaktiSivaSoma

SuryaMahabharata


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VarunaVayu

In Hinduism, the Supreme Reality (Brahman) manifests itself in both male and female form. Every major god has

a goddess counterpart (or consort), and many Hindus worship the Great Goddess exclusively. Although in the

Chinese yin-yang duality, the feminine side is dark and passive, in Hinduism the feminine is highly active. In fact,

the word for "goddess" in Hinduism is shakti, which also means "power" or "energy."

Followers ofShakti orDevi, the Great Goddess, are called Shaktas. Just as the masculine aspect of Brahman is

manifested in several different gods, so does the feminine aspect of the divine take more than one forms. This

article outlines the major Hindu goddesses, all of which are manifestations of Shakti.

Sarasvati: The Hindu Muse

Sarasvati (also spelled Saraswati) is perhaps the most ancient goddess that is still widely

worshipped today. She is the Hindu muse: the inspiration for all music, poetry, drama and science.

Musicians pray to her before performing and students ask for her help before taking a test. She is the

wife or consort of Brahma, the creator god who is rarely worshipped anymore.

In statues and paintings, Sarasvati is fair-skinned and dressed in white to symbolize pure illumination.

She rides a swan or a goose, and has four hands: in one she holds a book; in another she holds

prayer beads (because she is the source of spiritual knowledge, too); her other two hands hold a

vina, a sitar-like musical instrument.

Not suprisingly, Sarasvati is especially revered by students and teachers. At the beginning of spring

(January-February), her image is taken out in a jubilant procession. She is also a popular goddess in

Jain and Buddhist mythology.

Lakshmi: Gentle Goddess of Wealth and Prosperity

Lakshmi is the goddess of wealth, so naturally she is quite popular. But she provides not only material wealth, but also good health

and a joyful family life. She was born from the milky ocean seated on a lotus and holding a blossom in her hand. In Hindu art, she is

full-breasted, broad-hipped and smiling kindly. She wears red sari and coins rain down from two of hands. In her other two hands she

holds lotuses, representing the spiritual gifts she bestows. She is often shown seated on a lotus and being anointed by two elephants.

Her vehicle is the white owl.

Lakshmi's husband is Vishnu, who metes out punishment, but Lakshmi is kind and always intercedes with Vishnu on behalf of her

followers. In this role she might be compared to theBlessed Virgin Maryin Catholicism. Although Mary is a saint, not a goddess, she

is believed to ask Christ the righteous judge to go easy on her devotees.

According to Hindu mythology, Vishnu has manifested himself in human form 10 times. In each of his incarnations, his wife Lakshmi

has accompanied him: she was Padma to his Vamana, Sita to his Rama, Rukmini to his Krishna. The love stories of these divine

couples are among the most beloved tales in Hinduism.

Lakshmi is worshipped by many modern Hindus, usually in the home every Friday and on festival days

throughout the year. She is also highly revered in Jainism.

Parvati: Wife of Shiva, Mother of Ganesha

Parvati is the dark-skinned wife ofShiva and the mother ofGaneshaand Skanda. According to Hindu tradition,

Shiva was once married to Sati. Tragically, Sati committed suicide by jumping into a fire, and Shiva could not

be consoled. The distraught widower never wanted to marry again. However, years later, a young womennamed Parvati ("Daughter of the Mountain") committed herself to living an austere life of meditation to win over

Shiva. She meditated in the Himalayas for years, not budging through driving rain, blistering heat, or elephant
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stampedes. But one day, she heard a child cry in suffering and she immediately sprang up to help. But it was Shiva, testing her

resolve. She had failed the test, but he was so touched that she would give up what she desired most to help someone in need that

he took Parvati as his wife. By some accounts, Parvati was Sati in a former life.

Parvati is depicted in art as a mature and beautiful woman, usually with Shiva. TheTantrasare written as a discussion between

Parvati and Siva.

Durga: Warrior Goddess

Durga is a fierce warrior goddess. She is depicted in Hindu art as riding on a lion or a tiger, brandishing a varity of weapons and

attacking the buffalo demon Mahisha. Her battles against evil are told in the popular Hindu text Devi Mahatmyam (Glory of the

Goddess), and it is said that hearing the stories cleanses one from sin.

Kali: The Scary One

In Hindu myth, Kali sprang from the furrowed brow of Durga when the latter could not defeat

the demon Raktabija. Every time Durga struck the demon, drops of blood would fall the

ground and form another demon. Durga was getting frustrated, but Kali took care of it. She

stuck out her tongue and caught all the drops of blood, then ate the demon right up.

Kali's name means "She who is black." She is

generally depicted half-naked, with a garland

of skulls, a belt of severed limbs and waving

scary-looking weapons with two of her 10

hands. She is often dancing on a prostrate

Shiva, who looks up at her admiringly. Two of

Kali's hands are empty and in the mudras

(gestures) of protection and fearlessness. Her

tongue is stuck out to swallow up evil andnegative thoughts.

In mythology, iconography and devotion, Kali is associated with death, sexuality,

violence and, sometimes, motherly love. She was probably adopted from the tribal

mountain cultures of South Asia, though never quite tamed. She continues to be an

intriguing, paradoxical figure. She has sometimes been the object of devotion of violent

cults, the most common modern Hindu perspective of her is largely symbolic. She is

revered for her no-nonsense way of eradicating negative thoughts and bad habits in

the minds of her followers. In other words, she will lop off your inflated ego in no time

flat if you ask her, and she offers no guarantees that the process will be painless.

Dasha Maha Vidgas: Ten Great Goddesses

In addition to the above goddesses, who are worshipped publically and communally, there are ten goddesses who are worshipped

privately by yogis and mystics

Praise forShakti Mantras

Shakti Mantras by Thomas Ashley-Farrand . . . combines his knowledge as an American Hindu priest, [his]

adventures as an experienced spiritual guide, [his] considerable storytelling gifts . . . and the immensely practical,

useful knowledge of what chants to use when. In his disarmingly unpretentious and accessible style, Ashley-Farrand

draws on an enormous body of knowledge from ancient traditions to art and literature and contemporary science. . . .

Shakti Mantras is an appealingly modest treasure, which everyoneman, woman, young, older, novice, adeptcan

enjoy. Its as embracing and supportive as a good mother, as entertaining as a teasing sister, and as rewarding as a

loving partner.DOE LANG, Ph.D.

Columnist, DBR Media, Inc.
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Author ofThe New Secrets of Charisma

In the face of difficulty, confusion, or imbalance, there are moments when you may just want to lie in your mothers

arms. Thomas Ashley-Farrands Shakti Mantras takes you right to the heart of Divine Mothers energy. From that

place of nurturing peace that we all have within, things have a way of working themselves out. What a blessing!

IYANLA VANZANT

Author ofIn the Meantimeand One Day My Soul Just Opened Up

Ashley-Farrand throws light on some important secrets. . . . Shakti Mantras is a comprehensive work presenting an

easily readable account of a range of cultures, mantra practices, and spiritual traditions. [It] provides a wealth of

information that can lead to a most rewarding life experience. The mantras are presented in an easy way to

pronounce for a Westerner.

DR. SARASVATI MOHAN

Director, Sanskrit Academy

From the Inside Flap

SHAKTI MANTRAS

Tapping into the Great Goddess Energy Within

Enhance your spiritual gifts

Lighten your karmic burden

Improve your health and increase prosperity

Live in harmony with the universe

Now, with Shakti Mantras, we can all benefit from this ancient practice. Thomas Ashley-Farrand, a Vedic priest, is an

American expert in the intricacies of Sanskrit mantra. With nearly thirty years and thousands of hours of experience

in chanting, he is supremely well-equipped to write the first book that teaches women (and men as well) to tap into

the dynamic feminine energy of love in all i ts manifestations. By sharing enchanting Hindu myths and astonishing

true stories from his own practice, Ashley-Farrand helps us to understand the real power that this age-old art

awakens in those who perform it. Through dozens of actual mantraseach one presented with phonetic spelling for

easy pronunciation and recommendations for specific applicationshe enables us to increase our "shakti" (power)

and use it to solve problems, ensure abundance, create health and well-being, summon protection, and invokepersonal and universal peace.

Whether you're new to chanting or an old hand, Shakti Mantras will take you places you've never been before . . .

and measurably enrich your life.

The Rise of the Goddess in the HinduTradition

Tracy Pintchman

0 Reviews
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State University of New York Press, 28-Oct-1994 - Literary Criticism - 288pagesThis book explores the rise of the Great Goddess by focusing on thedevelopment of saakti (creative energy), maya (objective illusion), andprakr(materiality) from Vedic times to the late Puranic period, clarifying how

these principles became central to her theology.
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nama rupa srsti mula avidya pratipaditva

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