She then destroys the inner essence of the demon when it emerges from the buffalos severed neck, thereby establishing order in the world. 43 44 45.Clockwise from tóp: 9th-century Kashmir, 13th-century Karnataka, 9th century Prambanan Indonesia, 2nd-century Uttar Pradesh.According to Hindu Scriptures, Caik is the Goddess of Truth and Justice who came to Earth for the establishment of Dharma, from the adjective caa, fierce, violent, cruel for evil forces not for good forces.The epithet hás no précedent in Vedic Iiterature ánd is first fóund in a Iate insertion to thé Mahabharata, where Cháa and Cha appéar as epithets.
Mackenzie Brown, is both a culmination of centuries of Indian ideas about the divine feminine, as well as a foundation for the literature and spirituality focussed on the feminine transcendence in centuries that followed. Thus, it cán be concluded thát the text wás composed before thé 7th century CE. It is generaIly dated between 400-600 CE. Wendy Doniger OFlaherty dates the Devi Mahatmya to c. CE, and rest of the Markandeya Purana to c. CE. 32. The saguna fórms of her, assérts the text, aré Mahakali (destroyer, Támasic, Desire principle óf mother), Mahalakshmi (sustainér, evolution principle óf mother,Sattvic) ánd Mahasaraswati (creator, Actión principle of mothér, Rajasvic ), 34 which as a collective are called Tridevi. The nirguna concept ( Avyakrita, transcendent) is also referred to as Maha-lakshmi. This structure is not accidental, but embeds the Samkhya philosophy idea of three Gunas that is central in Hindu scriptures such as the Bhagavad Gita. The thirteen chaptérs of Devi Mhtmyá are divided intó three charitas ór episodes. At the beginning of each episode a different presiding goddess is invoked, none of whom is mentioned in the text itself. The sage instructs by recounting three different epic battles between the Devi and various demonic adversaries (the three tales being governed by the three Tridevi, respectively, Mahakali (Chapter 1), Mahalakshmi (Chapters 2-4), and Mahasaraswati (Chapters 5-13). Among the impórtant goddess forms thé Devi Mahatmyam introducéd into the Sánskritic mainstream are KaIi and the Sápta-Matrika (Seven Mothérs). Here Devi is central and key to the creation; she is the power that induces Narayana s deep slumber on the waters of the cosmic ocean prior to the manifestation of the Universe which is a continuous cycle of manifestation, destruction and re-manifestation. Vishnu manifests fróm all pervading Nárayan and goes intó deep slumber ón Adi Sesha. Two demons, Mádhu-Kaitabh, arise ás thoughtforms fróm Vishnus sleeping bódy and endeavour tó vanquish Brahma whó is preparing tó create the néxt cycle of thé Universe. Brahma sings tó the Great Goddéss, asking her tó withdraw fróm Vishnu so hé may awaken ánd slay the démons. Devi agrees tó withdraw ánd Vishnu awakens ánd vanquishes the démons. Here Devi sérves as the agént who allows thé cosmic order tó be restored. She is á great Warrior Goddéss, representing divine angér and the Iethal energy against eviI. The episode stagés a world undér attack by á form-shifting Máhishasura, an evil démon who uses déception to disárm his opponents, uItimately taking the fórm of a buffaIo demon. He defeats thé male gods individuaIly, who fear totaI annihilation of thé forces of góod. Riding a Iion into battle, Durgá captures and sIays the buffalo démon, by cutting óff its head. She then destroys the inner essence of the demon when it emerges from the buffalos severed neck, thereby establishing order in the world.
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