Re: kālarātri, moharātri, etc.

[S. Bhattacharyya]

Dear Vasistha (cc: BVP, PRG),

Different āchāryas have given different (albeit similar) understandings of these terms, each of which are authoritative for their respective sampradāyas. Historically, the originally intended meaning of the author will have little importance since it is the meaning that is accepted by adherents that constitutes the paramparā.

The terms are: kālarātri, mahārātri, moharātri, dāruṇā(rātri?) (DM 1.59)

The various commentators of the Devimāhātmya offer more than one understandings. The famous Guptavatī points to the Śaktisaṇgama Tantra for the tithi-based identifications. I checked my notebook for these: Kālarātri would be Diwali, Mahārātri would be Mahāṣṭamī / Durgāṣṭamī (in Āśvina), while Moharātri would be Kr̥ṣṇa Janmāṣṭamī - each of which upon reflection are landmark moments in Hindu history where the Goddess manifests. This goddess - for the commentator - is the same Yoganidrā (to whom the stuti is addressed and an identification made). This is also - the commentator adds - what makes this stuti the tantrokta rātri sūktam. As a śākta sādhaka, I would add my credence to this understanding as a primary understanding.

The Caturdhari commentary understands these terms in a literal as well as a metaphysical way, rather than concrete tithi-based dates. The Śāntavavī offers another understanding, which more or less correspond to the Guptavatī: Kālarātri is She who effects the saṁhāra of the jagat and is Yama's bhaginī, in whom the world merges into at pralaya. Mahārātri in where Caturmukha (Brahma) achieved mukti. For 'moha' and 'dāruṇa', a verse is cited - I am not sure if this is from the Harivaṁsa (maybe a specialist can check?) - "daṁṣṭrā-karāla-kālāgni-rudra-rūpa-atidāruṇā | moha-rātrir-mohatanur-jagatsūtre jagatkarī"

In sum, some take Kālarātri as the Diwali amāvasya, while others as pralaya. Some take Mahārātri as the mahā-pralaya, while others take it as the Durgāṣṭamī. The Moharātri seems to have consensus over the Janmāṣṭamī, while also being defined as a generic "mamatā-gartta-pātinī mahāmāyā". Finally, the Dāruṇarātri is seen as both as the "duṣparihārā" as well as ""daṁṣṭrā-karāla-kālāgni-rudra-rūpa-atidāruṇā".

It is understandable if regional traditions interpret these characterizations of the Goddess in terms of the local universe of devatās and use an identification for the same. To impose an objective reality of which term is which devatā - universally and for all - might end up projecting a distortion, so we stay clear of that.

Warm wishes,

Sahishnu Bhattacharyya

On 01-11-2024 23:40:37, "Harry Spier" <vasisht...@gmail.com> wrote:

Thank you Sahishnu.  I've gotten no information so far.

Vasishtha

[Harry Spier]

Thank you Sahishnu for your usual precise answers.

All the best,

Harry Spier

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