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Durga (Sanskrit: दुर्ग, IAST: Durgā) is a major Hindu goddess, worshipped as a principal aspect of the mother goddess Mahadevi. She is associated with protection, strength, motherhood, destruction, and wars.[4][5][6]
Durga's legend centres around combating evils and demonic forces that threaten peace, prosperity, and dharma, representing the power of good over evil.[5][7] Durga is believed to unleash her divine wrath against the wicked for the liberation of the oppressed, and entails destruction to empower creation.[8] Durga is seen as a motherly figure and often depicted as a beautiful woman, riding a lion or tiger, with many arms each carrying a weapon and often defeating demons.[2][9][10][11] She is widely worshipped by the followers of the goddess-centric sect, Shaktism, and has importance in other denominations like Shaivism and Vaishnavism.[7][12]
The most important texts of Shaktism, Devi Mahatmya and Devi Bhagavata Purana, revere Devi (the Goddess) as the primordial creator of the universe and the Brahman (ultimate truth and reality).[13][14][15] She is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism.[16][17] She is also considered as the younger sister of Vishnu as per Bhagavata purana.[18][19][20]
Durga has a significant following all over Nepal, India, Bangladesh and many other countries. She is mostly worshipped after spring and autumn harvests, especially during the festivals of Durga Puja, Durga Ashtami, Vijayadashami, Deepavali, and Navaratri.[21][22]
The word Durga (दुर्ग) literally means "impassable",[4][21] "invincible, unassailable".[23] It is related to the word Durg (दुर्ग) which means "fortress, something difficult to defeat or pass". According to Monier Monier-Williams, Durga is derived from the roots dur (difficult) and gam (pass, go through).[24] According to Indologist Alain Danilou, Durga means "beyond defeat".[25]
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.[24][26][note 1] A deity named Durge appears in section 10.1.7 of the Taittiriya Aranyaka.[24] While the Vedic literature uses the word Durga, the description therein lacks the legendary details about her that is found in later Hindu literature.[28]
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.[24] 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.[24]
There are many epithets for Durga in Shaktism and her nine appellations are (Navadurga): Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skandamata, Katyayini, Kalaratri, Mahagauri and Siddhidatri. A list of 108 names of the goddess is recited in order to worship her and is popularly known as the "Ashtottarshat Namavali of Goddess Durga".[citation needed]
Evidence of Durga-like images can probably be traced back to the Indus Valley civilisation. According to Asko Parpola, a cylindrical seal from Kalibangan shows "a Durgā-like goddess of war, who is associated with the tiger".[33][34]
Reverence for Devi, the feminine nature of God, first appears in the 10th Maṇḍala of Rig Veda, one of the scriptures of Hinduism. This hymn is also called the Devi Suktam hymn (abridged):[35][36]
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.[38] This single mention describes Kali as "terrible yet swift as thought", very red and smoky coloured 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.[39]
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.[40] Both Yudhisthira and Arjuna characters of the Mahabharata invoke hymns to Durga.[38] She appears in Harivamsa in the form of Vishnu's eulogy, and in Pradyumna prayer.[40] Various Puranas from the early to late 1st millennium CE dedicate chapters of inconsistent mythologies associated with Durga.[38] Of these, the Markandeya Purana and the Devi-Bhagavata Purana are the most significant texts on Durga.[41][42] 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).[43][44]
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 worshipped by the dwellers of the Himalaya and the Vindhyas", a deity of the Abhiras conceptualised as a war-goddess. In the Virata Parvan stuti and Vaishnava texts, the Goddess is called the Māhāmāyā, or the Yoganidrā of Vishnu. These further points her Abhira or Gopa origins.[52] 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.[53] There are total of nine avatars of Goddess Durga in Hinduism.
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).[54]
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.[55][56][57] 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.[58][59][note 2]
The most popular legend associated with the goddess is of her killing of Mahishasura. Mahishasura was a half-buffalo demon who did severe penance in order to please Brahma, the creator. After several years, Brahma, pleased with his devotion, appeared before him. The demon opened his eyes and asked the god for immortality. Brahma refused, stating that all must die one day. Mahishasura then thought for a while and asked a boon that only a woman could be able to kill him. Brahma granted the boon and disappeared. Mahishasura started to torture innocent people. He captured Svarga and was not in any kind of fear, as he thought women to be powerless and weak. The devas were worried and they went to Trimurti. The Trimurti combined their power, and gave a physical form to the sum of their divine energy, Adi Shakti, a warrior woman with many arms. Himavan, the personification of the Himalayas, gifted a lion as her mount. Durga, on her lion, appeared before Mahishasura where the demon took on different forms and attacked the goddess. Each time, Durga would destroy his forms. At last, Durga slew Mahishasura with her trident when he was transforming as a buffalo demon.[61][62]
According to Vaishnava tradition, Durga is among the various epithets and avatars of Yogamaya, the personification of the illusory power of Vishnu. Vishnu offers Durga the task of transferring the seventh child of Devaki into the womb of Rohini, as well as being born on earth as the infant daughter of Yashoda and Nanda, so that she could be swapped with Krishna. When Kamsa attempted to slay her, she manifested her true form of an eighteen-armed goddess, wearing a garland of lemons. The goddess announced that Kamsa's slayer had already been born, before vanishing.[63] Durga is often conceptualised in this role as a sister of Vishnu.[64]
Durga is 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,[1] has between eight and eighteen hands, each holding a weapon to destroy and create.[65][66] 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.[67][68] 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.[68][69][70]
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 shakti (energy, power).[71] These include the chakra, conch, bow, arrow, sword, javelin, trishula, shield, and a noose.[72] 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.[73] She has been revered by warriors, blessing their new weapons.[74] 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.[74]
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