Emanence of Goddess in Hindu Dharma

Immanence of Goddess in Hindu Dharma

In Hindu Dharma, Shiva is the Supreme Being and Shakti is his absolute power.  

Shakti activates Shiva’s desire to create, sustain and dissolve back to Shiva.  With Shakti, everything emerges from Shiva and into Shiva everything dissolves.

Shakti is the energy aspect of Shiva, the supreme cause of existence, the cause of all causes.

Without Shakti, Shiva is impotent and without Shiva, Shakti is barren.

Shiva and Shakti are supreme, primeval, and immutable.  They are one and non-dual as Shiva is matter and Shakti the energy of the matter.

Shakti, the active aspect of Shiva, transcends all forms of existential power and responsible for eternal continuum of phenomenal existence. 

Shakti permeates our outer and inner consciousness, and encompasses both positive or constructive and negative or destructive energies.

On positive and creative aspect, Shakti manifests in feminine form as Devi -Goddess. 

The absolute primeval form of Shakti is termed as Adi-Shakti from whom all Goddesses manifest as her immanent aspects. 

All Goddesses revered in Hindu Dharma are the manifestations of one primeval absolute Adi-Shakti.

The essential nature of Shiva and Shakti have no forms and hence revered in the form of Shiva Linga.

Shiva is omnipotent, impersonal and inactive, while Shakti is the embodiment of power of Shiva.

Shiva is pure consciousness and Shakti the power of it, the truth embedded in omniscience.

Shakti is 'Sarwa Bhutesu' –present in everything we see or imagine.

Shakti is the Cosmic Energy that underlies all existence, as creative aspect of the Absolute.

In form, the five great elements: earth, fire, water, air and ether, and their combinations are Devi’s external manifestations.

Pure consciousness, awareness, mindfulness, knowledge of ‘self’, wisdom and will power are her internal manifestations.

Humanity is her visible form.  Service to humanity is, therefore, the worship of the Shakti -the Divine Mother.

Since the dawn of civilization, Shakti is worshiped as the Divine Mother, in her multiple manifestations as Goddesses.

Devi-Sukta of Rig Veda and Ratri-Sukta of Sam Veda bears testimony of worshiping Shakti since pre-Vedic Era.

In form, Shiva and Shakti are Mahadev and Parvati.

Of all Goddesses of Hindu pantheon, Goddess Parvati is the complete incarnation of Adi Shakti. 

In Goddess Parvati, all other Goddesses are embodied.

Immanence of Goddess Sati

Before Parvati, Adi Shakti incarnated herself, in form, as Sati, the daughter of Daktsa Prajapati, responsible to worldly norms, tradition, and code of conduct and ethics.

Goddess Sati also revered as Daktsayani marries to Mahadev.

But Goddess Sati ended her human form by burning her body in the Yogic fire to destroy Daktsa Prajapati’s pride, anger, hatred, disrespect and discrimination towards Shiva.

Goddess Sati was the embodiment of Das Maha Vidya, ten wisdom Goddesses.

Goddess Sati manifested Das Maha Vidya, ten wisdom Goddesses to Mahadev before she ended her life in human form as Sati.

Goddess Sati is revered not so much in her embodied human form but in her divine forms, the Das Maha Vidyas, which are in unison with the manifestation of Goddess Durga, the divine form of Goddess Parvati.  

The ten divine manifestations of Goddess Sati are:

1...Goddess Kali

Goddess Kali represents time. 

Goddess Kali is both, the creative and destructive aspects of Mother Nature.

Goddess Kali reflects the attitude and Bhava -intention, and emotion of the person who approaches her.

If Goddess Kali is approached with motherly love, she assumes the form of Goddess Laxmi.

If Goddess Kali is approached as Guru -teacher,  she assumes the form of Goddess Saraswati embodying knowledge and wisdom.

One who approaches Goddess Kali with evil intention; she assumes destructive force and cause destruction.

2...Goddess Tara

Goddess Tara is the embodiment of all protective qualities, loving kindness and compassion.

Literarily Tara means to ferry across.  Goddess Tara is Tarini, the Samsara-tarini -one who ferries her devotees cross the ocean of physical and psychological world –the Samsara.

Goddess Tara is benevolent illuminator of our attitude and behavior.  She is the Goddess of liberation who removes ignorance that ties us to Samsara and obstacles that make us suffer.

Goddess Tara is the gentle savioress whom we pray to overcome distress or when we are at crossroads where we require guidance.

Goddess Tara guides us along the creative path as guiding star of our aspiration.  She protects her devotees from trio-miseries; the Daihieka –relating to body, Daivieka –relating to destiny and Bhautieka –relating to worldly affairs.

Goddess Tara constantly liberates the distressed souls wandering in different Yonis –life forms, passing through the cycle of birth and death.

Goddess Tara is “Brahma Sukhati Taran Kurtri”, the one who ferries across the sea of suffering and grants real happiness. 

Goddess Tara saves humanity from Ugra –radical dangers and unforeseen miseries. 

Goddess Tara in her manifestation as Nila Saraswati, she imparts Jnana -knowledge.

Goddess Tara is Ek-Jati, the one who unites the beings with absolute. 

Whoever takes refuge in Goddess Tara she enables them to realize all four Purusarth: Dharma –righteousness, Artha –wealth, Kama –desires and Moktsa –liberation, and attain Siddhi -perfection.

3...Goddess Tripur Sundari

Goddess Tripur Sundari is the embodiment of beauty of pure perception, compassion and knowledge.

Goddess Tripur Sundari symbolizes the essence of body, mind and consciousness and the three-folds process of creation, sustenance and destruction.

Goddess Tripur Sundari shares her attributes with Goddess Saraswati.  She is also called Sodashi, as she commands sixteen super natural powers.

Goddess Tripur Sundari represents Swaha –the life beyond all fallacies, thoughts and descriptions.

4...Goddess Bhuwaneswari

Goddess Bhuwaneswari is the Cosmic Mother of all existence and she resides at Shiva’s heart.

Goddess Bhuwaneswari is the Goddess of the phenomenal world.  She is the divine energy underlying all creations, the primordial power by which the phenomenal world comes into existence.

Being involved in creation, Goddess Bhuwaneswari lends every creation its distinctive character and does the welfare of her creation.

Goddess Bhuwaneswari grants cosmic vision for having right understanding and liberates those having wrong perceptions and doing negative Karmic actions.

Goddess Bhuwaneswari is the perceptive power leading to knowledge. 

Goddess Bhuwaneswari is the embodiment of the space concept of creation.

In the vast expanse of space, Goddess Bhuwaneswari creates myriad of primordial worlds, sustains them and nourishes them.  She permeates the whole fabric of creation.

Goddess Bhuwaneswari resides in our heart and constantly reminds us not to fall into illusions and wrong perception.  She enables us to see across and beyond, the oneness among all beings.

With her compassion, Goddess Bhuwaneswari bestows her divine blessings for equanimity and assists her devotees to connect our outer consciousness with the inner consciousness, the Param Brahmn.

5...Goddess Bhairavi

Goddess Bhairavi destroys impediments to victory and successes.

Goddess Bhairavi embodies the principle of destruction.  She personifies light and heat that burns the imperfections in our soul.  The spiritual fire of Goddess Bhairavi eliminates obstacles and unfolds true awareness.

Creation cannot continue without destruction and destruction is not always negative.

The inner meaning of Bhairavi connotes cosmic functions of creation.  It implies to transformation that comes with destruction, which is not necessarily negative.

In Durga Sapta-sathi, Goddess Bhairavi is Goddess Kali who kills the demons Shumbha and Nishumbha -the embodiment of pride and attachment.

Goddess Bhairavi is Kalratri, the fiercest form of Goddess Durga.  

When Goddess Bhairavi killed the demons Chanda and Munda -the evil forces of attraction, aversion, lustfulness and unclear vision, Goddess Parvati gave her a boon of being called Chamundeswari.

6...Goddess Chinnamasta

Goddess Chinnamasta depicts consciousness beyond mind -intellect.

Consciousness alone is absolute and all else is transient and thus impermanent.

The ultimate consciousness is beyond limitation of body and mind.

Ultimate consciousness is simply awareness devoid of subjectivity and objectivity.  It is transcendence, a total act.

The depiction Chinnamasta holding her decapitated head in her hand yet happy and smiling signifies discarding the ego and all its identities on the way to spiritual awakening.  The depiction symbolizes freedom from false notions and limitations to which we are bound.

Goddess Chinnamasta, in a single frame, makes a stunning presentation of varying and conflicting aspects of life and death; the joy of transcending the body and not the pain of losing it; and of giving up ego to attain wisdom and freedom.

Goddess Chinnamasta enfolds the entire multiplicity of life and symbolizes self-control and spirit of self-sacrifice, and courage to face death without fear.

Goddess Chinnamasta is the embodiment of rare courage needed to make highest sacrifice.

Goddess Chinnamasta has no significant presence or known outside the Das Maha Vidya.

7...Goddess Dhumavati

Goddess Dhumavati personifies an array of extreme ills, evils, troubles and tribulations one may potentially encounter in life.

The depiction of Goddess Dhumavati points out the negative aspects of life.  With the power of discriminating awareness, Goddess Dhumavati directs us to look beyond all desires and develop a sense of detachment as all things are eventually destroyed.

Goddess Dhumavati reminds us the potential extremes sufferings and reminds us for being aware and mindful of negative Karmic forces.

Goddess Dhumavati represents knowledge that comes with experience and guides sentient beings along the spiritual path and rescues from extreme imaginable ill fates.

Just as Goddess Chinnamasta, Goddess Dhumavati is also has no significance or known outside Das Maha Vidya.

8...Goddess Bagalamukhi

Goddess Bagalamukhi is the manifestation of divine speech.  She is the power of speech that paralyses the enemies.  She symbolizes the removal of impurities associated with speech.

Tongue is involved in telling lies or concealing the truth.  Tongue unwittingly gets caught up with mischief, vanity and deceit.  For this reason, Goddess Bagalamukhi is depicted holding the tongue of evils.

Goddess Bagalamukhi represents the knowledge whereby each thing in time become its opposite, the failure hidden in success, the death hidden in life, the joy hidden in sorrow, and vice versa.

Goddess Bagalamukhi is the secret presence of the opposites and signifies that everything dissolved back into its un-manifest state.

Just as Chinnamasta and Dhumavati, Bagalamukhi is also not known outside the Das Maha Vidya.

9...Goddess Matangi

Goddess Matangi is the embodiment of thought, talent and skill.

Goddess Matangi is Siddha Vidya, the Tantra personified the Goddess of inner thought, the divine thought and wisdom.

Goddess Matangi brings focus on the notion of distinction between purity and impurity; auspicious and inauspicious; and puritanical notion and unrestrained indulgence with sense objects.

Goddess Matangi is the embodiment of transcendence of apparent dualities in existence and emphasizes the importance of inner purity over external cleanliness.

Goddess Matangi severs attachment to the limited understanding of the world and instills faith that all existence is pervaded by the Supreme Being and there is nothing that is outside the Supreme Being.

10…Goddess Kamala

Goddess Kamala is the embodiment of both inner and outer prosperity. 

Goddess Kamala is the Goddess of prosperity and good luck, and she shares her attributes with Goddess Laxmi.

Goddess Kamala is bountiful in unfolding the divine nature and its manifestation in the physical world as well as in the world of inner consciousness.

Goddess Kamala, besides prosperity and good luck, bestows Moktsa -liberation, the ultimate goal of life. 

The greatest benevolence of Goddess Kamala is the removal of poverty, both material and spiritual.  She grants divine supports for successes on worldly activities and aspirations.  However, the pursuit of material wealth and success should be part of seeking divinity within. 

Goddess Kamala expounds an atmosphere of divine happiness; spiritual satisfaction and prosperity.

Immanence of Goddess Durga

After Goddess Sati ended her life, Adi-Shakti born in form as Goddess Parvati, being the daughter of Himalaya.

Goddess Parvati marries with Mahadev, and becomes eternal consort of Mahadev.

The eternal union of Mahadev and Parvati is worshiped, as Shiva and Shakti, in the form of Shiva Linga, the immutable, non-dual supreme primeval absolute Supreme Being, the formless aspect of the cosmos.

The divine form of Goddess Parvati is Goddess Durga.    

In Goddess Durga complete cosmic energies and divine powers are converged.

Goddess Parvati, Laxmi and Saraswati are the three primary manifestations of Adi Shakti.  

But in Goddess Durga, Goddess Laxmi and Saraswati, and all other Goddesses Hindu Dharma are converged and hence all Goddesses are manifestations of Goddess Durga

Goddess Durga is Para Brahma, the oneness of all and embodies Atma-Jnana, the knowledge of Atma -Self and Yoga Sadhana –the skillful means to realize Atma-Jnana.

In Hindu Dharma, it is with Goddess Sati and Goddess Parvati begins the evolution of Yoga Sadhana and with Yoga Sadhana one is able to realize pure perception.

Yoga Sadhana is a skillful mean for transcending the imperfections and impurities of human nature and ascending upward imbuing divine nature with purity in mind and heart. 

The supreme scripture glorifying Goddess Durga is Devi Mahaatmya, known as Durga Sapta-Sathi, having 700 verses.

Sapta-Sathi tells us the obstacles a human soul encounters in its journey towards Moktsa -liberation from suffering.

Sapta-Sathi is a part of Markandey Puran. 

Sapta-Sathi is popularly known as Chandi, since it narrates the glory of Goddess Chandi.

Another supreme scripture, the Devi-Bhagavat Purana retells the glory of Goddess.

It is in Chandi, the origin of the name Durga in writing is found. 

In Chandi, Goddess Durga is described as; “She, who saves us from all that is calamitous; She who saves us from suffering, is Durga.

Because She saves Her devotees from all sorrows, dangers and calamities, She is Goddess Durga.

Goddess Durga is Dur-Gati Nashini; She who destroys all that is undesirable.”

Goddess Durga is the Citta Shakti, pure blissful consciousness.

Goddess Durga is Mother Nature, the Nature itself, the supreme power underlying the whole existence.

Goddess Durga is the supreme source of all energies, the Being in every action. 

Goddess Durga is the dynamic active being and her manifestations are infinite
Benevolent Goddess Durga when propitiated, She manifests and bestows her grace and liberate us from the cosmic illusion and grant pristine transcendental divine nature.

Goddess Durga manifests in our mind in the form of pure perception and in our heart in the form of will power.  She reveals us the egoistic self that rules us.   

We suffer in Samsara being ruled by our egoistic self.

To root out the evil tendencies caused by egoistic self, we invoke Goddess Durga through Yoga Sadhana with resolute will power.

We live our lives with a host of defects, misperceptions and misconceptions which cause us to suffer, and we are not aware of them.

Through Yoga Sadhana we become aware of our defects that cause us to suffer and develop irrevocable determination to root out the defects we live with.

It is in our determination Goddess Durga manifests and enables us to destroy evil tendencies built in our thoughts, attitude and behavior, speech, and action.

In us there co-exist both positive and negative Karmic forces.

Along with the divine positive Karmic forces, the negative Karmic forces also reside in us. 

The negative Karmic forces as demons dwells in us causing disharmony and suffering.

In Chandi, Rishi Medha says; “A mysterious delusion dwells in the mind of man, by which his pure perception is blinded.  Being in delusion, he keeps clinging and go back to those very objects by which he is subject to so much pain and suffering.” 

Goddess Durga, embodied as undivided energy of positive Karmic forces and resides in us at deepest depth of our inner consciousness.

Goddess Durga is pure consciousness, righteousness, harmony, peace, sustenance, and victory over evils.

Goddess Durga enables us continuously destroy negative Karmic forces, which continuously attempt to manifest in our thought, speech and action.

Goddess Durga protects and guides us in our spiritual journey, and bestow us spiritual wealth.

At societal level, Goddess Durga is worshiped with Vedic rituals for nine days twice a year, once in spring and once in autumn.  The period of worship is called Navaratri.

From spiritual point, Navaratri means living in divine consciousness for nine days, experiencing the loving kindness and compassion of Goddess Durga. 

During Navaratri, Goddess Durga is worshiped for her benevolence in destroying the demons inherently present in our being and realize mutual prosperity, harmony and happiness.

Navaratri is an occasion to realize self-purification, self-transformation, and self-knowledge.

With self purification we destroy all imperfections and faults in us.  With purity in our being, we are ready as receptacle for divine blessing.

With divine blessing we gain noble virtues for peace, harmony and happiness.

With the purity in our mind and heart the divine knowledge dawns in us to re-orient our consciousness, and cultivate and sustain moral, ethical, and spiritual values.

For blessing of Goddess Durga, the devotees embrace righteousness and exercise self-discipline, self-control and sacrifice.

The autumn Navaratri is observed with festivities and the tenth day is celebrated as Vijaya Dashami, Dassera or Dassain to mark the victory of Goddess Durga over demons, the embodiment of evils; the negative Karmic forces.

Navaratri is an occasion to awake, rise and realize the goal of life.

In Hindu Dharma, the ultimate goal of life is Moktsa –liberation from Samsara, being free from evil forces that causes us to suffer.

The evil forces embodied as demons, inherently resides in us, in our mind, in our thoughts, in our perception, speech, behavior and action.  

The demons manifest in our thought, speech, and action, and haunt us through out our life causing us to suffer.

As narrated in Devi Mahatmaya, the lord of demons is Mahishasura -the Ego.  The sub-ordinates of Mahishasura are: (1) Madhu and Kaitabha, (2) Chiksura and Chamara, (3) Sumbha and Nisumbha (4) Dhoomra Lochna, (5) Chanda and Munda, and (6) Raktabeeja.

These demon are the embodiment of evil forces of: (i) Delusion and irrationality, and craving and aversion, (ii) Aggressiveness, greediness, possessiveness, envy and betrayal, (iii) Attraction, aversion, lustfulness and unclear vision, (iv) Fleeting thoughts and desires, and (vii) Pride and vanity

1…Delusion and Irrationality

Delusion and irrationality are embodied in the demons Madhu and Kaitabha.

Delusion and irrationality are caused by craving and aversion of which the end result is ignorance. 

Delusion and irrationality are the first ever obstacle for having right understanding leading to right perception.  They create obstacles to orderly process of creativity, harmony and prosperity.

We should invoke Goddess Durga to destroys delusion and irrationality

2…Greediness and Possessiveness

Greediness, possessiveness, envy and betrayal, are embodied in demons Shumbha and Nishumbha.

Once Shumbha and Nishumbha overpowered gods and enslaved them.

To destroy Sumbha and Nisumbha, Goddess Durga manifested as Goddess Ambika. 

Goddess Ambika with all grandeur of her power destroys the demons Sumbha and Nisumbha.

Goddess Ambika is Citta Shakti -the light of pure consciousness, eternally present in us at the deepest depth of our consciousness.

The divine light of pure consciousness emanates from complete stillness and attentiveness of our mind.

We should invoke Goddess Durga in the form of Goddess Ambika to defeat the demons Sumbha and Nisumbha, the embodiment of greediness, possessiveness, envy and betrayal.

3…Attraction, Aversion, Lustfulness and Unclear Vision

The evil forces of attraction, aversion, lustfulness and unclear vision are embodied in the demons Chanda and Munda.

Once, Chanda and Munda attempted to expropriate Goddess for self-gratification.

Goddess imposed a condition that whoever defeat and humble her in the battle and becomes her match in strength, shall be her master and lord.

The demons, Chanda and Munda, who are crude psychic energies engaged in a battle with the Goddess.

In the battle, Goddess first destroyed the demon Dhumralochana, the one with smoke in eyes, the embodiment of veiled and unclear vision of limited selfish consciousness.

Finally, the demons Chanda and Munda, dwelling in limited selfish consciousness were destroyed.

As destroyer of Chand and Munda, the Goddess is revered as Goddess Chamunda or Chamundeswary.

We should invoke Goddess Chamundeswary to remove the veil of unclear vision and selfish consciousness.

4…Fleeting Thoughts and Desires

Fleeting thought and desire are embodied in the demon Raktabija.

Being the embodiment of fleeting thoughts and desire, Raktabija has the capacity to multiply itself endlessly in the egoic mind.

In physical sense Raktabija has the capacity of multiplying from every drop of his blood falling on the ground.  It means the demon Raktabija multiplies as it faces mortal danger.

To defeat the formidable demon Raktabija, Goddess Durga gathers all her denominations –Matrikas.

In the war, Raktabija is injured by Goddess Kalika -the dark space of meditative attention. 

Goddess Kalika then absorbs all the blood dripping from the wound of Raktabija and debars him of the possibility of multiplication.

Finally, Matrika Kaushiki -the light of pure consciousness, burns Raktabija to death.

In our ordinary mundane life, our reflective mind can be absorbed into divine awareness with Yoga Sadhana.

With divine awareness, the demon Raktabija, the fleeting thought and desire can be subdued.

We experience distress and sorrow when fleeting thoughts and desire rule on us. 

To exterminate fleeting thoughts and desires, we should accumulate the dis-aggregated and dissipated positive energies.

We should have un-fragmented, single-pointed attention with a strong resolve and decisiveness in our thought, attitude and behavior for experiencing peace, harmony and happiness.

5…Pride and Vanity –the Ego

Ego is the passion aspect of our being and it embodies pride and vanity.

Ego stimulates passion for sensual pleasure causing disharmony, conflict, distress and suffering.

In Hindu Dharma, Ego has been depicted as demon Mahishasura, the lord of demons

Mahishasura is the embodiment of anger, ignorance, pride, passion, and desire which are caused by the feeling of deprivation and dissatisfaction.

Mahishasura is the lord of misfortunes and sinful actions. 

Mahishasura denotes our fickle mind and desires that manifest in all possible manners.  

Mahishasura constantly changes its form in order to ensure its security, superiority and to enjoy sensual pleasures.

When Goddess Durga combats Mahishasura, it constantly changes its form.

The original form of Mahishasura in buffalo.

The rationale for presenting Ego as buffalo is the fact that the base animal instinct is embedded in Ego.  Also, the nature of buffalo, which exhibits anger, best represents Ego. 

Mahishasura relentlessly attacks Gods to misappropriate universal welfare, peace and harmony for its selfish pursuits of sensual pleasures.

The generals of Mahishasura are Chiksura and Chamara, the embodiment of vanity, pride and prejudice.

To defeat Mahishasura, Goddess Durga first eliminates Chiksura and Chamara, the embodiment of pride and prejudice.

Finally, Goddess Durga with her sword of spiritual wisdom subdues Mahishasura, the Ego, the root cause of all evils.

Devi Kavacha, an auxiliary of Durga Sapta-Sathi describes the nine aspects of Goddess Durga.

The real wisdom is to know ourselves.

When we know ourselves, the true nature of our being, the outer consciousness –the Ego, will not be able dictate our mind.

Nine manifestations of Goddess Durga

In Navaratri, nine manifestations of Goddess Durga are worshiped in the sequential order over a period of nine days.

The nine manifestations of Goddess Durga and their respective essence are:

1…Shailputri

Shailputri is the first manifestation of Goddess Durga.  She is the embodiment of primeval purity.

Shailputri Durga is Citta Shakti, who is unborn and resides deep in our inner consciousness.

The human consciousness is characterized by constantly outward flowing energy.

With deep dedication and concentration on Shailputri Durga, the out flow of our energy turns inward in search of perfection.

With veneration of Shailputri Durga, the devotees are able awaken and realize inner consciousness and still the ever fickle mind. 

With Shailputri Durga begins our spiritual journey and progress through successive steps in pursuit of eternal peace, harmony, happiness.

2…Brahmacharini

Brahmacharini is the second manifestation of Goddess Durga. 

Brahmacharini Durga is the embodiment of purity of mind, the cumulative energy resulting from stilling the mind.  She personifies love and loyalty, and provides knowledge and wisdom.

Goddess Parvati as Brahmacharini did super natural austere penance. 

As Brahmacharini, when Goddess Parvati attained the ultimate level of austere penance, the whole universe was shaken.

With the blessing of Brahmacharini Durga our mind remains unshaken and do not deviate from the path of duty, even in the most critical periods of physical and mental pressures.

By worshiping Brahmacharini Durga we cultivate self-confidence and resolute determination.

Brahmacharini Durga bestows purity of mind devoid of Ego. 

With the blessing of Brahmacharini Durga, we are able accept things or situations as they are with humility.

Brahmacharini Durga is the giver of spiritual wisdom for moving into the boundless space of pure awareness.

3…Chandraghanta

Chandraghanta is the third manifestation of Goddess Durga.

Chandraghanta Durga is the embodiment of inner vibration of the accumulated energies.

Chandraghanta Durga signals the inner call for entering into the poised mental state of pure consciousness.

Chandraghanta Durga bestows bravery and fearlessness attributes along with serenity and humility.

As devotees invokes Chandraghanta Durga, she immediately takes them in her refuge. 

Chandraghanta Durga provides justice, removes obstacles on the spiritual path, and enables to cultivate courage and fearlessness.

By contemplating on Chandraghanta Durga, the devotees are able to purify their body, speech, mind and actions.

4…Kushmanda

Kushmanda is the fourth manifestations of Goddess Durga.

Kushmanda Durga is the core of our inner consciousness, the Surya Loka.

Kushmanda Durga is the deepest inner consciousness our being.

Kushmanda Durga embodies Sankalpa, the mental projection, and the underlying energy with which the universe is created, and the phenomenon that continue without end.

Kushmanda Durga bestows long life, good health, name and fame, and strength.

5…Skandamata

Skandamata is the fourth manifestation of Goddess Durga.

Skandamata Durga is the embodiment of liberation, the energy that accelerates the single-pointed yearning for liberation.

It is in this manifestation Goddess Parvati gives birth to Skanda or Kartikeya, the commander of divine army of Gods, who destroys the formidable demon Tarakasura -the impeder of liberation.

With the blessing of Skandamata Durga, our mind becomes pure, which is void of thought waves.

At the purest state of mind, the devotees of Skandamata Durga are liberated from illusion and experience joy of Sat-Citta-Ananda, the bliss of purity of mind and heart.

6…Katyayani

Katyayani is the sixth manifestation of Goddess Durga.

Katyayani Durga is the embodiment of faith and confidence.

Katyayani Durga is Citta-Shakti –power of our inner consciousness.

With spiritual vision of Katyayani Durga, we receive blessing for being confident in our own ‘self’ and decisive in our action.

With the blessing of Katyayani Durga, we are confident in our own ‘self’ and decisive in our action.  

We become fearless and confident of successes as we get rid of fear and doubt, the root causes of defeat and failure.

One who worships Katyayani Durga becomes immune to suffering caused by fear and doubt.

Katyayani Durga signifies inner looking awareness and she is worshiped for self-confidence and victory.

7…Kalratri

Kalratri or Kali is the seventh manifestation of Goddess Durga.

Goddess Kalratri is the most wrathful form of Goddess Durga.

Goddess Durga manifests in wrathful form of Kali to eliminate evils which are otherwise difficult to destroy.

Goddess Durga in this form of Kalratri Durga destroys the demon Raktabija, the embodiment of fleeting thoughts and desire which remains dissatisfied even after fulfilling all the desires.

In wrathful form, Kalratri Durga provides protection and enables our ability to discern between the underlying truth and surface illusion.

Kalratri Durga is the embodiment of discerning wisdom.

The manifestation of wrathful form of Kalratri Durga is to care, thus she is bountiful and benevolent.  

Kalratri Durga is the destroyers of most powerful demon entities residing in us.

When we invoke Kalratri Durga, our Ego enters the dark space of our attention -the inner consciousness, where it experiences self-destruction.

With the vision of Kalratri Durga, the devotee becomes fit to cultivate virtues.

Kalratri Durga enables our mind –the outer consciousness, to face the inner consciousness to which everything dissolves. 

Goddess Durga in her manifestation as Kalratri Durga destroys nescience in order to bestow knowledge.  She destroys darkness –the nescience so that we realize light, the spiritual knowledge and Sanskar –the human values.

Kalratri Durga destroys Dukha -sorrow, earthly travails and tribulations.  She destroys all those factors that bind us to Samsara.

8…Mahagauri

Mahagauri is the eighth manifestation of Goddess Durga.

Mahagauri Durga is the embodiment of the purity of our inner consciousness and inherently resides in our heart.

Mahagauri Durga is the eternal light of Supreme Being.  

Mahagauri Durga is also the embodiment of great vows.  Goddess Parvati had taken her vow in this form.

The blessing of Mahagauri Durga is unfailing and fruitful.  

Mahagauri Durga signifies soaking our mind in the eternal light of Supreme Being for which we have to cross the utter darkness of the deepest level of our unconsciousness where Ego in all its denominations is dead.

With blessing of Mahagauri Durga we are purified in all respects and become fit for inexhaustible virtues. 

It is in this form of Mahagauri Durga, Goddess Parvati marries Mahadev as her eternal consort.

9…Siddhidhatri

Siddhidhatri is the ninth manifestation of Goddess Durga.

Siddhidhatri Durga is the ultimate form of Durga. 

Siddhidhatri Durga is the embodiment of success. She is the purest and absolute Vidya –knowledge.

Siddhidhatri Durga is the wish fulfilling Goddess and giver of all forms of success.

Siddhidhatri Durga is the giver of Siddhi –perfection, and Riddhi –supernatural power.

As giver of Siddhi, she is depicted as being always worshiped equally by Gods, Siddhas, Gandharvas, Yaktsas, and Raktsas -demon.

With the Siddhi bestowed, her devotee realizes equanimity across all beings and the universal oneness.

With Siddhi and Riddhi bestowed by Siddhidhatri Durga, her devotees transcend all material desires and necessities.  They become completely out of desire and enjoyment.  The absolute nearness of the perfect Supreme Being becomes the only aim of her devotees.

After attaining Siddhi and Riddhi there remains nothing to desire.

Siddhidhatri Durga signifies that with continuously merging into the light of Supreme Being, we attain absolute ground of existence.  At that state, the only intention that remains is to help and free others from illusion and influence of negative Karmic forces.

May all have fair knowledge on Goddess principle of Hindu Dharma.

May it provides self-confidence and courage to get rid of the obstacles along the spiritual path.

May it provide right understanding and right perception for embracing righteousness and a basis to live a meaningful and prosperous life.