[Advaita-l] Anya Devata
v.subrahmanian at gmail.com
Thu Jul 29 05:11:18 CDT 2010
The name 'kAtyAyanI' is listed as one of the names of Parvathi in the Amara
Kosha 4. svargavargaH:
उमा कात्यायनी गौरी काली हैमवतीश्वरी । ७२,७२,७४
शिवा भवानी रुद्राणी शर्वाणी सर्वमङ्गला
अपर्णा पार्वती दुर्गा मृडानी चण्डिकाम्बिका
आर्या दाक्षायणी चैव गिरिजा मेनकात्मजा
The teekaa for the above lists all the 17 names and says these are names of
The Srimadbhagavatam 10.22 ... has the episode of Krishna stealing away the
garments of the Gopis. The Gopis had just performed the 'kAtyAyanI vRatam'
10.22.1. The other name 'BhadrakALI.' also is present in the verse 10.22.6
We have just seen that the Yoga Maya that Kamsa tried to kill had mentioned
the two above names.
The DurgA sUktam of the Veda has names such as 'VaiShNavee', 'kAtyAyani' and
'kanya-kumari' - all names we have just seen.
Amara Simha's period is said to be the 7th century.
Rukmini, just before being 'taken' away by Krishna worshipped Durga.
Response from: praveen sri, <http://35839430.ammas.com/>
Council Member on Ammas.com <http://www.ammas.com/new>
Kathyayini (also known as Katyayani) is the sixth form of the Durga, part of
the Navadurga or the nine forms of Hindu goddess Durga or Shakti, worshipped
during the Navratri celebrations. The Sixth form of Durga In Shaktism she's
associated with the fierce forms of Shakti and a War goddess, which also
include Bhadrakali and Chandi, and traditionally she's associated with the
colour red, as with Goddess Durga, the primordial form of Shakti, a fact
also mentioned in Patanjali’s Mahabhashya on Panini, written in 2nd BCE .
She's first mentioned in the Taittiriya Aranyaka part of the Krishna
Yajurveda. Skanda Purana mentions her being created out of the spontaneous
anger of Gods, which eventually lead to slaying the demon, Mahishasura,
mounted of the lion given to her by Goddess Gauri. This occasion is
celebrated during the annual Durga Puja festival in most parts of India.
CHAPTER VII. UMA.Hindu Mythology, Vedic and Puranic, by W.J. Wilkins. 1900.
page 306. Her exploits are described in the Devi-Bhagavata Purana and Devi
Mahatmyam, part of the Markandeya Purana attributed to sage Markandeya
Rishi, who wrote it in Sanskrit ca. 400-500 CE. Over a period of time, her
presence was also felt in Buddhist and Jain texts and several Tantric text,
especially the Kalika Purana (10th century AD), which mentions Uddiyana or
Odradesa (Orissa), as the seat of Goddess Katyayani and Lord Jagannath . In
Hindu traditions like Yoga and the Tantra, she's ascribed to the sixth Ajna
Chakra or the 'Third eye chakra', and her blessings are invoked by
concentrating on this point. Mythology
According to ancient legends, she was born a daughter of Katyayan Rishi,
born in the Katya lineage, thus called Katyayani, "daughter of Katyayan" .
Elsewhere in texts like the Kalika Purana, it's mentioned that it was Rishi
Kaytyayan who first worshipped her, hence she came to known as 'Katyayani.
In either case, she's a demonstration or apparition of the Durga, also known
as Parvati, Shiva's wife, and is worshipped on the sixth day of Navratri
Om Tat Sat
On Thu, Jul 29, 2010 at 12:23 PM, Ramanan Subramanian <
prahladadasa at gmail.com> wrote:
> > In the Srimadbhagavatam, Krishnavataram, there is the mention of the
> > of Yoga Maya, a girl child to the / a wife of Nandagopa. This child was
> > brought to Mathura where Devaki-Vasudeva were imprisoned. Kamsa tried to
> > kill this girl baby. The girl flew up from Kamsa's grips and revealed
> > She would be worshiped in the world with these names:
> > durgeti bhadrakALi iti vijayaa vaiShNavi iti cha |
> > kumudA chaNDikA kRShNA madhavee kanyaketi cha ||
> > mAyA nArAyaNI cha IshAnA shaaradEtyambiketi cha | 10.2.11 - 12
> > Could these names, Durga, etc., be associated with PaarvatI, the consort
> > Shambhu, Shiva?
> None of the names, as far as I see, have any characteristics of Parvati...
> Bhavani, Haimavati, Parvati, Dakshayani, Sati, etc.
> > The Lalita Sahasra Nama has this one name for the Mother: PadmanAbha
> > sahodarI (280 / 281).
> Well, when I look for conclusive evidence, I usually want something that
> will convince the critical/skeptical opponent, if possible (I am not saying
> I am one). Critics/Skeptics may say that Lalita Sahasra Nama does not have
> commentary before 17th Century which is pretty recent, plus Sri Satish
> recently told on this thread that the text is of tantric origin and was
> appended to a Purana later.
> The same problem is with Krtis written after 17th Century.
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