In Shaktism, she is associated with the fierce forms of Shakti or Durga, a warrior goddess, which also includes Bhadrakali and Chandika.[2] She is traditionally associated with the colour red, as with Parvati, the primordial form of Shakti, a fact also mentioned in Patanjali's Mahabhashya on Pāṇini, written in 2nd century BCE.[3]
She is first mentioned in the TaittiriyaAranyaka part of the Yajurveda. The Skanda Purana mentions her being created out of the spontaneous anger of Gods, which eventually led to slaying the demon, Mahishasura, mounted on the lion. This occasion is celebrated during the annual Durga Puja festival in most parts of India.[4]
Her exploits are described in the Devi-Bhagavata Purana and Devi Mahatmyam, which are 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), which mentions Uddiyana or Odradesa (Odisha), as the seat of Katyayani and Jagannath.[5]
In Hindu traditions like Yoga and Tantra, she is ascribed to the sixth AjnaChakra or the Third eye chakra and her blessings are invoked by concentrating on this point.
Iconography physical Appearance
Goddess Katyayani has three eyes and four hands. She holds a sword in one of her left hands and a lotus in another. Her right hands can be seen in the varada mudra (bestowing boons) and abhaya mudra (represents removal of fear, benevolence and protection). With the crescent moon adorning her forehead, Goddess Katyayani rides a lion.
Born out of the anger of Gods, Katyayani kills the demon, Mahishasura
According to the Vamana Purana she was created from the combined energies of the gods when their anger at the demon Mahishasura manifested itself in the form of energy rays. The rays crystallized in the hermitage of KātyāyanaRishi, who gave it proper form therefore she is also called Katyayani or "daughter of Katyayana".[6] Elsewhere in texts like the Kalika Purana, it is mentioned that it was Rishi Kaytyayana who first worshipped her, hence she came to be known as Katyayani. In either case, she is a demonstration or apparition of the Durga and is worshipped on the sixth day of Navaratri festival.[7]
The Vamana Purana mentions the legend of her creation in great detail: "When the gods had sought Vishnu in their distress, he and at his command Shiva, Brahma and the other gods, emitted such flames from their eyes and countenances that a mountain of effulgence was formed, from which became manifest Katyayini, refulgent as a thousand suns, having three eyes, black hair and eighteen arms. Shiva gave her his trident, Vishnu a Sudarshan Chakra or discus, Varuna a shankha, a conch-shell, Agni a dart, Vayu a bow, Surya a quiver full of arrows, Indra a thunderbolt, Kuvera a mace, Brahma a rosary and water-pot, Kala a shield and sword, Visvakarma a battle-axe and other weapons. Thus armed and adored by the gods, Katyayani proceeded to the Mysore hills. There, the asuras saw her and captivated by her beauty they so described her to Mahishasura, their king, that he was anxious to obtain her. On asking for her hand, she told him she must be won in fight. He took on the form of Mahisha, the bull and fought; at length Durga dismounted from her lion, and sprang upon the back of Mahisha, who was in the form of a bull and with her tender feet smote him on the head with such a terrible force that he fell to the ground senseless.[8] Then she cut off his head with her sword and henceforth was called Mahishasuramardini, the Slayer of Mahishasura.[4] The legend also finds mention in Varaha Purana and the classical text of Shaktism, the Devi-Bhagavata Purana.[9]
Other legends
Raktabīja, an aide of Kolhasur, possessed a power (Siddhi) whereby every drop of his blood spilled on earth would give rise to a demon. Due to this power, Bhairava was finding it impossible to kill Raktabīja. Katyayani swallowed all of Raktabīja's blood without letting it fall on earth. She created an Amrut Kunda (tank of nectar) to rejuvenate Bhairava's soldiers, thus playing a crucial role in the war. Her temple to the South of Kolhapur commemorates this.[10][11]
The second among the 'Shaktipeeths' is Tulja Bhavani (Parvati) of Tuljapur. It is the family deity of the Bhosale Royal family, the Yadavs and of countless numbers of families belonging to different castes. The founder of the Maratha kingdom, Shivaji always visited the temple to seek her blessings. It is believed that the Goddess Durga Bhavani (Katyayani) gave him a sword - 'the Bhawani sword' - for success in his expeditions. The history of the temple has been mentioned in the Skanda Purana. [citation needed]
In the 10th Canto, 22nd Chapter of the Bhagavata Purana describes the legend of Katyayani Vrata, where young marriageable daughters (gopis) of the cowherd men of Gokula in Braja, worshipped Katyayani and took a vrata, or vow, during the entire month of Margashirsha, the first month of the winter season, to get Krishna as their husband. During the month, they ate only unspiced khichri and after bathing in the Yamuna at sunrise made an earthen deity of the goddess on the riverbank and worshipped the idol with aromatic substances like sandalwood pulp, lamps, fruits, betel nuts, newly grown leaves, fragrant garlands and incense. This precedes the episode where Krishna takes away their clothes while they are bathing in the Yamuna River.[13][14]She is worshipped and revered on the 6th day of Navratri. She is also considered to be sister of Surya dev, the Sun God, and is worshipped along with him during the festival of Chhath Puja in the eastern parts of India.
The Adolescent Virgin Goddess in the southern tip of India, Devi Kanya Kumari is said to be the avatar of Katyayani or Parvati. She is the goddess of penance and Sanyas. During the Pongal (Thai Pongal), a harvest festival, which coincides with the Makara Sankranthi and is celebrated in Tamil Nadu, young girls prayed for rain and prosperity and throughout the month, they avoided milk and milk products. Women used to bath early in the morning and worshiped the idol of Katyayani, carved out of wet sand. The penance ended on the first day of the month of Thai (January–February) in Tamil calendar.[15]
^Religious beliefs and practices of North India during the early medieval period, by Vibhuti Bhushan Mishra. Published by BRILL, 1973. ISBN90-04-03610-5. Page 22.
^Devī-māhātmya: the crystallization of the goddess tradition, by Thomas B. Coburn. Published by Motilal Banarsidass Publ., 1988. ISBN81-208-0557-7. Page 240.
^ abCHAPTER VII. UMĀ.Hindu Mythology, Vedic and Puranic, by W.J. Wilkins. 1900. page 306
^The triumph of the goddess: the canonical models and theological visions of the Devī-Bhāgavata Purāṇa, by Cheever Mackenzie Brown. SUNY Press, 1990. ISBN0-7914-0363-7. Page 97.
^Ancient Indian tradition & mythology: Puranas in translation, by Jagdish Lal Shastri, Arnold Kunst, G. P. Bhatt, Ganesh Vasudeo Tagare. Published by Motilal Banarsidass, 1970. Page 1395.
