the boon that he could not be defeated by any
male god or demon. When the defeated gods
approached Shiva, Vishnu, and Brahma for help,
the three divinities became so angry that the light
of their anger combined, taking the powers of all
the gods with it to create the most formidable
power (Mahashakti)—the goddess Durga.
Durga will be able to defeat the demon because
she is female. Armed by the gods she begins a
horrific battle with the buffalo-headed demon
and eventually defeats him by driving her spear
through him—a scene often depicted in her ico-
nography. She is always represented in superior
position over the demon, sometimes putting her
foot on his neck.
Durga is the goddess of the universe, oversee-
ing every realm. Durga’s primary characteristics
are that she dwells in inaccessible places and
relishes meat, blood, and intoxicating drink.
Durga is probably a form of the goddess from the
tribal, non-Aryan realm of India, who came to be
respected and adopted as the great goddess in the
Brahminical tradition. Perhaps her early character
is revealed in her association with the growth of
plants and fertility.
The Durga Puja is held from the first through
the ninth days of the first half of the month of
Ashvin (September and October), as part of the
NAVARATRI ceremonies in most parts of India. A
bundle of nine plants is worshipped as represen-
tative of the goddess. The festival celebrates her
battle against Mahishasura and her role as killer
of that buffalo-headed demon. She is also cast as
a married daughter, returning during the festival
time from her home far away. She is particularly
feted as the wife of Shiva and may be seen by some
as an aspect of PARVATI. In the texts, as opposed to
popular and local mythologies, her role as wife is
not important.
Durga is said to have been asleep for several
months when she is awakened to be worshipped at
Durga Puja. The ritual of the festival includes reci-
tation of parts of the Devimahatmya, an important
goddess text.
Further reading: Robert T. Browne, The Golden Book of
Mother Durga (New York: Hermetic Society for World
Service, 2001); Sudeshana Banerjee, Durga Puja: Yes-
terday, Today and Tomorrow (New Delhi: Rupa, 2004);
David Kinsley, Hindu Goddesses (Berkeley: University of
California Press, 1988).Durga Puja See NAVARATRI.
Durvasas
Durvasas is a sage in Indian mythology known
for his irascibility and for his curses. In the
story of the churning of the MILK OCEAN, told
in the PURANAS, Durvasas offers a beautiful gar-
land to AI R AVATA, INDRA’s white elephant. The
elephant picks up the garland with its trunk and
throws it on the ground. Indra tries to placate
the furious sage but he will not relent, saying
that he is known for his implacability and lack
of forgiveness. He curses the gods to have ill
fortune. It is a result of this ill fortune that they
must eventually stir the Milk Ocean to obtain
good results.
Another story, from the last chapter of the
RAMAYANA, pits Durvasas against Lakshmana.
The latter is guarding the entranceway to his
palace while his brother, RAMA, talks with the
god of death, YAMA. Yama has demanded that
the meeting remain uninterrupted and has made
Rama swear that he would kill anyone who inter-
rupts them. Unfortunately, the perpetually angry
Durvasas arrives at the entranceway and insists
that he receive hospitality. Lakshmana asks for
his patience but he has none. Durvasa threatens
to curse all the kingdom, including Rama and
Bharata, if he is not received. Lakshmana there-
fore tells Rama of Durvasa’s arrival, knowing that
Rama will be obliged to kill him. In the end Rama
merely exiles Lakshmana, claiming that banish-
ment and death are the same to noble men.
Numerous tales are told in the mythology
about the angry Durvasas, but one story in theK 140 Durga Puja