Nine forms of Durga

The nine forms of Durga can be viewed as nine moments in the life of Parvati, the wife of Shiva. These nine forms tell the story of their relationship and also symbolize the stages of ascension from the ordinary human form to the Absolute. As stages of spiritual ascension, these nine forms can be associated with and symbolize other ways of describing the stages of spiritual growth, such as the rising of Kundalini energy through the chakras.

Shailaputri (First Night)

The name "Shailaputri" literally translates to "daughter (putri) of the mountain (shaila)." She is known as Sati Bhavani, Parvati, or Hemavati, the daughter of Himavat, the ruler of the Himalayas. According to sacred texts like the *Shiva Purana* and *Devi Bhagavata Purana*, her story is as follows: after self-immolating as Sati in her father Daksha's sacrificial fire due to Daksha's insult to her husband Shiva, she was reincarnated as Goddess Parvati, the daughter of the Himalayas. In her Navadurga form, she is called Shailaputri, also known as Hemavati. As Hemavati, she defeated the gods, shamed Indra for his arrogance, and was acknowledged by Brahma, Vishnu, and Shiva as the source of their powers. Like her previous birth, she married Shiva again in this life.

She represents the Devi of the root chakra (Muladhara). Awakened, she embarks on her journey upward, seeking Shiva. Riding the bull Nandi, her journey from the Muladhara chakra signifies the beginning of spiritual ascension. Just as she moves from her father to her husband, awakened Shakti searches for Shiva and rises toward him. Therefore, on the first day of Navratri, yogis focus on the Muladhara chakra, which is the starting point of spiritual discipline. Here, they begin their *yogasadhana*, the disciplined practice aimed at spiritual elevation. Shailaputri represents Muladhara Shakti, initiating the quest for higher planes of yogic meditation.

Shailaputri symbolizes the foundation of human existence and the quest for inner stability and connection to the immutable divine. Her essence, as represented in the yogic tradition, is that of physical consciousness and spiritual grounding. She encompasses all earthly elements—mountains, valleys, rivers, seas, and the atmosphere. Her energy resides in the Muladhara chakra, where divine energy lies dormant within each person, waiting to be realized.

Brahmacharini (Second Night)

The name Brahmacharini is derived from two Sanskrit roots: "Brahma" (ब्रह्म), referring to the self-existing spirit or ultimate reality, and "charini," which means "one who practices or follows." In this context, Brahmacharini refers to the form of Parvati who practiced celibacy and rigorous penance to attain Lord Shiva as her husband. 

The myths say that Parvati, determined to marry Shiva, undertook strict austerities, fasting, and meditating for over 5,000 years. During this time, the gods approached Kama, the god of desire, and asked him to stir feelings of love in Shiva for Parvati because of a prophecy that only their son could defeat the demon Tarakasura. Kama struck Shiva with the arrow of love, but Shiva, angered, burned Kama to ashes with his third eye. However, the arrow still affected him, and he noticed Parvati's devotion. This version of Parvati, steadfast in her spiritual quest, is worshipped as Brahmacharini.

In the yogic system, Brahmacharini is associated with the *Swadhisthana chakra*, where sexual energy is controlled and redirected towards higher learning and spiritual goals. Through the discipline of celibacy and penance, one can channel this energy for spiritual growth.

Chandraghanta (Third Night)

In the story of Shiva and Parvati, the Chandraghanta form emerges during their wedding. After agreeing to marry Parvati, Shiva appeared at her family home with a terrifying entourage of gods, ghosts, spirits, and ascetics, his frightening appearance causing distress to her parents. Parvati, seeing her family’s alarm, transformed into Chandraghanta, a fierce goddess, to calm the situation. She persuaded Shiva to take on a more pleasing form, and he transformed into a handsome prince, ready for marriage. They were then united in a sacred wedding ceremony.

The name "Chandraghanta" can be interpreted in two ways: it refers to a "tilaka" (a mark on the forehead) in the shape of a crescent moon, symbolizing a married woman, or it can mean "one who wears a bell-like crescent moon" or “one whose bells sound terribly,” referring to the power she used to pacify and transform Shiva.

Chandraghanta is connected to the *Manipura chakra*, the center of power and resourcefulness, symbolizing the energy required to stabilize one’s spiritual journey and achieve their goals.

Kushmanda  (Fourth Night)  

The name "Kushmanda" is a combination of three words according to Tantric interpretations: "Ku," "Ushma," and "Anda." Here, "Ku" means small, "Ushma" means warmth or energy, heat, or light, and "Anda" refers to an egg. This name signifies the one who created the universe as a "small, heated (cosmic) egg" or "the one who created the egg with a small amount of her heat" or "the one who, in her smallest part, is the egg of light (the cosmos)." She gave birth to light, and she herself is of the nature of light. She is bright, radiant, and luminous. The phonetics of her name also indicate her fiery nature, with the three palatal sounds – ṣ ṇ ḍ – where the tongue rises vertically, symbolizing the rising tongues of flame.




In the context of the story of Shiva and Parvati, this moment symbolizes the union of the two as one, resulting in the form of Ardhanarishvara, where one half of the body is Shiva, and the other half is Parvati. The Goddess was very happy on this day and thus glowed. It is also the day when the manifestation of the universe began. Her happiness generated an immense amount of light, heat, and energy, a small portion of which was enough to create the entire universe. The light of the sun is but a pale reflection of her radiance. It is believed that before the universe existed, there was complete darkness everywhere. Then, the Goddess smiled, and the darkness vanished. Thus, Devi Kushmanda created the universe with her divine smile.




Kushmanda represents the aspect of passionate and heartfelt love, symbolized by the Anahata chakra. Through the joy and love of Kushmanda, the three universal energies involved in manifestation appeared: Kali, Lakshmi, and Saraswati. Therefore, the goddess holds the attributes of the Trimurti in her hands, as she embodies the powers of all three gods and their consorts.




The etymology of the word *Kūṣmāṇḍā* is not entirely transparent. Literally, it usually refers to a pumpkin. In an article dedicated to the etymology of this word, the author specifically points out that the secondary meaning is "pumpkin," while the primary meaning is "the eggs of some *kushma*." *Kushmas* are beings that dwell in the air and possess superpowers, according to Sanskrit lexicographers Vachaspati and Kalpadruma. The author suggests that these magical creatures laid eggs on the ground, which is how they reproduced. This mythological image can be traced back to the *Rigveda* VIII, 40, 10d, where Lord Indra defeats the malicious Shushna by finding him through the eggs he laid: śúṣṇasyāṇḍā́ni bhédatiāṇḍā́ śúṣṇasya bhédati. Furthermore, the author provides numerous parallels with various European mythological plots, where demons lay eggs. Demon eggs were also referred to as different egg-shaped plants, such as pumpkins. The name of this demon *Kushma* is composed of two words: "ku" meaning bad, and "ushma" meaning heat. He is the demon of unbearable heat, from which the air wavers, and strange visions appear, reminiscent of mysterious flying beings.




This may reflect a transformation of negative into positive: the terrifying demon of heat turned into a protector from the heat, transforming into a benevolent, shining goddess. In a similar way, Bhairava, the one who cries out in fear, becomes the one who induces fear and then the one who protects from fear and destroys it. Similarly, Rudra, the weeper, becomes the one who roars fearsomely, who causes weeping, and then the one who comforts and alleviates suffering. In each individual case, it is important to trace the stages of these transformations, but for now, we note that such a tendency exists. While it might seem intuitive to think of the divine image as ambivalent, such a view doesn't fully match the deity's image in a specific historical moment. Rather, there is a tendency to divide into good and bad, benevolent and harmful, but in the historical development, sometimes the benevolent becomes harmful, and the harmful becomes benevolent. The goddess Kushmanda has an unequivocally positive, radiant, and benevolent image for her devotees. She is dangerous only to those who live in darkness and fear the light, as she is the goddess of life itself. For her living devotees, she is the light that gives life and pure joy born of love.

Skandamata  (The Fifth Night)

In the story of Shiva and Parvati, this aspect symbolizes the moment when Parvati first became a mother. The story of Parvati's son Skanda and his other mothers is told in the *Skanda Purana*.


The fruit of Shiva and Parvati's love became a condensed mass of their combined energy. This power was meant to give birth to Skanda, the conqueror of the asuras (demons). Indra learned of this and asked Agni (the Fire God) to steal the orb of energy and hide it safely away from Tarakasura, Skanda’s main enemy, who sought to seize and destroy the orb. Agni snuck into the cave and took the energy through deception and lies. Upon reflecting, Parvati realized that Agni had stolen the divine energy and set out in pursuit. But Agni disappeared with the divine energy and fled to the Goddess Ganga. Parvati then began asking the gods why Agni had stolen the divine energy. The gods told her that they had to protect it from Tarakasura and Bhadrasura. However, Parvati, still angered, took the form of Goddess Durga and cursed the gods so that their wives would never experience happiness with their children. She also cursed Agni, declaring that he would become all-consuming, incapable of distinguishing right from wrong, and that his food would be impure. He would always be surrounded by black smoke, and anyone who touched him in any of the three worlds would be reduced to ashes. Meanwhile, Shiva emerged from the cave and calmed her down. Although Skanda, the concentration of their divine energy, was born of six (mothers), Goddess Parvati accepted him, setting an example of how to be the great Mother of the Universe. Later, when Skanda grew up, he fulfilled his mission and defeated Tarakasura and his army.


Skandamata represents the *Vishuddha* chakra, and the child sitting on her lap symbolizes all devotees from all corners of the world, including the upper and lower realms. When living beings focus their attention on the *Vishuddha* chakra, they attain true protection of the entire universe, and all of creation becomes like a mother to them. This is a special, elevated state where perception, thinking, emotions, and feelings shift from the individual to the universal. It is a transcendence of the individual self and the ability to perceive all of creation as a whole. It is also a symbol of the highest form of sacrifice, like a mother who sacrifices herself for her children. Moreover, this mother is capable of understanding the mission of her children and not hindering them on their destined path, even if she wishes otherwise. This day is well-suited for meditation on the aspects of motherhood in all its forms: from the perspective of the mother, the child, and their relationship.

Katyayani - (The Sixth Night)

Kātyāyanī (Sanskrit: कात्यायनी)

 Etymology:

- *Kātyāyanī* (feminine): "related to or a descendant of Kātyāyana."

- *Kātyāyana* (masculine): "related to or a descendant of Kātya."

- *Kātya*: "related to or a descendant of Kati."

- *Kati*: "how many?" For example: *kati devāḥ*: "How many gods?"

- *kati vyāpādayati kati vā tāḍayati*: "Someone kills them in a few blows."

In the sense of "a few" or "some," *kati* is often followed by *chid* or *api* (e.g., *katichid ahāni*, "a few days" or "for a few days").

It is believed that Katyayana was a Rishi, a celestial sage, in whose family Katyayani was born. In the *Kalika Purana*, it is mentioned that she was not actually born as a daughter in Rishi Katyayana's lineage, but he was the first to worship her, which is why she came to be known as Katyayani.

Katyayani is the form of the goddess Durga that the demons noticed, and being captivated by her beauty and power, they reported about her to Mahishasura. Mahishasura then approached the goddess, attempting to persuade her to marry him. To this, she replied that she would only marry him if he could defeat her in battle. In the context of the story of Parvati and Shiva, Parvati took on the form of the warrior goddess Katyayani when she became outraged by the shameless proposal of the asura, who was attempting to court the wife of none other than Shiva himself. This was Parvati’s first warrior form. Since Katyayani eliminates dangers and obstacles in family life, she is worshipped by young women to ensure a happy family life. She is also prayed to by girls who have been waiting a long time to get married but have not yet found a spouse.

In the context of yogic practice, Katyayani represents the *Ajna* chakra.

The *Ajna* chakra (meaning "will, knowledge, wisdom") is the third eye. This is where the bridge lies between our human potential and Divine Consciousness. Hindus believe that spiritual energy from the external world enters consciousness through the gateway of this chakra, and thus, they pay special attention to protecting this chakra by applying religious marks, or *tilaks*, on the forehead. The goddess’s blessing is attained through diligent meditation on this point. Here, effort and dedication are required, not only through intention and physical restraints such as celibacy, a special diet, and performing specific *asanas*, but also through powerful intellectual efforts and strengthening concentration. Moreover, the mind and attention must remain collected and focused despite external disturbances and distractions.

Kalaratri - (The Seventh Night)

Kālarātri (Sanskrit: कालरात्रि) or **Kālarātrī** (feminine): "the night of time" or "the black night."

Kalaratri is the terrifying form of Durga, also known by the names Kali, Mahakali, Bhadrakali, Bhairavi, Mrityu, Rudrani, Chamunda, Chandi, and Durga. These forms can also exist as separate deities with their own mythology and history. She is the first form of the goddess that is truly warlike, beginning the battle against the demons sent by Mahishasura.

Once upon a time, there were two demons named Shumbha and Nishumbha. They invaded the realm of the gods and defeated them. Indra, the ruler of the gods, along with the demigods, went to the Himalayas to seek the help of Lord Shiva. Together, they prayed to the Goddess Parvati (Durga). Parvati heard their prayers while she was bathing, so she created another goddess, Chandi (Ambika), to help the gods defeat the demons. Chanda and Munda were two demon leaders sent by Shumbha and Nishumbha. When they came to fight her, Goddess Chandi created the dark goddess Kali (called Kaalratri). Kali/Kaalratri killed them, and thus she became known as Chamunda.

Another story tells of a demon named Durgasura, who tried to attack Kailash, the abode of Parvati (Durga), in Shiva’s absence. Parvati learned of this and created Kaalratri to prevent Durgasura’s attack. Durgasura’s guards tried to capture Kaalratri when she came as a messenger to negotiate. But Kaalratri assumed a gigantic form and attacked them. When Durgasura himself arrived to invade Kailash, Parvati-Kaalratri fought him and killed him, earning the name Durga. In this story, Kaalratri serves as the messenger who delivers a warning from Parvati to Durgasura. This story is described in the *Skanda Purana*.

In both stories, Parvati acts independently of the power and might of her divine spouse. The *Saudhikagama*, an ancient Tantric text referenced in *Silpa Prakasha*, describes the Goddess Kalaratri as the one who rules the night. She is also associated with the crown chakra, the *Sahasrara*.

The *Sahasrara* is the highest point of the human body, representing the culmination of spiritual achievement possible in human form. At this level, practice becomes fearless and invincible. One is capable of reaching any goal, though they may not yet fully understand what lies at the end of the path. They have not yet won their final battle with death. They are no longer frightened by the unknown, darkness, and silence, for they can defeat any demon from this dark abyss, but they do not yet know exactly what awaits them beyond the edge of time—that is, beyond the edge of life.

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Each of these forms of Durga represents a stage in spiritual evolution, with corresponding chakras. They illustrate how the energy of Kundalini rises through each chakra, symbolizing progress from earthly existence (Muladhara) toward spiritual realization (higher chakras).