Goddesses Durga and Lalita - A Contrast

GODDESSES DURGA AND LALITA–A CONTRAST

(DURGA AND LALITA SAHASRANAMAS)

Goddesses, viz.. Durga and Lalita, are the two manifestations of Goddess Parvati, the Adi Sakti responsible for the creation of the world and the beings. Thus is the impression conveyed in the literature pertained to Devi, even though details in distinction of each deity have been elaborated in the relevant literature. Philosophically speaking, it is just meaningless to discriminate¹ the Goddesses and determine the relative importance of each of these deities. However, for an analytical mind, a contrast is necessary. The respective Sahasranama stotras of the deities, viz., Durga Sahasranamas and Lalita Sahasranamas, suggest many distinctive features and a few of them are noted below.

Worship of both the deities, however, is popular in India and the priority and importance of the deity depended on various reasons. But, for example, it depends on the purpose, faith and tradition of a particular region and people of India from time to time.

The discussion below is confined to the respective Sahasranamas only. In fact the scope of this kind of endeavour is vast. It covers and is mainly connected with the planes of experience, on one hand, and the knowledge on the deity, on the other, and which is available from the literature on Devis.

When a glance through both the Sahasranamas is made, a suggestion that Goddess Durga was concerned more with materialistic things and mundane achievements would occur to mind. That, however, primarily, is catering cheaper tastes which include rites to fulfil certain selfish ends. Lalita, on the other hand, is felt to be above these tastes and stands as a supreme Devata ² comprehendable only by wise through repeated worship of her.³ Durga and Lalita could be imagined to be contrasting aspects of Goddess Parvati as suggested. It is contrasting because Durga is ghastly, ferocious and dark while Lalita is gracious, compassionate and lustrous (white Sukla). Durga is worshipped on new moon, (darsapujyaa) days while Lalita on full moon days. Durga is worshipped by Vaisyas and Sudras, while Lalita mostly by the remaining castes. Durga is interested in bad flesh (Durmaansa bhakshin) while Lalita only on flesh (maamsa nishthaa). Durga is the very form of Vedanta (vedaanta rupa), while Lalita could be known through Vedanta only. Durga is the Saayujya Saadhanaa while Lalita is capable of granting Sayujya itself to her learned devotees. Durga is revered by Kavivaras (Kavivanaarcitaa), while Lalita by Budhas. In this manner, many contrasting details could be mentioned drawn from the respective Sahasranamas. This is only to point out that Goddess Lalita is an ultimate benefic manifestation of Parvati, probably showing improvement upon her aspect as Durga to sober purposes. As Durga, Parvati is of easy access to the lower people, while Lalita is a little tougher manifestation even though she is characterised as one who blesses early (Kshipraprasaadini).

Below is described a brief picture of Durga as discernible from Durgaasahasranama. Sri Durga is dark in complexion. She is dark like the hue of the Durga leaf. Her throat is reddish. She is by nature–for no reason–highly beautiful (avyaajasundari and aapinastana amnraangi). The Sahasranama describes the beauty of Durga from top to toe including her private parts. The beauty of her physical body is expressed through magnificent epithets full of metaphors and picturesque images. The poet’s imagination in respect of such expressions deserves appreciation. The poet has frequently referred to the beautiful and shapely breasts of Parvati in particular. Some of the expressions in the text are simply striking.

Hair locks (Kuntalu), cheeks (Kapola), forehead (Lalata), eyes (netra), looks (Kataaksha), ears, face, nose, chin (cubuka), the lips, the neck, the throat, the shoulders, the arms, the hands, palms, the lines in them, the fingers, the nails, the breasts, the nipples, the mantle which is reddish in hue over breasts, the belley, the navel, the folds on the belley, the waist and the areas around, the thighs, legs, feet, the fingers of the feet and the feet in general are the various parts of body of Durga mentioned and described by the poet in the Sahasranama. Such a curious, minute, and erratic description of the body is not found in the Lalita Sahasranama. However, Goddess Lalita’s parts are mentioned to be beautiful. The contrast in Durga is avyaajasundari, while Lalita with all is aayajakarunaamurti. In respect of supplying physical details of body, Durgasahasranaama is bold and less clothed than Lalita.

Durga’s ornaments are referred to in the Stotra. Her ear ornaments are specially attractive. She wore ear ornament of the shape of conch (Sankha taatanka sobhini). He, fingers too had ornaments. The remaining ornaments may be noted from text. Durga is referred to have sarees of colours red, blue and golden probably worn at different occasions. Lilata is not described in that direction except once. Such a dare praise of the limbs of Durga or any goddess of that order only reveals the keen eye and devotion of the author unto the goddess under discussion. According to the poet, the goddess probably likes that way of praise very much.

Durga and Lalita, more or less, are known for many qualities of virtue and prowess in common and they are accordingly described to suit the purpose for which they are born and they are not detailed here.

Durga is referred to to be with the hides of animals like tiger, elephant, etc. She is called also as naarasimhacarma vasanaa. She wears a serpent across her chest as  Yagnopavita (sarpayagnopavita) and this is peculiar to Durga. She has two thousand hands and five heads. Lalita has thousand heads and four hands.⁴ Durga is known to bear fire in her hand (Vahnihasttaa). Likewise Sankha and Cakra. Sword is also seen held by Durga in her hands. Such odd forms described of Durga and Lalita are probably to suggest the suitability to perform the assigned functions to them. Moreover, they indicate the variety–vibhuti and vaikhari–ofthe deities.

Sri Lalita is simply known as Srimaataa and Sri Lalitaambika while Durga as Sri Durga and Sri Paraadevataa. Moreover, Sri Durga is recognised through other names, viz., Vahnidurga, Vanadurga, Jaladurga, Siladurga and Giridurga, while for Lalita no such specific names are mentioned in the Sahasranama. These Durgas have varied purposes and the relevant literature describes the mahat of those durgas accordingly. It should be noted that it was all Sri Durga who is functioning by such names and forms. Lalita is simply known as Bahurupa to suggest that she lives in every form of every goddess. A distinction conveyed by the first and the last names of the respective Devatas–as from the Sahasranamas–indicate that Durga essentially remains as a deity supreme (Paraadevata) while Lalita further as Gracious mother (Sri Lalitaambikaa). There are many common traits for these goddesses and they are not detailed presently. It is, however, characteristic of Sahasranamas to repeat the attributes.

Durga has been worshipped since long by several. She is earlier worshipped by seers (Kavivaras), Kubera, Hunuman, Bhauma Kings (Paarthivaraadhya Paadukaa). Lalita is described to have been revered by Greater Kings (Raajaraajaarcitaa). She blessed greater empires even to the suitable devotees (Mahaasaamraajya Pradaayini). Durga is revered by Lakshmana (may be the brother of Rama; Lakshmanaarcitaa), by householders (Grihasthaarcitaa), byVaisyas and Shudras. It is probably because of that, non-Brahmin people worship Durgadevi better than Brahmins. Hayagriva, however, respected both Durga and Lalita equally.

In fact Hayagriva is regarded as one to whom Sri Vidya is passed on for the first time. Durga is worshipped on specific days, viz., ashtami (ashtamyaarcitaa) navami, caturdasi and new moon (darsapujya), and navaraatri days. She is especially worshipped on Mahasivaratri day (sivaratri mahapujya). Lalita is always worshipped, especially on full moon days (purnapujya) as stated above. Here we see the contrast in the aspects, viz., Durga and Lalita of Parvati particularly. Durga seems to support Vamaacaara while Lalita Sadaacaara in respect of the ways of worship.

Durga is connected with Jyotissaastra, Nitisaastra and Yajurveda (Yajurvedagata), while Lalita is with all and other lores of knowledge (sarvasaastrasaara, Sarva vedaanta samvedyaa, Jnaanavedya etc.). It is significant Durga is referred to as belonging to Yajurveda. Yajurveda is the practical veda or the vedas. Thus Durga happens to be an executionist rather than theorist. Lalita is in the midst of the groups of Adityas (Bhaanumandala madhyasthaa, vahnimandala madhyagaa), while Durga in the midst of ladies (Ramaneejana madyagaa ). Durga further is in the company of ladies belonging to Siddha and Kinnara classes (Siddha kinnarastreesamaavrtaa), while Lalita is revered by Hari, Brahma and Indras themselves.

If Durga is of the guise of Virgin (Kanyakaavesha), Lalita is known as Suveshaa. This is only in contrast or the deities as mentioned in the respective texts. Rather this suggests that Lalita is gracious and takes to approved forms only which Durga is specialised for certain specific forms.

In respect of functions Durga and Lalita have distinction and each is known for specific functions. Some or such peculiar functions of Durga may be noted below. However, both the Sahasranamas repeat to state that these Goddesses have functions many, in common.
Durga destroys those men who are highly proud and behave as obstacles to society (mahaamattamanujapraana bhakshini). Asuras may be regarded as belonging to that class. She fulfils the activities of even not noble persons in a sense that she acts for evil ones also. She supports and counteracts too such acts like imprecations, conjurations, etc., against many, performed by such ignoble men (Kshudramantra tantra kriyaavahaa). This rather tempts lower men to turn to worship and please her. She grants children and supports progeny (Santaanaadi pradaayini). She helps one to live the course of life (samsaara). Lalita, on the other hand, knows the ways how she could liberate her devotees from the mire of samsaara (samsaara pankanirmagna samuddharana panditaa). Further she is capable of destroying fear due to samsara (samsarabhayanaasini). Durga grants materialistic prosperity in particular (lokabhogadaa). However, Durgadevi also blesses one with enjoyment (bhoga) and liberation (moksha) in this life (bhogamokshphalapradaa). Durga destroys the agitatedness in the mind of a devotee (cittasamkshobha naasini) while Lalita causes vibhrama in the mind (citta vibhrama kaarini) in a sense that she impels him to wonder at life and begin a look on spiritual pathway. A beautiful contrast indeed, Durga destroys the sins (Kalidoshahara) while Lalita is known as Kalikalmasha naasini. Durga and Lalita here are seen to have common concern with wiles of Kali (Yuga) over people.

In this manner a line of contrast between the aspects Lalita and Durga of Parvati could be drawn. This will only satisfy the academic interest as suggested by the relevant literature. But to a devotee, Durga and Lalita are one. The preference between these deities for a devotee, lies on his culture (samskara) and tradition (sampradaaya) of the region and home to which he belonged. For practical benefits in a quicker success, at this age worship of Vinayaka and Durga are recommended.⁵ But for permanent relief and to realise summum bonum of life, worship of Lalita (Lalita-araadhana) is recommended.

Durga is popular compared to Lalita. This is natural. Always permanent things are unattractive as much as transitory things, It is said: it is difficult to satisfy Durga because Durga is demanding certain ghastly offerings even, while Lalita would not. This is suggested in the literature itself. Durga manifests herself into the so far known Graamadevatas which are living for various purposes, while Lalita appears to be a supervisor standing above such  occurrances the expressions, viz., Saakshini, and Saakshitrahita etc., indicate Lalita’s adhyakshata. Durga is involved in Samsaara while Lalita though also involved, is yet above the mire of Samasaara like the lotus plant and flower. In a nutshell, Lalita and Durga can be likened to that of the lotus and the stem and leaves of the lotus which would be in the pond while the pond is regarded at Samsaara. Therefore if one wants to have a grasp of world and liberation therefrom, worships of both Durga and Lalita are recommended. However, if one wants to fulfil a specified purpose he could choose the araadhana of respective devataas. The expression Krurahoma samanvita for Durga and mahayaga kramaraadhya for Lalita are characteristic to each other. Thisseems to be Mahavaakya (essence) of the respective Sahasranamas in principle. Further it appears the poets who are araadhakas of the goddesses indulged in such contrasting sketches probably indicating their minds and extent of devotion, but ultimately they appear to agree to concur to indicate the oneness of Supreme Power.Bhakti is the only explaining factor for the difference and in contrasting the respective streedevatas.

¹ Ekaivaham bhavamyatra ... (Durgasaptasati) Maha Sarasvati (Sri Durga) convinces Nisumbha that she is only one person but fighting him in many forms.
² Paraa, Pasyanti, Paramaatmikaa etc., reveal Lalita’s supreme status (Lalitasahasranama).
³ Budhajnaa, Abhyaasaatisayajnaataa, etc. According to this expression, it needs excessive and repeated practice to know the Goddess Lalita. She is beyond the six paths (shadadhauateeta rupini) and so on.
⁴ Shasravadanaa, caturbaahu samanvita etc.
⁵ Kalau Durgaa Vinaayakam.