Part 1.10 - Dhumavati—Das Mahavidya and form of Adi Parashakti

Seventh of the ten goddesses of Mahavidya is Dhumavati. Devi Dhumavati is an old widow and is related to things considered unfavorable and ugly. She is greedy and thirsty for water, which initiates disagreements. His character and nature Alakshmi compared to the goddess, goddess and goddess Jyeshta Nirriti. The three goddesses are symbols of negative qualities, but also in the exclusive venerable seasons. the source Dhumavati: according to the folklore Pranatoshini mentioned in Tantra, once Sati Devi was to satisfy their hunger swallowed Lord Shiva. Later, at the request of Lord Shiva, she regurgitated it. After this incident, Lord Shiva did not accept and cast a spell to take the form of a widow. Iconography of Dhumavati -Dhumavati The goddess is described as an ugly widow. She is thin, malnourished with a pasty skin color. Unlike other Mahavidya (s), she does not have any jewelry. She wears an old body covered with hair and disheveled hair. She is represented with two hands. In one of her trembling hands, she holds a divided basket and provokes the signal to give the blessing or knowledge giving the signal of the other hand. The profit confirmation signal and the knowledge signal are known as Varada Mudra and Chin Mudra, respectively. She travels in a cart without horses with a raven symbol. Dhumavati Sadhana -Goddess Dhumavati Sadhana is made to get rid of extreme poverty. He is also shown reverence so that the body has no restrictions of all kinds of ailments. Dhumavati worship is considered ideal for unmatched members of society such as singles, widows and renounced the world and Tantrikas.

Dhumavati hardly has an interdependent way of life beyond the Mahavidya group. There is an archaic elucidation of it before being included among the Mahavidyas.^[1] As goddess of poverty, anger and melancholy, Dhumavati associated with Nirriti, the goddess of evils and anxiety, and Alakshmi, the goddess of the problem and poverty.^[2] Kinsley adds another goddess to the list: Jyestha.^[3] The Vedic goddess Nirriti is associated with life after death, decay, bad luck, fiery temperament and greed. The psalms highlight the gifts to keep him away. Like Nirriti, Dhumavati is associated with negative things and anxiety. Jyestha, also an ancient Hindu goddess, has common symbols with Dhumavati. As Dhumavati, she is dark, ugly and associated with the raven. Jyestha is despised for being intolerable to good oppurtune. Also like Dhumavati, Jyestha disagreements, not lives in promising areas and has a hot temperament.^[4] Lakshman Desika, commenting Saradatilaka-Tantra identifies Dhumavati with Jyestha.^[5] The two Alakshmi, sister and antithesis of Lakshmi (Shri), the goddess of wealth, luck and beauty, and Dhumavati are represented as elders, holding a staff sweep and a raven banner. Both symbolize desire, desire for water, greed and poverty.^[6]

Although there are similarities between Dhumavati and the three goddesses, the last lack of relevant characteristics of Dhumavati, such as his widowhood and a textual accent on his ugliness. The names of the three goddesses also appear in the nama stotras of Dhumavati (hymns her many invoking names), where these charges could have been expressed in particular. The three also miss the most violent sections at war Dhumavati, as well as its positive aspects in the context of the Mahavidyas. Academic David Kinsley says that although the three are the story of Dhumavati, they are not "the same" as Dhumavati.^[7] According to Kinsley, ten Mahavidyas can not be conceptualized prior to the twelfth century.^[8]

The name of the seventh Mahavidya is Dhumavati. The Guhyatiguhya-Tantra is equal to ten faces of Vishnu with ten Mahavidyas. The incarnation of Matsya fish is described as coming from Dhumavati. A similar list in the Mundamala is equal to Dhumavati with Vamana.^[9]

A story of the Shakta Maha-Bhagavata Purana that recounts the creation of all the Mahavidyas, Sati, states that Daksha's daughter and the first wife of the god Shiva, felt humiliated because she and Shiva were not invited to Daksha Yagna ("fire sacrifice") and insists on going there, even if Shiva says the opposite. After futile attempts to convince Shiva, Sati anger becomes the Mahavidyas, who surround Shiva with the ten cardinal directions. Dhumavati is located in the southeast.^{[10] [11] [12]} Another similar legend replaces Sati with Kali (chief Mahavidya) as the wife of Shiva and the origin of the other Mahavidyas.^[13] The Devi Bhagavata Purana describes the Mahavidyas as war-company and avatars of goddess Shakambhari.^[14]. A popular legend Shakti Sangama-Tantra describes who kills Sati jump in Yagna Dhumavati Daksha and increases with a melancholic sooty smoke face of the burning body of Sati. She is "all that is left of Sati" and her manner angry and humiliated.^[15] The Pranatosini-Tantra explains the

Dhumavati emptiness. Once, Sati asked Shiva to give him a bite. In front of the refusal of Shiva, the goddess to quench their devour extreme gluttony. When Shiva attracts her to regurgitate her, she obeys. Shiva then rejects her and curses her by adopting the form of a widow.^[16] Another oral legend says that Dhumavati was made by warrior goddess Durga in the battalion against demons Shumbha and Nishumbha. The literal name Dhumavati ("that remains in smoke") comes from its ability to defeat demons creating stinging smoke.^[17]

Pranatosini-Tantra version emphasizes the exterminating aspect and hunger Dhumavati, which does not satisfy when Shiva devours, who contains or creates the universe. Reveals its promising widow and assertiveness about your spousal range.^[18]

The personality of Dhumavati also has a strong and aggressive seal. In shakta Pramoda compresses the bones in the oral cavity, creating a useless sound. She also makes the phantasmagorical and aggressive sounds of drums and bells. She skull adorns the neck, spit the bodies of demons Chanda and Munda, and is swallowed a mixture of blood and wine.^[19] Dhumavati sometimes regarded as an ancient form of Kali, which depicts the lack of age and a life force does not manifest itself.^[20] Another identifies Dhumavati with Smashana-kali, "Kali who lives in the place of cremation.^[21] She is considered a terrible aspect of the goddess and is one of the goddesses Kalikula ("Kali family").^[22] Dhumavati's nama stotras (hymn with the names of deities) identify her Parvati, Sati, and glorify them as murderous demons.^[23] Dhumavati sometimes considered as an ancient form of Kali, which represents timelessness and the life force does not manifest itself.^[24] Another tradition identifies Dhumavati with Smashana-kali, "Kali who lives in the place of cremation."^[25] It is considered a scary aspect of the goddess and is among Kalikula goddesses ("Kali family").^[26] The Dhumavati nama stotras (hymn with the names of the deities) identify it with Parvati, Sati, and they glorify as demon-killer.^[27]

Footnotes and references:

[1]:

Kinsley (1997), p.176

[2]:

Daniélou, Alain (1991-12-01). The myths and gods of India. Inner Traditions / Bear & Company. pp. 282–3. ISBN 978-089281-354-4.

[3]:

Kinsley (1997), pp.178-181

[4]:

Kinsley (1997), pp.178-181

[5]:

Gupta, Sanyukta (2001). White, David Gordon, ed. Tantra in practice. Motilal Banarsidass Publ. p. 472. ISBN 978-81-2081778-4.

[6]:

Kinsley (1997), pp.178-181

[7]:

Kinsley (1997), pp.178-181

[8]:

Kinsley (1988) p. 175

[9]:

Bernard p. 5

[10]:

Kinsley (1988) p. 162

[11]:

Kinsley (1997) p. 23

[12]:

Bernard pp. 1-3

[13]:

Kinsley (1997) p. 29

[14]:

Kinsley (1997) p. 31

[15]:

Kinsley (1997) pp. 181-2

[16]:

Kinsley (1997) pp. 181-2

[17]:

Kinsley (1997) p. 34

[18]:

Kinsley (1997) pp. 181-2

[19]:

Kinsley (1997), p. 180

[20]:

Frawley p. 125

[21]:

Kinsley (1997), p. 279

[22]:

Frawley p. 154

[23]:

Kinsley (1997), p. 187

[24]:

Frawley, p. 122

[25]:

Kinsley (1997), p. 39

[26]:

Kinsley (1997), p. 183

[27]:

Kinsley (1997), pp. 187-90