Thursday, June 21, 2007

mehfil

na jane kyun khinch le jate hai log
shahar ki aur.
kehte hai, aa baith meri mehfil mein,
dekh in diwaron pe
un tasviron ko,
aur pehchaan unme mujhko zara.

kucch der, tak-ke tasviron ko
yeh soch mein dub jata hai man mera,
kya auro ke rango se
likhi jati hai, apne jiwan ki katha.

Nilanjana Som
21/06/2007

Saturday, June 09, 2007

Ghriho-probesh

Achchha, aaj sudhu sudhu
Mon keno tomar kotha bhabche?
Keno aaj chobir moton
Chokhe bheshe ashchhe tomar chhaya.
Sriti te harano naam
Bar bar dhe-u-er moton
Uthe ashche mukher goraye?
Oh! Aaj tor shoto botsor hoye che.
Tayee aabar ekbar
Tor joy joy kare
Nebe poreche shob rasta-ye.
She-I poth harano, drishti hara bhokto.
Geye chole-che tor gun gaan
Jeno unmat atama
Proshonno hoye niye tule che
Aar ekbar hridoye.
Aami o to pagoler moton
Chutilam tahader pichu.
Kintu, e kon pothe
Tumi haath dhore tene niye ele bondhu?
Ekhane to tomar namer
Prodip jolche na!
Roshni ta hole ki kore hobe?
Hothat mukh tipe hashcho je?
Andhokar eyi botobrikher niche
Moddho ratre eyne thatta kocho bujhi?
Ye, amar chokkhu nidrar bhare
Jeno juriye elo
Eiyi alo! Kothaye eyi alo
Lal, nil, holud, shobuj
Na na ronge tim tim
Tarar moton.
Tobe rong bodla chho je.
Eki, e to shob ogroshor
Holo eki dike.
Oiyi dekho, shob rong miliye
Shunnotar moton kalo hoye phut-lo
Bujhlam, eyi shada ar kalo, ek.
Er milone ache aro koto rong
Tumi bujhi eyi shoto botsor
Soto jug dhore rong niye chhol kor cho?
Dekho, oyi tomar das
Toma-ke shara dilo.
Na, mati ta ke lal rong korlo
Shib dhhuye, kochi shobuj pata chire
Nil jole shob bhashiye
Holud rong-er moton
pulokito ahom kore
tomar sheyi chotto ghorer
bahire pahara dicche.
Achchha, ekhon chol.
Abar giye oyi rong-er
Mishron-ne shada-kalo kaalir
Khela kori.
Aashi. Abar ek jonmer
Bidayi niye nijo grihe
Ghriho-probesh kori

Nilanjana Som
04/06/07

Sunday, February 18, 2007

Ready to take a leap!





































Sunday, January 28, 2007

RANDOMS



Jiwan ke safar mein
Rehguzar kitne mile.
Zingdani tham si gayee.
Umr guzar te liye.
Is khwayeesh mein ki
Aashiyan hamara bhi hoga,
Khwabon ki mehfil mein
Hum, duniya basa liye.

----------------------------------------------------

Zindagi tujhse shikayat nahi hai
Khuda-i-bandagi ijazaat nahi hai
Ruh ko dharma ke emaan se na band
Aap hi se pehle janaat nahi hai.

-------------------------------------------------------


Hum hi se pehle
Hum hi ke baad
Zindagi aur haansi lagiti hai.
Duniya se aage
Aansman ke paar
Ek umr aur baaki lagti hai 
15/ 11/ 06

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Umr guzri yun tanha
Zindagi ki band dayaanron mein
Shehar sara virana mila
Khud ko jo dhunda galiyaron mein
Aap rote, kabr pe aapne
Baitth virah, tanhanyion mein
Jaan sake na koye man ko bhed
Ruh paya jo rihayee mein 
09/ 12/ 06

--------------------------------------------------------------------


Woh nahi hai hum,
jo rahe lakiro pe chalte hai.
Hum aam insaan hai bande,
hazaaron takdire badal te hai. 
05/ 04/ 07

----------------------------------------------------------------

In guzarte waqt ke pan-nno mein
Jo dhunda apni kahani
Paya ke kore kagaaz pe
Do bund gira tha paani.
Siha-yi se likhe the jo afsaane
Kuch dhul se gaye the yaado se
Jo kaid tha man ke bhitar
N(a) ho saka ban-yaan alfazon mein.
Hisaab rakha tha jo sanjhon ke
Kho gaya dard ki gehrai-yon mein
Zameen se jo uthe naye daur mein
Gum se rahe roshan rahon pe
Koi lauta de who aan, ye sun zara
Dekha tha jo bite zamaane mein.


-----------------------------------------------------


Lauta de, ye waqt, wo guzra zamana
Diwaron ko chuti haathon mein churiyon ka khanak-na
Bhagte kadmon mein, payal ki cham-cham
Aag si tapti do premiyon ka Milan.
Wo thandak, barish ki pehli bundon ka
Woh kushbu, phagun ke phulon sa
Sarsarahat, pat-jhar ke patton ka
Sangeet si gunj-ti pha-wa-ron ki khanak.
Us roshni mein nahayee chandni raat ka
Ek jhalak lauta de meri yaadon se.
Guzar ja ye shaam, ek aur baar
Mere dayaaron se.
Beth mere paas, kar de yeh ehsaa(n)
Phir likh ja aakhri lafz
Tere mere afsaane ke.


-----------------------------------------------------------------


Ek khwab dekha ese
zindaagi simat gayee
jo neend se jage
tamam umr guzar gayee

10/01/07

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zer-e-lab pe hai jo, hayaa hai hamari
jhuki palkon mein chupa rakha hai mohabbat tumhari.

23/06/2007

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Khubsurat ek kavita ki tarha,
suna gaya jo khhud hi samajh na saka;
Sunaye apni katha jahan,
milte nahi hai shabd wahan!

26/07/07


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sang beith khudse jo karne lagein guftagu,
shabd aur khayal mein faasla na raha;
lekin kyun terii mehfil mein bande
har shaks bezubaan ayaa

03/08/07


--------------------------------------------------------

Hai khuda ki kya tujhe zaroorat, tu aap hi insaan haie bande!

11/09/07


----------------------------------------------


Ho falak ya zamin.
Ruh ko nahin hai bandish.
Yeh awara musafir hai.
Har pal milti-badlti hai jiski manzil.

25/09/07


---------------------------------------------


Kuchh wo kahe
kuchh hum kahe
ek hasrat rah gayee
dil ke the itne kareeb
judaii gum na de saki

15/10/2008

------------------------------------------------


 Wo ajnabee ko jo dekhte the roz
ek khwaeesh thii kii iltejah yeh kare
ek bar aankhon ki chahat ko
lafzoin mein kuchh bayaan kare

15/10/2008

---------------------------------------------

N[a] jane kaun raaste mile
kaun mein bichchre
magar har mor pe
manzil ko pa liye.

Nilanjana Som
15/10/2008

17. mazak achcha tha.... apne haq pe
taaj-poshi kisi aur ka dekhe
hum dekhe to 'bande' kya dekhe
tamasha humara khamoshee se dekhe.......

01/04/2008

-------------------------------------------------


18. 'BAHANA'

Ab aaye to aaye
maut bhii n[a] aaye
kii zindagi ko bhi hum se
mohabbat nahii hai.
shikayat hai hum pe aitbaar nahii haii.
koii gum n[a] kare 'bande' pe yaaron
kii hum ko bhi unkii
zaroorat nahii hai

01/04/2008


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Zindagii guzre tanha hi guzre
rahm-o-karam ke mohtaz nahii
tere saath ke liye parchayee ko chore
itne bhi hum, be-gairat nahi.........

01/04/2008


-----------------------------------------------------


Ram-Rahim Ek Hi Hai Re 'Bande'
Ye Duniya Dhokha, Khub De Chali
Hum Se Puche Ye Khuda Ke Bande
Insaan Rahna Aab Mumkinn Nahi

28/06/2009


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Iss Tarah Dhokha Khaya
Ki Muskurahat Se Chipa Na Sake
Hum Chale The Apnane Ye 'Bande'
Iman Jinke The Ruthe Huye
Khaiir Afsos Nahi Unke Jane Ka
Ki Ek Aur Aitbar Pe Bharosa Karne Hum Chale..

28/06/2009

-----------------------------------------------


hum toh jhoom te hai khud ke hi nashe mein,
mehfil mein tum ne yunn hi badnam kiya

June 2009


--------------------------------------------


khoya toh jana, [jo] pane ki aas na thi; bande ko wo hi fakir kar gaya...

24th June 2010



----------------------------------------


gar mein kaafir
tu mutassim
mere mandir mein boot apna bana gaya
khair mauji hai "bande"
ibadaat tera bhi karlenge hum


27th July 2011
2145 hrs

mutassim - faithful (to God)


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har har mein Har hai
Har hai har chitwan 
Har nache har har main
Him se thande har shav par;
samay ka mrig har har se aage
kaal ka damru har har ko bandhe
mora Har har har bhaitha
har ka ant hai Har ke bhitar

19th September 2013 


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Hai hasratein khud ko khone ki, ekk baar maazi ko doobne... 
Magar kinare pe baithe doobe bhi to kaise, 
bheed main khud ko khoye bhi toh kaise



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Qadam Qadam baṛae jaa {Pt. Vanshidhar Shukla}
tu Hind ko mitaye jaa
ye zindagi hai DHARM kee
tu Boot pe Hind lutaye jaa//

tu sher-e-quam aage baṛ
maarne se kabhi n[a] daṛ
Uṛaake hum-wat(a)no kaa saṛ
josh-e-quam baṛae jaa.

Watan mein hon agar hum {Iqbal}
rehtaa hai dil pathar mein...
Samjho wahin hamein bhi
Maut jahan tumhara ho//

Yūnān o-Miṣr o-Rūmā
Sab miṭ ga'e jahaṉ se
Ab mit ke rahega,
NAaM [O}-nishaan (sa) hamaaraa.

kahaaN haiN, kahaaN haiN muhaafiz Khudi ke? {Sahir Ludhianvia}
jinhe naaz hai hind par VO kahaaN haiN?
yahaaN peer bhii mit chuke haiN jawaaN bhi
Unka dum-saaz apnay siwa kaun hai? {Faiz Ahmed Faiz}
zaraa mulk ke raahbaroN ko bulaao {Sahir Ludhianvia}
ye kuuche ye galiyaaN ye maNzar dikhaao
jinheN naaz hai hind par unako laao
jinhe naaz hai hind par vo kahaaN haiN?
kahaaN haiN kahaaN haiN kahaaN haiN?

Chashm-e-nam, jaan-e-shoreeda kafi nahin {Faiz Ahmed Faiz}
Tohmat-e-ishq-e-Hind kafi nahin
aaj bazaar main pa-bajolan chalo
Khak bar sar chalo, khoon badaman chalo
Rakht-e-dil bandh lo, dil figaro chalo
Phir hameen qatl ho aain yaro chalo

Nilanjana Som
10th April 2014


----------------------------------

saji dhaji sej pe dulhan bhi lajaaye, paap rahe mann me toh, Girdhar ko kya paye??
More Girdhar [jow] mura-li bajaye, man nach nach na theh-raye
Kaun dekhe kaun bateeya-ye, sudh-budh reh na paye
Ek [tori] muskaan se jeevan jaage jaye
Toke kahe Chitchor kahe hai, [aaj] bujh hum paye

13/05/2014; 1230


------------------------------------


why do you hold on to bosom
I have not changed the garb
the old has withered away
you and I have walked miles away
we will now meet at the end...

1st April 2015

Tuesday, November 14, 2006

MEHERANGARH

I cannot describe Jodhpur as a tourist, as I never was or will be an outsider for that place. Not expecting more than rock and sand when I first landed, I lived there for a year-and-a-half! I worked in the Meherangarh Fort museum, away from the urban lifestyle of Delhi, the capital of world’s largest democratic country.
My accommodation was arranged at the base of the fort; the palace was at my back and below the fort complex was the old part of the city, lit like zillions of stars at night. It sounds like I am taking you through my personal space. I have lived and worked there, strolled in the fort garden, gone up the ramp to look at the city below or sat on my terrace gazing at the stars above. The Halloween feel on no moon or sudden bark of dogs in the middle of my sleep or the musical fan in the tranquillity of night going cham-cham! But the best part was during full moon when the whole fort was bathed in moon-light.
The fort as it stands today is a vertical building of palaces at various floors, a long fort wall and two fort entrances – ‘Jey Pol’ (Victory Gate; ‘Jey’ is a Hindi word) made by Maharaja Man Singh in 1808 is the main gateway and, ‘Fateh Pol’ (Victory Gate; Fateh is an Urdu word) leading to the old city was built by Maharaja Ajit Singh in 1707.
The foundation of the city was laid by Rao Jodha in 1459 CE, after whom the city was named Jodhpur. The old city was also established at the same time and, the brahmans (priestly class) were settled there. Even today, sixty percent of the residents are brahmans and so, famously known as Brahmapuri. The houses here are painted blue - indigo mixed with white-wash, a modern-day practice to keep insects out and, the house cool
I often ventured out to explore the old city and each time could not stop myself from laughing at the sight. Stray cows are a common sight in every Indian city, what probably be not, is foreigners running after them (to photograph) with the expression on their face ‘the famous Indian cow!’
I too faced curious looks of the locals every time I passed those streets as women do not wander alone in that part of the country.
Today, Brahmapuri is a crumbling dirty town fighting the problem of organic growth like most cities of India. Though originally, Jodhpur was well a planned city divided into various quarters with proper roads connecting them. The broad main roads led to the slightly narrower secondary bazaar streets to the narrowest of all, the tertiary residential streets with underground sewage system. The houses were built so as to cast their shadows on the street, keeping it cool and shaded for those who dared to brave the desert heat of Rajasthan. Brahmapuri and the rest of the old part of Jodhpur still maintain that distinct feature.
Each gully had a chabutra, where the men gathered to gossip and play cards or chaupar (Indian dice game). The colonies are named after the occupation of the residents or the place from where they had migrated, like Jaisalmerwalaon ki gully. Like the rest of Rajasthan, Jodhpur is also about colour and sand-dust. On either side of the gully are colourful shops of haldi, mirch-dhaniya-garam masala powder, leheriya sarees, batik dupattas, men dyeing yards of cloth, jutti, puppet, wooden camel and horse. This ends at the crowded bazaar of the Sardar Market around the Clock Tower, outside which, begins the new city.
Since 1459, the city has expanded from north to south and risen by approximately 8 meters now touching the base of the fort towards the Fateh Pol. A technical detail, forts were always built on a hill top and the city in the valley around it. Depending on the history of development of ancient towns over a span of 400-500 years, the old parts of some cities like Jodhpur have seen an upward vertical expansion while in cases like Gwalior, the old city has spread outwards but not upward.
The fort today is accessed by the visitors from Jey Pol. The first stop on that side of the city is Jaswant Thada, the Rathore memorial. Built in the memory of Maharaja Jaswant Singh II, this royal cremation ground has chattris (cenotaph) of the royal family. Made of Makrana marble, the primary cenotaph looks beautiful when the sunlight penetrates it creating a beautiful play of light and shade.
Here I would like to mention, Jodhpur was the capital of the former Marwar State ruled by the Rathore dynasty. Today it is one of the most urban districts of Rajasthan. It offers some amazing places to stay. One such place being the 19th century Bal Samand Palace (probably built even earlier), it is now converted into a hotel and has the most romantic garden restaurant. In fact, garden restaurant is probably one of the highlights of Jodhpur. Every other night-restaurant is in the garden of an old haveli (mansion) usually offering a wonderful view of either the Meherangarh fort or the last palace of India, the Umaid Bhawan.
This 20th century palace is the resident of Maharaja Gaj Singh II and his royal family. A large section of the palace was converted into a five star hotel, now managed by the Taj Group and, a small part houses a museum. Often, many tourists complain that Umaid Bhawan is not as grand as the palaces in Europe. I would like to point out that this palace was designed in the 1920s with a different appreciation and understanding of architecture compared with 15th – 18th century European palaces and Indian forts. It was built to employ the people of Marwar during the drought years – part charity and partly a design to build a new house.
Umaid Bhawan Palace echoes the appreciation early 20th century Europeans had for Eastern and African art and their effort to amalgamate the occident and the orient. It reflects the influence of Buddhist philosophy, Hindu mythology, Greek aesthetic, Chinese mythical animals and the contemporary Art Deco.
Speaking of art, Jodhpur has a beautiful collection of paintings mostly commissioned by Maharaja Man Singh (r. 1803 – 1843). He was a devotee of the Shaivite Naths unlike other Marwar rulers who worshipped Lord Krishna. He built a temple dedicated to his Nath Guru, the Mahamandir (the Great Temple) as it is called – has beautiful wall paintings of the legendary Nath Guru, Jallandarnath practicing ‘haath-yoga’. It is a beautiful temple in the middle of the Nath’s residential area. This is the only part of the city where I could see remnants of the past and felt nostalgic. Old jalidaar jharokhas (perforated and carved windows) looking lost in concrete buildings, carved railings with wet cloths drying on them, carved doors and windows with flaking wood and once in a while, peeping old bricks probably have been there for two hundred years waiting to crumble down any moment.
This sad state is true for any old Indian city. William Dalrymple makes the same observation about Lucknow, fast losing its ‘tehzeeb’ (conduct). I have been there and raise my hand in agreement. What probably is worse, when a city loses its face, its people, its tradition and habits and its individuality, like pigeon flying, kite flying, kids running up and down the narrow gullies, women getting together outside someone’s or anyone’s door and gossiping.
I often pondered over my coffee at Café Coffee Day (the only coffee house in the entire city!), whether it was justified the way I used scorn the royalty – ‘The page three people!’ Just a couple of months back I was watching a debate ‘We The People’ on NDTV, whether these yester-year royalties should still use their titles? I say why not ‘democrats.’ It is so easy for us, living in large cities all our lives, reading ‘Page 3’ and then dismissing them as the ‘pleasure seeking rich.’ Maharaja Gaj Singh II would be a perfect example of a man with vision and compassion for his people. The family not only undertakes charity work but has put Jodhpur on the international tourist map.
In the last 30 years, from the verge of losing all his property, he has managed to keep it all as well earn profit. As an unbiased judge who has seen it from the inside, I would say it is an effort worthy of respect. Today Jodhpur is a hub for international activities on the cultural circuit. Meherangarh Fort has earned recognition from UNSECO, participated in international exhibitions, is the first private museum to hold an independent exhibition of its collection outside India, the first Fort-museum to introduce audio-guides… the list is long.
This is all I can pen down about my stay; let the rest stay in my memory. These experiences are beyond words and one cannot live through words lest it’s not enough. I often visit those corners and transport myself to my apartment sipping cold wine in winter under the open sky on the terrace, singing to myself.

Friday, September 22, 2006

PONDICHERRY


I travelled to Pondicherry six months after the south coast of India was hit by a Tsunami, to get away from our daily busy and boring life in the hot summer of June. The idea was simply to HOLIDAY!

We had worked out a tight schedule, four places - Chennai, Pondi city, Tanjore and Rameswaram - great distances, not well connected, and with lots to explore. But we wanted to make the most of our trip and why say no to the challenge? Or so we thought. Once we got to Pondi city on the second day, we convinced ourselves to stay therefor four days!

Away from the hustle and bustle of Chennai, Pondi is connected to the state capital via the East Coast Road, which runs all along the Bay of Bengal, The small city famous for its French connection, is one of the four districts of the Union Territory of Pondicherry (the others are strangely spread out: Karaikal in Tamil Nadu, Yanam in Andhra Pradesh, and Mahe in Kerala).

Pondicherry has a long history. But the city till date retains the flavour of its colonisers. Not many know that it was the Dutch, who drew the original city plan, based on which the French built their city – what is now called the 'French Quarter' in the east divided by the Grand Canal from the 'Tamil Quarter' on the west.


It is fruitless to visit any town/ city without an understanding of its cultural context, especially if one is an art lover and, being a Bong, it is utmost necessary. You will hardly find one from my community who is not over informed before they visit any place.

So, our Bengalee genes and (art) historic mind took us straight to the INTACH (Indian National Trust for Art and Cultural Heritage) office to collect interesting information about the city and understand why this particular 'Indian' city was so clean?!

Over the last few decades the city has been under constant developmental pressure, leading to the organic growth of modern concrete shops amongst the older houses thereby ruining the charm of the place. The Government of Pondicherry undertook a project to maintain the 'Pondicherryness of the city' under the Asian Urbs Programme in partnership with INTACH and, two model cities, Urbino (Italy) and Villeneuve-sur-lot (France) and, recognised the Tamil and French quarters as 'Conservation Zone.'. It is one of the few cities in India that is being promoted as a ‘heritage city.’

The 'French connection' is not the city’s only claim to fame. The Aurobindo Ashram is a major highlight as well. It is a definite stop for all the troubled souls, who rinse their soul in the serenity of the Ashram. We stopped because of the Bengalee connection though, not because we are poor souls.

Travellers like us, who cannot spend hours meditating, can stop to buy incenses, perfumes and candles sold at various shops. In fact, they are easily available anywhere in the city – kiosks, outside temples and vendors. My only claim to please and reach the GOD (their's or mine not sure).

Speaking of Peace, try and find accommodation by the sea. When at five o'clock in the morning you hear the waves crashing against the bedrock, one has to fold hands and pray, not another Tsunami. As me, just before leaving I read in the newspaper that a bigger Tsunami is expected by 2007.

Next night I decided to offer my prayers to the Sea God! I sat at the hotel garden facing the sea and managed an hour of spiritual experience to feel the vastness of this water 'element/ bhuta.' I felt like a mini-Krishna; the whole Bay of Bengal inside me. Now I understand how Swami Vivekananda could stand on a foot!

On day two, my friend and I rode the State tourism bus to see Pondicherry. This included a year and a half old temple dedicated to Hanuman-Varaha-Narasimha-Eagle-Kalki built in cement (a small zoo from Heaven), Pondicherry’s famous handmade paper industry, beaches, Matri Mandir, kiosks selling products made of sea-shells, wood, glass to diamonds and, the back waters.

Four days in hand but the essentials of the place covered in just a day gave us some time to kill. At night we decided to try French cuisine - I will not recommend it. So next night, we went to a street in the French quarter with a French name but had Indian food.

To make life easier for at least the tourists, the streets have both French as well as either an Indian or English names. In fact, Pondi is so far the only Indian city I have visited that has proper signage. But they still left me confused! Luckily I had my friend as a navigator.

Continuing with the cuisine, what was surprising was the Vietnamese connection. In brief, many expelled Vietnamese settled in Pondicherry around 1771. Also, many Pondi residents fought in the Indochina region, to restore the royal family who were ousted by the rebels. There is in fact a legion hall for the retired soldiers - Le Foyer De Soldat - to honour the soldiers who waged wars on behalf of France in Europe and the colonies.

In the evening we decided to take a walk in the botanical garden that has the strangest (exotic) names. The garden has a musical fountain, but I can’t guarantee it works. The gardener told us it was laid out in the French style.

If the garden has over 1500 species of plants, the town has over 150 museums, churches, temples, and mosques. Surprisingly there is a police museum too. Mentioning the Pondi police department, I was impressed with their management and efficiency. One realises particularly as a tourist in the evening when the entire city gets out to the Beach Road to take a stroll and enjoy the fresh breeze from the sea. The traffic is well managed, in fact no traffic movement is allowed for sometime on that road, the police are quite vigilant to stop hooliganism of any sort and the safety of the public.

On the last day we stopped at a few to curio shops to check the South Indian style furniture, beds and settees of the Malabar Coast of Indian workmanship and French fashion, metal sculptures and beautiful lamps, all way beyond what our pockets could afford. But I did take every visiting card, just in case!

Pondicherry is a place where you cannot go just as a tourist. In fact, I tried checking the property price; in case I want to settle down later! It is a resort to holiday in its true sense. A place to wine, dine, shop and walk on the streets of the French Quarter. And if you want a taste of Tamil culture just cross the Grand Canal – without a bridge or a boat! Visit the numerous places of worship if you are religious or even otherwise to appreciate the architecture, the amalgamation of the French and the Tamil.

Four days, and we knew each and every street and food joint. We went to holiday and that's what we did. If one needs to holiday, he/ she needs to do it the right way and at the right place!

Friday, April 14, 2006

Furniture Glossary

ADAM STYLE - British neoclassical style that predominated from about 1760 to 1790. It was established by advertisement architect Robert Adam and his brother, James. A reaction to the more fanciful rococo style of the 1750s, it is characterized by slender, graceful lines, refined shapes, and restrained ornamentation.

ARMCHAIR - Seating that has both a backrest and armrests (see bergère and fauteuil).

ARMOIRE - Tall, upright cupboard or wardrobe that does not contain drawers and may or may not contain shelves. It closes with a door or doors at the front.

ART DECO - Derived from an historic Paris exposition in 1925 that celebrated the marriage of art and industry in denunciation of Art Nouveau. It introduced simple, streamlined forms that were majestically interpreted in exotic woods and materials. American designers of the 1930s took this look further, using asymmetry, arcs, sleek lines, and geometric shapes not only in furniture, but also in architecture and a wide range of household objects.

ART NOUVEAU - Style based, literally, on the "new art" of Europe in about 1875. Flowing, nearly freeform shapes from nature were carved and painted on furniture. An elongated, slightly curved line that ends in a more abrupt, nearly whiplike second curve is its most characteristic design.

ARTS AND CRAFTS - Both a furniture style and a movement that emerged in England toward the end of the 19th century in reaction to the excesses of the Victorian era and the Gay Nineties. It glorified craftsmanship in deliberately simple shapes with exposed joinery and spare ornamentation. William Morris and John Ruskin were among its proponents in England. Based on their beliefs and designs, Gustav Stickley pioneered a similar movement in America, before it waned with the onset of World War I.

BALL-AND-CLAW FOOT - Carved-foot motif that depicts a crane's claw gripping a ball or an egg. While it is most associated with 18th-century English and American furniture, it originated in China as a dragon's claw clutching either a crystal ball or a pearl or other jewel.

BALUSTER - Small turned, square, or flat column that supports a rail; also used to form chair backs.

BAROQUE - Name given to the 17th-century exaggerated style that originated in Rome. Massive and heavily decorated, it is an extension of ornamental Renaissance style and is characterized by a lack of restraint manifested in large, irregular, even fantastic curves, twisted columns, elaborate scrolls, and oversize moldings.

BASSINET - Bed for a baby, originally basket shaped.

BENTWOOD - Wood that is bent while wet into curved chair parts. Michael Thonet (1796 - 1871) of Vienna is the best-known producer of bentwood furniture and a pioneer in mass production. Bentwood is not related to molded plywood, a 20th-century innovation.

BERGÈRE - Armchair in which the sides, from the seat to the armrests, as well as the seat and back, are upholstered.

BIEDERMEIER - A furniture style of German derivation in the first half of the 19th century and named after "Papa Biedermeier," a cartoon character that represented the well-to-do, uncultured middle class. The furniture is often plain and blocklike in form and borrows freely from many styles, particularly French Empire, adding strength and comfort at the expense of grace and refinement.

BLOCK FOOT - The square end of an untapered leg.

BOMBÉ - Chest or commode with a bulge or swollen, convex shape on the front and sides.

BUFFET - Sideboard or "dresser" for the dining room, designed to hold platters and serving dishes.

CABRIOLE - Curved shape that resembles the leg of an animal, such as a goat ("cabriole" in Spanish). Its double curve turns in at the "knee" and flares out at the foot. It came into widespread use in the late seventeenth century.

CAMEL BACK - Triple-curved chairback frame with a raised central curve. A pierced-shield design, such as honeysuckle or anthemion, spans the back from the seat to the high curve.

CAMPAIGN FURNITURE - Portable furniture that folds, collapses, or is made of flat components that can be assembled or disassembled. It also often has handles. Initiated for military use, it is most associated with colonialism.

CARD TABLE - Folding table that originated in late-17th-century England to accommodate the nobility's passion for gambling.

CHAISE LONGUE - Literally, "long chair," a sofa or daybed with an upholstered back, designed for reclining. Today it is usually a single piece, but early versions encompassed a bergère with a large stool or two armchairs and a center stool.

CHANNEL BACK - A chair back with grooves or fluting as decoration.

CHESTERFIELD - Overstuffed couch or sofa with upholstered ends and no exposed wood. Back and arms are usually of one continuous curve.

CHEST-ON-CHEST - Chests of drawers in two sections, one on top of the other.

CHINA CABINET - Cabinet with glass fronts, created to display and store fine china. The sides may or may not be of glass.
CHINOISERIE - an artistic style which reflects Chinese influence and is characterized through the use of elaborate decoration and intricate patterns. Its popularity peaked around the middle of the 18th century.

CHIPPENDALE - English rococo style of the mid-18th century, named after Thomas Chippendale. The graceful proportions and delicate decoration of this furniture were refined adaptations from late Baroque, rococo, Louis XV, and Georgian periods. Two variations, Chippendale Gothic and Chinese Chippendale, attest to the famous cabinetmaker's influence and ability to borrow styles.

COLONIAL - In America this style dominated from the earliest settlements to the Revolution of 1776. Here as elsewhere it represents styles that are rooted in mother countries but adapted to the materials and uses of the colonies, primarily Africa, India, the Americas, and the Caribbean.

COMMODE - Initially a French chest of drawers on legs; now loosely defined as any type of low chest containing doors or drawers.

CONSOLE - Term originally applied to a bracket that supported cornices or shelves and later used to describe tables that were affixed to a wall and supported with legs only at the front. Today it describes all types of tables used along a wall.

CREDENZA - Serving table with a cupboard below the surface. It originated in the 15th century; in the 16th century, an upper, recessed tier was added.

DAYBED - Any type of elongated seating, including the chaise longue, designed for resting rather than sleeping. It usually has a raised end.

DIRECTOIRE - Style of French furniture that spanned the end of the French Revolution and Napoleon's conquest in 1799. It is named for the Directory government that replaced Louis XVI and called for designs of smaller scale and less ostentation along with the elimination of regal references.

DROP LEAF - Hinged flap or panel that can be raised, then supported in order to increase the surface area of a table. The term now applies to such a table.

ELIZABETHAN - Large furniture of severe form and style that emerged initially during the reign of Elizabeth I in England from 1558 to 1603. It was revived in the 1820s and is characterized by heavy carving as well as massive size.

EMPIRE - Neoclassical style dictated by Napoleon in France between 1804 and 1815. It is based on imperial forms from Greece, Rome, and Egypt and was designed to draw parallels between Napoleon's realm and the great ancient empires. Furniture was consciously majestic, made of rich woods and metals, and decorated with emblems, including bees, crowns, laurel leaves, mythological figures, and the letter N.

ÉTAGÈRE - A series of open shelves supported by slender columns and used to display curios.

FAUTEUIL - Upholstered armchair, originally French, with open sides (see bergère). FEDERAL - American furniture style from 1780, following the Revolution, to 1830. It began by echoing and often amalgamating the neoclassical styles of such English masters as Adam, Hepplewhite, and Sheraton, and later took on influences from France. Duncan Phyfe is among its most notable craftsmen. It is refined and rectilinear, often with veneering and inlay. Brass feet and casters and brass-ring drawer and door pulls are common on casegoods.

GEORGIAN - Refers to furniture styles that evolved during the long reign of England's three Georges, I, II, and III, from 1714 to 1795. At first it retained earlier Queen Anne forms, with an increasing use of decoration and diverse ornamentation. Popular motifs were eagles' heads and claws, leaves, satyrs' masks, and lions' heads and claws.

GOTHIC - Late medieval furniture forms derived from the cathedrals of Europe. Heavy, large pieces were generously carved in architectural motifs. Chests banded with decorative wrought iron, large trestle tables, and such symbols of status as "beds of estate" and X-framed chairs are characteristic.

HEPPLEWHITE - Style named for cabinetmaker George Hepplewhite, whose furniture drawings were published after his death in 1786. They exemplified the Adam and neoclassical styles, but had slimmer, lighter lines and less angular shapes. Hepplewhite often used the Prince of Wales's feathers motif on chair backs.

HIGHBOY - Tall chest of drawers, usually consisting of two sections. An upper chest sits on either a tablelike structure or a lowboy with long legs. (See chest-on-chest).

INLAY - Design formed of contrasting woods, grains, metal, tortoiseshell, mother of pearl, or other material inserted to be flush with the furniture surface.

INTERNATIONAL STYLE - Modern, functional furniture developed in Europe during the 1920s and 1930s. Its most important origin is Germany's Bauhaus, with such practitioners as Walter Gropius, Marcel Breuer, and Ludwig Mies van der Rohe. Simple lines and an absence of decoration are its hallmarks. New materials, such as chrome and glass, along with factory production, signify its departure from earlier furniture traditions.

JACOBEAN - Style of English furniture during the first half of the 17th century, named for King James I, who reigned from 1603 to 1625. Italianate carving, especially cupboards with arabesques, and the common use of upholstery typify the robust and comfortable style, which continued through the reign of Charles I, from 1625 to 1649.

KLISMOS - Ancient Greek chair form with saber-shaped legs, splayed at the front and back. The back legs continue up to support a shoulder-high, curved back.

LOUIS XIV - Baroque furniture that accompanied the reign of Louis XIV in France from 1643 to 1715 was a somewhat reserved version of that style, featuring modest rather than exaggerated curves. Furnishings and decoration reflected formal grandeur. Decorative motifs, often boldly carved, included beasts from mythology, garlands of fruit and flowers, animal forms, and the fleur-de-lis in particular.

LOUIS XV - The more feminine rococo style evolved during Louis XV's reign, from 1732 to 1774. It was exemplified by diminutive scale, rounded edges, flowing lines, and freeform ornamentation. Oriental lacquer and porcelain plaques were sometimes incorporated into veneers.

LOUIS XVI - Neoclassical style came to the fore during the reign of Louis XVI, from 1774 to 1792, and with this revival, furniture became more rectilinear and geometric. Cabriole legs, for example, gave way to cylindrical or square ones. Also in reaction to earlier rococo styles, decoration, though opulent, was restrained. Floral themes, for instance, were replaced by architectural motifs.

LOVE SEAT - Double chair or small sofa, originally associated with Queen Anne style.

LOWBOY - English low chest or table with drawers.

MARQUETRY - Inlay of contrasting wood, inserted flush with the furniture's surface.

MISSION - Simple, rectilinear furniture, primarily of oak, in which the construction techniques are often exposed. It represents America's version of the English Arts and Crafts movement and is principally associated with Gustav Stickley and the Roycroft Community of upstate New York in the early 20th century, from which it spread to other regions.

MODERNE - American style of furniture in the 1930's that derived from Europe's Art Deco and International Style. It is characterized by polished surfaces, sleek shapes, curves that contrast with straight lines, and asymmetry, and utilized new materials and manufacturing processes adapted from industrial design. The architecture of skyscrapers was also influential.

NEOCLASSICAL STYLE - Revivals of interest in ancient Greek, Roman, and Egyptian themes, which occurred during the Renaissance, Adam, and Empire eras, and especially in the late 18th century, when appetites for it were whetted by archeological discoveries.

NEO-GOTHIC - Revivals of aspects of Gothic detailing, which took place in the 18th and 19th centuries. In the former, circa 1745, references to Gothic arches and tracery were applied to rococo furniture. Later, Gothic ornamentation was added to neoclassical forms.

OTTOMAN - Upholstered bench or seat with no arms or back, named after the Turkish influence of the early 18th century.

PALLADIAN STYLE - Based on designs by mid-16th-century Italian architect Andrea Palladio, which featured very large and dramatic pediments, cornices, and sculptural decorations of eagles, scallop shells, acanthus leaves, and other motifs, rendered in massive scale. Windows and columns in this style carry the name today.

PARQUETRY - Mosaic of wood pieces in a geometric pattern, such as herringbone.

PEMBROKE - Small rectangular drop-leaf table with a drawer, named after England's Earl of Pembroke, circa 1771.

PROVINCIAL - Furniture from the hinterlands that is inspired by designs from the major centers of a country but adapted to local materials, tastes, and ways of living. Location not only influenced alterations in design and materials, but also spawned useful pieces, such as the cobbler's bench, that were not needed by the cities' royals or nobles.

QUEEN ANNE - Style that arose in England during the reign of Queen Anne, from 1702 to 1714, in a break from French influences. Veneering in walnut was popular, and gentle, subtle curves added grace. This period marked the development of secretaries and china cupboards and a maturing of the cabriole leg, serpentine arms, and soft, rounded frames and shapes.

RÉCAMIER - Daybed shaped like a Roman reclining couch. It was named after Madame Récamier of Parisian society in the early 1800's and has a curved headboard and shorter curved footboard.

RÉGENCE STYLE - Spanned the transition between the death of Louis XIV in 1715 and the ascension of Louis XV in 1723, when France was ruled by a regent. The furniture style was a parallel transition from massive straight lines to graceful curves.

REGENCY - Neoclassical style of British furniture that was popular during the first four decades of the 19th century. It is named for the Prince of Wales, who, as regent, stepped in to rule from 1811 to 1820 because his father, King George III, went insane. It spawned adaptations and faithful reproductions of Greek and Roman furniture, such as the saber-legged Klismos chair, and coincided with Directoire and Empire styles in France.

ROCOCO - Style of 18th-century European furniture made of rich woods with elaborate scrollwork and curved forms. Its origins are from the Régence style of France, and its influence was widespread. It is considered a daintier, more refined version of earlier Baroque style.

SECRETARY - Slant-top desk on top of a chest of drawers that became popular in America and England during the 18th and 19th centuries.

SETTEE - An elongated armchair that accommodates two or more people. It was developed in the 17th century, was often upholstered, and predates the sofa.

SHAKER - Furniture designed and made by Shakers, an American religious, communal sect founded in the 19th century, that believed beauty derived from usefulness and impractical objects were sinful. The unadorned furniture features clean, spare, elegant lines, exemplified in the slim, tall, Shaker ladder-back chair.

SHERATON - British neoclassical style named after Thomas Sheraton, who published designs in the early 1700s that reinterpreted Adam style by diminishing ornamentation. Sheraton pieces are more delicate than Adam, yet more severe and linear than Hepplewhite. Many contain inlay, painted decoration, and bands of contrasting veneer. Openwork with urn, swag, or lyre motifs is characteristic of his chair backs.

SIDEBOARD - Table with a wide drawer at the center flanked by drawers or cupboards on the sides and made to be used against a dining room wall for storing and serving food.

SIDE CHAIR - Small-scale, armless chair, designed to stand against a wall when not in use.

SLEIGH BED - Bed with a high headboard and slightly lower footboard. It resembles the shape of a horse-drawn sleigh, and it was developed in America in the early 19th century.

SLIPPER CHAIR - High-backed, usually upholstered chair with short legs, developed in America in the 18th century for bedrooms.

SOFA - An extension of the armchair, less formal and longer than a settee. It was developed in the mid-18th century and became very popular by the early 1800s when it gained springs to aid comfort.

SOFA TABLE - Long, narrow table with drawers and drop-leaf ends, typically used to store and use gameboards.

SPINDLE - Slim length of turned wood, often used in a series for chair backs.

STICKLEY - Furniture designed and built by Gustav Stickley, who pioneered the American Arts and Crafts movement and promulgated its principals of clean, unadorned, durable furniture through publication of The Craftsman in 1901.

TAMBOUR DESK - Rolltop desk that is most notable for its use of a flexible, draw-down cover made of "tambours," a succession of narrow strips of flat wood glued to stiff cloth. The edges fit in grooves at the edges of the top frame of the desk, allowing the length of tambours to slide up and down.

VENEER - Thin sheet of fine wood or other material attached on top of and flush with an underlying layer that is usually of lesser quality, for decoration. As a verb: the act of adding this type of decoration. (See inlay, marquetry, and parquetry).

VICTORIAN - Style named for England's Queen Victoria, who reigned from 1837 to 1901, applied to English and American furniture of that time, particularly in the mid-years of her reign. That furniture takes its cue from and elaborates on rococo and Louis XV style, with exaggerated curves and size, lush upholstery (often in complicated curves and shapes), ellipses, spools, and carvings. Among its hallmarks is horsehair cushioning.

VITRINE - Cabinet with a glass door. The sides and top may also be of glass, and it is designed to store and display china and curios.

WARDROBE - Tall, upright cabinet with a door or doors. Designed for storing clothing, it sometimes also contains a chest of drawers.

WILLIAM & MARY - Named for the joint reign of England's King William III and Queen Mary II in the late 17th century, this style carried William's Dutch influence, particularly in floral marquetry and oyster veneer. It was elegant in scale and shape. In America, it represented a provincial or country American Baroque style.

WINDSOR CHAIR - Style of chair that originated near Windsor castle circa 1710 and is thought to have originated with wheel-makers. It has a bentwood back frame, usually with a chair back that has a pierced slat flanked by spindles. WING CHAIR - High-back easy chair with upholstered "wings" or panels that project from both sides of the back and curve down to upholstered arms.



Disclaimer: This glossary was created as part of my work with furniture in Jai Vilas Scindia Palace, Gwalior and has not since then been revised. Please cross check with books by scholars of the field. New research has come up since then. This was for my personal reference only.

Glossary - Indian Mythology

A
Abhay-mudra: a gesture (mudra) which dispels fear
Abja: ‘Lotus’, which is born or produced from water. Padma; Nilotpal
Adisakti: the primeval sakti.
Aditi: Name Of The Vedic Divine Mother Goddess who embodies the primordial vastness of Universal Nature symbolized
Adya sakti: primary sakti or primordial active female principle
Agama: a collection of traditional religious teaching contained in non-Vedic texts. The Agamas are the basic texts of Tantrism
Agni-Durga: an eight-armed three-eyed form of Durga.whose emblems are discus, sword, shield, noose and goad. One hand is in varada pose.
Aksamala: a rosary of string god beads which may consist of pearls, bones, dried seeds. Berries and skulls for demonic rites.
Amba: Mother. An aspect of Parvati. She carries a child (bala) water-vessel, lotus and noose.
Ambika: a Hindu goddess often identified with Amba. She is the Jaina counterpart of Durga. Ambika is also distinct from Parvati, Durga and Kali, when she is one of the central Sakta Cult deities.
Amrita: Immortal. The ambrosia, the food or drink of the gods. According to the Atharvaveda, amrita was produced during the cooking of the sacrificial rice-mess.
Anada: ‘Joy’, ‘happiness’ epithets of Siva and Balarama.
Andhakasura: the ausra who embodies darkness (tams) or spiritual blindness so holding all creatures in thrall.
Annapurna: filled with (or giver of) food. Name of a gentle form of Parvati who averts famine.
Aparajita: a name of Durga whose mount is lion. Her emblem includes sword, shield, snake, Pinaka, arrow, and the snake Vasuki.
Apsara: going in the waters. Seductive eternally young nymphs, the celestial dancers of the gods.
Apsmara: a demon-dwari personifying the evils of ignorance
Ardhalaksmihari: part Lakshmi and part Hari (Visnu).
Ardhanarisvara: a gentle (saumya) aspect of Siva in androgynous form which denotes the inseparability of all male and female forms the cause of creating in the world.
Astasvasaras: Eight Sisters – Parvati, Uma, Gauri and Jagadambi, the gentle aspect and; Kali, Durga, Chamunda and Mahesvari, the terrific forms.
Asura: Demons.
Avatara: Descent a divine incarnation which descends to earth in bodily form to protect gods, priests holds men and all creatures from evil and to safeguards the teaching.by a cow
B
GLOSSARY

Bhadra: Auspicious. A name of the goddess Laksmi who is depicted on a lotus plinth a characteristic of many deities
Bhadra-Kali: Originally a nature goddess later adopted by Saivas. She emerged from Uma’s wealth when her husband Siva was insulted by her father, Daksa. She carries 12 weapons
Bhagvati: The lady – a benign aspect of Parvati (Devi) who embodies the combined emerges of Siva, Visnu and Brahma.
Bhairavi: Terror or the power to cause terror. Name of a goddess, the sixth Mahavidya.
Bharati: A minor Vedic goddess who represent eloquence and hence is often associated with the Goddess Sarasvati.
Bhogasakti: Name of the Sakti of Siva when in his Sada Siva aspect.
Bhudevi: Second wife of Visnu, personifying the earth
Bhuta: A term for the five elements, Rudra is called Bhutesvara, Lord of all elements.
Bilva or Bel: The sacred wood-apple tree regarded as a vegetal form of Siva.
Bindu: Drop-point limit. Dot denoting the beginning of manifestation from the undifferentiated or non-manifestated state which is the productive point of potentiality – void (sunya)
Brahman (neuter): The ultimate substratum of the forces of the universe, the self-existent which is quality-less (aguavat). Brahman is the essence in all things and hence cannot be an object of knowledge, only the deities minor manifestations of Brahman can be approached by man.
Brahman: Brahma’s egg. Name of the cosmic golden egg that circumscribes the totality of manifestation and from which Brahma was born. It is divided into 21 regions, the earth being 7th from the top.
Brahmani Or Brahmi: Another name of Sarasvati, a consort of Brahma. Brahmi is a non Vedic goddess later adopted as Brahma’s sakti. She is included among the saptamatrikas.
Brahmapasa: Brahma’s noose. Name of Brahma’s mythical weapon
C
Chamunda: One of the most terrifying forms of goddess Durga who symbolizes universal death and destructionas well as delusion (moha) or malignity (paisunya).
Chanda: An Aspect Of Mahisasurmardini And Also One Of The Nine Durgas. Her Emblems Include An Elephant Goad, Discus, A Large And A Small Drum, Mirror, Bow And Arrow, Mace, Sword, Shield, Hammer, Axe, Spear, Conch, Trident, Vajra Etc. Her Mudra Is Abhaya
Charka: Discus or wheel. One of Visnu’s attributes. It represents power and protection.
Chaturbhuja: Four armed. A number of divinities are shown with forearms which signify their divinity and superhuman powers. The arms also denote the four quarters of the universe.She is also one of the Saptamatrika
Chandanayika: Name of one of the Nine Durgas
Chandarupa: Name of one of the Nine Durgas
Chandavati: Name of one of the Nine Durgas
Chandi (or Chanda): Two of the many names of the Great Goddess whose sacred animal is inuana. She is the embodiment of the vats uncontrollable intensity of divine enrgy and divine wrath.
Chandika: A goddess who symbolizes desire (kama). She is sometimes identified with Chamunda.
Chandisakti: The personification of Chandi’s energy which emerged from the goddess body howling like hundred jackals
Chinnarmasta or Chinnamastaka: The Beheaded. The Headless form of Durga representing power of sacrifice venerated by Saktas of Bengal. she is one of the Mahavidyas
Chintamani: The wish-fulfilling gem that came with Laksmi
D
Daitya: Son of kasyapa (one of the ten prajapatis) and Diti. They are the implacable enemies od gods.
Daksa: Skilled/able. The personification of ritual power which thinks men with the god. His father was Brahma and his wife, Prasuti. He had many daughters, 13 of whom were married to Dharma or Kasyapa. One of the daughters Svaha was married to Agni and another, Sati to Siva.
Damaru: A small double sided drum, shaped like hourglass and carried by Siva.
Danda: Staff or a Club signifying power and sovereignty. A emblem of Yama, god of death
Dasabhuja: Ten armed. The ten arms of particular deities representing the ten quarters of the sky and by extension symbolizes universal dominion.
Devi: Goddess
Dhana-Laksmi: A form of the goddess Laksmi denoting wealth
Dhanus: ‘Bow’ carried by Visnu’s incarnation Rama.
Dharani: Earth. A goddess personifying the earth and regarded as avatara of Laksmi.
Dhenu: A milch cow, symbolizing the abundance of the earth and said to be an animal form of Laksmi
Dikpala: The concept of the eight divine guardians of the four quarters and the four intermediate quarters – Indra (E), Agni (SE), Yama (S), Nirti (SW), Vayu (NW), Kubera (N), Isana (NE).
Dipa: Light. Laksmi is specially associated with Light.
Diti: Limited. A vedic goddess, the mother of demons (asuras) and sister of Aditi. Mother of Maruts, the howling storm gods.
Durga: An independent goddess personifying Shakti, consort of Siva
Durga: Name of an asuraDurga-Laksmi: The two goddess combined in one figure
G
Gada: Club. Mace which may be of various shapes and fashioned from wood or iron. The club symbolizes the power that ensures conformity to universal law and also represent Samkhya principle called buddhi.
Gaja-Laksmi: Name of an image of Laksmi depicted with an elephant (gaja) on each side. Their raised trunks sprinkle water over her which suggest she is mother goddess.
Ganga: The name of one of the most sacred river of India and its personification as a goddess who symbolizes the purity derived from primordial water, and hence her colour is white.
Gauri: Her colour is bright yellow. A gentle benevolent aspect of goddess, Parvati, consort of Siva. She is usually portrayed as two or four armed beautiful woman of white complexion. Her upper hands carry a rosary and a water pot, and lower hands are in abhaya and varada mudra.
Gaus: Cow. The most sacred animal in Hinduism whose symbolic quas-divine status stems from the Indus civilization representing abundance.
Ghanta or Ghanti: Bell.
Godhika: Iguana, an emblem of Gauri
Guna(s): Quality or property, characteristic that constitutes all creation. Theoretically there are three main gunas – Sattva, Rajas and Tamas
H

Haimavati: Metronymic of Parvati, the daughter of Himavat.
Hiranyagarbha: Golden germ (or womb). The golden cosmin egg from which the universe issued and a name of Brahma in his creative aspect. The golden germ expresses itself in the form of a vibrating energy (spanana – sakti rupa). It divides itself into the causal mass of potentialities (the causal waters Rayi) and the breath of life (span) pictured as the wind that creates the waves in the causal form which all forms develop.
Homa: The act of making an oblation to the gods by throwing ghee into sacrificial fire
I

Icchasakti: The tantric sakti of desire
Indira: Powerful one. Name of goddess Laksmi, consort of Visnu
Indrani: Sachi, consort of Indra and the embodiment of power and one of the Saptamatrikas. Her emblems are rosary, elephant goad, water vessel, a flower or leaves of atree, a vajra and spear.
Isu: Arrow
Isvara: Lord, the creator and the ruler of the Universe. The personification of the Absolute.
J

Jagadamba or Jagadambi or Jaganmati: Mother of the world, a dynamic mother aspect of the Great Goddess, Devi
Jayanti: Victorious. Name of daughter of Indra, and an epithet of Durga whose emblem are – a sword, trident, shield and spear.
Jnanasakti: A goddess personifying the power of knowledge.
Jyestha or Alaksmi: An ancient South Indian goddess who became popular in many parts of India. She is the elder sister of Laksmi, but represents the opposite qualities. Jyestha is one of the sistala, the goddess of small pox. A crow (dead ancestors) is her symbol depicted on her banner and her mount is an ass – an animal used ritually to expiate sexual offences.
K

Kacchapa: Tortoise. The vehicle of Yamuna
Kailasa: A mountain peak said to be part of Himalaya and the abode of Siva and his family
Kala: Black. Time kala (Siva) and Visnu are regarded as an aspect of Cosmic Time (Mahakala).
Kala: Bhadra. Time (or Death). An aspect of Siva’s sakti, who is worshipped in burial grounds
Kali: Name of one of Agni’s 7 tongues of fire. The sakti of Siva who symbolizes the power of time. She may hold a noose, vajra, skull topped staff, swords and severed head
Kalika: A variety of Chamunda and one of Durga’s many names. As Kalika she represents Absolute Time from which Brahma, Visnu and Mahesvara and, other gods were born
Kalyanasundaramurti: An auspicious aspect of Siva taking Parvati’s hand in marriage.
Kama: The godama represent the creative impulse behind existence
Kamadhenu: The mythical wish-fulfilling Cow of plenty which emerged from Churning of the Ocean
Kamaksi or Kamakhya: Waton-eyed. A cruel form of Durga to whom formerly human beings were sacrificed . her chief temple is in Assam.
Kamandula: Small water-pot. Brahma has a water-pot as an emblem
Kapila: 7th century BC. According to tradition the t\ounder of the Samkhya system
Karma: An act of performance
Kasyapa: An ancient sage, the embodiment of the power of procreation. He is an archaic manifestation of the Lord of all creatures (Prajapati)
Katyayani: An aspect of the goddess Durga
Kauberi: Wife of Kubera and daughter of danava Mura, she is also called Yakshi or Carvi
Kaumari: Also called Sena. Name of the sakti of Kaumara (Skanda). Her mount is peacock and she is in abhaya nad varada mudra. She holds a staff bow, banner bell , water vessel, cockerel lotus, axe, spear etc.
Kausiki: Name of a goddess who sprang from the cells or Kosa of Parvati’s body
Kirttimuka: Face of glory. A magical protective mask to keep away evil
Kubera: King of Yakshas. And god of wealth
Kumbha: Pot or a Pitcher of water
Kurma: Cosmic Tortoise and an Incarnation of Visnu
L

Laksmi: Goddess of wealth and fortune. Consort of Visnu, the protector of the Universe
Laksmi-Narayana: Laksmi and her husband Visnu shown together
M

Madhavidevi: Earth goddess
Mahasakti: Great Sakti. The Mother aspect of Devi worshipped by Saktas
Mahesveta: An earth-goddess, a consort of Siva
Mahavidyas: Great (or transcendent) knowledge. Ten tantric goddesses of Sakti
Mahisa: Buffalo
Mahisasurmardini Durga: The Great Goddess who slayed of the Mahisa demon
Manasa: folk goddess of snakes
Maruts: Vedic storm gods, the allies of Indra
Matŗ: Mother
Matŗkas: Divine Mothers
Maya: Creative power or Illusion
N

Nama-rupa: Name and Form (or aspect)
Nirguna: ‘Beyond Qualities or Attributes’, the neuter Brahman
O

OM: The sacred syllable, the source of all mantras
P

Padma: Lotus,Symbolizes creation
Parasu: Battle-axe. Given to Durga by Visvakarma
Parvati: Daughter of King Parvat and consort of Lord Siva
Prakŗti: Nature. The world substance, matter, the source of universal material
Pratima: Image
Prithvi: The Earth
Puja: Worship or Homage
Purana(s): A collection of ancient texts – traditional tales describing the creation and destruction of the universe
R

Rajas: the tendency to manifest. One of the three gunas
Rupa: Form, Image.symbol
S

Sachi: A goddess personifying divine strength and power. She is Indra’s consort
Saguna: Deva
Salabhanjika: Statue or sculpture representing a girl gathering the flowers of a sala tree
Samkhya: The oldest of the six Hindu philosophies (darsana)
Sannyasin: Brhamin
Saptamatŗka: The group of seven divine mothers
Sarasvati: An ancient river and goddess personifying wisdom and speech
Sattva guna: Goddess. Purity, one of the three gunas
Savitri: Gayatri
Simha: Lion
Smriti: That which is ‘remebered’
Sri or SriDevi: Another name of Laksmi
Sruti: That which is ‘heard’
Sukta: A vedic ‘human’. Later the term denoted a wise saying, a song of praise etc.
Surasundari: Celestial nymph
T

Tamas: The tendeny to non-manifest and non-activity
U

Uma: Consort of Siva
Usa: Goddess of the dawn
V

Vach: Speech. Personified by goddess Sarasvati
Vahana: Mount or Vehicle carrying gods
Vaisnavi: Consort of Visnu holding a club and a lotus
Vajra: Thunder-bolt
Vana-Durga: Forset Durga, depicted in green
Vani: Sarasvati
Varahi: Consort of Varah holding a spear and a plough
Varuni or Varunani: Wife of Varuna and goddess of white wine and holds a wine cup (casaka), apiece of meat, alotus and Parijata flowers
Veda: Collection of four Samhitas written around 1500 BC onwards. Prior to it, were passed on orally
Vedanta: The end (anta) of Veda. Name of one of the six schools of Hindu philosophy
Vidya: Knowledge
Vighna; Obstacle
Visvarupa: Multi-form of a god or goddess
Y

Yajña: Offering sacrifice
Yakshi: The female Yaksha and a name of Kubera’s wife
Yama: The god of Death
Yami: Twin sister of Yama
Yamuna: A name of a river. Flanked at the doorways of Hindu temples along with Ganga to purify devotees before enetering the Sanctum
Yogesvari: The terrific form of Cinmaya Devi also represents light of pur consciousness. One of the eigth mother
Yoni: Female generative organ vulva when depicted with linga represent the two of them the cosmic Purusha and Prakriti – dualism


Disclaimer: This glossary was created as part of my MA assignment in 2003 and has not since then been revised. Please cross check with books by scholars of the field. New research has come up since then. This was for my personal reference only.

Goddesses of India

Parvatī, the consort of Śiva


Of all the consorts of Śiva the one that is aristically and lovingly the most celebrated is Parvatī. Unlike Durgā and Kalī who assume their own independent religious status in the Hindu pantheon and are worshipped and venerated ritually, Parvatī engages the greater attention of the poets and painters, musicians and dancers. Numerous are her aspects, varied persona, multiple attributes and many her names. Of all the mythic beings in the Hindu pantheon she is perhaps the most loved one.

As a young girl, daughter of the mountain king Parvat and mother Mena, she is demure and charming. As a young woman she grows into unsurpassed grace and elegance and is the embodiment of perfect sensual beauty, a sundari. In her courtship with the reticent Śiva she is the epitome of tapasya, penance, and is Parvatī tapasvini. As Śiva’s consort she becomes his vama and ardhangini. In her affection towards her two sons Ganeśa and Kartikeya she is the loveing mother. As his constant companion she leads Śiva to perfect knowledge and becomes Parvatī vimarshini. As a provider to the medicant Śiva she Annapoorna. As Minakshi and Gauri she offers herself to the devout Śiva bhakta. And in combining all these diverse roles ahe is Parvatī yogini.

Mythology:

The story of Parvatī’s life, as for all Hindus begins even before she is born.

After Śiva’s first consort Sati had immolated herself, he completely withdrew from the worldly life. The gods remained concerned at Śiva’s uninvolvement with the world and his indifference to the ravages that the demon Taraka was unleashing on the three worlds. The gods approached Aditī, the mother of all. She agreed to enter the womb of Mena, the wife of the mountain king Parvat. Parvatī was born at the midnight in the season of spring. The child was name Kalī and grew beautiful day by day and fondly attached to the entire town, it was thus that she was called Parvatī.

Even as a child she knew she was to marry Śiva and did severe penance. At an appropriate time king Parvat approached the sage Narada and asked him to read Parvatī’s fortune. Narada on reading predicted that she was to marry a naked ascetic but assured that he would be none other than Śiva himself and revealed Parvatī’s past life. Mena however, was apprehensive. Parvat told her that he had a dream that Śiva arrived at Aushadiprastha to practice austerities and had a discourse with thire daughter Parvatī, where he expounded the magnificient Vedanta. Śiva asked Parvat to keep his beautiful daughter away from him as woman is an illusion, Māyā. On hearing this Parvatī addressed to the Lord and explained that the energy behind every activity was the matter-Prakŗti, and that it is prakŗti that creates, sustains and destroys everything that is embodied. Parvatī explained that while Śiva was the pristine Purusha, she was the primordial Prakŗti – the Samkhya doctrine.

The dream came true. But Śiva continued his solitary inward meditation. And Parvatī with her severe austerities as she was also a tapasvini, knew too well that sadhana or spiritual effort would be complete without tapasya.

The gods in despair approached Kama, the god of love and desire to shoot arrows of love to Śiva. Kama took up his bow and shot five arrows made of aravindam, ashoka, chutam, navamallika and nilotphalla flowers. Kama’s arrows awoke Śiva from his meditation and his anger burnt Kama to ashes. But by this time, Śiva’s desired for Parvatī. However to test Parvatī, he disguised himself and tried to convince Parvatī not to marry Śiva. But Parvatī refused to agree. Seeing her devotion, Siva revealed his true identity and married Parvatī.



Mahişāsurmardinī-Durgā

The origin of Mahişāsurmardinī-Durgā is as mysterious as her rise to the status of Mahādevī or Mahāsurī. Some scholars have attempted to trace her origin from the cult of Mother Goddess of the pre-vedic society, where mother was all powerful. She was however more than that; she became the proto-type of the cosmic energy (Prakŗti). The worship of the Mother Goddess of the matriarchal society in the pre-vedic society virtually formed the nucleus of the later Śāktism.
Durgā finds mention in the Taittirīya Āraņyaka, but not as a warrior goddess. The connotation of the word ‘Durgā’ are the demon Durga, great danger, impediments of the world, evil deeds, grief, worries, hell punishment of Yama, birth, fear and disease. The term is used in sense of killing. Since the Devī kills or removes all these is known as Durgā.

There are two hymns in the Khila-Rātri-Sūkta which refer to the goddess Durgā. The three deities, namely Vāc-Sarasvatī, Rātri and Śrī of the Sūkta are the three important manefaetations of Śakti as Mahākālī, Mahālakşmi and Mahā-Sarasvatī.

The Śaktā Upanişads enhanced the status of the goddess to an unprecedented degree in a philosophical garb. The Devī UpanişadI relates directly to the personification of Śakti such as Durgā, Mahālakşmi, Sarasvatī and Vaişņavī depicting as Brahmasvarūpiņī.

Pushpendra Kumar observes in “Śakti cult in Ancient India” that: she is infinite, unborn, incomprehensible and one because of her omnipresence. She is also not one as she is the whole universe. She is verily the Brahman and hence she is called in contradictions, being and not being all this universe, gods and all that exists. That, beyond which there is nothing, is Durgā. She is three-eyed and wears red garments. She is all compassion. She takes one beyond the ocean of births and deaths.

In the epics we get clear traces of Durgā though the goddess did not appear to have independent cult of her own. In the Rāmāyaņa she bears the epithet of Devī revered by all. She is always considered as the consort of Śiva having the names Girijā and Umā. In this we come across an interesting epithet of Simihikā noticed by Hanumān in the ocean. There is a tradition in the later Rāmāyaņa that Rāmchandra celebrated autumn worship of the goddess Durgā. The tradition has historical authenticity as several Purāņas of later date quote it in different ways.

During the time of Mahābhārata the role of Durgā is very conspicuous. Two hymns addressed to Durgā, one by Arjuna and other by Yudhişţhira bring to light her both Śaivite and Vaşņavite characters. In the Bhīşma Parva of the Mahābhārata we come across the hymn in the form of a prayer to Durgā, where Arjuna invokes the leader of the Siddhas. Yudhişţhira in the Virāţa Parva invokes the goddess Durgā as the sister of Hari to remove danger.

Mythology:

The account of the origin of the goddess Mahişāsurmardinī-Durgā in Devī-Māhātmya of the Mārkaņdya Purāņa describes that the gods were defeated in a great battle by the Asuras which lasted for over 100 years when Mahisha was the king of the asuras and Indra of the gods. Then the vanquished gods, placing Prajāpati Brahmā as thair head, went to Śiva and Vişņu and narrated to them the entire episode of their defeat and miseries.

Having heard the story from the bodies of the krodhit (angry) gods – Śiva, Vişņu, Brahmā, Indra and other gods was emitted great energy, which pervaded the three worlds with its lights, gathering into one, becoming a female. In Vāmana Purāņa she has been called Kātyāyanī, as she emerged from the āśrama of Sage Kātyāyanā. In chapter 22 however of the Vāmana Purāņa the incarnation of the Great Goddess in the form of Kausiki for slaying the demons Śumbha and Niśumbha. She was according to the text produced from the sheath of Pārvatī and became to be known as Kausiki.

In the ­Devī Bhāgavata Purāņa the gods inform Vişņu that only a female could be the cause of the death of the demon. Thereafter she was born with eighteen arms, three eyes, a shining face, red lips and was bedecked with all jewellery and ornaments. All the gods presented their weapons to her. The formation of the human form of the goddess, therefore, is ascribable to the following gods:-

Śiva’s energy face
Agni’s energy three-eyes and long hair
Vişņu’s energy arms
Moon’s energy two breasts developed
Indra’s energy waist came into being
Varuņa’s energy her legs and thighs were formed
Earth’s energy her hips appeared
Brahmā’s energy her feet and toes were formed
Kūbera’s energy her nose was formed
Vayū’s energy her ears were formed
Prajāpati’s energy her teeth
Sun’s energy her hands and fingers were made

To her, the gods gave the following attributes:-

Śiva a Trident
Agni a Dart
Vişņu a Discus
Indra a Thunder Bolt and a Bell6
Varuņa a Conch
Brahmā a Rosary and a Water pot (Kamandula)
Kūbera a Mace
Vayū a Bow
Surya a Quiver and Arrows
Kāla a Sword and a Shield
Himavān a Lion
Visvakarmā a Battle Axe
Yama a Staff



Kālī

Of the many manifestations of the Mahadevī, her ten terrific forms, together known as Daśamahāvidyās, are very important. The Mahābhāgavata Purāņa writes Etah sarvah prakŗşţah mūrtayah vahumūrttişu (from the numerous ramifications of Devī daśamahāvidyās are the greatest). According to the Cāmuņdā Tantra Daśamahāvidyās are;
Kālītārā mahāvidyā şodaśi bhuvaneśvarī
Bhairavī Chinnamastā ca Mātāngī Kamalātmikā/
Dhūmāvati ca Vagalā Mahāvidyāh Prakīrtitāh//

Kālī and Tārā are known as Mahāvidyās, Şodaśi, Bhuvaneśvarī,Bhairavī Chinnamastā as Vidyās and Vagalā, mātańgī and Kamalā as Siddhavidyās. Purņas contains an interesting story with regard to the origin of Mahāvidyās. The story runs that Dakşa arranged a yajña and invited all gods and goddesses except his daughter Satī and her husband Mahādeva. Satī was shocked at the unpleasant behaviour of her father, but attempted to persuade Śiva to accompany her to Dakşa’s house or to permit her to go alone. Despite her repeated request Siva denied her to go. Devī requested that if she was not treated properly by her father she would sacrifice herself in the yajña. Mahādeva remained firm in his decision. So did Satī. At this stage the enraged Devī assumed a terrible form and decided to teach a lesson to her husband, Siva. She appeared before him in a fierce posture roaring loudly, looking effulgent with the rays of thousand suns, decked with garland of skulls and with disheveled hair. Śiva was terrified to see such a dreadful appearance of Devī and attempted to flee away. But she covered all the ten directions with her ten forms. This form of Devī came to be known as Daśamahāvidyās. She is black and fearful,; she is Mahāprakŗti, destroyer of the universe.
Mythology:

Kālī or Mahālī, the first Mahāvidyā, is the most popular deity in India. The origin of this goddess, who in later phase became widely accepted as tantric goddess, dates back to the vedic period. In the seven tongue or flames of Agni, Kālī stands first. Kālī is again known as Rātri Devī or kālrātri. In the vedic literature she is associated with another ferocious demoness Niŗtti as both of them are black in complexion, cause distress and death, dreadful war goddesses surviving on enemy’s blood.

In Durgā Saptaśatī Cāmuņdā is called Kālī. The story of this text relates that Canda and Muņda, the two allies of Śumbha and Niśumbha attempted to kidnap Ambikā her face turned to dreadful countenance. At that moment Kālī appeared in a dreadful form with mouth wide open, shrunken belly, droopy eyes, decked in tiger’s skin, garland of human heads shouting in lion’s roar. This goddess Cāmuņdā born from the fury of Durgā in the battle field has the independent status unlike other Mātrikās born from other important gods bearing their characteristic features.

In yet another mythological narration Kālī is said to be the black complexioned daughter of the mountain king Pārvat from his queen Mena born on the midnight in the spring season. She practiced severe austerities to win Śiva as her husband. After her marriage with Śiva when one day he teased her as Kālī, that is black-complexioned, she felt insulted. Immediately she left kailāsh and went to perform penance to win a boon. Satisfied with her Brahmā gave her the boon to be the fair-complexioned Gaurī.

The Lińga Purāņa gives an interesting legend wherein Kālī was created to kill a demon named Dāruka who beacame very powerful through severe penance. Brahmā offered him a boon making him all powerful. He was to be killed by a woman alone. Pārvatī took the task of killing him. Instantly she entered the body of Śiva and created her body within by drinking poison from his neck. When Mahādeva knew her gradual growth in his own body he emitted her through his third eye. The created goddess came to be known as Vişakālī or Nīlakaņţhī. She was dreadful in appearance, three-eyed, armed with a trident and snakes.

In the Vilamkā Rāmāyaņa of the 15th century AD Kālī has been beautifully described. Rāmchandra boasted of his prowess by killing the ten-headed Rāvaņa; Sītā smiled at Rāma’s pride and challenged, could he kill thousand headed Rāvaņa? Ra accepted but to his misery he lost the battle and cried in misery. Sītā appeared at this critical moment in the dreadful form of Kālī and killed the demon king and started dancing in her war cry. Her dance was so fierce that the whole universe started shaking for its roots. The Gods got scared and approached Śiva, who presented himself before her as a dead body. Brhamā immediately pointed out to her that her husband Śamkara was lying below her feet. When she identified Śiva she looked aghast, lolled out her tongue and stopped her terrific dance.



Saptamātŗkās


Mythology:

The Mahābhata relates that after the annihilation of the demon king Hiraņyakaśipu by Narasimha-Vişņu, his son Prahlāda, a devoet devotee of Visnu renounced the worldly life; Andhkāsura became the chief of the demons. To obtain unlimited power and strength he invested in severe austerities, which made him invincible to the gods. The gods went to Kailash to Lord Śiva. While Śiva was listening to them paitently, Andhkāsura appeared suddenly and attempted to snatch way Pārvatī, which in turn cursed him as he was to die if he lies evil eyes on someone like his mother and since he was born out of andhkār created by Pārvatī when she had earlier once closed Śiva’s eyes. Siva instantly charged him and injured him with Paśupata weapon. Blood drops from the demon when touched the earth, arose many more Andhkāsuras. Siva was at fix. All the gods then combined their energies and created their Śakti’s to assist śiva in his battle.. the ferocious goddesses devoured up every drop of blood gushed out of the wounds of the demon and finally killed him.


According to the Mārkaņdeya Purāna, the Mātŗkās were created to assist Ambikā to kill Raktavīrya, the most powerful ally of the demon-king Sumbha and Niśumbha. In both the cases, the Mātŗkās were created so as not to allow drops of blood falling on the ground.

Another version of the story regard to the killing of Andhkāsura by śiva, occurs in Matsya Purāņa. Here after the death of the demon king the Mātŗkās continues to destroy the universe. Śiva then seeks the help of Narasimha, who creates 32 divine mothers more powerful and formidable than the previous ones. These divine mothers appear in a way that none could stand the flash of wrath emanating from their eyes. All the Mātŗkās then took refuge in Narasimha, who advised them to foster and guard the universe as men and animals look after their children. The same version is repeated in the Kūrma Purāņa with the inclusion of the malevolent Bhairava.


Brahmāņī
Brahmā
Mada (desire)
Ladle in her right hand
Hamsa

Māheśvarī
Māheśvara
Krodha (anger)
Trisula (Trident )
Bull

Kaumārī
Kaumār
Moha (Illusion)
Spear
Peacock

Vaişņavāi
Vişņu
Lobha (greed)
Mace
Kneeling Garuda

Vārāhī
Vārāha
Asuya
Daņda-dhāriņi
Mahiş

Indrāņī
Indra
Mātsarya (aristrocracy)
Vajra
Elephant

Cāmuņdā
Paiśunya (malignity)
Preta

In the Varaha Purāņa the story of Andhakāsura and Mātŗkās has allegorical meaning. The Mātŗkās represent Ātma-vidyā or spiritual wisdom against Andhakāra, the darkness of ignorance (the Apasmāra, the dwarf of ignorance whom śiva as Natrāja destroys under is foot). Siva represents Vidyā fighting against the darkness avidyā. The more this is attempted to be attacked by vidyā, the kore does it tend to increase for a time; this fact is represented by the multiplication of the figures of Andhkura. Unless the eight evil qualities like kāma, krodha etc. are completely brought under control of vidyā and kept under retraint, it can never succeed in putting down andhkāra.
Meaning


Philosophical: “As śakti, prakŗti and māyā, the Devī is portrayed as an overwhelming presence that overflows itself, spilling forth into the creation, suffusing the world with vitality, energy and power. When the Devī is identified with these philosophical ideas, then a positive point is being made: the Devī creates the world, she is the world, and she is not understood so much as binding cratures to finite existence as being the very source and vitality of creatures. She is the source of creatures – their mother-and as such her awesome, vital power is revered.”*

The idea of Brahman is another central idea with which the Devī is associated. In the Upanişads, and throughout the Hindu tradition, Brahman is described in two ways: as nirguņa (having no quality or beyond all qualities) and saguņa (having qualities). As nirguņa, which is usually affirmed to be the superior way of thinking about Brahman, ultimate reality transcends all qualities, categories and limitations. As nirguņa, Brahman transcends all attempts to circumscribe it. It is beyond all name and form (nāma-rūpa). As the ground of all things, as the fundamental principle of existence, however, Brahman is also spoken of as having qualities, indeed, as manifesting itself in a multiplicity of deities, universe and beings. As saguņa Brahman reveals itself especially as the various deities of the Hindu pantheon. The main philosophical point asserted in the idea of saguņa Brahman is underlying all the different gods is unifying essence, namely, Brahman. Each individual deity is understood to be partial manifestation of Brahman, which ultimately is beyond all specifying attributes, functions and qualities.

The idea of Brahman serves well the attempts in many texts devoted to the Devī to affirm her supreme position in Hindu pantheon. The idea of Brahman makes two central philosophical points congenial to the theology of Mahādevī: (1) she is ultimate reality itself, and (2) she is the source of all divine manifestations, male and female (but especially female). As saguņa Brahman, the Devī is portrayed as a great cosmic queen enthroned in highest heaven, with a multitude of deities as agents through which she governs the infinite universes.

She is not just an icon to be worshipped; an art object to be curated in a museum, a symbol to be decoded, a metaphor to be pried open, an ancient goddess that is an anthropological curiosity, a goddess whose marriage is a sociological analysis. Perhaps she is all of this but she is much more than the sum of those disciplines. She is chit, our very being, she śakti or the energy that animates us and the world around us; her presence is a doorway to anada or bliss; she is the very embodiment of isaundarya or beauty; not just sensuous but spiritual, a spandana or throb of knowledge through which we seek our own self.

The Kashmir Śaivism, which is strongly advaitic or non-dualistic in nature postulates an unique epistemology or system of knowledge from which emerges a world-view that has underpinned Indian aesthetics for the last millennium. The chitanada (or joyous self-awareness) for the Kashmir Śaivite leads the individual from ‘aham’, “I am” to the initial realization ‘aham idam’, “I am myself”, and then to the ultimate realization ‘aham evam vishvarupam’ “I am the entire world.” In the word ‘aham’, ‘a’ stands for Śiva (puruşa), ‘h’ stand for Pārvatī (prakŗti) and ‘m’ is the bindu or the anusvara. In chanting ‘aham’ one is not only asserting the togetherness of the two elements – puruşa and prakŗti but equally realizing that it is Pārvatī, prakŗti who herself brings the chant to a point of stillness through the bindu.


Practical: The famous astro-physicist Stephen Hawking argues that the universe is created from the gravitational attraction between the (active) matter and the (inactive) non-matter. The non-matter is a residue of the matter, which created distance because of repulsion due to their natural characteristic. As and when the condition changed and they by chance came closer the gravitational force attracted them towards each other and from there Big Bang took place, creating the Universe.

I take the liberty to assume that the presence of the matter and the non-matter together is well represented in the story of Ardhanariśvara; then the separation follows eventually leading to the gravitational attraction of the two opposite nature, as propounded by the Samkhya philosophy of (sexual) duality of conscious (puruşa) and unconscious (prakŗti) elements.

The essence of everything in this universe was Prakŗti, which ‘is inherent in everything but has no shape of its own. It has neither beginning nor end.’ It is the Nature and, exists even without any name or forms (nama-rūpā) as steam exists in water, fire exist in spark. It needs an external inactive force (puruşa) – fire to boil water to create steam and; air to blow spark to produce fire.

According to this practical philosophy, the body was like a plant which germinated from, the seed, grew spread and then withered away; yet, something remained. The seed disappeared from view but produced another plant. The seeds germinated due to the rains but what grew depended on the seed alone; that is, only paddy grew from paddy, not wheat. For a man, a seed was like his karma (action or doing) and Īśvara or God was like the rain, which was the cause of the growth of the plant. A logical inference from this principle was that the Samsār (a chain of appearances) had neither a beginning nor an end.