Dhumavati is a Hindu goddess considered one of the Mahavidyas or ten wisdom goddesses. She represents inauspicious aspects and is depicted as an old, ugly widow riding a horseless chariot or crow. She symbolizes old age, death, and misfortune but also has positive aspects as a bestower of boons and ultimate knowledge. Her worship is prescribed for widows, bachelors, and ascetics.
Dhumavati is a Hindu goddess considered one of the Mahavidyas or ten wisdom goddesses. She represents inauspicious aspects and is depicted as an old, ugly widow riding a horseless chariot or crow. She symbolizes old age, death, and misfortune but also has positive aspects as a bestower of boons and ultimate knowledge. Her worship is prescribed for widows, bachelors, and ascetics.
Dhumavati is a Hindu goddess considered one of the Mahavidyas or ten wisdom goddesses. She represents inauspicious aspects and is depicted as an old, ugly widow riding a horseless chariot or crow. She symbolizes old age, death, and misfortune but also has positive aspects as a bestower of boons and ultimate knowledge. Her worship is prescribed for widows, bachelors, and ascetics.
Dhumavati (Sanskrit: , Dhmvat, literally "the smoky one") is one of
the Mahavidyas, a group of ten antri! goddesses" Dhumavati represents the
fearsome aspe!t of Devi, the #indu Divine Mother" She is often portrayed as an old, ugly $ido$, and is asso!iated $ith things !onsidered inauspi!ious and unattra!tive in #induism, su!h as the !ro$ and the %haturmas period" he goddess is often depi!ted on a horseless !hariot or riding a !ro$, usually in a !remation ground" Dhumavati is said to manifest herself at the time of !osmi! dissolution (pralaya) and is "the &oid" that e'ists (efore !reation and after dissolution" )hile Dhumavati is generally asso!iated $ith only inauspi!ious *ualities, her thousand+name hymn relates her positive aspe!ts as $ell as her negative ones" She is often !alled tender+hearted and a (esto$er of (oons" Dhumavati is des!ri(ed as a great tea!her, one $ho reveals ultimate kno$ledge of the universe, $hi!h is (eyond the illusory divisions, like auspi!ious and inauspi!ious" #er ugly form tea!hes the devotee to look (eyond the super,!ial, to look in$ards and seek the inner truths of life" Dhumavati is des!ri(ed as a giver of siddhis (supernatural po$ers), a res!uer from all trou(les, and a granter of all desires and re$ards, in!luding ultimate kno$ledge and moksha (salvation)" #er $orship is also pres!ri(ed for those $ho $ish to defeat their foes" Dhumavati-s $orship is !onsidered ideal for unpaired mem(ers of so!iety, su!h as (a!helors, $ido$s, and $orld renoun!ers as $ell as antrikas" .n her &aranasi temple, ho$ever, she trans!ends her inauspi!iousness and a!*uires the status of a lo!al prote!tive deity" here, even married !ouples $orship her" /lthough she has very fe$ dedi!ated temples, her $orship (y antri! ritual !ontinues in private in se!luded pla!es like !remation grounds and forests" %ontents 0 1rigins 2 3egends 4 .!onography and te'tual des!riptions 5 Sym(olism and asso!iations 6 )orship 7 See also 8 9otes : ;eferen!es < ='ternal links 1rigins / traditional image of Dhumavati as an old hag $ith a $inno$ing (asket on a horseless !hariot Dhumavati hardly has an independent e'isten!e outside the Mahavidya group" here is no histori!al mention of her (efore she is in!luded among the Mahavidyas">0? /s a goddess of poverty, frustration, and despair, Dani@lou asso!iates Dhumavati $ith 9irriti, the goddess of disease and misery, and /lakshmi, the goddess of misfortune and poverty">2? Ainsley adds another goddess to the list: Byestha">4? he &edi! goddess 9irriti is asso!iated $ith death, de!ay, (ad lu!k, anger, and need" #ymns emphasiCe oDerings to keep her a$ay" 3ike 9irriti, Dhumavati is asso!iated $ith unpromising things and hardship" Byestha, also an early #indu goddess, has similarities in i!onography $ith Dhumavati" 3ike Dhumavati, she is dark, ugly and is asso!iated $ith the !ro$" Byestha is des!ri(ed as (eing una(le to tolerate any auspi!iousness" /lso like Dhumavati, Byestha d$ells in *uarrels, inauspi!ious pla!es, and has a (ad temper">4? 3akshmana Desika, the !ommentator on the Saradatilaka+antra, identi,es Dhumavati $ith Byestha">5? Eoth /lakshmi, the sister and antithesis of 3akshmi (Shri), the goddess of $ealth, lu!k and (eauty, and Dhumavati are des!ri(ed as old, !arrying a (room and having a !ro$ (anner" Eoth sym(oliCe hunger, thirst, need, and poverty">4? )hile there are similarities (et$een Dhumavati and the three goddesses, the latter la!k signi,!ant !hara!teristi!s of Dhumavati, like her $ido$hood and a te'tual emphasis on her ugliness" he names of the three goddesses also do not ,gure in Dhumavati-s nama stotras (hymns invoking her many names), $here su!h identi,!ations !ould have (een e'pli!itly mentioned" he three also la!k the more ,er!e $arrior aspe!ts of Dhumavati as $ell as her positive aspe!ts in the !onte't of the Mahavidyas" .n s!holar David Ainsley-s opinion, though the three may (e Dhumavati-s ante!edents, they are not "the same" as Dhumavati">4? /!!ording to Ainsley, the !on!ept of ten Mahavidyas may not (e earlier than the 02th !entury">6? 3egends / silver panel of the door of the Aali temple, /m(er Fort depi!ts Dhumavati on a horseless !hariot $ith a $inno$ing (asket" Dhumavati is often named as the seventh Mahavidya" he Guhyatiguhya+ antra e*uates &ishnu-s ten avatars $ith the ten Mahavidyas" he ,sh in!arnation Matsya is des!ri(ed as arising from Dhumavati" / similar list in the Mundamala e*uates Dhumavati $ith &amana">7? .n a story from the Shakta Maha+Ehagavata Hurana, $hi!h narrates the !reation of all the Mahavidyas, Sati, the daughter of Daksha and ,rst $ife of god Shiva, feels insulted that she and Shiva are not invited to Daksha-s yagna (",re sa!ri,!e") and insists on going there, despite Shiva-s protests" /fter futile attempts to !onvin!e Shiva, the enraged Sati transforms into the Mahavidyas, $ho surround Shiva from the ten !ardinal dire!tions" Dhumavati stands in the southeast">8?>:?><? /nother similar legend repla!es Sati $ith Aali (the !hief Mahavidya) as the $ife of Shiva and origin of the other Mahavidyas">0I? he Devi Ehagavata Hurana mentions the Mahavidyas as $ar+!ompanions and forms of goddess Shakam(hari">00? / legend from the Shaktisamgama+antra des!ri(es that Sati !ommits sui!ide (y Jumping in Daksha-s yagna and Dhumavati rises $ith a (la!kened fa!e from the sad smoke of Sati-s (urning (ody" She is "all that is left of Sati" and is her outraged and insulted avatar">02? he Hranatosini+antra e'plains the $ido$hood of Dhumavati" 1n!e, Sati asked Shiva to give her food" )hen Shiva de!lines, the goddess eats him to satisfy her e'treme hunger" )hen Shiva re*uests her to disgorge him, she o(liges" Shiva then reJe!ts her and !urses her to assume the form of a $ido$">02? /nother oral legend tells that Dhumavati $as !reated (y the $arrior goddess Durga in the (attle against demons Shum(ha and 9ishum(ha" Dhumavati-s literal name ("she $ho a(ides in smoke") !omes from her a(ility to defeat demons (y !reating stinging smoke">04? he Hranatosini+antra version stresses Dhumavati-s destru!tive aspe!t and hunger, $hi!h is satis,ed only $hen she !onsumes Shiva, $ho himself !ontains or !reates the universe" .t (rings out her inauspi!ious status as a $ido$ and her self+assertion on her hus(and">02? .!onography and te'tual des!riptions he Dhumavati antra des!ri(es her as an old and ugly $ido$" She is thin, tall, unhealthy, and has a pale !omple'ion" She is des!ri(ed as restless and $i!ked" Knadorned $ith Je$ellery, she $ears old, dirty !lothes and has dishevelled hair" #er eyes are fearsome, her nose long and !rooked, and some of her long fang+like teeth have fallen out, leaving her smile $ith gaps" #er ears are ugly and roughL her (reasts hang do$n" .n one of her trem(ling hands, she holds a $inno$ing (asket, $hile the other makes a (oon+ !onferring gesture (varada+mudra) or kno$ledge+giving gesture (!inmudra)" She rides in a horseless !hariot (earing an em(lem of a !ro$ and a (anner" She is astute and !rafty, though" /l$ays hungry and thirsty, Dhumavati initiates *uarrels and invokes fear">0?>2?>05?>06?>07? .n the Hrapan!asarasara+samgraha, Dhumavati is des!ri(ed as having a (la!k !omple'ion and $earing ornaments made of snakes" #er dress is made of rags taken from !remation grounds" She holds a spear and a skull+!up (kapala) in her t$o hands">0? he spear is sometimes repla!ed (y a s$ord" >06? /nother des!ription in the same te't says Dhumavati is aged $ith a $rinkled, angry fa!e and !loud+like !omple'ion" #er nose, eyes, and throat resem(le a !ro$-s" She holds a (room, a $inno$ing fan, a tor!h, and a !lu(" She is !ruel and fro$ning" #er hair appears dishevelled and she $ears the simple !lothes of a (eggar" #er (reasts are dry">0? #er hair is grey, her teeth !rooked and missing, and her !lothes old and $orn">08? / grey+s!ale image depi!ting $oman $earing a sari and gold ornaments sitting on a !hariot pulled (y t$o large (la!k (irds and holding a $inno$ing (asket" /n late 0:th+!entury painting (y Molaram depi!ting dark+!omple'ioned Dhumavati holding a $inno$ing (asket, riding a !hariot, (ut pulled (y t$o (la!k s!avenger (irds and she (eing adorned $ith Je$ellery, in !ontrast to her traditional des!ription Sometimes, Dhumavati rides a !ro$ and holds a trident">05? She may (e depi!ted $earing a garland of severed heads, $ith red+!oloured lim(s and matted (ut dishevelled hair">06? Sometimes, she !arries the (uDalo+horn of Mama, the god of death, sym(oliCing her asso!iation $ith death">08? Dhumavati has ,er!e, $arlike attri(utes too" .n the Shakta pramoda, she !rushes (ones in her mouth, !reating an a$ful noise" She also makes the fearful and $arlike noises of drums and (ells" She $ears a garland of skulls, !he$s the !orpses of the demons %handa and Munda, and drinks a mi'ture of (lood and $ine">08? hough there are standard des!riptions of Dhumavati-s form, some relatively re!ent paintings deviate from it" For e'ample, an 0:th+!entury painting (y Molaram depi!ts Dhumavati sitting on a !hariot pulled (y t$o (la!k s!avenger (irds $ith !urved (eaks" he painting follo$s the usual attri(utes like the $inno$ing (asket, (oon+giving gesture, (ut also depi!ts her young and (eautiful $ith full (reasts and adorned in gold ,nery, a stark !ontrast to her usual form" /n early 2Ith+!entury painting from &aranasi depi!ts her riding a !ro$, holding a trident, a s$ord, a $inno$ing fan, and a (o$l in her four arms, dark+!omple'ioned, $ith sagging (reasts, $earing $hite !lothes and $ith !remation Names in the (a!kground" She is again adorned in gold ,nery and $ears a gold+he$n lo$er garment, unusual for a $ido$-s dress" /nother 0:th !entury 9epali manus!ript depi!ts a !omplete deviation from her traditional des!riptions" She is !ompletely nude $ith high (reasts, $ears a pearl ne!kla!e and head(and, stands on a pea!o!k $ith legs apart, and holds a mirror $hile looking at her reNe!tion" / ring of ,re surrounds her, possi(ly !onveying !remation Names">0:? Sym(olism and asso!iations &edi! s!holar Ganapati Muni des!ri(ed the goddess: O Her!eived as the void, as the dissolved form of !ons!iousness, $hen all (eings are dissolved in sleep in the supreme Erahman, having s$allo$ed the entire universe, the seer+poets !all her the most glorious and the eldest, Dhumavati" She e'ists in the forms of sleep, la!k of memory, illusion, and dullness in the !reatures immersed in the illusion of the $orld, (ut among the yogis she (e!omes the po$er that destroys all thoughts, indeed Samadhi (death and li(eration) itself" P QGanapati Muni, Kma Sahasram 4:, pp" 04Q05, >0<? Dhumavati is al$ays !onsidered a $ido$, and thus, is the only Mahavidya $ithout a !onsort" hough asso!iated $ith Shiva, having eaten him, he has sin!e left her">4?>2I? #aving destroyed the male element (Hurusha) in the universe, she is left $ith nothing, (ut she is still Shakti, the female element $ith latent energy">2?>0<? Dhumavati-s insatia(le hunger and thirst is highlighted in many te'ts, and has (een interpreted as the manifestation of her unsatis,ed desires">07? /s a $ido$ in a horseless !hariot, Dhumavati is portrayed as a $oman going no$here in life and so!iety" She is "all that is unlu!ky, unattra!tive and inauspi!ious"">07? She appears in the form of the poor, the (eggars, the lepers, and the diseased" She d$ells in the "$ounds of the $orld", deserts, ruined houses, poverty, tatters, hunger, thirst, *uarrels, mourning of !hildren, in $ild and other un!iviliCed, dangerous pla!es">2?>08?>20? )ido$s in general are !onsidered inauspi!ious, dangerous, and sus!epti(le to possession (y evil spirits" /s a divine $ido$, Dhumavati is to (e feared">20? Dhumavati is des!ri(ed as a hag or $it!h, !rafty and *uarrelsomeL she represents all the dreaded miseries of life">0<?>22? / nude $oman $ith long hair and $earing a pearl ne!kla!e and head(and, stands on a pea!o!k ($hi!h in turn sits on a lotus) $ith her legs apart" She holds a mirror in her left hand and looks at her reNe!tion in it" /n aureole and halo surround her" 0:th+!entury 9epali manus!ript depi!ting Dhumavati in more eroti! fashion /lternative paintings sho$ her as young and adorned, as a se'ually tempting, eroti!ised, young, attra!tive yet inauspi!ious $ido$" #er thousand+name hymn says that she gives enJoyment, is !ompletely (eautiful and adorned $ith garlands, !lothes, and Je$ellery" She is also asso!iated $ith se' in the hymn, $hi!h !alls her "She )hose Form .s ;ati"" ;ati literally means "se'ual inter!ourse" and also the name of the #indu love goddess" She is said to enJoy se'ual inter!ourse, to (e present $here se'ual a!tivity is, and to (e o!!upied $ith se'" She is said to like li*uor (a for(idden drink), to (e into'i!ated, and to (e $orshiped (y into'i!ated people" She also indulges in the antri! ritual of (reaking the ,ve ta(oosQthe Han!hamakara, $hi!h in!lude !onsuming $ine, meat, ,sh, par!hed grain and ritual se'">24? Dhumavati is a manifestation of the anti+so!ial and inauspi!ious elements in $omen and is an antithesis to the goddess 3akshmi">5? 3ike /lakshmi, Dhumavati rules over the four months of the rainy season, $hen even solar light is o(s!ured (y the evil $ater spirit" his !oin!ides $ith %haturmas, a period during the year $hen the god &ishnu sleeps" /t that time, darkness rules and the soul loses its usual luster" his period is !onsidered inauspi!ious, and as su!h as no auspi!ious !eremonies like marriage !an take pla!e">2?>4? he presen!e of the !ro$, a !arrier of death, in her i!onography as $ell as her te'tual des!ription of having !ro$+like features asso!iate her $ith death and inauspi!iousness" /nother motif in her i!onography linking her $ith death is the presen!e of a !remation ground and !remation pyres in the (a!kground" #er thousand name hymn says that she lives in the !remation ground, sits on a !orpse, $ears ashes, and (lesses those $ho haunt the grounds" he Hrapan!asarasara+samgraha relates that she $ears a dress taken from a !orpse">07? Dhumavati is the em(odiment of tamas guna, asso!iated $ith ignoran!e and darkness" She likes meat and $ine, (oth tamasi! in nature">07? >25? Eeyond name and form, (eyond human !ategories, alone and indivisi(le, as the great dissolution, she (Dhumavati) reveals the nature of ultimate kno$ledge, $hi!h is formless and kno$s no divisions into good or (ad, pure and impure, auspi!ious and inauspi!ious" + David Ainsley">26? Dhumavati is often said to appear at the time of Maha+pralaya, the great dissolution of the !osmos and is e*uated $ith the dark !louds that rise during Hralaya" #er thousand name hymn also !alls her (y names meaning "She )hose Form is Hralaya", ")ho .s 1!!upied $ith Hralaya", ")ho %reates and %auses Hralaya" and ")ho )alks /(out in Hralaya"" /n author says that she stays even after Shiva ($ho is Maha+kala) ("Great ime" or "Great Death") disappears, thus she is "the Ho$er of ime", and !onsidered to (e (eyond time and spa!e">27? Dhumavati represents ultimate destru!tion, the smoke that rises after the universe is destroyed">0<?>27? he goddess- name "Dhumavati" means the "smoky one"">2?>28? She is said not to like oDerings (urnt in a ,re that is not smoky" She likes smoke from in!ense, oDerings, and !remation pyres, as these sym(oliCe destru!tion" Dhumavati also e'ists in the form of smoke and roams every$here at her $ill" >2:? )hile Dhumavati generally is asso!iated $ith only inauspi!ious *ualities, her thousand+name hymn tells a(out her positive aspe!ts, too">2<? She is often !alled as (esto$er of (oons and tender+hearted" #er hymn says that she lives in the midst of $omen and is $orshipped (y them" #er hymn sings of her as the giver of !hildren">4I? /s an an!estor or Grandmother spirit, she em(odies a great tea!her and guide, granting kno$ledge of the ultimate truth of life and death" #er smoke hides that $hi!h is o(vious, revealing hidden se!rets and truths of "the unkno$n and the unmanifest"">0<? Fra$ley says her outer appearan!e as poverty is de!eptive and a mere illusion that hides the inner reality" She is "the good fortune that !omes to us in the form of misfortune"">22? Dhumavati em(odies the "po$er of suDering"" hrough the negative aspe!ts that Dhumavati represents rise the virtues of patien!e, persisten!e, forgiveness, and deta!hment" )ithout the revealing of this negativity of life, it !annot (e trans!ended and the se!ret truths $ould remain hidden under the smoky veil of illusion">40? Dhumavati-s outer inauspi!ious, fearful form reveals the dangers of !onsidering sensory pleasures as ful,lment+giving" he $inno$ing (asket, used to separate the husk from the grain, sym(oliCes the need to separate the outer illusory form from the inner reality" #er ugly form tea!hes the devotee to go (eyond the outer de!eptive appearan!es and seek the inner truths of life">06? Dhumavati is the primordial darkness and ignoran!e, from $hi!h rises the $orld of illusion" She represents the darknessRignoran!e (efore !reation and after de!ay" his ignoran!e, $hi!h o(s!ures the ultimate reality, is ne!essary (e!ause $ithout the realiCation of this ignoran!e, true kno$ledge !an not (e a!hieved">22? Dhumavati also represents yogi! sleep (Moganidra), the pre+ !reation state of !ons!iousness, as $ell as the primal sleep (the &oid) in $hi!h all !reation $ould dissolve and rea!h ultimate reality of Erahman" his void is pure !ons!iousness, the !essation of movements of the mind, and silen!e">22?>40? =ven Dhumavati-s a(ility to spread disease is also !onsidered positive, as disease punishes the $i!ked and restores !osmi! order">42? Dhumavati is also asso!iated $ith the heart or middle region of the (ody">40? Dhumavati is sometimes regarded as an older form of Aali, in $hi!h she represents timelessness and unmanifest life+for!e">40? /nother tradition identi,es Dhumavati $ith Smashana+kali, "Aali $ho lives in the !remation ground"">44? She is !onsidered a terri(le aspe!t of the Goddess and in!luded among the Aalikula ("family of Aali") goddesses">45? Dhumavati-s nama stotras (hymn $ith names of the deities) identify her $ith Harvati, Sati, and glorify her as a slayer of demons
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