Learn everything about Hindu deities

Discover the rich tapestry of Hindu deities, each embodying unique qualities and powers in the vast Hindu pantheon. From Brahma, the creator, and Vishnu, the protector, to Shiva, the destroyer, Hindu deities represent the cosmic forces that shape existence. Goddesses such as Lakshmi, Saraswati, and Durga embody virtues such as wealth, wisdom, and strength. Other deities, such as Ganesha and Hanuman, symbolize wisdom and devotion.

Explore the divine narratives, mythologies, and cultural significance surrounding Hindu deities. Their worship is an integral part of Hindu practices, influencing art, rituals, and daily life. Immerse yourself in a diverse array of gods and goddesses, each worshiped for their role in the cosmic dance of creation, preservation, and transformation in Hindu cosmology.

Hindu deities

Historical Facts	Hindu deities
Brahma	Creator of the universe
Vishnu	Preserver and protector of the universe
Shiva	Destroyer and transformer of the universe
Lakshmi	Goddess of wealth and prosperity
Saraswati	Goddess of knowledge, arts, and music
Parvati	Goddess of power and the consort of Shiva
Ganesh	Elephant-headed god, remover of obstacles
Hanuman	Monkey god, devoted follower of Lord Rama
Durga	Goddess of power and combat
Kali	Goddess of time, change, and destruction
Krishna	Divine cowherd, a central figure in the Mahabharata
Rama	Prince of Ayodhya, hero of the Ramayana

Introduction

Hindu deities are gods and goddesses in Hinduism. The terms and epithets for deities within the various traditions of Hinduism vary and include Deva, Devi, Ishvara, Ishvari, Bhagavan, and Bhagavati. In ancient and medieval texts of Hinduism, the human body is described as a temple, and deities are described as the parts residing within it, while Brahman (Absolute Reality, God) is described as being the same or similar to the Atman (Self), which Hindus believe is eternal and within every living being. The deities in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheist, or humanist.

Evolved from the Vedic Era

The deities of Hinduism evolved from the Vedic civilization (2nd millennium BCE) through the Medieval era (1st millennium CE), regionally in Nepal, Pakistan, India, and Southeast Asia, and across the various traditions of Hinduism. The concept of a Hindu deity varies from a personal god as in the Yoga school of Hindu philosophy, through the thirty-three main deities in the Vedas, to the hundreds of deities mentioned in the Puranas of Hinduism. Illustrations of the main deities include Vishnu, Lakshmi, Shiva, Parvati, Brahma, and Saraswati.

These deities have distinct and complex personalities, yet they are often seen as aspects of the same ultimate reality called Brahman. Since ancient times, the idea of ​​equivalence has been revered by all Hindus, in their texts and the early 1st millennium with concepts like Harihara (half Vishnu, half Shiva) and Ardhanarishvara (half Shiva, half Parvati), with myths and temples linking and proclaiming them, that they are the same.

The main deities inspired their Hindu traditions, such as Vaishnavism, Shaivism, and Shaktism, but with shared mythology, ritual grammar, theosophy, axiology, and polycentrism. Some Hindu traditions, such as Smartism of the mid-1st millennium CE, included several major deities as henotheistic manifestations of Saguna Brahman and as a means of realizing Nirguna Brahman. In Samkhya philosophy, Devata or deities are considered as “natural sources of energy,” having Sattva as the dominant Guna.

Murtis and Pratimas of Hindu Deities

Hindu deities are represented by various icons in paintings and sculptures, called Murtis and Pratimas.

Some Hindu traditions, such as the ancient Charvakas, rejected all deities and notions of a god or goddess, while 19th-century British colonial-era movements such as the Arya Samaj and Brahmo Samaj rejected deities and adopted monotheistic concepts similar to the Abrahamic religions. Hindu deities have been adopted in other religions, such as Jainism, and in areas outside of India, such as predominantly Buddhist Thailand and Japan, where they continue to be worshiped in regional temples or arts.

Devas and Devis

Deities in Hinduism are referred to as Deva (male) and Devi (female). The root of these terms means “heavenly, divine, anything excellent.” In the oldest Vedic literature, all supernatural beings are called Asuras.

By the later Vedic age (~500 BCE), benevolent supernatural beings were referred to as Deva-Asuras. In post-Vedic texts such as the Puranas and Itihasas of Hinduism, the Devas represent the good and the Asuras the bad. In some medieval Indian literature, the Devas are also referred to as the Suras and contrasted with their equally powerful but malevolent half-brothers, referred to as the Asuras. Hindu deities are part of Hindu mythology; both the devas and devi are part of one of the many cosmological theories in Hinduism.

Deities of the Vedic Era

(1) In Vedic literature, devas and devas represent natural forces, and some represent moral values ​​(such as the Adityas, Varuna, and Mitra), each symbolizing the embodiment of specialized knowledge, creative energy, sublime and magical powers (siddhis). The most famous devas in the Rigveda are Indra, Agni (fire), and Soma, with the “fire deity” called the friend of all mankind, he and Soma being the two celebrated in the yajna fire ritual that marks the main Hindu rites. Savitra, Vishnu, Rudra (later given the exclusive epithet Shiva), and Prajapati (later Brahma) are gods and thus Devas.

(2) The Vedas describe several prominent Devis such as Ushas (dawn), Prithvi (earth), Aditi (cosmic moral order), Saraswati (river, knowledge), Vāc (sound), Nirṛti (destruction), Ratri (night), Aranyani (forest) and goddesses of bounty such as Dinsana, Raka, Puramdhi, Parendi, Bharati, Mahi and others. Sri, also called Lakshmi, appears in late Vedic texts dated as pre-Buddhist, but the verses dedicated to her do not indicate that her qualities were fully developed in the Vedic era.

All gods and goddesses are distinguished in Vedic times, but in post-Vedic texts (~500 BCE to 200 CE), and especially in early medieval literature, they are ultimately seen as aspects or manifestations of the one Brahman, the Supreme. Power supply.

(3) Ananda Coomaraswamy states that the Devas and Asuras in the Vedic tradition are similar to the Angels-Theoi-Gods and Titans of Greek mythology, both powerful but with different orientations and inclinations, the Devas representing the forces of light and the Asuras representing the forces of darkness in Hindu mythology.

According to Coomaraswamy’s interpretation of the Devas and Asuras, both of these natures exist in every human being; the tyrant and the angel are within each being, and the best and worst in each person struggle before choices and their nature, according to the Hindu formulation of the Devas. and the Asuras are the eternal dance between them within each person.

Medieval Deities

(1) In Puranas and Itihasas with the Bhagavad Gita inserted, Devas represent good and Asuras bad. According to the Bhagavad Gita, all beings in the universe have both divine qualities (daivi sampad) and demonic qualities (asuri sampad) within them. The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare pure demon-like evil is rare among human beings, and most of humanity has many traits with few or many faults.

According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, and emotions in various forms “are aspects of ordinary life,” but only when they turn into lust, hatred, wanting, arrogance, conceit, anger, and hardness. hypocrisy, violence, cruelty, and such negativity—and destruction—inclined that natural human inclinations are transformed into something demonic (Asura).

(2) The epics and texts of the medieval period, especially the Puranas, developed extensive and richly changing mythologies associated with Hindu deities, including their genealogies. Several Purana texts are named after major Hindu deities such as Vishnu, Shiva, and Devi. Other texts and commentators such as Adi Shankara explain that Hindu deities live or rule over the cosmic body as well as in the temple of the human body.

They note that the Sun deity is the eyes, Vayu the nose, Prajapati the genitals, Lokapalas the ears, Chandra the mind, Mitra the inner breath, Varuna the outer breath, Indra the arms, Brhaspati the speech, Vishnu, whose step is great, the legs, and Maya the smile.

Symbolism

(1) Edelmann states that the gods and anti-gods of Hinduism are symbols for spiritual concepts. For example, the god Indra (Deva) and the anti-god Virocana (Asura) challenge the sage to glimpse the knowledge of self. Virocana leaves with the first answer, believing that he can now use this knowledge as a weapon. In contrast, Indra continues to urge the sage, swirling thoughts and learning about the means to inner happiness and strength.

Edelmann suggests that the Deva-Asura dichotomy in Hindu mythology can be seen as a “narrative depiction of tendencies within ourselves.” Hindu deities in the Vedic era, says Mahoney, are artists with “strongly internal transformative, effective, and creative mental powers.”

(2) In Hindu mythology, everyone begins as an Asura, born to the same father. “Asuras who remain Asura” share the character of powerful beings who desire more power, wealth, ego, anger, unprincipled nature, force, and violence. “Asuras” who become Devas, on the other hand, is driven by the inner voice, seek understanding and meaning, prefer moderation and principled behavior, and are guided by RTA and Dharma, knowledge, and harmony.

God (Deva) and anti-god (Asura), states Edelmann, are also symbolically opposing forces that motivate each individual and people, and the Deva-Asura dichotomy is thus a spiritual concept rather than a mere genealogical category or kind of being. In the Bhagavata Purana, saints, and gods are born into Asura families such as Mahabali and Prahlada, conveying the symbolism that motivation, belief, and actions rather than one’s birth and family circumstances define whether a person is Deva-like or Asura-like.

Ishvara

(1) Another Hindu term sometimes translated as the deity is Ishvara, or various deities are described, Sorajjakool et al. state, as “personifications of different aspects of the same Ishvara.” The term Ishvara has a wide variety of meanings that depend on the era and school of Hinduism. In the ancient texts of Indian philosophy, Ishvara means the highest self, Brahman (Supreme Reality), ruler, king, or husband depending on the context. In medieval-era texts, Ishvara means God, the Supreme Being, a personal god, or a special Self depending on the school of Hinduism.

Among the six systems of Hindu philosophy, Samkhya and Mimamsa do not consider the concept of Ishvara, i.e. the supreme being, relevant. The Yoga, Vaisheshika, Vedanta, and Nyaya schools of Hinduism discuss Ishvara but assign different meanings.

(2) The early scholars of the Nyaya school hypothesized the deity was a creator God with the power to bestow blessings, boons, and fruits; but these early Nyaya scholars then rejected this hypothesis and were non-theistic or atheistic. Later scholars of the Nyaya school revisited this question and offered counter-arguments for what Ishvara is and various arguments to prove the existence of an omniscient, omnipresent, and omnipotent deity (God).

The Vaisheshika school of Hinduism, founded by Kanada in the 1st millennium BCE, did not require or rely on a creator deity. Later, the Vaisheshika school adopted the concept of Ishvara, Klaus Klostermaier states, but as an eternal God who coexists in the universe with eternal substances and atoms but “winds up the clock and lets it run”.

(3) The ancient Mimam scholars of Hinduism asked what Ishvara (deity, God). They considered the concept of deity unnecessary for consistent philosophy and moksha (soteriology). In the Samkhya school of Hindu philosophy, Ishvara is neither a creator-god nor a savior-god. Some scholars call this one of several major atheistic schools of Hinduism. Others, such as Jacobsen, state that Samkhya is more accurately described as non-theistic. Deity is considered an irrelevant concept, neither defined nor denied, in the Samkhya school of Hindu philosophy. In the Yoga school of Hinduism, it is any “personal deity” (Ishta Deva or Ishta Devata) or “spiritual inspiration,” but not the creator God. Whicher explains that while Patanjali’s brief verses in the Yoga Sutras can be interpreted as theistic or non-theistic, Patanjali’s concept of Ishvara in yoga philosophy functions as a “transformational catalyst or guide to assist the yogi on the path to spiritual emancipation”.

(4) The Advaita Vedanta school of Hinduism held that there is no dualistic existence of a deity (or deities). There is no otherness or difference between Jiva and Ishvara. God (Ishvara, Brahman) is identical with the Atman (Self) in every human being in the school of Advaita Vedanta and there is a monistic Universal Absolute Unity that unites everyone and everything. In the Dvaita sub-school of Vedanta Hinduism, Ishvara is defined as the creator God who is distinct from the Jiva (individual shelf in living beings). In this school, God creates the individual Self (Atman), but the individual Self has never been and never will become one with God; the best it can do is to experience bliss by drawing infinitely closer to God.

The Diverse Realm of Hindu Deities: How many gods are there in Hinduism?

Yaska, the oldest known linguist of India (~500 BCE) states that according to the Vedas, there are three deities (Devas), “Agni (fire) whose place is on earth; Vayu (wind), whose place is air; and Surya (the sun) whose place is in the sky”.

This principle of three worlds (or zones) and its multiples is then found in many ancient texts. The Samhitas, which are the oldest layer of text in the Vedas, list 33 devas, either 11 each for the three worlds or as 12 Adityas, 11 Rudras, 8 Vasus, and 2 Ashvinas in the Brahmanical layer of the Vedic texts. Thirty-three Kotis (33 supreme) deities are mentioned in other ancient texts such as the Yajurveda. Most by far, are goddesses, state Foulston and Abbott, suggesting “how important and popular goddesses are” in Hindu culture. Scholars state that all deities are typically seen in Hinduism as “emanations or manifestations of the sexless principle called Brahman, representing the many aspects of ultimate reality”.

This concept of God in Hinduism is “God, the universe, human beings and everything else is essentially one thing” and everything is connected by unity, the same god is in every human being as Atman, the eternal Self. Parallels between Allah in Islam or Ein Sof in Kabbalah and Brahman have been drawn by many scholars in the past and in recent times.

Iconography and Practice

(1) Hinduism has an ancient and extensive iconographic tradition, especially in the form of Murti, Vigraha, or Pratima. Murti itself is not a god in Hinduism, but is an image of a god and represents emotional and religious value. The literal translation of Murti as an idol is incorrect, states Jeaneane Fowler when the idol is understood as a superstitious goal in itself. Just as a photograph of a person is not a real person, a Murti in Hinduism is an image but not a real thing, but in both cases the image resembles something that has emotional and real value to the viewer. When one worships the Murti, it is believed to be a manifestation of the essence or spirit of the deity, the spiritual ideas and needs of the worshiper are mediated through it, but the idea of ​​ultimate reality or Brahman is not limited in it.

(2) The murti of a Hindu deity is usually made by stone carving, woodworking, metal casting, or pottery.

Medieval texts describing their proper proportions, postures, and gestures include the Puranas, Agamas, and Samhitas, especially the Shilpa Shastras. The expressions in Murti vary in different Hindu traditions, from Ugra symbolism to express destruction, fear, and violence (Durga, Parvati, Kali), to Saumya symbolism to express joy, knowledge, and harmony (Parvati, Saraswati, Lakshmi).

Images of Saumya are most common in Hindu temples. Other forms of Murti found in Hinduism include the Linga.

(3) Murti is for some Hindus an embodiment of divinity, the Supreme Reality or Brahman. In a religious context, they are found in Hindu temples or homes where they can be treated as a beloved guest and serve as a participant in Puja rituals in Hinduism. A murti is installed by priests, in Hindu temples, through the Prana Pratishtha ceremony, Harold Coward and David Goa, “the divine vital energy of the universe is admitted into the statue” and then the divine is welcomed as one would welcome a friend. . On other occasions, it serves as the center of attention in the annual ceremonial processions called Utsava Murti.

Temple and Worship

(1) In Hinduism, deities and their icons may be hosted in a Hindu temple, in a house, or as an amulet. The worship performed by Hindus is known by several regional names such as Puja. This practice before a murti may be elaborate in large temples, or it may be a simple song or mantra muttered at home, or an offering to the sunrise or a river, or symbolic of an icon of a deity. Archaeological evidence of deity worship in Hindu temples records Puja rituals up to the era of the Gupta Empire (~4th century CE). In Hindu temples, different pujas may be performed daily at different times of the day; in other temples, it may be occasional.

(2) The practice of puja is structured as an act of welcoming, hosting, honoring the deity of one’s choice as the guest of honor, and recalling the spiritual and emotional significance the deity represents to the devotee. Jan Gonda, like Diana L. Eck, states that a typical puja involves one or more of the 16 steps (Shodasha Upachara) traceable to antiquity: the deity is invited as a guest, the devotee hosts and cares for him as an honored guest, praise ( hymns) with Dhupa or Aarti along with food (Naivedhya) is offered to the deity, after showing love and respect the host leaves and bids farewell to the deity with affection. Worship practice may also involve thinking about spiritual matters, with images serving as support for such meditation.

(3) Deity worship (Bhakti), temple visits and Puja ceremonies are not compulsory and are optional in Hinduism; it is a Hindu’s choice, for some Hindus it may be a routine daily affair, for some a periodic ritual or an occasional one. Worship practices in Hinduism are as varied as its traditions, and a Hindu may choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanistic.

Trimurti and Tridevi

(1) The concept of the triad (or Trimurti, Trinity) appears relatively late in Hindu literature, or in the second half of the 1st millennium BCE. The idea of ​​the triad playing three roles in cosmic affairs is typically associated with Brahma, Vishnu, and Shiva (also called Mahesh); however, this is not the only triad in Hindu literature.

Other triads include Tridevi, the three goddesses – Lakshmi, Saraswati, and Parvati in the Devi Mahatmya text, in the Shakta tradition, which further asserts that Devi is Brahman (Ultimate Reality) and it is her energy that empowers Brahma, Vishnu, and Shiva. Other triads, formulated as deities in ancient Indian literature, include Sun (creator), Air (sustainer), Fire (destroyer); Prana (creator), Food (sustainer), and Time (destroyer). These triads states Jan Gonda, are grouped in some mythologies without forming a Trinity, and in others, they are represented as co-equal, unity, and manifestations of the one Brahman.

(2) for the first time in the recognized roles known since, they are deployed to introduce the concept of the three gunas—the innate nature, tendencies, and inner forces found in each being and all, the balance of which transforms and continually changes the individual and the world. In medieval Puranic texts, the concepts of Trimurti appear in various contexts, from rituals to spiritual concepts. The Bhagavad Gita states in verses 9.18, 10.21-23, and 11.15 that the triad or trinity is a manifestation of the one Brahman that Krishna claims to be. However, Bailey suggests that triad mythology is “not even the most important influence” in Hindu traditions, rather ideologies and spiritual concepts develop on their foundations. The triad of Brahma creating, Vishnu preserving and Shiva destroying balances the functioning of the entire universe.

Avatars of Hindu Deities

Hindu mythology has nurtured the concept of an Avatar representing the descent of a deity to earth. This concept is commonly translated as “incarnation” and is “appearance” or “manifestation”.

The concept of Avatar is most developed in the Vaishnavism tradition and is associated with Vishnu, especially Rama and Krishna. Vishnu has numerous avatars in Hindu mythology. During the Samudra Manthan, he becomes a woman in the form of Mohini to resolve the conflict between Devas and Asuras. His male avatars include Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha and Kalki.

Various texts, particularly the Bhagavad Gita, discuss the idea that Avatar Vishnu appears to restore the cosmic balance whenever the power of evil becomes excessive and causes permanent oppression in the world.

In the traditions of Shaktism, this concept appears in legends as various manifestations of the Devi, the main divine Mother in Hinduism.

Avatars of Devi or Parvati include Durga and Kali, who are particularly worshiped in the eastern states of India, as well as the Tantra tradition. Twenty-one avatars of Shiva are also described in Shaivite texts, but unlike Vaishnava traditions, Shaivite traditions focused directly on Shiva rather than the concept of an avatar.

Major Hindu deities

(A) Trimurti

The Trimurti are the most important deities of contemporary Hinduism. It consists of Brahma – the Creator, Vishnu – the Preserver and Shiva – the Destroyer. Their female counterparts are Saraswati – wife of Brahma, Lakshmi – wife of Vishnu and Parvati (or Durga) – wife of Shiva.

(1) Brahma

Brahma is the god of creation and the first of the Trimurti. His consort, as well as his shakti (divine energy), is Saraswati, the goddess of learning. He is identified with the Vedic creator god Prajapati. His seat is at Satyaloka. It is said that the deity was born from a lotus that grew from the navel of Vishnu. Vishnu gave him the four Vedas and instructed him to begin the act of creation. Brahma is not widely worshiped in contemporary Hinduism because no significant tradition has arisen around his worship, as has been the case with Vishnu and Shiva. Some of the epithets offered to Brahma include Vedanatha, Chaturmukha, Prajapati, Vedagarbha, and Kausala.

(2) Vishnu

• (i) Vishnu is the god of protection and the second of the Trimurti. He is generally considered to be the entity most often involved in mortal matters. His consort, as well as his shakti (divine energy), is Lakshmi, the goddess of prosperity. His abode is on Vaikuntha, where he rests on the divine serpent, Shesha. He is believed to have undertaken ten major incarnations on earth for the restoration of dharma and cosmic order for the sake of devas and human beings. The most prominent of these incarnations are Rama and Krishna. His followers are called Vaishnavas, who regard him as the supreme deity. Some of the epithets and forms of the presiding deity are Vithoba, Narayana, Perumal, Jagannatha, Hayagriva, Achyuta, Madhava, Venkateshwara, Guruvayurappan, Vaikuntha Chaturmurti, Vaikuntha Kamalaja, Lakshmi Narayana, Ranpulab Vishvarana, Padhuman, Padhuman, Padhuman, Madhava, Purushottama, Govinda, Catur Vyuha, Keshava.
• (ii) Dashavatara refers to the ten major incarnations of Vishnu: Matsya – fish, Kurma – tortoise, Varaha – boar, Narsimha – man-lion, Vamana – dwarf, Parashurama – brahmin warrior, Rama – king, hero of the epic Ramayana and slayer of Ravana, Krishna – central figure of Mahabharata and Bhagavad Gita, vanquisher of Kamsa, Buddha – liar of asuras, Kalki – vanquisher of adharma, expected to appear at the end of Kali Yuga.
• (iii) Balarama, the elder brother of Krishna, is sometimes given as an avatar of Vishnu in the Puranic lists, replacing the Buddha, although in other traditions he is also widely regarded as a form of Sheshi, the serpent of Vishnu. Other prominent forms of Vishnu include Prthu, Mohini, Dhanvantari, Kapila, Yajna, and a third of Dattatreya.

(3) Shiva

Shiva is the god of destruction and the third of the Trimurti. His consort, as well as his shakti (divine energy), is Parvati, the goddess of power. His seat is on Mount Kailash. He is often represented with two sons, Kartikeya and Ganesha. His horse is a bull named Nandi. He is usually depicted with a third eye, a crescent on his forehead, the Ganges flowing from his head, and a blue throat caused by consuming the turkey poison produced by churning the ocean. His followers are called Shaivas, who regard him as the supreme deity.

(i) Epithets of Shiva

Hara, Rudra, Virupaksha, Manjunatha, Bholenath, Maheshvara.

(ii) Avatars of Shiva

The main avatars and forms associated with Shiva include: Virabhadra, Lingam, Jyotirlinga, Dakshinamurti, Bhairava, Pashupati, Khandoba, Durvasa, Nataraja, Ardhanarishvara, Tripurantaka, Mahakala, Sharanugraidha, Rahava, Lingodbhava, Somaskanda, Bhikshatana, Dattatreya

(B) Tridevi

Tridevi includes the consort of the Trimurti as well as each of their Shaktis. They are the primary goddesses of modern Hinduism, believed to assist their wives in their creation, preservation, and destruction in the universe.

(1) Saraswati

Saraswati is the goddess of learning and also the patroness of music, art, and speech. The goddess is also seen as the power that resides in all poetry and writing. She is the consort of the creator deity, Brahma. She is represented as a graceful figure in white and traditionally depicted with a veena (Vina), a rosary (Aksamala), a water vessel (Kamandalu), and a book (Pustaka).

Its headquarters are in Satyaloka. Her horse is a white swan. Saraswati is associated with the following forms: Savitri, Vani, Brahmani, Maha Saraswati, Gayatri, Vac, Para Saraswati, Shatarupa, Medha, Sharada, Bharati, Aditi.

(2) Lakshmi

Lakshmi is the goddess of prosperity, associated with material and immaterial wealth, wealth, and beauty. She is the consort of the protector deity, Vishnu. Its origin is the central part of the Samudra Manthan, a significant event in the Puranas. According to the Lakshmi Tantra, Goddess Lakshmi in her ultimate Mahasri form has four golden-skinned arms and holds a lemon, a club, a shield, and a vessel containing amrita.

The goddess is also generally considered calm and subservient to her consort. Her seat is at Vaikunta. Her mount is usually an elephant or an owl, although she usually sits on a lotus.

(i) Avatars of Lakshmi

Various manifestations of Lakshmi are – Bhumi, Vedavati, Sita – consort of Rama, Radha – chief consort of Krishna, Gopis, Ashtabharya, younger consorts of Krishna, Revati, Padmavathi, Niladevi, Tulasi, Rahi, Andal, Narasimhi, Varahi

(ii) Ashta Lakshmi

Adi Lakshmi is the one who supports the seeker to reach his source or Atman. Dhana Lakshmi, the giver of material wealth. Dhanya Lakshmi is the one who gives wealth to agriculture. Gaja Lakshmi, the giver of animal wealth. Santana Lakshmi, the giver of progeny. Dhairya Lakshmi is the one who bestows valor during battles and courage and strength to overcome difficulties in life. Vijaya Lakshmi is the one who bestows victory not only in battles but also in conquering obstacles to achieve success. Vidya Lakshmi, the bestower of knowledge of arts and sciences.

(3) Parvati

Parvati is the goddess of strength and is also associated with courage, fertility, and beauty. She is commonly referred to as Uma and Gauri. She is the consort of the destructive deity Shiva and the daughter of Himavana. She is believed to be the reincarnation of Sati, the daughter of Daksha who perished in the Daksha Yajna. In the Puranas, she does penance to marry Shiva, a celibate brahmachari, and he agrees when he realizes her true identity.

When Parvati is depicted next to her consort, she usually appears with two arms, but when she is alone, she is depicted with four, eight, or ten arms and is astride a tiger or lion, in this form she is known as Durga. She is generally considered a benevolent goddess, but she also kills evil beings in her Kali form. In goddess-centered traditions, Parvati is considered the full incarnation of Adi Parashakti. Her seat is in Kailasha.

(i) Avatars of Parvati

Durga – Goddess of strength, slayer of Durgamasura and Mahishasura. Annapurna – Goddess of food and nutrition. Shitala – regional goddess of disease. Bhramari – Goddess of Bees. Bhavani – regional form of Parvati. Meenakshi – Patron Goddess of Madurai. Kamakhya and other Shaktipeeth goddesses.

(ii) Manifestations of Parvati

In her wild Kali aspect, Parvati undertakes the following manifestations: Mahakali, Bhadrakali, Sri Kali, and Bhima Kali.

(iii) Navadurga

There are nine forms of Goddess Durga in Shaivism-Shaktism. Shailaputri – daughter of Himalaya, Brahmacharini, Chandraghanta, Kushmanda, Skandamata, Katyayani, Kalaratri, Mahagauri, Siddhidhatri.

(iv) Dasa Mahavidya

• Kali – The fierce and powerful goddess representing time, change, and destruction.
• Tara – Symbolizes the power of speech, and is associated with divine knowledge and guidance.
• Tripura Sundari (Shodashi) – The beautiful goddess of the three worlds, representing the unity and play of creation.
• Bhuvaneshwari – Goddess of the material world, embodiment of space, and nurturing aspect of divinity.
• Bhairavi – The wild aspect of Devi, associated with death, destruction, and the transformative power of time.
• Chinnamasta – Depicted as a goddess with a headless head, symbolizing self-sacrifice, spiritual awakening, and annihilation of the ego.
• Dhumavati – A widowed goddess associated with adversity, poverty, and the transformative power of suffering.
• Bagalamukhi – The goddess who paralyzes enemies, symbolizes the power to control and manipulate reality.
• Matangi – Goddess of inner wisdom, associated with speech, music, and art.
• Kamalatmika (Kamala) – Goddess of prosperity, symbolizing spiritual wealth and the development of divine consciousness.

(C) Other Goddesses

Goddess worship communities are ancient in India. In the Rigveda, the most important goddess is Ushas, ​​the goddess of the dawn. Regional goddesses worshiped in Hinduism are generally syncretized with Parvati, Lakshmi, or Adi Parashakti. Some of the major goddesses worshiped in modern Hinduism include

• Yogamaya or Vindhyavasini, the embodiment of Vishnu’s divine energy.
• Shakambhari, goddess of vegetation. Sati, the first consort of Shiva and the previous birth of Parvati.
• Gayatri is the embodiment of the Gayatri mantra. Ganga is the personification of the goddess Ganga.
• Yami is the embodiment of the river Yamuna. Kaushik, the goddess who emerges from Parvati.
• Narmada, the personification of the Narmada River.
• Shashthi, also known as Devasena, wife of Kartikeya, goddess of children and reproduction.
• Svaha, goddess of sacrifice, daughter of Daksha, and wife of Agni.
• Manasa, goddess of snakes and fertility
• Mariamman, goddess of rain.
• Mhalsa, a regional form of either Mohini or Parvati.
• Renuka, mother of Parashurama.
• Rahi, regional form of Radha, consort of Vithoba. Akilandeshwari, a form of Mahadevi.
• Devi Kanya Kumari, Patron Goddess Kanyakumari

Matrikas

A group of ten mother goddesses make up the Matrikas: Brahmani, Maheshwari, Kaumari, Vaishnavi, Varahi, Narasimhi, Indrani, Chamunda, Vinayaki, Shivaduti

Conclusion

Hinduism is the largest religion in the Indian subcontinent and the third-largest religion in the world. Hinduism has been called the “oldest religion” in the world, and many practitioners refer to Hinduism as the “Eternal Law” (Sanatana Dharma).

There are four main traditions or denominations within this faith namely Vaishnavism, Shaivism, Shaktism, and Smartism. There are also several smaller traditions, such as Ganapatism and Saurism. A religion is a diverse thought system with a wide range of beliefs, and therefore the concept of God and the number of deities rests on the philosophy and tradition that form the devotee’s allegiance.

The faith is described by some as monotheistic, where all deities are considered to be forms of Brahman, the Supreme Reality, as popularized by Advaita philosophy.

It is also widely considered to be polytheistic and henotheistic, although this is also considered a form of overgeneralization.

(FAQ) Questions and Answers about Hindu deities

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