Goddess Durga Quotes

Roar with delight while you still can, O illiterate demon, because when I will kill you, the gods themselves will roar with delight

There’s a photo of the goddess Durga at the entrance. She’s sitting on a lion. Despite the weapons in her hands, her expression is serene. Maybe that’s true strength: maintaining a sense of peace but having all the tools to fight whatever might be hurled at you. The rest of the house is still the same: no decorations and walls that are cracked and

नमस्तेशरण्येशिवेसानुकम्पे, नमस्तेजगद्व्यापिकेविश्वरूपे। नमस्तेजगद्वन्द्यपादारविन्दे, नमस्तेजगत्तारिणित्राहिदुर्गे॥१॥ She the refuge, peaceful and merciful undoubtedly, She pervades over all, is universal form certainly, Her lotus feet worshipped by universe – all Glory, On your appeal “Protect me Durga” saves entirely. - 458 -

The world which worships Mother Mary and goddess Durga also has experienced such heinous crimes against her daughters.

I am blessed by goddess durga beyond someone can imagine and measure.

Durga is the strength and protective power in nature, Lakshmi is its beauty. As Kali is the darkness of night and the great dissolve into nirvana, Lakshmi is the brightness of day and the expansiveness of teeming life. She can be found in rich soil and flowing waters, in streams and lakes that teem with fish. She is one of those goddesses whose signature energy is most accessible through the senses. You can detect her in the fragrance of flowers or of healthy soil. You can see her in the leafed-out trees of June and hear her voice in morning birdsong. If Durga is military band music and Kali heavy metal, Lakshmi is Mozart. She’s chocolate mousse, satiny sheets, the soft feeling of water slipping through your fingers. Lakshmi is growth, renewal, sweetness.

I tried hard to like children, but until they could act like humans instead of rabid animals, I was out.

Parvati has wrathful incarnations surely, As Durga, Kali, Shitala Devi, Tara, Chandi, She has benevolent forms like Katyayani, Kamalatmika, Bhuvaneshwari, Lalita, Gauri. Parvati as the Goddess of Power does be, Who source of all forms and of all beings be, In Her all the power but exists undoubtedly, And She who the destroys all fear clearly be. The apparent contradiction that Parvati be, The fair one, Gauri, and the dark one, Kali, Suggests the placid wife, can change fully, To her primal chaotic nature as powerful Kali.

Durga purred in pleasure at the wall of muscle at my back. Vilen held my eye and lifted one side of his mouth in a smile. Cocky. Durga liked that and batted her red eyes at him. I turned back to watch where I was going. I would not fall and embarrass myself because Durga wanted to make dough eyes at the giant man.

I think I love him,” I said, interrupting Singh and Drew’s conversation about some sports thing. “Who?” Drew asked. Durga rolled in my stomach, sloshing wine back up my throat but I swallowed it down and soldiered on. “Vincent,” I said. “He is so pretty with his eyes and his jaw and his nose. He looks amazing with his shirt off. I want to eat him up.

She is also the power behind spiritual awakening, the inner force that unleashes spiritual power within the human body in the form of kundalini. And she is a guardian: beautiful, queenly, and fierce. Paintings of Durga show her with flowing hair, a red sari, bangles, necklaces, a crown—and eight arms bristling with weapons. Durga carries a spear, a mace, a discus, a bow, and a sword—as well as a conch (representing creative sound), a lotus (symbolizing fertility), and a rosary (symbolizing prayer). In one version of her origin, she appears as a divine female warrior, brought into manifestation by the male gods to save them from the buffalo demon, Mahisha. The assembled gods, furious and powerless over a demon who couldn’t be conquered, sent forth their anger as a mass of light and power. Their combined strength coalesced into the form of a radiantly beautiful woman who filled every direction with her light. Her face was formed by Shiva; her hair came from Yama, the god of death; her arms were given by Vishnu. Shiva gave her his trident, Vishnu his discus, Vayu—the wind god—offered his bow and arrow. The mountain god, Himalaya, gave her the lion for her mount. Durga set forth to battle the demon for the sake of the world, armed and protected by all the powers of the divine masculine.1 As a world protector, Durga’s fierceness arises out of her uniquely potent compassion. She is the deity to call on when you’re

Durga, slayer of the demons of ego and greed

Saciya is, in effect, a vegetarian Durga, suitable for Osvals. She is a generalized Rajput lineage goddess, sanitized in such a way that she becomes an appropriate lineage goddess for those who once were Rajpur but have now become Jains. It should be noted that the vegetarianization of a meat-eating goddess is not a purely Jain phenomenon, for there is a prominent Hindu example as well. The famed Hindu goddess Vaisno Devi was in all likelihood once a meat-eating goddess herself, who became "tamed" in accord with values deriving from the Hindu Vaisnavas. Her name derives from the term Vaisnava, and the Vaisnava tradition is strongly vegetarian; indeed, the term Vaisnava can mean, simply, "vegetarian.

In India, credit for the victory was shared by countless mostly unnamed soldiers and a single specific politician – the prime minister. Mrs Gandhi was admired for standing up to the bullying tactics of the United States, and for so coolly planning the dismemberment of the enemy. Her parliamentary colleagues went overboard in their salutations, but even opposition politicians were now speaking of her as ‘Durga’, the all-conquering goddess of Hindu mythology.

Eminent artist M.F. Husain portrayed her as the goddess Durga astride a tiger.

Jinnah had, among other things, criticized the singing in government schools of the patriotic hymn ‘Vande Mataram’. Composed by the great Bengali writer Bankim Chandra Chatterjee, the poem invoked Hindu temples, praised the Hindu goddess Durga, and spoke of seventy million Indians, each carrying a sword, ready to defend their motherland against invaders, who could be interpreted as being the British, or Muslims, or both. ‘Vande Mataram’ first became popular during the swadeshi movement of1905–07. The revolutionary Aurobindo Ghose named his political journal after it. Rabindranath Tagore was among the first to set it to music. His version was sung by his niece Saraladevi Chaudhurani at the Banaras Congress of 1905. The same year, the Tamil poet Subramania Bharati rendered it into his language. In Bengali and Tamil, Kannada and Telugu, Hindi and Gujarati, the song had long been sung at nationalist meetings and processions. After the Congress governments took power in 1937, the song was sometimes sung at official functions. The Muslim League objected vigorously. One of its legislators called it ‘anti-Muslim’, another, ‘an insult to Islam’. Jinnah himself claimed the song was ‘not only idolatrous but in its origins and substance [was] a hymn to spread hatred for the Musalmans’. Nationalists in Bengal were adamant that the song was not aimed at Muslims.The prominent Calcutta Congressman Subhas Chandra Bose wrote to Gandhi that ‘the province (or at least the Hindu portion of it) is greatly perturbed over the controversy raised in certain Muslim circles over the song “Bande Mataram”. As far as I can judge, all shades of Hindu opinion are unanimous in opposing any attempts to ban the song in Congress meetings and conferences.’ Bose himself thought that ‘we should think a hundred times before we take any steps in the direction of banning the song’. The social worker Satis Dasgupta told Gandhi that ‘Vande Mataram’ was ‘out and out a patriotic song—a song in which all the children of the mother[land] can participate, be they Hindu or Mussalman’. It did use Hindu images, but such imagery was common in Bengal, where even Muslim poets like Nazrul Islam often referred to Hindu gods and legends. ‘Vande Mataram’, argued Dasgupta, was ‘never a provincial cry and never surely a communal cry’. Faced with Jinnah’s complaints on the one side and this defence by Bengali patriots on the other, Gandhi suggested a compromise: that Congress governments should have only the first two verses sung. These evoked the motherland without specifying any religious identity. But this concession made many Bengalis ‘sore at heart’; they wanted the whole song sung. On the other side, Muslims were not satisfied either; for, the ascription of a mother-like status to India was dangerously close to idol worship.

In India they say the Great Goddess Durga is a Warrior Goddess present always in the eternal but who manifests in the physical when the demons get out of hand. Today’s resurgence of interest in shamanism and a return of the Goddess is our version of Durga making her presence felt. Goddess as shaman is manifesting to rid the planet of the evil forces, and the obvious way she can take form is through women- her embodied priestesses- and all people behaving in a feminine way. Women as a group are re-membering. It seems that because we have nothing to lose and everything to regain, we are able to open these memories and access this available information as it arises from the center of our psyches. As we do this, if we are willing to stand our ground and refuse to have it co-opted or compromised by established values and paradigms, sooner or later men will also hunger for these changes, joining us in the creation of a world from this memory

Take the baby from Devaki’s womb and place him in Rohini’s womb. He will be born as the son of Rohini and be called by the name Balarama and you must be born from the womb of Yashoda, the wife of Nanda.” He also told Yogmaya that in the future, she would be worshipped as Goddess Durga in her other divine forms. Yogmaya went to earth and acted according to the Lord’s request.

That the goddess comes to town with her children, leaving her reluctant-householder husband behind on Mount Kailash, makes Pujo a singular celebration of family values and domesticity, unlike the Kill Bill independence of Kali.

Then came another fancy dress show. The followers of this new religion did not remain here long. Once again, the natives of this region changed their costumes. Then came a flood of gods—Durga, Siva, Vishnu, Narayana, Janardhana and so on, not in ones and twos but in scores and hundreds." "Is Durga not an old Goddess?" "Amma is the oldest; then came the linga. People created new myths about old gods, gave the old gods new names and bestowed new avatars on them. New gods came to satisfy the new taste of men. The people then built new temples and spires and pulled down edifices built for other gods; and then built new ones. They had such powerful gods, but they themselves split into different clans. What was the result? Instead of saying, 'We are children of one God" they broke humanity to pieces. They wrote a thousand legends; they quarrelled among themselves. So long as each life lived in harmony with other lives, there was peace and happiness. Instead of doing that, and fading away from the earth when one's turn came, a group of people appeared who taught others to kick away God's gift. 'I alone right,' 'God is on my side,' they shouted and went on quarrelling with their neighbours. Silly people. What an illusion!