Kaushiki
Supreme Mother GoddessAdishakti Kasar Devi
Kaushiki's form of Mahasaraswati
Other namesAmbika, Mahasaraswati, Chandika
Affiliation
AbodeVindhya Parvata, Himalayas, Manidvipa,
MantraOṃ Kauśikyai Namaḥ
WeaponTrishula, Bell, bow and arrow, Plough, Pestle, Conch, Discus
MountLion
TextsMarkandeya Purana, Devi Bhagavata Purana, Shiva Purana, Devi Mahatmya, Skanda Purana, Tripura Rahasya, Kalika Purana
FestivalsNavaratri
Personal information
SpouseShiva

Kaushiki (Sanskrit: कौशिकी, romanized: Kauśikī, lit. 'woman of the cell',[1]) is a Hindu goddess, a deity who emerged from the sheath of Parvati.[2] She was created before Parvati's conflict with the asura brothers Shumbha and Nishumbha, and was also the reason the Matrikas come into existence.

Legends

Puranas

The story of Kaushiki is described in Devi Mahatmyam of Markandeya Purana. The Devi Mahatmyam describes that the goddess Kaushiki appeared from the sheath (or kosha) of the goddess Parvati’s body when the devas sang her praises after she defeated the asuras Shumbha and Nishumbha. Their eulogies that were intended to be a plea for help caused her to manifest from Parvati's form as a fair-skinned and bright being, earning the epithet 'Gauri'. The fact that she had been created from the cells of Parvati caused her to name herself Kaushiki, literally meaning 'woman of the cell'. With the fairness of her skin separated from her form, Parvati became dark-skinned and assumed the name of Kali. The deities went their separate ways, with Kaushiki departing to the Himalayas.[3] The minions of the asura brothers, Chanda and Munda, caught a glimpse of Kaushiki and rushed to urge Shumbha to claim her. With the help of the Matrikas, who were the female forms of the Trimurti, consisting of Brahmani, Vaishnavi, and Maheshwari, along with Varahi, Narasimhi, and Shakti, and her other half, the goddess Chamunda (Kali), Kaushiki and her forces fought the asuras in a pitched battle in order to vanquish them and restore the natural order.[4] Following this, Parvati performed a penance in the Himalayas to restore her shakti and complexion before reuniting with Shiva.

Shiva Purana associates Kaushiki with Ugratara . It mentions that Kaushiki is also called as Matangi because of her source i.e. Parvati.

She alone is said to be Ugratārikā and great Ugratārikā. She is called Mātaṅgī after the source from which she manifested herself.

— Shiva Purana Uma Samhita Chapter 47, verse 15

Kalika Purana describes Kaushiki as the shakti that was born from the body of Goddess Matangi.

Devi Bhagavata Purana describes Kaushiki as the Shakti that came out from the body of Goddess Parvati, and she is called ‘Kaushiki’ in the beginning of Devi Bhagavata Purana.[5] [6][7][8][9]

O King! When the tormented Devas praised thus, the Devi created from Her body another supremely beautiful form. This created form, the Ambika Devi, became known in all the worlds as Kaushiki, as She came out of the physical sheath of the Devi Parvati.

— Srimad Devi Bhagavatam Fifth Canto, Chapter 23, Verses 1:2
Kaushiki emerges from Parvati

Fake claims

Some demons in the garb of Vaishnavism have started to claim that She is a form of Lakshmi citing some 12th century book (Lakshmi Tantra) but if we look at Mahapuranas like Srimad Devi Bhagwatam Markandeya Purana and Shiva Purana then it's clearly mentioned there that Maa Kaushiki along with Maa Ashtadashabhuja Mahalakshmi and Maa Dashabhuja Mahakali is also the manifestation of Maa Hemavati therefore Lakshmi Tantra deserves to be rejected as it speaks against the Mahapuranas authored by Maharishi Vyasa.

Siddh Kshetras

Mahasaraswati Kaushiki has two siddh kshetras in Uttarakhand namely Kasar Devi in Almora and Chandi Devi in Haridwar. Both these places are regarded as the Place where she appeared and killed Shumbh And Nishumbh.Chandi Devi temple has another legend that She rested there after killing the asura duo. Besides, She is one of the three Pindis of Vaishno Devi along with Mahakali and Mahalakshmi.

See also

References

  1. ^ Bhattacharji, Sukumari; Sukumari (1998). Legends of Devi. Orient Blackswan. ISBN 978-81-250-1438-6.
  2. ^ Mitter, Sara S. (1991). Dharma's Daughters: Contemporary Indian Women and Hindu Culture. Rutgers University Press. p. 78. ISBN 978-0-8135-1678-3.
  3. ^ Bhattacharji, Sukumari; Sukumari (1998). Legends of Devi. Orient Blackswan. p. 29. ISBN 978-81-250-1438-6.
  4. ^ Bhattacharji, Sukumari; Sukumari (1998). Legends of Devi. Orient Blackswan. pp. 31–35. ISBN 978-81-250-1438-6.
  5. ^ Wangu, Madhu Bazaz (2003). Images of Indian goddesses : myths, meanings and models. New Delhi: Abhinav Publications. p. 185. ISBN 81-7017-416-3.
  6. ^ Jones, Constance A.; Ryan, James D. (2007). "Virashaivas". Encyclopedia of Hinduism. New York, NY: Facts On File. p. 489. ISBN 978-0-8160-5458-9.
  7. ^ Sinha, A. K. (2009). Approaches to history, culture, art and archaeology. New Delhi: Anamika Publishers. p. 500. ISBN 9788179752487.
  8. ^ Mitter, Sara S. (1991). Dharma's daughters : contemporary Indian women and Hindu culture (2. print. ed.). New Brunswick, N.J.: Rutgers University Press. p. 78. ISBN 0-8135-1677-3.
  9. ^ Kinsley, David (1 December 1975). "Freedom from Death in the Worship of Kali". Numen. 22 (3): 183–207. doi:10.2307/3269544. JSTOR 3269544.
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