The Great Goddess in her Siddhi-datri manifestation, represented in the centre, is the enshrining deity of the Pata. It is this very form of the Goddess that presides over the actual Nava-ratri rituals. As the series of rites accomplishes with her blessings as Siddhi-datri this form of the Goddess is worshipped on the last, that is, the ninth day of the festival. The sixteen-armed Siddhi-datri is seated in ‘padmasana’ on a large lotus in the centre of the canvas carrying in her hands sword, trident, snake, noose, bowl of pudding, rosary, lotus, spear, mace, goad, arrow, bell etc. Two of her hands are held in the gesture of varada.
Except some variations in the style of costumes, crowns and ornaments, and their mounts, all forms of the Goddess have the same anatomy and identical iconographic features. They all have the same sixteen arms and carry in them almost similar attributes. The artists, Vidyadevi and Dhirendra, have adhered to the order in which the Goddess’s other eight manifestations are actually worshipped during the festival. They have serialized them registers-wise from left to right, the upper register serializing Shail-putri, Brahmacharini, and Chandraghanta, the middle register, Kushamanda, Siddhi-datri and Skanda-Mata, and the lower, Katyayani, Kala-ratri and Maha Gauri. As Siddhi-datri is seated on the lotus, the water-pot carrying Brahmacharini is seated on a well-adorned raised chowki. Shail-putri and Maha Gauri have Shiva’s Nandi-like bulls for their mounts while Kala Ratri rides a horse.
Shail-putri, the daughter of Himvan, is the presiding deity and is hence worshipped on the first day. She is worshipped in the form of a two-year old beautiful and healthy girl. Brahmacharini, the form worshipped the second day, is the Parvati’s form engaged in penance for winning Shiva’s love. She carries rosary and water-pot, symbolic of penance. Devi’s third manifestation, Chandraghanta, has on her forehead ‘Chandra’ – moon, shaped like a bell, though this attribute is missing in the painting. Kushamanda, the fourth, is worshipped in the form of a five year old healthy and beautiful girl. Skanda Mata, Skanda’s mother, is the fifth manifestation of the Goddess. For her worship one has to worship a six-year old healthy and beautiful girl. Born as the daughter of sage Katyayana after his long rigorous penance, and hence named after him, Katyayani’s worship is accomplished by worshipping a seven year old healthy and beautiful girl. Endowed with the power to destroy death the terrible looking Kala Ratri is the seventh manifestation of the goddess. The Goddess’s eighth manifestation is known as Maha Gauri, the elegant, beautiful and delightful aspect of the Goddess. The worship of a nine year old beautiful and healthy girl is revered as the worship of Maha Gauri.
This description by Prof. P.C. Jain and Dr. Daljeet. Prof. Jain specializes on the aesthetics of literature and is the author of numerous books on Indian art and culture. Dr. Daljeet is the curator of the Miniature Painting Gallery, National Museum, New Delhi. They have both collaborated together on a number of books.
For privacy concerns, please view our Privacy Policy
Send as free online greeting card
Email a Friend
Manage Wishlist