Goddess Jagaddhatri

 Goddess Mahādurgā or Jagaddhātrīdurgā 

(देवी महादुर्गा / जगद्धात्रीदुर्गा) 

Introduction:— 

सप्तकोटि-महाविद्या उपविद्यास्वरूपिणी । 

कुमारी रमणी-रूपा सुरूपा नगनन्दिनी ॥ 

~ Muṇḍamālā Tantra 

The Seven-Crore Mahāvidyās, Veiled in countless Upavidyā forms, She is Kumārī, the ever-young enchantress, Beauty’s own reflection born.

The daughter of the mountains, Grace adorning every limb, her radiance sings through peaks and valleys, A charm that cannot dim.

Jagaddhatri Devi

Ādyāparāśakti Umādevī manifested her 7 crore Mahāvidyā incarnations. Goddess Jagaddhātrīdurgā (जगद्धात्रीदुर्गा) is one of them. The Niruttara Tantra addresses her as Mahādurgā (महादुर्गा). —

काली नीला महादुर्गा त्वरिता छिन्नमस्तका

वाग्वादिनी चान्नपूर्णा तथा प्रत्यङ्गिरा पुनः ।

कामाख्यवासिनी बाला मातङ्गी शैलवासिनी

इत्याद्याद्या सकला देव्यः कलौ पूर्णफलप्रदाः ॥ 

Kālī, Nīlā (Ugratārā), Mahādurgā, Tvaritā (Pārvatī), Chinnamastā, Vāgvādinī (Kāśmīra Śāradā), Annapūrṇā, Pratyāṅgirā, Kāmākhyā, Bālā, Mātaṅgī, Vindhyavāsinī —Bestow complete fulfillment to devotees in the Age of Kali. 

Moreover, Niruttara Tantra portrayed her as a Mahāvidyā of Kālīkula — 

काली तारा छिन्नमस्ता भुवना महिषमर्दिनी ।

त्रिपुटा त्वरिता दुर्गा विद्या प्रत्यङ्गिरा तथा ।

कालीकुलं समाख्यातं श्रीकुलश्च ततः परम्‌ ॥ 

Note :— The term 'Mahādurgā' is used oftentimes for Upavidyā goddesses or Aṃśātmikā forms . Example, The Kāmākṣī Vilāsa uses this term for Kṣetrāṅgī Durgā who is an Aṃśa of Umādevī to protect a particular area. — 

तस्य वासवदिग्भागे भाति सप्तदशांशतः । क्षेत्राङ्गीति महादुर्गा चन्द्रपुष्करिणीतटे ॥

सा तत्प्रळयबन्धार्थ स्वदूतीं परिचारिकाम् । ततचाज्ञापयामास तपोनिर्विघ्नहेतवे ॥

अथ दुर्गा महाकाळी दूतिका परिचारिका । प्रळयोदविनाशाय प्रळयाभिमुखी तदा ॥

[[ Reference:— Mārkaṇḍeya Purāṇa: Kāmākṣī Vilāsa]] 

Meaning:— "In the region of the quarters presided over by Indra (the eastern direction), at a distance of seventeen aṅgulas (symbolic measures), shines the great Goddess Mahādurga, known there as Kṣetrāṅgī, on the banks of the sacred Candra-Puṣkariṇī (the Moon Lake).

There, to prevent the dissolution of the worlds, the Goddess commanded her own messenger and attendant to undertake a mission for the removal of all obstacles to penance. 

Then that Goddess — Mahākālī herself — taking the form of Dūtikā, the divine attendant of Durgā, advanced, intent upon averting the great cosmic dissolution and preserving creation."

She's totally different from 'Mahāvidyā Mahādurgā'. 

Devī Mahādurgā Jagaddhātrī is the residing goddess of the Dādi krama (द-आदि क्रम) of Durgākula (दुर्गाकुल). 

Goddess Jagaddhātrīdurgā was appeared in the month of Kārtika, 

कार्तिके शुक्लपक्षेऽहनि भौमवारे जगत्प्रसूः । 

सर्वदेवहितार्थाय दुर्वृत्तशमनाय च॥ 

आविरासीत् जगच्छान्त्यै युगादौ परमेश्वरी। 

~ Durgākalpa (दुर्गाकल्प)

Meaning :— For the welfare of the gods, the subjugation of the wicked, and the establishment of peace throughout the universe, the Supreme Goddess Jagaddhātrī manifested at the dawn of the age, on a Tuesday in the Śuklapakṣa (waxing phase of the moon) during the month of Kārtika. 

The text Kālaviveka(कालविवेक) instructed her pūjā to be done in the Śukla Navamī Tithi of Kārtika month. — 

कार्तिकोऽमलपक्षस्य त्रेतादौ नवमेऽहनि। पुजयेत्तां जगद्धात्रीं सिंहपृष्ठे निषेदुषीम्॥ 

Meaning — "At the beginning of the Tretā Yuga, on the ninth day of the bright fortnight (Śukla Pakṣa) of the month of Kārtika, one should worship Jagaddhātrī, who is seated upon a lion." 

The Mantrakrama of Jagaddhātrī is portrayed in the Mahāmāyā Tantra. — 

देवता च जगद्धात्री दुर्गा दुर्गतिनाशिनी ।

चतुर्वर्गप्रदा दुर्गा सर्वतन्त्रेषु संस्थिता ॥

[[ Reference:— Mahāmāyā Tantra: 2nd Paṭala]] 

Meaning :— "The presiding deity is Jagaddhātrī, known also as Durgā, the remover of all misfortunes.

She bestows the fourfold aims of life—dharma, artha, kāma, and mokṣa—and is established in all the tantras." 

Goddess Jagaddhātrī should be offered fish and meat — 

मत्स्यमांसैः सूपपूपैर्मृगैः शशकशल्लकैः । पूजयेत् परया भक्त्या दुर्गा दुर्गतिनाशिनीम् ॥ 

[[ Mahāmāyā Tantra: 4th Paṭala]]

Meaning :— "One should worship Goddess Durgā, the destroyer of misfortune, with offerings such as fish and meat, including the flesh of deer, hare, and the spiny wild animal called śallaka (sarāi).

Through supreme devotion (parābhakti), these offerings are made in her honor. The practitioner should offer sacrificial food (bali), partake of it himself, and also distribute it to others." 

Iconography:— 

Like other Mahāvidyās, Goddess Jagaddhātrīdurgā also has multiple iconographies. The most famous iconography is portrayed in this dhyāna, 

सिंहस्कन्धाधिसमारूढां सर्वालङ्कारभूषिताम्। 

चतुर्भुजां महादेवीं नागयज्ञोपवीतिनीम्॥ 

शङ्खशार्ङ्गसमायुक्तां वामपाणिद्वये तथा । 

चक्रञ्च पञ्चवाणांश्च धारयन्तीञ्च दक्षिणे ॥ 

रक्तवस्त्रपरिधानां वालार्कसदृशद्युतिम्। 

नारदाद्यैर्मुनिगणैः सेवितां भवसुन्दरीम् ॥ 

त्रिवलीवलयोपेतां नाभिनालमृणालिनीम् । 

ईषत् प्रहासवदनां पीनोन्नतपय़ोधराम् ॥ 

नवयौवनसम्पन्नात् सर्वावयवसुन्दरीम् । 

करुणामृतवर्षिण्यां पश्यन्ती साधकन्दृशाम् ॥ 

रत्नद्वीपमये द्विपे सिंहासनसमन्विते । 

प्रफुल्लकमलारूढां  ध्यायेत्तां भवगेहिनीम् ॥ 

[[ Reference:— Mahāmāyā Tantra: 2nd Paṭala]]

Meaning :— "One should meditate upon the Supreme Goddess, Bhavasundarī Jagaddhātrī, the abode of all existence, who is seated upon a lion, resplendent and adorned with every ornament divine.

She is four-armed, wearing as her sacred thread a serpent, her left hands bearing the conch (śaṅkha) and the bow (śārṅga), and her right hands holding the discus (cakra) and the five arrows (pañcavāṇa). Clad in red garments, she shines with a radiance like the rising sun.

She is reverently attended by sages such as Nārada and other celestial seers. Three graceful lines adorn her slender waist; her navel is delicate as a lotus stem. A gentle smile graces her lips; her breasts are full and uplifted, and her entire form is imbued with the freshness of eternal youth.

She is beauty incarnate in every limb, showering nectarous compassion upon the vision of her devotees. Upon an elephant like the jeweled isle, seated upon a lion-throne and upon a fully-blossomed lotus, may the seeker meditate upon that radiant Mother of the Universe—Bhavāgehīni, the Supreme Mahādevī." 

Except this, she has several Dhyānas. Her shortest Dhyāna is— 

सिंहारूढां त्रिनयनां गौराङ्गीं रत्नभुषिताम्। 

चतुर्भुजां शङ्खचापचक्रवाणकराम्वुजे ॥ 

In the 76th Paṭala of Katyāyanī Tantra (कात्यायनी तन्त्र), there is an episode concerning Jagaddhātrī that closely parallels the celebrated narrative found in the Kenopaniṣad (केनोपनिषद्) and Śiva Mahāpurāṇa(शिव महापुराण), where Umā Haimavatī shatters the arrogance of the gods, intoxicated by their supposed might. In the Kena Upaniṣad, there is no description of the form of Śailaputrī; she is merely referred to as Haimavatī, meaning “adorned with golden ornaments.” However, it is from a narrative found in the Kātyāyanī Tantra (Chapter 76) that the conviction arises that this Haimavatī Umā is none other than the Goddess Jagaddhātrī herself.

Once, the deities Agni, Vāyu, Varuṇa, and Candra, deluded by pride, began to consider themselves supreme and self-sufficient. Forgetting that their powers were not inherent but bestowed by the Great Goddess herself, they grew conceited, believing themselves to be the true lords of the universe.

To dispel their delusion, the Goddess appeared before them in a resplendent form, radiant like millions of suns and yet cool and soothing like millions of moons—koṭisūryapratīkāśaṃ candrakoṭisamaprabham.

Then followed a scene akin to the parable of the blade of grass (tṛṇakhaṇḍa) from the Upaniṣad. The Goddess placed a blade of grass before each deity, asking them to display their divine prowess. But none could move it, burn it, or destroy it.

Humbled and awakened to truth, the gods realized their folly.

Thereupon, the Goddess withdrew her overwhelming radiance and assumed a most auspicious form—

दर्शयामास देवानामेवं रूपं जगन्मयी। 

ततस्तां तुष्टुवुदेवा जगद्धात्रीं महेश्वरीम् ॥

[[ Reference:— Kātyāyanī Tantra: 76th Paṭala]] 

Three-eyed and four-armed, adorned in red garments and ornaments, wearing a serpent as her sacred thread, resplendent with serene majesty, and worshipped by gods and sages alike.

Permeating the entire universe with her divine presence, the Goddess revealed this gracious form to the gods, who, enlightened and filled with devotion, sang hymns of praise in her honor.

In the Devī Māhātmya, we see the meaning behind the name Jagaddhātrī — 

विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम् ।

निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ॥

~ Brahmokta Mahākālī Stava or Rātrī Sūktam 

Lord Brahmā said, 

त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत् ।

त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा ॥

Meaning — "By thee this universe is upheld; by thee, O Goddess, the worlds are born. By thee all things are cherished well—and by thee too, to rest are drawn." 

Appearance Story :— 

In ancient times, when the sixty thousand sons of King Sagara were reduced to ashes by the curse of Sage Kapila, King Bhagiratha (भगिरथ) performed austere penance to propitiate Lord Śiva and beseech him to bear the tremendous force of the descending River Gaṅgā (गङ्गा), who was to come down to earth for their salvation.

Accordingly, the Goddess Gaṅgā manifested herself amidst the peaks of the Himalayas. Yet, her celestial current could not find a passage through the lofty mountain ranges. Then, to aid Bhagiratha, Lord Indra commanded his celestial elephant, Airāvata, along with his host of elephants, to carve openings through the mountain caves.

Hearing of the exquisite beauty and splendor of Goddess Gaṅgā, desire arose in Airāvata’s heart, and he expressed his wish to unite with her. The Goddess, perceiving his intent, said, “If he can endure the full force of my current, then I shall embrace him.” Delighted by her words, Airāvata indeed cleaved the mountains with his tusks, but, unable to withstand the divine torrent of Gaṅgā’s waves, he was swept away by her overwhelming surge.

Having sung hymns in praise of the Goddess, Airāvata was finally rescued and returned to Indra’s realm. However, enraged by his insolent desire, Lord Indra cursed him, saying, “Thou hast lusted after Goddess Gaṅgā—She who is the very embodiment of water, the personification of Brahman, the Mother of the Universe, whom even Brahmā, Viṣṇu, and Śiva attain only through meditation! For this demoniac nature of thine, thou shalt be reborn as an elephant among demons, in the womb of a she-elephant.”

Weeping, Airāvata implored, “O Lord, how shall I be released from this curse and regain my true form to return to thee?”

Indra replied, “When the Supreme Mahāmāyā, assuming the form of Goddess Jagaddhātrī, manifests herself, and Lord Hari, as her mount, severs thy elephant head with his thunderous claws in battle, then shalt thou be freed from thy curse and return to me.”

Some time thereafter, the demon king of Śaṭapura (षटपुर), upon beholding the celestial nymph Urvaśī while bathing in a river, became overpowered by passion and emitted his seed into the waters. The current carried it away unnoticed. By divine providence, a menstruating she-elephant came to drink from that river; the seed entered her body with the water, and thus, as ordained by Indra’s curse, Airāvata was reborn within her womb. Along with him entered the pride and arrogance of the gods. In due time, he became known as Karīndrāsura, a mighty elephant-demon and the commander-in-chief of the armies of the demon Durgamāsura (दुर्गमासुर).

When the ten principal generals of Durgamāsura were slain by the ten Mahāvidyās of Goddess Caṇḍikā, the demon king commanded his eleventh general, Karīndrāsura (करीन्द्रासुर), to march to war. The colossal and powerful Karīndrāsura roared with a sound that dwarfed thunder itself, shaking the earth beneath his mighty feet. With his trunk, he seized the goddesses’ warriors, drew up the waters of the ocean, and hurled them upon the battlefield.

Overwhelmed by this fierce and extraordinary combat, the divine hosts hastened to Goddess Pārvatī and reported the matter. Hearing all, the three-eyed Śaṅkarī smiled gently, recalling Karīndrāsura’s past birth. Then Goddess Gaurī, the divine Durgā herself, divided her form, and from her manifested the resplendent Goddess Jagaddhātrī Durgā.

The Goddess appeared radiant like molten gold. The sun and the moon seemed to shine from her feet. Her face was like the full moon; her hair resembled a dark raincloud. She was three-eyed, adorned with a crescent moon upon her forehead, and crowned with a jeweled diadem. Her four arms bore a conch, discus, bow, and five arrows; a quiver filled with shafts rested upon her back. Decked in all ornaments, wearing a sacred serpent-thread across her shoulder, and clad in crimson garments, she stood before her own divine counterpart.

Seeing her, Goddess Caṇḍikā created from her own mighty lion another magnificent lion and presented it as a mount to Jagaddhātrī. She offered her a lotus seat in honor and a cup of nectar to drink. Mounting the lion, Goddess Jagaddhātrī advanced to face Karīndrāsura in battle.

In the ensuing war, she loosed countless arrows from her bow, mowing down innumerable demon warriors. Enraged, Karīndrāsura hurled trees and boulders with his trunk, but the Goddess shattered them all with her blazing shafts and struck him in return. When no weapon could subdue him, she commanded her lion to attack.

As the mighty lion leapt upon him, Karīndrāsura abandoned his elephant form and assumed that of a demon armed with sword and shield, charging toward the Goddess. She severed his weapons with her sharp arrows, whereupon he took the form of a lion and attacked again. The Goddess shattered him with five thunder-arrows, forcing him once more into his elephant form.

Then, the divine mount of the Goddess, Lord Viṣṇu himself, leapt upon the elephant’s head, seized his trunk between his teeth, and struck with his vajra-like claws, cleaving off his head.

Freed from the curse, Karīndrāsura bowed reverently to the Goddess and ascended to his celestial abode, his soul purified and restored.