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Meaning鈥擳he dictionary meaning of Katyayani is 'an elderly or a middle aged widow dressed in red clothes' This meaning is both fantastic and wonderful. The popular derivation of term derivation of term 'Katyayani' is 'belonging to Katyayana ie. The daughter of the sage Katyayana. Origin. 143 The Kalika Purana mentions that, once the Gods tormented by the Asura Mahisa and his hordes became distressed and angry. Out of the bodies of each of the Ibid.4.a 144 Ibid.5.a. 145 Ibid.7.b. 146 Ibid.9. 147 APTE V.S. Op.cit. P.142.

Chapter 3. Minor goddesses infuriated gods, their energies or sakti issues out. These saktis embody into a figurine of the goddess in the hermitage of the sage Katyayana. The sage Katyayana increased this sakti by his power of penance 148. The Goddess was animated in the hermitage of Katyayana who added to her luster by his power of penance. The goddess was first worshipped by the Sage Katyayana, she is therefore known by the name Katyayani 149. Worship Type, Place and Time. - 225 The goddess Katyayani issues out as a well defined cultic goddesses. To please the goddesses, certain vratas are undertaken so as to enable and receive her favour. The details of the vrata and the time of the vrata is mentioned in the puranas. The Shrimad Bhagavata-purana, mentions of a vrata known as the Katyayani vrata under taken by the gopis. In the Shrimad Bhagavata-purana, it is mentioned that the gopis first bathed in the river Yamuna first. After which they made the figurines of the goddesses Katyayani from the sand and offered worship to her. In the tradition which is prevalent in Tamilnadu South India, young virgins get up early in the morning before dawn and go to the river Cauvery. After having taken bath, they collect the sand from the riverbank and return home. This sand is shaped as the face of the goddess Katyayani and Vayu-purana 19.7,8. 148 149 K.P.62.71-75.

Chapter 3. Minor goddesses worship is done to it. This is done for the whole of Magha month in the Hindu calendar. The image is taken the next day to the river and immersed before fresh sand for the day's worship is collected. Purpose. This Katyayani vrata was undertaken to enable the gopis to obtain Krsna as their husband. Another purpose of this vrata is stated in the Brihattantra-sara It is stated that the Katyayani japa is undertaken by a warrior or by a king to create fear in ones enemies and cause them to panic and run away. A barren woman too will beget a handsome son 50.The South Indian virgins undertake this vrata to get good husbands. Place and Time. 226 151 It is stated that the gopi's offered worship to the goddess on the banks of the river Yamuna early at dawn on the first month of the season of snows and since then, her worship is done in the month of Margasirsa which is the first month of the Autumn season. In the Brihattantra-sara it is laid down that the worship of the goddesses be done for a period of one month. The time of doing the japa is in the middle of night. It should commence from the ninth day of the dark fort night of 150 Brihattantra-sara ch.III 151 SBP. X.22.1,2.

Chapter 3. Minor goddesses the month of Asvin and be continued till the ninth day of the bright fortnight ie. for a period of fifteen days 152. Offerings. The offerings made by the gopis, are listed by the Purana. They are as follows- Scents, fragrant garlands, votive offerings (Bali), the swaying of incenses and lamps. It was accompanied by the offering of both ordinary as well as the most excellent forms of offerings, tender shoots, fruits and unbroken rice. Mantra. The SBP mentions the following mantra of the goddess Katyayani practised by the gopis is as follows: Katyayani Mahamaye Mahayoginyadhisvari; Nandagopa-sutam devi patim me kuru te namah 153 The Brihattantra-sara 154 lists a ten syllabled mantra as follows: Aim Hrim Srim Caum Candikayai Namah. 152 Brihad-tantra-sara of Krisnananda, Sec.III, Katyayani-Kalpa P.738 555 153 Ibid. X.22.4. 154 op.cit Brihattantra-sara P.736. 227

Chapter 3. Minor goddesses Representation in Art. 228 In the Brihattantra-sara, she is said to be white in complexion and adorned by white coloured ornaments. Someswara Deva in 'Abhilashitartha-Chintamani 155 speaks about iconography and picture drawing with great detail. There a few selective gods ae taken up for painting and the details discussed. Among the deities discussed, the goddess Katyayani forms the subject of painting. He refers to her as the vanquisher of the Asura Mahisa and gives the physical details which are to be incorporated in paintings and in sculpture 156. 鈥� She has ten hands and that her matted hair is styled in the form of a crown, a half moon adorns her matted crown. She has three eyes. 鈥� She has the complexion of the flax flowers (Atasi); eyes like the blue lotus; with uplifted breasts and slender waist in the tribandha pose. *a) On her five right hands the following are to be depicted - i) Trident, ii) sword, iii) discus, iv) lance / spear- 'Sakti', v) the gesture of grace. *b) On her five left hands the following are to be depicted - 155 Soma Deva- Abhilashitartha Chintamani-1, 3.1 Oriental Library Publications, Sanskrit Series no. 69. Mysore- 1926. 156 Op.cit; Abhilashitartha Chintamani 1,3.1.803-810 P.266,267.

Chapter 3. Minor goddesses i) Bow which is stringed and ready, ii) Noose, iii) Goad iv) a Mace which is small - 'khetakam' and v) a Bell which is substituted with a axe. Below the severed head and the headless body of a buffalo be portrayed. From the headless trunk be depicted the Asura who is shown fighting armed with a sword and a small mace and his body red in blood as a result of the piercing of his heart with the trident by the goddesses. From the above descriptions it is observed that the goddess Katyayani thus was a popular form of the goddesses who is identified with a more popular form of the goddesses as Durga Mahisamardini.