Religions Of IndiaSource: The Library of Congress Country Studies
Philosophical musings as far back as the Rig Veda contemplated the universe as the result of an interplay between the male principle (purusha ), the prime source of generative power but quiescent, and a female principle that came to be known as prakriti , an active principle that manifests reality, or power (shakti ), at work in the world.
On a philosophical level, this female principle ultimately rests in the oneness of the male, but on a practical level it is the female that is most significant in the world.
The vast array of iconography and mythology that surround the gods such as Vishnu and Shiva is a backdrop for the worship of their female consorts, and the male deities fade into the background. Thus it is that the divine is often female in India.
Vishnu's consort, Lakshmi, has a number of well-known incarnations that are the center of cults in their own right. In the Ramayana , for example, female characters are responsible for most of the important events, and the dutiful Sita, who resists the advances of lustful Ravana, is a much beloved figure of devotion.
Lakshmi receives direct worship along with Ram during the big national festival of Dipavali (Diwali), celebrated with massive fireworks demonstrations, when people pray for success and wealth during the coming year.
The Mahabharata is equally packed with tales of male and female relationships in which women hold their own, and the beautiful Draupadi, wife of the five Pandava heroes, has her own cult in scattered locations throughout India.
Parvati, in a variety of forms, is the most common focus of devotion in India. She presents two main facets to her worshipers: a benign and accepting personality that provides assistance and a powerful and dangerous personality that must be placated.
The benign vision exists in many temples to Shiva throughout the country, where the goddess has her own shrine that is in practice the most frequented site of heartfelt devotion. During annual festivals in which the god and goddess emerge from their shrines and travel in processions, it is often the goddess who is most eagerly anticipated.
In North India, for example, life-like statues of the loving goddess Kali, who is ultimately a manifestation of Parvati, are carried through huge crowds that line village and city streets. In South India, where gigantic temples are the physical and social centers of town life, the shrines and their annual festivals are often known by the names of their goddesses. One of the more famous is the sixteenth- and seventeenth-century Minakshi Temple in Madurai, Tamil Nadu. The temple is named after the "fish-eyed goddess" Minakshi, described in myths as a dark queen born with three breasts, who set out to conquer the universe. After overrunning the world and vanquishing the gods, Minakshi finally met Shiva and, when her third breast disappeared, accepted him as her lord. This motif of physical power and energy appears in many stories where the goddess is a warrior or conqueror of demons who in the end joins with Shiva.
Alternative visions, however, portray a goddess on the loose, with the potential for causing havoc in the world unless appeased. The goddess Durga is a great warrior who carries swords and a shield, rides a tiger, and destroys demons when the gods prove incapable; in this incarnation, she never submits, but remains capable of terrible deeds of war. The goddess Kali often appears as an even more horrific vision of the divine, with garlands of human skulls around her neck and a severed head in her hand; her bloody tongue hangs from her mouth, and the weapons in her arms drip gore. This image attempts to capture the destructive capacity of the divine, the suffering in the world, and the ultimate return of all things to the goddess at death.
In many small shrines throughout India, in marked contrast to the large and ornate temples dominated by Brahmanical principles and the philosophy of nonviolence, the female divinity receives regular gifts of blood sacrifices, usually chickens and goats. In addition, the goddess may manifest herself as the bearer of a number of diseases. The goddess of smallpox, known as Shitala in North India and Mariamman in South India, remains a feared and worshiped figure even after the official elimination of the disease, for she is still capable of afflicting people with a number of fevers and poxes. Many more localized forms of goddesses, known by different names in different regions, are the focus for prayers and vows that lead worshipers to undertake acts of austerity and pilgrimages in return for favors.
NOTE: The information regarding India Religions on this page is re-published from The Library of Congress country studies. No claims are made regarding the accuracy of Indian religions information contained here. All suggestions for corrections of any errors about religions in India should be addressed to The Library of Congress.