Durga

== Attributes and iconography ==
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| image1            = 6th century Ravanaphadi cave temple Shaktism, Durga spearing Mahisha buffalo demon, Aihole Hindu monuments Karnataka.jpg
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| footer            = Left: Durga as buffalo-demon slayer from a 6th century Aihole Hindu temple, Karnataka; Right: in Mahabalipuram, Tamil Nadu.
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Durga is a warrior goddess, and she is depicted to express her martial skills. Her iconography typically resonates with these attributes, where she rides a lion or a tiger,{{sfn|Robert S Ellwood|Gregory D Alles|2007|p=126}} has between eight and eighteen hands, each holding a weapon to destroy and create.{{sfn|Laura Amazzone|2012|pp=4–5}}{{sfn|Chitrita Banerji|2006|pp=3–5}} She is often shown in the midst of her war with Mahishasura, the buffalo demon, at the time she victoriously kills the demonic force. Her icon shows her in action, yet her face is calm and serene.{{sfn|Donald J LaRocca|1996|pp=5–7}}<ref name="linda83">{{cite book|author=Linda Johnsen|title=The Living Goddess: Reclaiming the Tradition of the Mother of the Universe|url=https://books.google.com/books?id=UnLSNBBW5wcC&pg=PA83|year=2002|publisher=Yes International Publishers|isbn=978-0-936663-28-9|pages=83–84|access-date=15 February 2017|archive-date=17 February 2017|archive-url=https://web.archive.org/web/20170217110208/https://books.google.com/books?id=UnLSNBBW5wcC&pg=PA83|url-status=live}}</ref> In Hindu arts, this tranquil attribute of Durga's face is traditionally derived from the belief that she is protective and violent not because of her hatred, egotism or getting pleasure in violence, but because she acts out of necessity, for the love of the good, for liberation of those who depend on her, and a mark of the beginning of soul's journey to creative freedom.<ref name="linda83" />{{sfn|Laura Amazzone|2012|pp=4–9, 14–17}}{{sfn|Malcolm McLean|1998|pp=60–65}}
[[File:Durga 2005.jpg|thumb|upright|Durga killing Mahishasura in a Durga Puja celebration in Bengal]]
Durga traditionally holds the weapons of various male gods of Hindu mythology, which they give her to fight the evil forces because they feel that she is ''shakti'' (energy, power).<ref>{{cite book|author1=Alf Hiltebeitel|author2=Kathleen M. Erndl|title=Is the Goddess a Feminist?: The Politics of South Asian Goddesses|url=https://books.google.com/books?id=sQJzTr4c-g4C&pg=PA157|year=2000|publisher=New York University Press|isbn=978-0-8147-3619-7|pages=157–158|access-date=15 February 2017|archive-date=17 February 2017|archive-url=https://web.archive.org/web/20170217110244/https://books.google.com/books?id=sQJzTr4c-g4C&pg=PA157|url-status=live}}</ref> These include the ''[[Sudarshana Chakra|chakra]]'', conch, bow, arrow, sword, javelin, [[trishula]], shield, and a noose.{{sfn|Charles Russell Coulter|Patricia Turner|2013|p=158}} These weapons are considered symbolic by Shakta Hindus, representing self-discipline, selfless service to others, self-examination, prayer, devotion, remembering her mantras, cheerfulness and meditation. Durga herself is viewed as the "Self" within and the divine mother of all creation.<ref>{{cite book|author=Linda Johnsen|title=The Living Goddess: Reclaiming the Tradition of the Mother of the Universe|url=https://books.google.com/books?id=UnLSNBBW5wcC&pg=PA83|year=2002|publisher=Yes International Publishers|isbn=978-0-936663-28-9|pages=89–90|access-date=15 February 2017|archive-date=17 February 2017|archive-url=https://web.archive.org/web/20170217110208/https://books.google.com/books?id=UnLSNBBW5wcC&pg=PA83|url-status=live}}</ref> She has been revered by warriors, blessing their new weapons.<ref name="hiltebeitel16">{{cite book|author1=Alf Hiltebeitel|author2=Kathleen M. Erndl|title=Is the Goddess a Feminist?: The Politics of South Asian Goddesses|url=https://books.google.com/books?id=sQJzTr4c-g4C&pg=PA157|year=2000|publisher=New York University Press|isbn=978-0-8147-3619-7|pages=15–16|access-date=15 February 2017|archive-date=17 February 2017|archive-url=https://web.archive.org/web/20170217110244/https://books.google.com/books?id=sQJzTr4c-g4C&pg=PA157|url-status=live}}</ref> Durga iconography has been flexible in the Hindu traditions, where for example some intellectuals place a pen or other writing implements in her hand since they consider their stylus as their weapon.<ref name="hiltebeitel16" />

Archeological discoveries suggest that these iconographic features of Durga became common throughout India by about the 4th century CE, states David Kinsley – a professor of religious studies specialising on Hindu goddesses.{{sfn|David Kinsley|1998|pp=95–105}} In the north wall of a granite cave in [[Mamallapuram]], Tamil Nadu there is a large [[relief]] of Durga slaying Mahisasura, carved around 630–674 CE.<ref>{{Cite book |last1=Herman |first1=Phyllis K. |url=https://books.google.com/books?id=97EYBwAAQBAJ&dq=devi+mahatmyam&pg=PA149 |title=The Constant and Changing Faces of the Goddess: Goddess Traditions of Asia |last2=Shimkhada |first2=Deepak |publisher=Cambridge Scholars Publishing |year=2009 |pages=149|isbn=9781443807029 }}</ref> 

Durga iconography in some temples appears as part of ''Mahavidyas'' or ''[[Matrikas|Saptamatrkas]]'' (seven mothers considered forms of Durga). Her icons in major Hindu temples such as in [[Varanasi]] include relief artworks that show scenes from the ''Devi Mahatmya''.{{sfn|David Kinsley|1997|pp=30–35, 60, 16–22, 149}}

In [[Vaishnavism]], Durga and her mount of a lion, is considered one of the three aspects or forms of Goddess [[Lakshmi]], the other two being ''Sri'' and ''Bhu,'' in place of [[Niladevi]].{{Sfn|Isaeva|1993|p=252}}  According to professor Tracy Pintchman, "When the Lord [[Vishnu]] created the [[gunas]] of [[prakriti]], there arose [[Lakshmi]] in her three forms, ''Sri'', ''Bhu'' and ''Durga''. ''Sri'' consisted of [[sattva]], ''Bhu'' as [[rajas]] and ''Durga'' as [[Tamas (philosophy)|tamas]]".{{Sfn|Pintchman|2014|p=82}}

Durga appears in Hindu mythology in numerous forms and names, but ultimately all these are different aspects and manifestations of one goddess. She is imagined to be terrifying and destructive when she has to be, but benevolent and nurturing when she needs to be.{{sfn|Patricia Monaghan|2011|pp=73–74}} While anthropomorphic icons of her, such as those showing her riding a lion and holding weapons, are common, the Hindu traditions use aniconic forms and geometric designs ([[yantra]]) to remember and revere what she symbolises.{{sfn|Patricia Monaghan|2011|pp=73–78}}