Mohini

This legend is also retold in the Padma Purana.^[18] and Brahmanda Purana. In the Brahmanda Purana, however, Vishnu-Mohini simply, after meditation upon the Great Goddess Maheshvari, acquires her form to trick the thieving asuras.^[14]

Slayer of demons

Mohini also has an active history in the destruction of demons throughout Hindu texts. In the Vishnu Purana, Mohini defeats Bhasmasura, the "ash-demon".^[19] Bhasmasura invokes the god Shiva by performing severe penances. Shiva, pleased with Bhasmasura, grants him the power to turn anyone into ashes by touching their head. The demon decides to try the power on Shiva himself. Shiva prays to Vishnu for help and Vishnu transforms into Mohini and charms Bhasmasura. Bhasmasura is so taken by Mohini that he asks her to marry him. Mohini agrees, but only on the condition that Bhasmasura follows her move for move in a dance. In the course of the dance, she places her hand on her head. Bhasmasura mimics the action, and in turn, reduces himself to ashes.^[20] The legend of Bhasmasura is retold in the Buddhist text Satara Dewala Devi Puvata, with a slight variation. In this tale, Vishnu assumes his female form (the name "Mohini" is not used) and charms Bhasmasura. The female Vishnu asks Bhasmasura to promise never to leave her by placing his hand on his head as per the usual practice to swear on one's head. On doing so, Bhasmasura is reduced to ashes.^[21]

In a similar legend related to the birth of Ayyappa, the demon Surpanaka earns the power to turn anyone into ashes by his austerities. The tale mirrors all other aspects of the Buddhist version of the Bhasmasura tale, where he is forced by Mohini to severe fidelity by keeping his hand on his head and is burnt.^[22]

The prelude of the Ramakien, the Thai version of the Ramayana, the demon Nontok is charmed and killed by Mohini-Vishnu. Nontok misuses a divine weapon given to him by Shiva. The four-armed Mohini-Vishnu enchants Nontok and then attacks him. In his last moments, the demon accuses Vishnu of foul play saying that Vishnu first seduced him and then attacked him. Vishnu decrees that in his next birth, Nontok will be born as the ten-headed demon Ravana and Vishnu will be a mortal man called Rama. He will then fight him and defeat him.^[23]

In a lesser-known tale in the Ganesha Purana (900–1400 CE) the wise asura king Virochana is rewarded a magical crown by the sun-god Surya. The crown shields him against all harm. Vishnu as Mohini then enchants Virochana and steals his crown. The demon, thus unprotected, is killed by Vishnu.^[24]

Another South Indian legend about the demon Araka associates Mohini with Krishna (an avatar of Vishnu) rather than the god himself. The demon Araka had become virtually invincible because he had never laid eyes on a woman (extreme chastity). Krishna takes the form of the beautiful Mohini and marries him. After three days of marriage, Araka's bonds of chastity are broken, and Krishna kills him in battle.^[25] Transgender Hijras consider Krishna-Mohini to be a transsexual deity.^[26]

Relationship with Shiva

In the Brahmanda Purana when the wandering sage Narada tells Shiva about Vishnu's Mohini form that deluded the demons, Shiva dismisses him. Shiva and his wife Parvati go to Vishnu's home. Shiva asks him to take on the Mohini form again so he can see the actual transformation for himself. Vishnu smiles, again meditates on the Goddess and transforms himself into Mohini. Overcome by desire, Shiva chases Mohini as Parvati hangs her head in shame and envy. Shiva grabs Mohini's hand and embraces her, but Mohini frees herself and runs further. Finally, Shiva grabs her and their coupling leads to the discharge of Shiva's seed which falls on the ground and the god Maha-Shasta ("The Great Chastiser") is born. Mohini disappears, while Shiva returns home with Parvati.^[30][31]

Shasta is identified primarily with two regional deities:

Skanda and Hanuman.^[32] In the later story of the origin of Ayyappa, Shiva impregnates Mohini, who gives birth to Ayyappa. They abandon Ayyappa, who is born to kill Mahishi, and the child was found by a king who raised him. The legend highlights Vishnu's protests to be Mohini again and also notes that Ayyappa is born of Vishnu's thigh as Mohini does not have a real womb.^[33] Another variant says that instead of a biological origin, Ayyappa sprang from Shiva's semen, which he ejaculated upon embracing Mohini.^[34] Ayyappa is referred to as Hariharaputra, "the son of Vishnu (Hari) and Shiva (Hara)", and grows up to be a great hero.^[35] Another tale says after Surpanaka's destruction, Shiva wishes to see Mohini and mesmerized by her looks, has union with her resulting in the birth of Ayyapppa.^[22]

The Tamil text Kanda Puranam narrates about the birth of Shasta identified with Aiyanar. The text tells just before the tale that Vishnu is Shiva's Shakti (wife and power) Parvati in a male form. The legend begins with Shiva's request and Vishnu's agreement to show his illusionary Mohini form, that he assumed for the distribution of amrita. Shiva falls in love with Mohini and proposes a union with her. Mohini-Vishnu declines saying that union of two men was unfruitful. Shiva informs Mohini-Vishnu that he was one of the forms of his Shakti ("female consort"). Thereafter, their union resulted in the birth of a dark boy with red locks, who was named Hariharaputra. Further, he was also known as Shasta and Aiyannar.^[36][37]

In the

lingas, Shiva's symbols. His seed also generates the monkey-god Hanuman, who helps Vishnu's avatar Rama in his fight against Ravana in the Ramayana.^[38] The Shiva Purana says that by the mere glimpse of Mohini, Shiva spurts out his seed. The seed was collected and poured into the ear of Añjanā, who gave birth to Hanuman, the incarnation of Shiva.^[36] The latter is retold in the Thai and Malaysian version of the Ramayana.^[39] Though Hanuman springs from Shiva's seed, he is also considered as a combined son of Vishnu and Shiva.^[19]

The Buddhist version of the Bhasmasura tale continues with Shiva (Ishvara) asking the female-Vishnu, who is seated on a swing, to marry him. She asks Shiva to get the permission of his wife Umayangana to take her home. Shiva returns with Umayangana's consent to find the female-Vishnu pregnant, who sends him back to get permission to bring a pregnant woman home. When he returns, a child is born and female-Vishnu is pregnant again. She requests Shiva to seek approval to bring a pregnant woman with a child home. This happens six more times. Finally, Shiva brings Umayangana with him to witness the miraculous woman. Vishnu then returns to his male form. Umayangana embraces the six youngest children merging them into the six-headed Skanda, while the eldest, named Aiyanayaka ("eldest brother") remains intact.[21] Aiyanayaka is identified with Aiyanar.

The rare instance where an "explicit, male homosexual act" is suggested is found in a Telugu text. In this version, when Shiva is copulating with Mohini, Mohini reverts to Vishnu. Shiva, unable to differentiate because of the naturally curvaceous form of Vishnu, who was also still unclad, continued copulating.^[40]

Mohini plays a lesser role in a Shaiva legend in the

Chidambaram Temple dedicated to Shiva-Nataraja.^[42]

Another legend from the

Ardhanari, the composite form of Shiva-Parvati, where right side of the body is the male Shiva and left side is female. Here, the image's female side represents Mohini and, together, it symbolizes the union of Shiva with Mohini.^[45] In a Harihara image, the Shiva's half has an erect phallus (urdhva linga) and relates to Shiva's love to his left side Vishnu-Mohini.^[46] The influence of Shakta traditions on Shaiva ones may have led to the development of Harihara, where Vishnu is identified as Shiva's consort, or Mohini.^[47] As it is in Kanda Puranam, the Shaiva saint Appar identifies Vishnu as Parvati (Uma), the female counterpart of Shiva.^[48]

Other legends

In the Brahma Vaivarta Purana, Shiva creates an apsara (nymph) named Mohini, who falls in love with the creator-god Brahma. While trying to seduce Brahma, she says, "A man who refuses to make love to a woman tortured by desire is a eunuch. Whether a man is ascetic or amorous, he must not spurn a woman who approaches him, or he will go to Hell. Come now and make love to me." In one breath, Brahma replies, "Go away, Mother". Later, he argues that he is like her father, and thus, too old for Mohini. Brahma then compares her with a young daughter visiting her father. An angered Mohini then reminds him of his carnal nature by mocking that Brahma had earlier desired his own daughter and leaves him.^[49] After sleeping with the love god Kama to sate her arousal, Mohini regrets her actions and sobs. Meanwhile Vishnu explains to Brahma that the purpose of the event to break the latter's pride.^[50]

Another South Indian folktale tells of the Mahabharata hero

Pandavas, his father, and his uncles. Before being sacrificed to goddess Kali, Aravan asks three boons from Krishna, the guide of the Pandavas. The third boon was that Aravan should be married before the sacrifice so that he could get the right of cremation and funerary offerings (bachelors were buried). This third boon, however, is found only in the folk cults. To fulfill this wish in the Kuttantavar cult myth, Krishna turns into Mohini, marries Aravan, and spends the night with him. Then after the sacrifice, Mohini laments Aravan's death, breaking her bangles, beating her breasts, and discarding her bridal finery. She then returns to the original form of Krishna.^[51] The legend of the marriage of Aravan and Krishna in his female form as Mohini, and Mohini-Krishna's widowhood after Aravan's sacrifice, forms the central theme of an eighteen-day annual festival in the Tamil month of Cittirai (April–May) at Koovagam. The marriage ceremony is re-enacted by transgender Hijras, who play the role of Mohini-Krishna.^[52]

Cultural interpretations

According to mythologist Pattanaik, Mohini is just a disguise to delude the demon Bhasmasura, rather than a sexual transformation in this legend. Mohini is a disillusion, Vishnu's

maya.^[23]

Stories in which Shiva knows of Mohini's true nature have been interpreted to "suggest the fluidity of gender in sexual attraction".[53] Pattanaik writes while Westerners may interpret the Shiva-Mohini union as homosexual, traditional Hindus do not agree to this interpretation.^[54] He also writes that those focusing only on homoeroticism miss the narrative's deeper metaphysical significance: Mohini's femininity represents the material aspect of reality, and Mohini's seduction is another attempt to induce the ascetic Shiva into taking an interest in worldly matters. Only Vishnu has the power to "enchant" Shiva; a demon who tried to enchant and hurt Shiva in form of a woman was killed in the attempt.^[27]

Another interpretation posits that the Mohini tale suggests that Vishnu's maya blinds even supernatural beings. Mohini is "the impersonation of the magically delusive nature of existence which fetters all beings to the rounds of births and deaths and vicissitudes of life."^[3] Mohini also does not have an independent existence; she exists only as a temporary delusion, and is absorbed back into Vishnu after serving her purpose.^[32]

The legend of the union of Mohini-Vishnu and Shiva may also be written as part of the desire to have a common child of the two cosmic patriarchs of Hinduism.^[55]

Worship

On the fifth day of

Venkateshwara is dressed as Mohini and paraded in a grand procession.^[56]

In

Vaishnavas from Goa and South Canara identify her with Mohini and call her Narayani and Rahu-matthani, the slayer of Rahu, as told in the Bhavishya Purana.^[59]

Mahalasa is also called Mhalsa, the consort of Khandoba, a local incarnation of Shiva. As the consort of Khandoba, her chief temple - the Mohiniraj temple - is located at Nevasa, where she is worshiped as a four-armed goddess and identified with Mohini. Mhalsa is often depicted with two arms and accompanying Khandoba on his horse or standing besides him.^[60]

The central icon of the Jaganmohini-Kesava Swany temple at

Sthala Purana tells that the flower in Mohini's hair fell at Ryali ("fall" in Telugu) when Mohini was being chased by Shiva.^[61]

Ariyannur in Kerala's

Archeological Survey of India

.

Chemmanadu Sri Krishna Garuda Mahavishnu Temple, situated in Tiruvaniyoor in Kerala's Ernakulam district is another temple in the state where Mohini is worshiped. Lord Vishnu is present in his Mohini swaroopam in this temple, and it is also blessed with the presence of Lord Ayappa, the son of Lord Shiva and Lord Vishnu in his Mohini avatar. In addition, Lord Shiva, Devi Parvati, Lord Karthikeya, and Lord Ganesha are also consecrated in the temple. Thus with Shiva, Parvati, Mohini, and their children in a single location, this temple is blessed with the divine presence of Lord Shiva's family. In addition, it is also one of the rare temples where Garuda is worshiped as a deity.

Customs and ceremonies

Mohini has an important, dramatic role in several mythical works of South Indian drama like

Mohiniattam ("the dance of Mohini") is honored as an independent dance form.^[62] Named after the goddess, it is a dance meant exclusively for women and "an ideal example of the erotic form." The origins of Mohiniattam form are unknown, though it was popularized in the 1850s, but later banned as it was used by "loose women" to attract customers. The ban was lifted in 1950, after which it has seen a renewal.^[4][62]

The legends of Mohini are also being depicted in other dances, including the modern

Baisakh in the precincts of the Chandershekhar temple.^[63]

Notes

1. ^ Pattanaik (2001), p. 70
2. ^ Monier Williams, Sanskrit-English Dictionary. (1899).
3. ^ ^{a b} Goudriaan p. 44
4. ^
   ISBN 978-81-7017-434-9
   .
5. ^ Goudriaan, p. 44, Adi Parva (chapter 17, stanzas 38–40)
6. ^ Mahabharata, Adi Parva, Astika Parva, Section 18.
7. ^ Mahabharata, Adi Parva, Section 19.
8. ISBN 978-3-631-39955-2
   .
9. ISBN 978-81-8475-021-8
   .
10. ISBN 978-81-208-3162-9
    .
11. ^ Vishnu Purana, Book 1, Chap. 9.
12. ^ Goudriaan p. 41
13. ^ Goudriaan p. 42
14. ^ ^{a b} Doniger (1999) p. 263
15. ^
    ISBN 978-0-7914-5609-5
    .
16. ^ Pattanaik (2001), p. 65
17. ^ Anand Aadhar translation of Bhagavata Purana, Canto 8, chapter 9
18. ^
    ISBN 978-0-89281-354-4
    . mohini .
19. ^
    ISBN 978-81-88569-04-5
    .
20. ^ Pattanaik (2001), pp. 66–67
21. ^
    ISBN 978-81-208-3269-5
    .
22. ^ ^{a b} Smith, B.L., p. 5, Religion and Legitimation of Power in South Asia [1]
23. ^ ^{a b} Pattanaik (2001), p. 67
24. ^ Pattanaik (2001), pp. 70–71
25. ^ Pattanaik (2001), p. 83
26. ^ Doniger (1999) p. 265
27. ^ ^{a b} Pattanaik (2001), p. 73
28. ^ ^{a b c} Goudriaan pp. 42–43
29. ^ ^{a b} Goudriaan p. 43
30. ^ Doniger (1999) pp. 263–65
31. ^ Vanita & Kidwai (2001), p. 69
32. ^ ^{a b} Doniger (1999) p. 264
33. ISBN 9781843313991
    .
34. ^ Pattanaik (2001), p. 76
35. ^ Vanita & Kidwai (2001), p. 94
36. ^
    ISBN 978-0-89281-374-2
    . (originally published in French in 1979 and first translated into English in 1984)
37. ^
    ISBN 978-81-7950-397-3
    .
38. ^ Pattanaik (2001), p. 74
39. ISBN 9788126018093
    .
40. ^ Doniger (1999) p. 265
41. ^ Pattanaik (2001), p. 71
42. ^ Swami Parmeshwaranand pp. 150–51
43. ISBN 978-0-19-514504-5
    .
44. ^ Swami P. Anand, Swami Parmeshwaranand p. 287
45. ISBN 978-1-57181-912-3
    .
46. ^ Swami Parmeshwaranand pp. 289-90
47. ^ Swami Parmeshwaranand p. 295
48. ^ Swami Parmeshwaranand p. 46
49. ISBN 9780226618500
    .
50. ISBN 978-81-7020-998-0
    .
51. ^ Hiltebeitel (1988) pp. 322–4
52. ^ Hiltebeitel (1988) p. 325
53. ^ Vanita & Kidwai (2001), p. 70
54. ^ Pattanaik (2001), pp. 16–17
55. ^ Dongier p. 273
56. ^ Pattanaik (2001). p. 65.
57. ^ Pattanaik (2001), p. 72
58. Navhind Times. 27 September 2019. Retrieved 12 March 2010. ^{[dead link}
    ]
59. ISBN 978-81-206-0645-6
    .
60. ^ Dhere, R C. "Chapter 2: MHAALSA". Summary of Book "FOLK GOD OF THE SOUTH: KHANDOBA". R C Dhere. Retrieved 14 March 2010.
61. ^ "Ryali". Official Government site of East Godavari district. National Informatics Centre(East Godavari District Centre). Archived from the original on 19 June 2009. Retrieved 14 March 2010.
62. ^
    ISBN 978-81-208-0674-0
    .
63. ^ "Folk Dances of Himachal Pradesh". Official Government site of Chamba district. NIC, Chamba district. Archived from the original on 17 September 2009. Retrieved 14 March 2010.

References

• Pattanaik, Devdutt (2001). The man who was a woman and other queer tales of Hindu lore. Routledge.
  ISBN 978-1-56023-181-3
  .
• Vanita, Ruth; Kidwai, Saleem (2001). Same-sex love in India: readings from literature and history. Palgrave Macmillan.
  ISBN 978-0-312-29324-6
  .
• Goudriaan, Teun (1978). "The Māyā of the Gods: Mohini". Māyā divine and human. Motilal Banarsidass Publ. pp. 41–49.
  ISBN 978-81-208-2389-1
  .
• Doniger, Wendy (1999). Splitting the difference: gender and myth in ancient Greece and India. London: University of Chicago Press.
  ISBN 978-0-226-15641-5
  .
• ISBN 978-0-226-34046-3
  .
• Swami Parmeshwaranand (2004). Encyclopaedia of the Saivism. Vol. 1. Sarup & Sons.
  ISBN 978-81-7625-427-4
  .

External links

• Media related to Mohini at Wikimedia Commons
• Quotations related to Mohini at Wikiquote