Mohini

## Mohinī

A sculpture of an eight-armed dancing Mohinī at the Hoysaleswara Temple in Halebidu.

### Affiliation

Avatār of Viṣhṇu, Devī

**Mohinī** (Sanskrit: मोहिनी, *Mohinī*) is the female avatar of the Vedic god Viṣhṇu (विष्णु). In the narrative epic of the *Mahābhārata*, she appears as a form of Viṣhṇu, acquires the pot of Amṛta (an elixir of immortality) from the asuras (demons), and gives it back to the devas (gods).

## Legends and history

### The Amṛta

The earliest reference to a Mohinī-type goddess appears in the *Samudra manthan* episode of the 5th century BCE Vedic epic *Mahābhārata*. The Amṛta, or nectar of immortality, is produced by the churning of the Ocean of Milk. The Devas and the Asuras fight over its possession. The Asuras contrive to keep the Amṛta for themselves, angering the Devas. Viṣhṇu, wise to their plan, assumes the form of an "enchanting damsel." She uses her allure to trick the Asuras into giving her the Amṛta, and then distributes it amongst the Devas. Rāhu (राहु), an Asura, disguises himself as a god and tries to drink some Amṛta himself. Sūrya (सूर्य, the sun-god) and Chandra (चन्द्र, the moon-god) quickly inform Viṣhṇu, and he uses the Sudarśhana Chakra (the divine discus) to decapitate Rāhu, leaving the head immortal. The decapitated body becomes Ketu (केतु). Rāhu and Ketu are both regarded as celestial bodies that assume one's destiny. The other major Vedic epic, *Rāmāyaṇa* (4th century BCE), narrates the Mohinī story briefly in the *Bāla Kāṇḍa* chapter. This same tale is also recounted in the *Viṣhṇu Purāṇa* four centuries later.

In the original text, Mohinī is referred to as simply an enchanting, female form of Viṣhṇu. In later versions, Mohinī is described as the *māyā* (illusion) of Viṣhṇu. Later still, the name of the avatar becomes Mohinī from the original phrase describing his deliberate false appearance (*mayam ashito mohinim*). Once the Mohinī legend became popular, it was retold, revised, and expanded in several texts. The tales of Mohinī-Viṣhṇu also increased among devotional circles in various regions. The same expanded *Mahābhārata* version of the story is also recounted in the *Bhāgavata Purāṇa* in the 10th century CE. Here, Mohinī becomes a formal avatar of Viṣhṇu.

This legend is also retold in the *Padma Purāṇa* and *Brahm*ā*nda Purāṇa*. In the *Brahmāṇḍa Purāṇa*, however, Viṣhṇu-Mohinī simply, after meditation upon the Great Goddess Maheshvarī, acquires her form to trick the thieving asuras.

### Slayer of demons

Mohinī also has an active history in the destruction of demons throughout Vedic texts. In the *Viṣhṇu Purana*, Mohinī defeats Bhasmāsura (भस्मासुर), the "ash-demon." Bhasmāsura invokes the god Śhiva (शिव) by performing severe penances. Śhiva, pleased with Bhasmāsura, grants him the power to turn anyone into ashes by touching their head. The demon decides to try the power on Śhiva himself. Śhiva runs terrified. Viṣhṇu, witnessing the unfortunate turn of events, transforms into Mohinī and charms Bhasmāsura. Bhasmāsura is so taken by Mohinī that he asks her to marry him. Mohinī agrees, but only on the condition that Bhasmāsura follows her move for move in a dance. In the course of the dance, she places her hand on her head. Bhasmāsura mimics the action, and in turn, reduces himself to ashes. The legend of Bhasmāsura is retold in the Buddhist text *Satara Dewala Devi Puvata*, with a slight variation. In this tale, Viṣhṇu assumes his female form (the name "Mohinī" is not used) and charms Bhasmāsura. The female Viṣhṇu asks Bhasmāsura 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, Bhasmāsura is reduced to ashes.

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 Bhasmāsura tale, where he is forced by Mohinī to severe fidelity by keeping his hand on his head and is burnt.

The prelude of the *Ramakien*, the Thai version of the *Rāmāyaṇa*, the demon Nontok is charmed and killed by Mohinī-Viṣhṇu. Nontok misuses a divine weapon given to him by Śhiva. The four-armed Mohinī-Viṣhṇu enchants Nontok and then attacks him. In his last moments, the demon accuses Viṣhṇu of foul play saying that Viṣhṇu first seduced him and then attacked him. Viṣhṇu decrees that in his next birth, Nontok will be born as the ten-headed demon Rāvaṇa (रावण) and Viṣhṇu will be a mortal man called Rāma (राम). He will then fight him and defeat him.

In a lesser-known tale in the *Gaṇeśha Purāṇa* (900–1400 CE) the wise asura king Virochana is rewarded a magical crown by the sun-god Sūrya. The crown shields him against all harm. Viṣhṇu as Mohinī then enchants Virochana and steals his crown. The demon, thus unprotected, is killed by Viṣhṇu.

Another legend about the demon Araka associates Mohinī with Kṛṣhṇa (कृष्ण) rather than the god himself. The demon Araka had become virtually invincible because he had never laid eyes on a woman (extreme chastity). Kṛṣhṇa takes the form of the beautiful Mohinī and marries him. After three days of marriage, Araka's bonds of chastity are broken, and Kṛṣhṇa kills him in battle. Transgender Hijras consider Kṛṣhṇa-Mohinī to be a transsexual deity.

### Relationship with Śhiva

Stories about Mohinī and Śhiva have been popular in South Indian texts. In the southern version of the *Bhāgavata Purāṇa*, after Viṣhṇu deceives the demons by his maya female form, Śhiva sees Mohinī. He becomes "bereft of shame and robbed by her of good sense," runs crazily behind enchanting form, while his wife Pārvatī (पार्वती, also Umā) looks on. Śhiva is overcome by Kāma (love and desire) in this version of mythology. Śhiva's seed falls on the ground creating ores of silver and gold. Viṣhṇu then states that emotions are difficult to overcome, and states that Maya will become a half of Śhiva's Ardhanarisvara aspect. Śhiva then extols Viṣhṇu's power.

The *Tripurarahasya*, a south Indian Śhākta text, retells the story, giving more importance to the Goddess. When Śhiva wishes to see Viṣhṇu's Mohinī form again, Viṣhṇu fears that he may be burned to ashes like Kāmadeva (कामदेव) by the ascetic Śhiva. So, Viṣhṇu prays to goddess Tripura, who grants half of her beauty to Viṣhṇu, begetting the Mohinī-form. As Śhiva touches Mohinī, his seed spills, indicating a loss of the merit gained through of all his austerities.

In the *Brahmāṇḍa Purāṇa* when the wandering sage Nārada (नारद) tells Śhiva about Viṣhṇu's Mohinī form that deluded the demons, Śhiva dismisses him. Śhiva and his wife Pārvatī go to Viṣhṇu's home. Śhiva asks him to take on the Mohinī form again so he can see the actual transformation for himself. Viṣhṇu smiles, again meditates on the Goddess, and in place of Viṣhṇu stands the gorgeous Mohinī. Overcome by lust, Śhiva chases Mohinī as Pārvatī hangs her head in shame and envy. Śhiva grabs Mohinī's hand and embraces her, but Mohinī frees herself and runs further. Finally, Śhiva grabs her and their "violent coupling" leads to discharge of Śhiva's seed which falls on the ground and the god Mahā-Śhāstā ("The Great Chastiser") is born. Mohinī disappears, while Śhiva returns home with Pārvatī.

Śhāstā is identified primarily with two regional deities: Ayyappa from Kerala and the Tamil Aiyaṉār. He is also identified with the classical Vedic gods Skanda and Hanumān (हनुमान्). In the later story of the origin of Ayyappa, Śhiva impregnates Mohinī, who gives birth to Ayyappa. Another variant says that instead of a biological origin, Ayyappa sprang from Śhiva's semen, which he ejaculated upon embracing Mohinī. Ayyappa is referred to as *Hariharaputra*, "the son of Viṣhṇu (Hari हरि) and Śhiva (Hara हर)", and grows up to be a great hero. Another tale says after Surpanaka's destruction, Śhiva wishes to see Mohinī and mesmerized by her looks, has union with her resulting in the birth of Ayyapppa.

The Tamil text *Kanda Puranam* narrates about the birth of Śhāstā identified with Aiyaṉār. The text tells just before the tale that Viṣhṇu is Śhiva's Śhakti (wife and power) Parvatī in a male form. The legend begins with Śhiva's request and Viṣhṇu's agreement to show his illusionary Mohinī form, that he assumed for the distribution of amrita. Śhiva falls in love with Mohinī and proposes a union with her. Mohinī-Viṣhṇu declines saying that union of two same sex women was unfruitful. Śhiva informs Mohinī-Viṣhṇu that he was just one of forms of his Śhakti. Thereafter, their union resulted in the birth of a dark boy with red locks, who was named Hariharaputra. Further, he was also known as Śhāstā and Aiyaṉār.

In the *Agni Purāṇa*, as the enchanted Śhiva follows Mohini, drops of his semen falls on the ground and become *lingas*, Shiva's symbols. His semen also generates the monkey-god Hanuman, who helps Viṣhṇu's avatar Rama in his fight against Ravana in the Ramayana. Śhiva Purana says that by the mere glimpse of Mohini, Śhiva spurts out his seed. The seed was collected and poured into the ear of Anjani, who gave birth to Hanuman, the incarnation of Shiva. The latter is retold in the Thai and Malaysian version of the Ramayana. Though Hanuman strings from Śhiva's seed, he is also considered as a combined son of Viṣhṇu and Śhiva.

The Buddhist version of the Bhasmasura tale continues with Śhiva (Īśhvara) asking the female-Viṣhṇu, who is seated on a swing, to marry him. She asks Śhiva to get the permission of his wife Umayangana to take her home. Śhiva returns with Umayangana's consent to find the female-Viṣhṇu pregnant, who sends him back to get permission to bring a pregnant woman home. When he returns, a child is born and female-Viṣhṇu is pregnant again. She requests Śhiva to seek approval to bring a pregnant woman with a child home. This happens six more times. Finally, Śhiva brings Umayangana with him to witness the miraculous woman. Viṣhṇu 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. Aiyanayaka is identified with Aiyanar.

Mohinī plays a lesser role in a Śhaiva legend in the *Skanda Purāṇa*. Here, Viṣhṇu as Mohinī joins Śhiva to teach a lesson to arrogant sages. A group of sages are performing rituals in a forest, and start to consider themselves as gods. To humble them, Śhiva takes the form of an attractive young beggar (Bhikṣhāṭana) and Viṣhṇu becomes Mohinī, his wife. While the sages fall for Mohinī, their women wildly chase Śhiva. When they regain their senses, they perform a black magic sacrifice, which produces a serpent, a lion, an elephant (or tiger) and a dwarf, all of which are overpowered by Śhiva. Śhiva then dances on the dwarf and takes the form of Naṭarāja, the cosmic dancer. The legend is retold in the Tamil *Kovil Puranam* and *Kandha Puranam* with some variation. This legend is also told in the *Sthala Purana* related to the Chidambaram Temple dedicated to Śhiva-Naṭarāja.

Another legend from the Liṅga Purāṇa says that the embracing of love-struck Śhiva and Mohinī led to be their merging into one body. At this moment, Mohinī became Viṣhṇu again, resulting the composite deity Harihara, whose right side of the body is Śhiva and left side is Viṣhṇu in his male form. In the temple in Sankarnayinarkovil near Kalugumalai is one of the rarest exceptions to iconography of Harihara (Śaṅkara-Nārāyaṇa). The deity is depicted similar to the Ardhanārī, the composite form of Śhiva-Parvatī, where right side of the body is the male Śhiva and left side is female. This image's female side represents Mohinī and it, as a whole, symbolizes the union of Śhiva and Mohinī. The influence of Śhākta traditions on Śhaiva ones may have led to the development of composite images like Harihara, where Viṣhṇu is identified with Śhiva's consort, or Mohinī. Like the Kanda Puranam narrative, the Śhaiva saint Appar identifies Viṣhṇu as Parvatī (Umā), the female counterpart of Śhiva.

## Reference

so far, this was almost verbatim copied from the Wikipedia article - my citation style "disclaimer" is found here