References: https://www.rudraksha-ratna.com/articles/jagaddhatri-puja?srsltid=AfmBOop6dsKDWTLUaCt9Im_823Mvutx-Fb9KD6FeVNHvnfsDQbqhDgte
https://en.wikipedia.org/wiki/Jagaddhatri_Puja
https://en.wikipedia.org/wiki/Jagaddhatri
Jagaddhatri Puja is a Hindu festival celebrated primarily in the states of West Bengal, and particularly in cities like Chandannagar, Krishnanagar, Rishra, Singur, Guptipara. Few areas in Bangladesh are also known to observe the puja and festival. Dedicated to Jagaddhatri Devi, an incarnation of Ma Durga, Jagaddhatri is also known as Nisudin, Maheshwar, Shaktacharpriya and Aadharbhute. In her stotram (Jagadhatri Strotram), she has been invoked as Adhara bhutah, Dhritirupah, Dhurandharah, Dhruvapadah, Shaktistah, Shaktirupah, Shaktacharpriyah, Shaktivigrahe.
As per Shri Ramakrishna Paramahamsa: "You must believe in the Ishwara rupa. Do you know the meaning of Jagadhatri rupa? She is carrying the world. If she stops then the world will get destroyed".
Jagaddhatri is derived from the Sanskrit words: 'Jagat' meaning world and 'Dhatri' meaning sustainer, thus inferring the goddess as the 'Protector of the world'. Ma Durga is also known as the 'Goddess of power' and source of cyclic energies and the driving force of all existence. As a result during Jagaddhatri Pujo, the mother's divine power is invoked. Ma Jagaddhatri sustains the universe through her Yoga shakti. Naga/Sarpa is the symbol of Yoga & Upavitam is the symbol of Bramhin. Devi is yogini. She is using the world through her maha yoga shakti. The act of rescuing the world is her lila.
Just like Durga Puja, Jagaddhatri Puja symbolizes the triumph of good over evil and honors the nurturing power of Goddess Jagaddhatri. Culturally, it's a time for community celebration, with elaborate decorations, artistic idols, and illuminated pandals (temporary structures), representing spiritual upliftment, courage, and the triumph of light over darkness. The festival fosters social unity and provides a platform for cultural expression through vibrant processions, music, and dance.
Legend:
The tale is from Kena Upanishad. In the Katyayani Tantra, the following legend is told. After the goddess Durga killed Mahishasura, the gods of Svarga forgot about her powers. So, in order to test them, Parvati appeared before the gods Agni, Vayu, Varuna, and Chandra, who considered themselves invincible and were engulfed by ahamkara (ego). She asked them to move a tiny blade of grass. Vayu failed to pluck it; Agni failed to burn it. Every god failed at the task. In the end, they understood that the Goddess is the source of all power in the universe; even theirs. The goddess appeared before them as Uma, riding on a lion. The goddess is equated with Brahman in the narrative. The goddess gave the ego of the gods the form of an elephant. Jagaddhatri is depicted sitting on a lion with an elephant under them.The elephant, symbolizing ahamkara, lies under the paws of her vahana the lion, who symbolises courage, valour and the strength to overcome any challenges, including one's internal struggles with the Shada Ripus ("the six enemies"). She is named as Mahadurga in Shiva Purana. While in some other texts, as Uma Haimavati.
Difference between Durga and Mahadurga (Jagaddhatri):
Though form of the same goddess, both Durga and Mahadurga (Jagaddhatri) have difference. Durga is said to have killed demons: Durgamasura and Mahishasura. While Mahadurga or Jagaddhatri is said to have destroyed the pride of the gods or Devas and killed the demon Karindrasura. In Katyayini Tantra Jagaddhatri is named as Mahadurga. Hence, Mahadurga is the another name of Jagaddhatri. She is different from MahishasurMardini Durga or Durgamdalani ShriDurga. According to the Puranas, Jagadhatri is the incarnation of Siddhidhatri. She is also said to be the combined form of Sri Bhuvaneshwari and Durga. In some Tantras and in Shiva Purana she is known as Uma Haimavati
Another difference between both is that Mahadurga represents Sattvasguna, while Durga represents Rajaguna.
Devi Bhagavata purana refers to Devi as Jagaddhatri, the "Upholdress of the universe", highlighting her role as the sustainer of all beings.
In Markandeya Purana, the name "Jagaddhatri" is given to the goddess in the Devi Mahatmya section of this Purana after she kills the demon Mahishasura.
The 16th-century text Tantrasara by Krishnananda Agamavagisha mentions Jagadhatri alongside Durga.
Mayatantra, an ancient text makes a clear distinction between the forms of Durga and Jagaddhatri.
In later literature, the Bengali novelist Bankim Chandra Chatterjee features Goddess Jagadhatri in his historical fiction Anandamath, where she is depicted as one of the three aspects of 'Bharat Mata' (Mother India).
History of Worship:
Popular narrative states that the worship of Jagaddhatri in Bengal was begun by Maharaja Krishnachandra of Krishnanagar, Nadia.However, as per local history, the worship of goddess Jagatdhatri was first established by Chandrachur Tarkamani of Santipur who made an idol of the goddess at the behest of Raja Girishchandra. At the time only ghat puja was conducted at Krishnanagar, Nadia in Bengal. Idol worship of the goddess was initiated in the village of Bramhasason, which is located in Haripur in Santipur, Nadia.Furthermore, the Jaleshwara temple of Shantipur (1665) and Raghaveshwara Temple (1669) have the idol of the goddess inside the sanctum sanctorum as well as carved on the temple walls. So, her worship may have been known in Nadia long before Krishna Chandra.
At Krishnanagar, Raj Rajeshwary Jagatdhatri Puja is one of the oldest in Bengal. According to local history, Maharaja Krishnachandra was imprisoned by Nawab Alivardi Khan and, after his release on Vijaya Dashami, received a vision of Goddess Jagaddhatri, inspiring him to begin her worship in his kingdom. The puja was performed by Raj Rajeshwary (Raj Mata in Bengali language), and another account mentions a Jagatdhatri Puja Maharaja established by Krishna Chandra named Maa Jaleshwari at "Malopara Barowary". The worship of the goddess was later resumed by Sarada Devi, wife of Ramakrishna. The Jagatdhatri puja of Bose family and Chatterjee family of Palpara and Bhavanipur started in 1788 and continued by Chatterjees with all grandeur and tradition dating back centuries. The goddess is worshipped during the Shukla Paksha of the pious month of Kartika, especially the Tithi of Navami. The oldest temple of the goddess is Mahavidya temple at Somra (Hooghly), established in 1621 CE. The worship of the goddess takes place in the Dekhuria village as well in Birbhum. Still older is the Jagadhatri puja of Baligram village (Jiaganj, Murshidabad), dated back to five hundred years ago. Bandyopadhyay family of Mirhat of Kalna are observing Jagadhatri puja for more than four hundred years. Jagadhatri puja is the main Puja of Dhatrigram, Baidyapur & Mirhat of Kalna. The 350-year-old Chandrapati family's kuladevi is Jagrata.
The puja of Bose family initially used to be held in their ancestral home in Murshidabad. Folklore has it that this puja was started in 1788. The puja was later shifted to its present location in Chandannagar, where many of the family members now live. The exact history of the deity is unknown, but family records date it back to 1640. In Chatterjee family this puja originates from 1700 in Srirampur which later was shifted to Chatterjee's official ancestral home in 1936 by Hari Mohan Chatterjee. For over 40 years it remained the centre of attraction during the festivities. After the demise of Hari Mohan Chatterjee the puja was continued by 3 generations by Shashanka Chatterjee, Nilanka Chatterjee (Son of Late Shashanka Chatterjee) and at present by Tirthanka Chatterjee and Ankita Chatterjee (children of Nilanka and Jayeeta Chatterjee). In 2023 the puja got shifted again for the 2nd time in 200 years to Bangalore, marking a historic shift to South of India. The Puja is continued by Chatterjees with all grandeur and tradition dating back centuries.
According to researcher Mohit Roy, the Jagaddhatri Vigraha from Barisal currently in Ashutosh Museum (Kolkata) is from 8th century. Such simha-vahini vigrahas have been discovered plenty particularly from west Bengal.
The first textual mention of Jagadhatri puja comes from Kalviveka of Smarta Shulapani, dated approximately from 1375 to 1460. Later Smartas "Brihaspati Raymukut" and "Srinatha Acharya Churamani" have mentioned the goddess in their work.
Jagaddhatra Mata weapon: Chakram, Bow, Arrow, conch
Consort: Shiva
Mount: Lion
Jagaddhatri Puja Vidhi, Mantra and Strotam:
Vidhi:
Wake up early in the morning and take bath
Observe a fast during the day
Clean the idol and offer red clothes
Offer crimson flowers, sandalwood, durva, water, vermillion, sweets and fruits
Burn incese sticks and dhoop, and perform aarti
Chant Jagddhatri mantra and strotam
Break the faster after performing Puja
Mantra:
ॐ महादेव्यै बिद्महे, सिंहवाहिन्यै धीमहि, तन्नो देवी प्रचोदयात॥
Jagaddhatri Strotam:
आधारभूते चाधेये धृतिरूपे धुरन्धरे ।
ध्रुवे ध्रुवपदे धीरे जगद्धात्रि नमोऽस्तु ते ॥१॥
1.1 (I meditate on Devi Jagaddhatri) Who exists as the Substratum of the Universe, Incomprehensible by the Mind; Who is of the form of eternal Contentment, and Bears the whole Creation,
1.2: Who is Eternal, and takes one towards Her Eternal Feet; Who is Steady and Immovable; O Devi Jagaddhtri, Obeisance to You.
शवाकारे शक्तिरूपे शक्तिस्थे शक्तिविग्रहे ।
शाक्ताचारप्रिये देवि जगद्धात्रि नमोऽस्तु ते ॥२॥
2.1: (I meditate on Devi Jagaddhatri) Who stands on the Figure of Corpse (Corpse-like form of Shiva representing Brahman) in the form of Shakti (as Devi Kali representing the Power of Brahman); Who abides as Shakti within the Vigraha (Image) of Shakti (which is awakened by Worship),
2.2: Who is fond of the Worship-Rituals of the Shaktas; O Devi Jagaddhatri, Obeisance to You.
जयदे जगदानन्दे जगदेकप्रपूजिते ।
जय सर्वगते दुर्गे जगद्धात्रि नमोऽस्तु ते ॥३॥
3.1: (I meditate on Devi Jagaddhatri) Who is the giver of Victory, Who is the giver of Joy to the World, and Who is the One Power Worshipped in the World,
3.2: Victory to You O Durga, Who is Present in All; O Devi Jagaddhatri, Obeisance to You.
सूक्ष्मातिसूक्ष्मरूपे च प्राणापानादिरूपिणि ।
भावाभावस्वरूपे च जगद्धात्रि नमोऽस्तु ते ॥४॥
4.1: (I meditate on Devi Jagaddhatri) Who is present within the Subtle of the Subtlest forms, and Who is present within the Life Force in the forms of the Vital Airs of Prana, Apana and others,
4.2: Who is present as Devotional Feelings within our hearts; O Devi Jagaddhatri, Obeisance to You.
कालादिरूपे कालेशे कालाकाल विभेदिनि ।
सर्वस्वरूपे सर्वज्ञे जगद्धात्रि नमोऽस्तु ते ॥५॥
5.1: (I meditate on Devi Jagaddhatri) Who is present in the form of the different divisions of Time, and Who is the Goddess presiding over Time itself; (Moreover) Who pierces from Time to Timelessness (i.e. Who though within the realm of Time in Creation is also beyond Time as Absolute Consciousness),
5.2: Who is present in All-Forms and is All-Knowing (as the indweller within them); O Devi Jagaddhatri, Obeisance to You.
महाविघ्ने महोत्साहे महामाये वरप्रदे ।
प्रपञ्चसारे साध्वीशे जगद्धात्रि नमोऽस्तु ते ॥६॥
6.1: (I meditate on Devi Jagaddhatri) Who is present during great Impediments (in life), Who is present during great Enthusiasm (in life), Who is present during great Delusions (in life), and Who is present during Boon-giving (rewarding what is deserved in life),
6.2: Who is the essence behind the Manifestation of Creation, present as the Creative Consort of the Lord; O Devi Jagaddhatri, Obeisance to You.
अगम्ये जगतामाद्ये माहेश्वरि वराङ्गने ।
अशेषरूपे रूपस्थे जगद्धात्रि नमोऽस्तु ते ॥७॥
7.1: (I meditate on Devi Jagaddhatri) Who cannot be attained by the Mind (but need to be approached by surrendering the individual being), Who is the Primordial Cause of the Universe; Who is the Consort of Maheshwara of Great Beauty (when beheld through the eyes of Jnana and Bhakti),
7.2: Who plays in Creation by taking Endless Forms, and abides in those Forms as Consciousness; O Devi Jagaddhatri, Obeisance to You.
द्विसप्तकोटिमन्त्राणां शक्तिरूपे सनातनि ।
सर्वशक्तिस्वरूपे च जगद्धात्रि नमोऽस्तु ते ॥८॥
8.1: (I meditate on Devi Jagaddhatri) Who is the Primeval Shakti (Whose different aspects are) represented by Fourteen Crores of Mantras,
8.2: Who is the embodiment of All Powers (represented by the Mantras); O Devi Jagaddhatri, Obeisance to You.
तीर्थयज्ञतपोदानयोगसारे जगन्मयि ।
त्वमेव सर्वं सर्वस्थे जगद्धात्रि नमोऽस्तु ते ॥९॥
9.1: (I meditate on Devi Jagaddhatri) Who is the essence of Tirtha (Pilgrimage), Yajna (Sacrifice), Tapas (Penance), Daana (Charity) and Yoga (Meditation); Who is the Mother of the Universe (to Whom all these are directed),
9.2: You indeed are All, You indeed are in All; O Devi Jagaddhatri, Obeisance to You.
दयारूपे दयादृष्टे दयार्द्रे दुःखमोचनि ।
सर्वापत्तारिके दुर्गे जगद्धात्रि नमोऽस्तु ते ॥१०॥
10.1: (I meditate on Devi Jagaddhatri) Whose Form is that of Compassion, Whose Glance is that of Compassion, Whose Feelings are Moist with Compassion; the Compassion which releases one from the Sorrows of Life (by connecting with Her),
10.2: Who as Durga enables one to Cross over all the Misfortunes of Life; O Devi Jagaddhatri, Obeisance to You.
अगम्यधामधामस्थे महायोगिशहृत्पुरे ।
अमेयभावकूटस्थे जगद्धात्रि नमोऽस्तु ते ॥११॥
11.1: (I meditate on Devi Jagaddhatri) Who abides in Her Abode which is Unattainable by the Mind; Which is inside the Heart-Abode of the Great Yogis,
11.2: Who abides in that Immeasurable Summit of Divine Feelings; O Devi Jagaddhatri, Obeisance to You.