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Mahisha and Durga: Buffalo Demon Legend

By Nanditha C. Krishna

Vol. 12September 2005pp. 7–10English

Summary

The story of Mahisha, the buffalo demon, originates from Hindu mythology, where he is depicted as the son of Rambha, a demon king, and a buffalo. Mahisha gained immense power through austerities, displacing the gods from heaven, prompting Brahma, Vishnu, and Shiva to create Durga, a ten-armed warrior goddess, to defeat him. Durga, riding a lion or tiger, killed Mahisha’s generals with various divine weapons before confronting the demon himself. After multiple failed forms, Mahisha transformed into a buffalo, which Durga captured and killed with her trident and sword. This narrative is linked to Mysore, named after Mahisha, and the Chaumundi Hill temple, where a statue of Mahisha stands at the base. The story reflects the cultural and historical context of buffalo-totem tribes like the Toda and Maria in Central and South India, who worshipped buffaloes and were possibly defeated by Durga’s followers. The Toda, known for their buffalo worship and barter systems, retreated to the Nilgiri Hills, while the Maria adopted Durga into their cult. The demonization of Mahisha symbolizes the triumph of one tribe over another, with Durga’s non-Vedic origins and fierce warrior traits contrasting with traditional Vedic norms. The celebration of Navaratri, particularly in Mysore, commemorates this battle, reinforcing the cultural significance of the myth.

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Conclusion

This narrative illustrates the cultural and religious dynamics of ancient India through the myth of Durga and Mahisha, highlighting themes of tribal conflict, divine intervention, and the demonization of defeated rulers. The story reflects the historical struggles between buffalo-worshipping tribes like the Todas and Marias and the expanding influence of goddess-centric cults, symbolized by Durga’s victory. The enduring legacy of this myth is evident in regional traditions, such as Mysore’s Navaratri celebrations and the veneration of Mahisha in certain communities, underscoring its role in shaping local identities and religious practices. The narrative also underscores the universal theme of triumph and the cultural adaptation of legends to reinforce social and religious hierarchies.

Key passages

Chosen by AI from the article's text. Each one is checked word for word against the text before it is shown.

  • “Mahisha is an example of the demonization of a god or ruler by his enemies who defeated and killed him. The destruction of the demon by the goddess shows that the demonization of the defeated ruler was a universal trait not restricted to the A @ ryans.”
  • “Durga  was a non-Vedic goddess. Apart from the lack of similar goddesses in the Vedic tradition, early references to Durga  associate her with the Vindhyas, giving her the epithet Vindhyava  sin ̧@ ; tribes such as the S  abaras (contemporary Saoras) were her worshippers, and they had non-Vedic habits such as drinking blood and eating meat or offering flesh.”
  • “Mahisha was obviously a leader of a buffalo-totem tribe destroyed by the followers of the goddess. It seems likely that the Marias and Todas, both followers of the buffalo, were driven out of their homes by the worshippers of Durga.”

Works cited in this article

  1. Oppert, G., The Original Inhabitants of India , pp. 183–187 (Delhi, 1972).
  2. Kinsley, D., Hindu Goddesses , pp. 96–97 (Delhi, 1998).
  3. Oppert, G., op.cit.

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In this issue

Vol. 12
7–10Mahisha and Durga: Buffalo Demon LegendNanditha C. KrishnaCurrent article11–15Comparative Study of Ramayana and Mahabharata: Origins, Themes, and Cultural ImpactS. Kuppusamy16–35Secular and Religious Contributions of Performing Arts in Tamil Society: Music, Dance, and Drama in Sangam, Pallava, and Chola PeriodsV. Balambal36–50Historiography of Professor K.A. Nilakanta Sastri: Scholar, Teacher, and LegacyK. A. Nilakanta Sastri51–69Female Functionaries of Medieval South Indian TemplesS. Chandni70–80Society and Land Relations in the Kaveri Delta During the Chola PeriodV. Palanichamy81–84Dutch Trade in Coastal Karnataka: 1583-1763K. G. Vasantha Madhava85–100British Imperialism and East India Company's Conquest of IndiaRukmini Nagarajan101–107Kudikaval System in Madurai District: History, Decline, and British InfluenceK.V. Jeyaraj, P. Jeganathan108–115Trade and Commerce in British-era Gajapati: Weights, Measures, and Artisanal EconomyN. P. Panigrahi116–122Indian Nationalism: Cuddapah District's Constructive Activities (1922-30)G. Samba Siva Reddy123–130Bharathi's National Songs: Seditious Unity Against British Rule in Madras PresidencyV. Venkat Raman131–138K. Kamaraj's Educational Reforms in Tamil Nadu: Democratizing Access and Promoting Social ChangeA. Kumaraswamy139–143Economic Conditions and Challenges Faced by Tamil Nadu Fishermen from 1947–1996B. Devaki Bai144–153Essential Services Bill and Agrarian Resistance in Madras Presidency, 1949K. Ramesh Kumar154–162Destabilising Apartheid: Adi-Dravidas' Socio-Political Awakening in 1930s Tamil NaduP. N. Premalatha163–167Telugu Dalit Literature: Historical Evolution and Social MovementsThummapudi Bharathi168–178Historical Perspective on Non-Governmental Organizations in Tamil NaduS. S. Sundaram179–182Kalahasti Kalamkari: Tradition, Adaptation, and Cultural ContinuitySwapna Sathish183–186Nationalist Movement in South India: Vizagapatam District's Role in India's Freedom StruggleM. S. R. Anjaneyulu

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