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Rati

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This article is about the Hindu goddess of love. For the Indonesian lunar goddess, seeDewi Ratih.
For other uses, seeRati (given name)andRati (Norse mythology).
Rati
Goddess of Love, Carnal Desire, and Passion
Rati
Devanagariरति
SanskrittransliterationRati
AffiliationDevi
AbodeKamaloka
WeaponSword
MountParrot
Genealogy
ParentsDaksha
ConsortKamadeva
ChildrenHarsha & Yasha (sons)[1]
Equivalents
Greek equivalentAphrodite
Roman equivalentVenus

Rati(Sanskrit:रति,Rati) is theHindugoddessoflove, carnal desire, lust, passion, and sexual pleasure.[2][3][4][5]Usually described as the daughter ofPrajapatiDaksha,Rati is the female counterpart, the chief consort and the assistant ofKama(Kamadeva), the god of love. A constant companion of Kama, she is often depicted with him in legend and temple sculpture. She also enjoys worship along with Kama.

The Hindu scriptures stress Rati's beauty and sensuality. They depict her as a maiden who has the power to enchant the God of Love. When the deityShivaburns her husband to ashes, it is Rati, whose beseeching or penance, leads to the promise of Kama's resurrection. Often, this resurrection occurs when Kama is reborn asPradyumna,the son ofKrishnaandRukmini.Rati – under the name ofMayavati– plays a critical role in the upbringing of Pradyumna, who is separated from his parents at birth. She acts as his nanny, as well as his lover, and tells him the way to return to his parents by slaying the demon-king, who is destined to die at his hands. Later, Kama-Pradyumna accepts Rati-Mayavati as his wife.

Etymology

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The name of the goddess Rati comes from the Sanskrit rootram,meaning "enjoy" or "delight in." Although the verb root generally refers to any sort of enjoyment, it usually carries connotations of physical and sensual enjoyment. Etymologically, the wordratirefers to anything that can be enjoyed; but, it is almost always used to refer to sexual love.[6]

Legend

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Birth and marriage

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Rati on a composite horse

TheKalika Purananarrates the following tale about Rati's birth. After the creation of the 10Prajapatis,Brahma– the creator-god – creates Kama (Kamadeva), the god of love, from his mind. Kama is ordered to spread love in the world by shooting his flower-arrows.PrajapatiDakshais requested to present a wife to Kama. Kama first uses his arrows against Brahma and thePrajapatis,who are all incestuously attracted to Brahma's daughter Sandhya ( "Twilight-dawn/dusk" ). The godShiva,gets enraged by the heinous act of Brahma and shows his condemnation. Embarrassed, Brahma and thePrajapatistremble and perspire. From the sweat of Daksha rises a beautiful woman named Rati, who Daksha presents to Kama as his wife. At the same time, the agitated Brahma curses Kama to be burnt to ashes by Shiva in the future. However, on Kama's pleading, Brahma assures him that he would be reborn.[7]TheBrahma Vaivarta Purananarrates that Sandhya committed suicide, after Brahma lusts for her. The godVishnuresurrects her and names her Rati, and marries her to Kama. TheShiva Puranamentions that after her suicide, Sandhya is reborn from the sweat of Daksha as Rati.[5]In some texts, Shiva is described as the father of Rati.[8]

TheHarivamsa,an appendix to the epicMahabharata,mentions that Kama and Rati have two children, Harsha ( "Joy" ) and Yashas ( "Grace" ). However, theVishnu Puranamentions that Rati, asNandi,only has one son – Harsha.[9]The epicsMahabharataas well as theRamayana,also attest to Rati being the consort of Kama.[10]

Rebirth as Mayavati

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"Mayavati" redirects here. For the Uttar Pradesh politician, seeMayawati.

The demonTarakasurahad created havoc in the universe, and only the son of godShivacould slay him, but Shiva had turned to ascetic ways after the death of his first wife,Sati.Kama was thus instructed by the gods to make Shiva fall in love again. Kama went toMount Kailashwith Rati and Madhu or Vasanta ( "Spring" ), and shot his love-arrows at Shiva (in another version of the legend, Kama entered Shiva's mind) and invoked desire. Wounded by Kama's arrows, Shiva becomes attracted toParvati,the reincarnation of Sati, but agitated, burns Kama by a glance of his third eye.[11][12][13]

Kama as Pradyumna with Rati as Mayavati, return toDvaraka

TheBhagavata Purananarrates further that the grief-stricken Rati goes mad by Kama's death[11]and in theMatsya Puranaand thePadma Puranaversions, she smears herself with her husband's ashes.[13]Further inBhagavata Purana,Rati undergoes severe penance and pleads with Parvati to intercede with Shiva to restore her husband. Parvati reassures her that Kama would be reborn asPradyumna,the son ofKrishna,theavatarof the godVishnuon earth, and Rati should wait for him in the demon (asura) Sambara's house.[11]In other versions of the narrative like theMatsya Purana,thePadma Purana,theShiva Purana,theLinga Puranaand theKathasaritsagara,it is Shiva who blesses Rati with the boon of Kama's resurrection.[12][13][14]

In other variants, she curses the gods who sent Kama for this doomed mission and the gods, as a group or Brahma, seeks relief for the grieving Rati from Shiva orthe Supreme Goddess,Parvati being one of her many manifestations. In some legends, like the one in theBrahmanda Purana,the Goddess revives Kama immediately, hearing the pleading of the wailing Rati and the gods.[15]The renowned Sanskrit poetKalidasadedicates canto IV discussing the plight of Rati in hisKumarasambhava,which focuses on the story of the wedding of Shiva and Parvati and the birth of their sonKartikeya,who kills Tarakasura. Canto IV narrates that Rati witnesses the death of her husband and laments his death, and then tries to immolate herself on a funeral pyre. A heavenly voice stops her on time, stating that after the marriage of Shiva, he will revive her husband.[16]

TheKedara Khandachapter of theSkanda Puranapresents a very different version. In this version, after the burning of Kama, Parvati is worried that she could not achieve Shiva in absence of Kama. Parvati is consoled by Rati, who asserts that she will revive Kama and starts severe austerities to achieve her goal. Once, the divine sageNaradaasks her "whose she was". Agitated, Rati insults Narada. The spiteful Narada provokes the demon Sambara to kidnap Rati. Sambara takes her to his house, but is unable to touch her as the goddess decreed that he would be reduced to ashes if he touches her. There, Rati becomes the "kitchen in-charge" and is known as Mayavati ( "mistress of illusion –Maya").[3]

Kama (left) with Rati on a temple wall ofChennakesava Temple,Belur

TheBhagavata Puranaand theKathasaritsagaracontinue, that on advice of Shiva, Rati assumes the form of Sambara's kitchen-maid Mayavati and awaits her husband's arrival in Sambara's house. Sambara is foretold that the reborn Kama would be his destroyer. Sambara finds out that Kama was born as Pradyumna, the son of Krishna and his chief wife,Rukmini.He steals the child and throws him in the ocean, where the child is swallowed by a fish. This fish is caught by fishermen and sent to Sambara's kitchen. When the fish is cut, the child is found by Mayavati, who decides to nurture him. The divine sageNaradareveals to Mayavati that she was Rati and the child was Kama, and that she was to rear him. As the child grew up, the motherly love of Mayavati changes to the passionate love of a wife. The reborn Kama resents her advances, as he considers her his mother. Mayavati tells him the secret of their previous births as narrated by Narada and that he was not her son, but that of Krishna and Rukmini. Mayavati trains Pradyumna in magic and war and advises him to kill Sambara. Pradyumna defeats Sambara and slays him. He returns toDvaraka,Krishna's capital with Mayavati as his wife, where they are welcomed.[11]

TheVishnu Puranaand theHarivamsaalso have a similar account, though the reincarnation of Rati is called Mayadevi and described as Sambara's wife, rather than his maid. Both these scriptures safeguard her chastity saying that Rati donned an illusionary form to enchant Sambara. TheBrahma Vaivarta Puranaexplicitly states that Rati does not sleep with Sambara, but gave him the illusionary form of Mayavati.[11][17][18]Rati-Mayavati takes a critical role in all narratives of this story where she seduces – by herMaya– both Sambara and Kama-Pradyumna, her "son" who she convinces to be her lover. All texts at the end stress on her purity, untouched by another man.[18]

TheHarivamsadescribesAniruddha,the son of Pradyumna, as "the son of Rati".[19]

Associations, worship, and iconography

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A stone Rati sculpture on a temple pillar, opposite the pillar with Kama. Seated on a parrot, Rati is holding a sugarcane bow.

The nameRatiin Sanskrit means "the pleasure of love, sexual passion or union, amorous enjoyment", all of which Rati personifies.[20]Rati also indicates the female-seed.[21]The wordRatialso gives rise to other love-related Sanskrit words likeKama-rati( "a man stupefied by desire" ),rati-karman( "sexual intercourse" ),rati-laksha( "sexual intercourse" ),rati-bhoga( "sexual enjoyment" ),rati-shakti( "virile power" ),rati-jna( "skilled in the art of love" ), andrati-yuddha( "a sex-battle" ).[9][20][21]The wordRatialso appears in title of the Sanskrit erotic workRati-Rahasya( "secrets of Rati" ) – which is said to contain the sexual secrets of the goddess – as well as in the Sanskrit names of many sex techniques and positions likeRati-pasha( "the noose of Rati" ), asex positionin which the woman locks her legs behind her lover's back.[2][20]

Rati stands for sexual pleasure, carnal desire and sexuality.[22]Rati represents only the pleasure aspect of sexual activity and does not relate to child-birth or motherhood.[23]Professor Catherine Benton of theLake Forest College(Department of Religion) relates her birth from the "desire-ridden" sweat to bodily fluids produced during sexual intercourse, which are considered impure in Hinduism. Her association with Kama – the auspicious god of love – grants her the status of an auspicious goddess. Rati and Kama are often pictured on temple walls as "welcome sculptures", symbols of good fortune and prosperity.[22]Not only is Rati Kama's consort, but she is also his assistant and constant companion, who arouses sexual feelings. Kama is usually depicted with Rati along his side.[24]Rati is also included as a minor character in any drama involving Kama.[23]Rati also enjoys worship with Kama in some festival rites dedicated to him.[25]

TheShiva Puranamentions that Kama himself was pierced by his love-arrows when he saw his "auspicious wife", Rati.[24]Rati, as well as her husband Kama, ride a parrot as theirvahana(vehicle).[3]Rati is often depicted with a sword.[8]

InTantra,theMahavidyagoddessChhinnamastais depicted severing her own head and standing on the copulating couple of Kama and Rati, with the latter on top, (viparita-ratisex position). The woman-on-top position suggests female dominance over male. Chhinnamasta standing on a copulating couple of Kama and Rati is interpreted by some as a symbol of self-control of sexual desire, while others interpret it as the goddess, being an embodiment of sexual energy. Images of Chhinnamasta depicted sitting on Kamadeva-Rati in a non-suppressive fashion are associated with the latter interpretation. The love-deity couple also symbolizemaithuna,ritual sexual union.[26][27]

Statue of Rati,Koodal Alagar Temple,Madurai

Worship

  • Kameshwara Temple, inAragalur.TheSthala puranaindicates that Kamadeva woke upShivaat this place.
  • Kameshvara Temple, inKamyavan,one of the twelve forests ofVrindavana.
  • Soundaraja Perumal Temple atThadikombu,near Dindigul, Tamil Nadu. Separate shrine for Kamdev and Rati.
  • Harsat-Mata Temple atAbhanerihas representation of Kamadeva.

Outside Indian subcontinent

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Indonesia

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Kamaratih and Bathara Kamajayawayang(puppetry) inIndonesian culture

In theIndonesianversion, Rati (Indonesian:Kamaratih) is the daughter of Bathara Soma, the son of Sanghyang Pancaresi, the descendant of Sanghyang Wening, the younger brother of Sanghyang Wenang. Kamaratih is married toBathara Kamajaya,the ninth son of Sanghyang Ismaya and Dewi Senggani. He resides in Kahyangan Cakrakembang.

Kamaratih has a very beautiful face, has charm and character, is very loyal, loving, generous, kind, patient, and devoted to her husband. She, together with her husband,Bathara Kamajaya,is a symbol of husband-wife harmony in the universe, because of their harmony and love for one another.

Kamaratih was once assigned by Sanghyang Manikmaya to send Wahyu Hidayat to Dewi Utari, the youngest son of Prabu Matswapati, the king of Wirata and his consort, Dewi Ni Yutisnawati/Setyawati. Wahyu Hidayat was revealed as the pair of Wahyu Cakraningrat who was passed down by Bathara Kamajaya to Raden Abhimanyu/Angkawijaya, son ofArjunaand Dewi Sumbadra.[28]

Notes

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  1. ^Manmatha Nath Dutt (2020).A Prose English Translation of Harivamsha.
  2. ^abSwami Ram Charran (2007).The Vedic Sexual Code: Enjoy a Complete and Fulfilling Relationship With Your Lover.AuthorHouse. pp. 151, 209.
  3. ^abcDongier, Wendy(1993).Purāṇa perennis: reciprocity and transformation in Hindu and Jaina texts.SUNY Press. pp. 52, 75.ISBN0-7914-1382-9.
  4. ^Patricia Turner and estate of Charles Russell Coulter (2000).Dictionary of ancient deities.Oxford University Press US. pp. 258, 400.ISBN0-19-514504-6.
  5. ^abKramrisch pp. 253–4
  6. ^(Monier-Williams 2008,p. 867)
  7. ^Rati:Mani pp. 644–5
  8. ^abChandra, Suresh (2001).Encyclopaedia of Hindu gods and goddesses(2 ed.). Sarup & Sons. p. 273.ISBN81-7625-039-2.
  9. ^abHopkins p. 165
  10. ^Hopkins p. 199
  11. ^abcdeW.J. Wilkins (1900). "Kamadeva".Hindu Mythology, Vedic and Puranic.Sacred Texts Archive.ISBN1-4021-9308-4.
  12. ^abKama:Mani pp. 378–9
  13. ^abcBenton p. 41
  14. ^Benton p. 66
  15. ^Benton pp. 52, 61
  16. ^Kale, M R; Kālidāsa (1999) [1923].Kumārasambhava of Kālidāsa(7 ed.). Motilal Banarsidass. p. xxiv.ISBN81-208-0161-X.See also the English translation and Sanskrit original of canto IV
  17. ^Hopkins p. 214
  18. ^abBenton pp. 71–3
  19. ^Hopkins p. 164
  20. ^abcMonier Williams(2008)."p. 867: Rati".Monier Williams Sanskrit-English Dictionary.Retrieved24 July2010.
  21. ^abDoniger O'Flaherty, Wendy (1980).Women, androgynes, and other mythical beasts.University of Chicago Press. pp. 39, 103.ISBN0-226-61850-1.
  22. ^abBenton p. 29
  23. ^abBenton p. 32
  24. ^abBenton pp. 29–31
  25. ^Benton pp. 94, 101
  26. ^Benton pp. 125–6
  27. ^Kinsley, David R. (1997).Tantric visions of the divine feminine: the ten mahāvidyās.University of California Press. pp. 154–7.ISBN978-0-520-20499-7.
  28. ^Sunardi I.D.M. (January 1988),Arjuna krama,PT Balai Pustaka (Persero),ISBN9789794071427

References

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