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Kaumodaki () is the gadā (mace) of the Hindu god Vishnu. Vishnu is often depicted holding the Kaumodaki in one of his four hands; his other attributes are the chakra, the Panchajanya and the lotus. The gada is also found in the iconography of some of Vishnu's .
The name, 'Kaumodak' first appears in the Hindu epic Mahabharata, where it is associated with Vishnu's avatar, Krishna. The gada is depicted in images of Vishnu since . While initially unadorned, the size and shape of Kaumodaki vary in depictions. More elaborate design features like flutes and segments were added in depictions of Vishnu's gada.
Though the weapon may be depicted as an inanimate gada, Kaumodaki sometimes appears personified as a woman known as Gadadevi or Gadanari in sculptures of Vishnu. In depictions that use this version, Vishnu rests one of his hands on her head, while she herself holds the gada, is seen emerging from it or has the gada carved on her head/crown.
The gada, regarded as one of the oldest and strongest weapons, is a symbol of Vishnu's shakti. Various texts discuss the symbolism of Kaumodaki in Vishnu's iconography.
The gada appears as an attribute in the oldest known sculpture of Vishnu (from Malhar, Chhattisgarh), dated to c. 200 BCE. One of the earliest images of Vishnu date to the Kushan Empire period (30–375 CE) found around Mathura, the gada does not appear in a stylised design as in later depictions, but the mace is a simple "round top-heavy rod" held in his upper (back) right hand and lifted above the shoulders.Desai p. 8 In another Kushan sculpture, the gada is depicted as a long rod which is almost the height of Vishnu and is held in his upper right hand. It is depicted similar to a long pestle ( musala).Sivaramamurti p. 135 A similar image found in Jhusi as well as early images from Western India depict Vishnu resting his upper right hand on the mace or holding the mace in this hand. Gupta images continue the trend of having upper (back) right hand resting on or holding the gada.Desai p. 9 The gada started being depicted in other arms. Twenty-four configurations of Vishnu images are noted, where the order of the four attributes is changed.Desai pp. 10–14
While the hand holding the gada changed, the design of the weapon transformed too. In late medieval art, especially Pala Empire (8th–12th century CE), the size of the handle of the gada is reduced to a flute, while the top takes a highly decorated round form. In Uttar Pradesh, the handle is tapered and expands at the top; sphere on the top also depicted with flutes. The gada is thick and "barrel"-shaped, while the Pallava gada is depicted thick throughout. The carve Kaumodaki thinner, but is ridged and segmented.
The Vishnudharmottara Purana describes the iconography of Vishnu. While the lotus and shankha are held in the upper hands, the lower hands rest on two dwarf figures: the personified gada and chakra. The gada personified as a slim-waisted woman, holds a fly-whisk (chamara or chowry) in her hands and is adorned with ornaments, with Vishnu's right hand resting on her head; chakra stands as a man on Vishnu's left.Rao pp. 289–90Desai pp. 6–7 The personified weapons known as Ayudhapurusha emerge in Gupta Empire (320–550 CE) sculptures. The personified Kaumodaki is also known as Gada-Devi (the suffix devi means goddess) or Gada-nari ("gada-woman"). Since the Sanskrit word gada is feminine, gada is regarded as a woman. A Gupta Vishnu in Udayagiri Caves depicts Vishnu accompanied by Gadadevi and the personified chakra. Gadadevi often appears in Vishnu images from Kashmir, including Vishnu's four-headed form Vaikuntha Chaturmurti. She holds a chamara and looks in adoration towards her master, whose hand rests on her head. She wears a crown or has an elaborate hairstyle. Apart from a lower garment, she might wear a blouse or have a bare torso. She is depicted emerging from the gada.
Gadadevi may be depicted as a dwarf or as a normal human as in the Sheshashayi Vishnu panel of the Gupta Deogarh temple. She is depicted holding the gada.C. Sivaramamurti pp. 128–9 The motif of Kaumodaki holding the gada is mostly found in Uttar Pradesh and Bengal art. In another variation, Kaumodaki stands besides Vishnu with folded hands (in anjali mudra posture) with the gada depicted on the head as part of the crown or the weapon mark on her forehead, as in Chola era bronzes of the gada.Anna L. Dallapiccola, ayudhapurusha or shastradevata. (2002). In Dictionary of Hindu Lore and Legend, Thames & Hudson.Rao pp. 288–9C. Sivaramamurti pp. 130–1
In the philosophical meaning expounded by the Vishnu-worshipping Vaishnava sect, Kaumodaki symbolizes "the intellect, the power of knowledge and the power of time". While explaining the symbolism of four attributes in Vishnu's hands, the Gopala Tapani Upanishad says that the gada – which represents primordial knowledge – is held in the lower left hand, which denotes "individual existence". The Vishnu Purana calls the gada the power of knowledge. Kaumodaki is said to "intoxicate" the mind.
According to the Vishnudharmottara Purana, Kaumodaki represents Vishnu's wife Lakshmi, the goddess of wealth and beauty. The Krishna Upanishad equates the gada to the goddess Kali, "the power of time". The text further says that like the invincible Time, the mace is the destroyer of all opponents.
Another interpretation suggests that the Kaumodaki symbolizes the life-force ( prana) from which all "physical and mental powers" arise. Vishnu's gada also stands for discipline, complemented by his lotus, that denotes praise. While the lotus and shankha in his hands are water symbols representing life and love, the gada and the chakra are fire symbols denoting pain and destruction and command adherence to the rules of society and nature. The Varaha Purana says the gada is to teach a lesson to irreligious rulers. Vishnu is also said to clear illusion by his gada.
The Mahabharata describes Vishnu holding a gada and a chakra, possibly indicating two-armed images of Vishnu.Desai p. 7 The Mahabharata also records at the time of the chakra-musala war, Krishna's Kaumodaki along with other weapons appear in human form from the heavens to watch the battle. The Harivamsa, an appendix to the Mahabharata describes four of Vishnu's weapons fall from the heavens to aid Krishna and his brother Balarama in his battle against Jarasandha. Balarama uses the plough and the club called Saunanda; while Krishna battles with Kaumodaki and the bow Sharanga.
The Duta-Vakya ("envoy's message") of the Sanskrit playwright Bhasa (c. 2nd century BCE – 2nd century CE) describes an episode from the Mahabharata when Krishna depicts his Vishvarupa (all pervading "Universal form") in the Hastinapur court and summons his weapons, who appear as humans, including the Kaumodaki. The Raghuvamsa of Kalidasa mentions dwarf-like ayudhapurushas including Vishnu's mace.
In the Garuda Purana, the Kaumodaki is mentioned in the Vishnu Panjaram:
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