Navratrae - NINE DAYS OF DEVI

PRATHAM NAVRATRA

“ The presence of the Devi saturates the sub-continent, informs the life of the Hindus and binds the myths and legends of the land together … and tinier, more intimate practices of daily life, where the co-exstent blessings of he various goddess such as Lakshmi and Parvati and Sarswati are constantly sought.”

In the land of 33000 crore Gods, the Devi, or the female Goddess, occupies a unique position. Durga, Parvati, Kali, Lalita, Tara, Matangi, Lakshmi, Vahiravi, Gayatri, Anapoorna, Saraswati… sho whos is not born, but is; the devi or goddess has a thousand names and thousand visages and yet remains he most in scrutable, the most mysterious of the entire pantheon of Gods. She si also the most powerful. Eh devi in many ways and senses pre-dates what we term Hinuism. She belongs, properly speaking, to sanatam Dharma and perhaps pre-dates even that. The cosmo-genic myths of Sanatan Dharam are predicated upon the birth fo the cosmos from chaos or nothingness, as iondeed are most cosmogenic myths across diverse cultures. The eternal void is given form and meaning by the source of all energy; Adi Shakti. Loosely translated , it means primordial energy, that which powers everthing else. And Adi Shakti is the Great Goddess or Devi. The Presence of the devi saturates the sub-continent, informs the life of the Hindus and binds the myths and legends of the land to gether from it oral epics and Shaktipeeths to the ritual practices fo Tantra, and tinier, more intimate practices of daily life, where the coexistent blessings of the various goddess such as llakshmi and Parvati and Saraswati are constantly sought. Across the length and breadth of Shastric literatoure the Vedas, the Upanishads, the puranas, Uppuranas and the epics, Mahabharata nd Ramayana – there is a consistent pattern with regards to the Devi. When all seems lost, when the gods are on the verge of defeat –the devtas at the hands of the asuras oor demons, Rama on the eve of his battle with Ravana, etc. the gods finally appeal to the devi, who then delivers them from their, predicament. Again and again, in various guises and forms there is always a return to the Devi. In mortal terms too some of the greatest worshippers and saints of Hinduism such as Shankaracharya have venerated the female goddess or Devi. The two festivals dedicated to her the mavratras are like the deity to whom they are dedicated, surroundeded by innumaerable legends and mythes, oftencontradictory .

Dominated by devi The Mavratras are nonetheless linked to crucial elements and events of the Shastric literature, from the birth of Ram, to the slaying of the demon Mahisahsur who was troubling the gods and alsothe invocation of the Devi by Rama, which was the reason he was able to defeat Ravana None the less, traditionally speaking, Hinduism is united in regarding the nine days of he Mavratras as auspicious days fo power and purity dedicated to the Devi. But the origins,

signification and rituals observances vary from region to region across India. The two Navratas occur at pivotal time s of change; the first at the end of spring and the Other just as late summer gives way to winters. At once a manifestation of fertility

and abundance in the first Navaratras, the godess is also a manifestation of the violent energy of the ruthless warrior who can slay demons and drink their blood with abandon in the second Navaratras. The paradoxical nature of the Devi is best apprehaended through her various manifestations.

From the Shodas Matrikas, the inexplicable remnants of a female goddess cult without whose presence no Hindu ritual can begin to the humble localdeities nestled in the belief and practices of a small community or village or tribe; from the Mahavidyas the goddess of myriad esoteric practices and cults to each of whom a day of the Mavratras is dedicated, the Devi encompasses all aspects of the cosmos and is the beginning and the end.

SHAILPUTRI : Sati married Shiv, the ascetic, for love against the wishes of her powerful father, King Daksh. When Daksh hosted a yajna to which all the gods were invited save Sati and her spouse , the daughter of the house decided to attend the festivities uninvited and against the advice of her husband. In order to convince Shiva to let her go to her paternal house, Sati created or unleashed the ten Mahavidyas on Shiva.

At her pternal house unable to bear the insult offered to her husband by Daksh Sati jumped in the sacred fire and died . And a grief crazed shiva flung the body of Sati ober his shoulder and danced the Tandav and Threatened to destroy the world. As pieces of Sati's bodies fell to the earth after being dismembered by Vishnu's Chakra, the 51 Shaktipeeths, or centres fo female energy such as Kamakhya in Assama and Kalkaji in Delhi where established whenever a part fell.

The same Sati was reborn as the daughter of Shail, and thyus called shailputri. Alternately, she is also known as Parvati or Himavati. Espousing Shiva in this lifetime tooo, she is worshipped on the first Navarata as the first manifestation of the Durga or the Great Goddess . Seated astride a bull and depicated against the mountains, this is a benign goddess who is saturated with gentleness and blessings.

A dutigul daughter, the perfect wiwife, she is also the symbol of the fulfillment of the desirtes whose thwarting led to the tragedy of Sati. As a potent force and facet of the female energy, Shailputri claims as her own the Muladhar Chakra. Symbolised by a lotus with four petals, this is the lower most chakra, the one which formas the base or within the human body….

DURGA SAPTASHATI

CHANDI:
Devisukta is ia hymn of eight verses found in the anci8ent Rigveda. The Devisukta declares that the goddess is the power expressed through all the gods, that they are united in her, who shines with consciousness, that her presence is all-pervading, that she supports all creation, that she is the source of righteousness and the revealer of truth, She is the source of ll worlds, yet that she shines transcendent beyond them . chandi goes by two other names: Devi Mahatmaya ( The Glory of the Goddess and the Sri Durga Saptashati ( Seven Hundred Verses Sri Durga ). Excerpts from the first chapter…..

Out of the eight Verses, the first one is the Slaying of Madhu and Kaitabha'. The story goes like this: There was a king by the name of Suratha who ruled the kingdom of Kola. He was a good king who protected his people and treated them as his sons. Some ministers of Kola plotted Kingdom, king Suratha rode alone on Horseback into a dense forest. There he came to the hermitage of sage Medhas, where the sage's disciples enhanced the atmosphere of the place and the wild animals looked mild as if influenced by the tranquil Vibrations that emanated from the hemitage.

The sage received king Suratha with due hospitality. While on a walkabout near the hermitage, king Suratha reflected in his own mind. Overcome with attachment, he thought, I do not know whether the capital (which was well guarded by my ancestors and recently deserted by my servants of evil conduct. I do not know what enjoyments care my chief elephant, heroic and always elated, and now fallen into the hands of my foes, will get. The king was continually thinking of these and other things. Near the hermitage of the sage the king saw a merchant, and asked him: Who are you? What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind?

Hearing this speech of the king, uttered in a friendly spirit, the merchant bowed respectfully and replied to the king, I am a merchant named Samadhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misapproapriated my riches, and made me devoid of wealth. Cast out by my trusted kinsmen, I have come to the forest griefstriccken. Dwelling here, I do not know anything about the welfare of my sons, kinsmen and wife. How are they? Are my sonss living good or evil lives?

THE KING SAID: Why is your mind affectionaltely attached to those covetous folks, your sons, wife and others, who have deprived your wealth? The merchant Said: this very thought has occurred to me as well. What can I do? My mind does not leave attachment; it bears deep affection to those very persons who have driven me out in therir greed for wealth, abandoning love for father and attachment to

one's master and kinsmen. O noble hearted King, how is it that the mind is prone to love even towards worthless kinsmen? On account of them I heave heavy sighs and feel dejected. What can I do since my mind does not become hard towards those unloving ones? Then the merchant Samadhi and the noble king Suratha together approached the sage (Medhas); and after observing the etiquette worthy of him and as was proper, they sat down and conversed with him.

THE KING SAID: Sir, I wish to ask you one thing, without the control of my intellect, my mind is afflicted with sorrow. Though I have lost the kingdom, like an ignorant man though I know it- I have an attachment to all the paraphernalia of my kingdom and this merchant has been disowned by his family, still he is inordinately affectionate towards them.

THE RISHI SAID: Sir every being has the knowledge of objects perceivable by the senses and object of sense reaches it in various ways. Some beings are blind by day, and others are blind by night; some beings are certainly endowed with knowledge, but they are not the only beings ( to be so endowed), for cattle, birds, animals and other creatures also cognize. The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest (like eating and sleeping) is common to both of them. Look at these birds, which though they possess knowledge, and are themselves distressed by hunger are yet, engaged in feeding grains in to the beaks of their young ones, Men O king are full of desires.

Human beings are, O tiger among men, attached to their children because of greed, expecting rewards in return. Do you not see this? Even so men are hurled into the whirlpool of attachment, the pit of delusion), who makes the existence of the world possible. This Mahamaya is the Yoganidra, of Bishnu, the lord of the world. It is by her the world is deluded. Berily she the Bhagabati forcibly drawing the minds of even the wise, entangles them into delusion. She creates this entire uniberse, both moving and unmoving. It is she who, when propitious, becomes a boon-given to human beings for there final liberation. She is the supreme knowledge, the cause of the bondage of transmigration and the sovereign over all lords.

THE KING SAID ‘Venerabel sir, who is that Devi whom you call Mahamaya? The rishi sad: she is eternal, embodied as the universe. Nevertheless she incarnates in manifold ways; hear it from me . when she manifests herself in order to accomplish the purposes of devas, she said to be born in the world, though she is eternal.

BRAHMA SAID: O great Mother! You are svaha ( the energy fo Devas). You are verily the vasat (the emblem of sacrifice). You are the embodiment of Svara (Vedic accent). You are Sudha (the nectar). O eternal and imperishable one you are the embodiment of he threefold mantra. You are savitri and the supreme Mother of devas. You are the goddess of good fortune, the ruler, modesty, intelligence characterized by knowledge, bashfulness,

nourishment, cibtebtnebtm trabqyukkutt abd firbearabce, Armed with sword, spear, club, discus, conch bow, arrows, slings and iron same time ) you are pleasing, yea more pleasing than all the pleasing things and exceedingly beautiful. You are indeed the supreme Isvari, beyond the high and low. O Devi, bewitch thesetwo unassailable asuras Madhu and kaitabha with your Superior powers let Vishnu, the master of the world, be quickly awakened from sleep and rouse up his nature to slay there two great asuras.

THE RISHI SAID: There, the Devi of delusion extolled thus by Brahma, the creator, in order to awaken Vishnu for the destruction of Madhu and Kaitabha, drew herself out from every part of Vishnu, Lord of the universe, rose up from his couch on the universal ocean, and saw those two evil asuras, Madhu and Kaitabha,of exceeding heroism and power, with eyes red in anger, endeavouring to devour Brahma.

Thereupon the all pervading Lord Vishnu got up and fough with the asuras for five thousand years, using his own arms weapons. And they, frenzied with their exceeding power, and deluded by Mahamaya, exclaimed to Vishnu, Ask a boon from us.

LORD VISHNU SAID: If you are satisfied with me , you must both be slain by me now. What need is there of any other boon here? My choice is this much indeed.

THE RISHI SAID:Those two (sauras) thus bewitched (by Mahamaya), gazing then at the entire world turned into water, told Lord Vishnu the lotus eyed one, Slay us at the great wielder of conch, discus and mace, took them on His loins and there severed their heads with His discus. Thus she (Mahamaya ) herself appeared when praised by Brahma. Now listen again the glory of this devi Mahamaya Sri Durga Saptashati in Markanddeya Purana, during the period of Savarni, the Manu.

In her birth as Sati, the daughter of the powerful King Daksh was inspired by the recital of Narada to seek Shiva as per spouse. In order to attract the attention of her ideal spouse Shiva, one who was famous as a wandering ascetic, Sati undertook a series of difficult, ritual ascetic practices. For countless years she remainded engaged in the most rigorous of practices, until the gods were compelled to grant her boon.

In this form, in the guise of an ascetic the goddess is known as Brahmacharini. It is as a result of her practices that “Belpatra” leaves began to used in the worship of lord Shiva ever after. And because at one point Sati Sustained her life only by eating “Belpatra” leaves, when she stopped eating even those, she also became known as Aparna, one who has shunned even the parn or tree leaves. As a goddess she symbolizes the epitome of determined asceticism. Her name, Brahmacharani is a play on various aspects of Tapasya or asceticism.

The goddess is dedicated as a young woman whose bearing is serene and whose being is suffused with an inner radiance. Her attire is simple and lotus flowers are her primary adornments. She holds a kamandal in one hand and rosary or prayer beads in the other. Both are symbolic of sadhus or ascetics. Worshipped as the second manifestation of the Durga, the second of the Navratras is dedicated to her. The granter of boons and the goddess of wish fulfillment, she is ultimately the goddess who symbolizes intense dedication, steadfastness of purpose and renunciation of the world and all its temptations.

As a potent force and facet of the dfemale energy, brahmacharini claims as her own the Swadhishtan Chakra. Symobolised by a lotus with six petals, this is the chakra located in the reproductive parts and the one that controls the sexual energy of the human body.

TRITIYA NAVRATRA

Sarvamangalamangalye Sive Sarvarthasadhike !!!
Saranye tryambake Gauri Narayani namo-stu te !!!!!!!

You're the giver of Auspiciousness of all auspicious objects, you are the giver of welfare, you're the giver of Protection to one who surrenders to you, you are the source of mental, vital and physical energy, you are the giver of the light of truth: O Narayani !!!! We Bow to you. !!!

CHANDRAGHANTA :
As a goddess she exemplifies calsm and material well being. Her adornments are rich and signify material comfort. In a sense She is the goddess who rids our life of obstructions and evil energy “ !!!!!!!!!!!!!!

“ The presence of the Devi Saturates the sub-continent, in forms the life of he Hindus and binds the myths and leends of the land together from it s oral epics and shaktipeeths to the ritual paratices of Tantra, and tinier, more intimate practices of daily Life.

Durga, the goddess representative of that Adi Shakti, worshipped across large parts of India, is said to have nine swaroops or manifestations, with each emphasisng a particular concerntration of energy and certain qualities of tapasya or asceticism. Each day of the navratras is dedicated to one of these manifestations.

The third navartra is dedicated to the worship of Chandraghanta , the third manifestation of the energy of the goddess Durga. The ten armed goddess is seated upon a tiger and hold sin her hand a set of in congruous objects, raining from a lotus and Kamandal to the weapons of warfare such as sword, mace and bow and arrow. Yet her demeanour and visage is one of extreme calm. And two of her hands are empty, folded in a mudra of meditation. But she derives her name from her most prominent ornament, a half moon shaped like a bell that adorns her fosrehead. It the clamorous sound of this instrument being rung like a bell that smites all evil beings such as demons and instills fear in their hearts. Nonetheless as a goddess she exemplifies calm and material well being. Her adornments are rich and signigy material comfort. In a sense she is the goddess who rids our life of obstructions and evil energy. The holder of the potent energy that is yet to be unleashed, she is also the bestower of courage upon her devotees.

As a potent force and facet of the female energy, Chandraghanta claims as her own the Manipur Chakra. Symbolised by a lotus with ten petals, this chakra is also know as the “nabhi” or navel chakra. The Manipur chakra embodies the change or conversion from simplicity to complexity.

THE FAVOURITE INDIAN FESTIAVAL

“Come October and there's just a feeling of joy and happiness all over. A time for dance, music and devotion. Yes, we are talking about the most awaited festival by people from all walks fo life, navratri. A festival when the young hearts throb with excitement and energy and the older generation is full of devotion”

Navartri – A festival that evokes a feeling o celebration and intense energy within all the world. For most of us, Navratri is the time we lookd forward to observing many austerities performing pooja and celebrating. These pius and sacred nine days of Navratras are spent in devotion and religious activities. Celebrating Navratras is and old age custom and therefore has become and integral part of our tradition and rich heritage. Unlike other festivals, Navratras find their impoirtance amongst all age groups. As navratras approach, people an be seen making ample arrangements fro its celebration. While the youth gets upbeat about big decorated pandals in some big parks for Dndiya nights; for the older generation, making arrangements for pooja and Jagran is a customary phenomenon. For young boys and girls it is the festival to enjoy to the fullest. Women wait for these days to dress up in colourful Ghagra- cholis with shining beads and tiny mirrors, where as men are eager to wear the traditional Kafni-Pyjamas or the Rajasthani costume and swing away with the music.

Dandiya on the whole night, while Jagaran allows the older generation to offer devotional prayers at the feet of goddess Durga. During these nine auspicious days, people do not drink liquor, completely give up garlic and onion and even the most devout non-vegetarians give up non-veg delicacies to observe fast and pay obeisance to goddess Durga. The belief that those devotees who perform Navratri fasting will find happiness on earth and eill receive moksha might be th reason behind such devotion, but the fact remains that liquor sale drops to a low level non-vegetarian shops are almost empty, people don't eat the normal wheat atta or rice and city's normally packed eating houses see slow business.

The fact that people of all age groups observe Navratras or Nav-vratas signifies the fact that the festival is linked to one's spiritual growth. The Nav-vratas help one to progress on the path of happiness, and get rid of all impurities people acquire good skills and virtuous qualities because of which wisdom and knowledge fo the self is bestowed upon them says narayanji, Acharya of Jhandewalan temple.

By reflecting upon the glory of the divine mother during the nine nights of manifestation as she guides the aspirant on the path of love and care. Maybe that is reason enough for people across with great religious fervour. May the goddess Durga bestow her blessings on all of us, today, tomorrow and always…

CHATURATH NAVARATRA

108 NAMES OF THE DEVI:
“Va idam prapathernnityam durganamasatastakam !!!!!!!
Nasadhyam vidyate Devi Trisu lokesu Parvati !!!!!!!!!

“The goddess Parvati ! One Who recites these one hundred eight names of Durga; would not have any difficulties in the three worlds.”

KUSHMANDA: “ Despite being the Adi Shakti, She is an approachable goddess who is pleased easily by true devotion and ritual worship”…..

The presence of the Devi Saturates the sub-continent, informs the life of the hindus and binds the myths and legends of the land together from its oral epics and Shaktipeeths to the ritual practices fo tantra, and tinier, more intimate practices of daily life. Durga, the foddess representative of that Adi Shakti, worshipped across large parts fo India, is said to have nine swaroops or manifestations, with each emphasisng a particular concentration of energy and certain queilities of Tapasya or asceticism. Each day of the mavratras is dedicated to one of these manifestations. In the cosmogenic myth it is the symbolic from of the uncontained, undefined and formless divine energy Adi Shakti.

Her iconorgraphic form, the goddess Kushmanda is always portrayed as radiating with an intense inner light. The radiance of a hundred thousand suns is contained in her, her brilliance is incomparable and she resides deep within the heart of the sun where no other god or goddess can with stand the brilliance. She alone illumainates the ten directrions and all the worlds.

In one of her eight hands she holds the kalash or container filled with nectar or amrit, which was obtained agter the legendary churning of the ocean. In another hand she holds a chakra and contained in the rosary beads in yet another of her hands, are all the arts and graces of the material world.

Worshipped by the name of the eight handed goddess, she claims the fourth day of the Navratra as hers particularly. Despite being the ADI SHAKTI , This is an Approachable goddess who is pleased easily by tre devotion and ritual worship As a Potent Force and Facet of the female energy, Kushmanda Claims as her own the anahat Chakra Symbolised by a lotus with twelve petals, this chakra is also known as the heart chakra. Tha Anahat Chakra emphasis the qualities of the heart –Love and compassion but most of all equilibrium.

PANCHAM NAVRATRA

SKANDDMATA :
“Worshipping her automatically ensures the blessing of the god Skanda Since she is incomplete without him.”

The presence of the Devi Saturates the sub-continent informs the life of the Hindusand binds the myths and legends of the land together from its oral epics and Shaktipeeths to the ritual practices of Tantra and tinier more intimate practices of daily life Durga, the Goddess representative of the Adi Shakti, Worshipped across large parts of India, is said to have nine swaroops or manifestations with each emphasishng aparticular concentration of energy and certain quality of Tapasya or ASCENTICISM.

Each day of the navratras is dedicated to one of these manifestations. On the fifth day Durga's manifestation is the Skandmata .In this Form Durga is worshipped as the mother of Skanda or Kartikeya as he is better known . A Great warrior, Commander of the army of the Devtas and the Asuras , Skandasits astride a peacock as he vanqueishes his foes and straddles the earth with unerring swiftness.

Skandmata is revered for having produced such a remarkable son and worshipped as the mother figure par excellence. Although depicted astride a lion while holding the infant Skanda in her arms, the four armed goddess is also referred to as the padmaasana Devi since her seat of choice is a lotus. Worshippping her automatically ensures the blessing of the god Skanda since she is incomplete without him.

The gentleness and love of a mother suffuse her and her blessings are that of peace, fulfillment and prosperity. She does not wield a weapon and holds instead two lotuses in her two upper hands. One of the lower hand anchors the infant in her lap and the other is held out in a mudra symbolizing benedicition.

As a potent force and facet of the female energy, Skandmata claims as her own the Vishudhhi Chakra. Symbolized by a lotus with sixteen petals, this Chakra is also known as the throat Chakra and it is the Chakra that symbolizes creativity and communications.

Tasya Siddhirbhaved Devi sarvaih suravarairapi !!
Rajano dasatam janti rajyasriyamavapnuyat” !!
“O Goddess!!!!!!!!!!

“ He who worships thee in this way ( the recitation of the 108 Names of the Devi) Achieves the highest perfection of all gods, kings became his servants and he commands the wealth of Kingdoms”

“THE SLAYING OF MAHISHASURA” !!!!!!!!!!!!!!!!!!!!!!!
Excerpts from the translated third Chapter of The Saptashati..

DURGA SAPTASHATI :
The third chapter of Durga Saptashati describes the rage of Chandika towards Mahishasura. Seeing the great asura swollen with rage and advancing towards her Chandika displayed her wrath in order to slay him . She flung her noose ober him and bound the great asura. Thus bound in the great battle, her quitted his buffalo form. Then suddenly he became a lion. While Ambika cut off the head (of his lion form), he took the appearance of a man with sword in hand.

Immediately then the Devi with her arrows chopped off the man together with his sword and shield. Then he became a big elephant. (The elephant) tugged at hger great lion with his trunk and roared loudly, but as he was dragging, the devi cut off his trunk with her sword. The great asura then resumed his buffalo shapoe and shook the three worlds with their movable and immovable objects.

And she with showers of arrows pulverized (those mountains ) Hurled at her, and spoke to him in flurried words, the colour of her face accentuated with the

intoxication of the divine drink. The devi said: Roar, roar, O fool, for a moment while I drink this wine. When you will be slain by me devas will sooon roar in this very place.

The Rishi said Having exclaimed thus, she jumped and laded herself on that great asura, pressed him on the neck with her foot and struck him with her spear and thereupon ,caught him under her foot. Mahishasura half issued forth (in his real form) fom his own (buffalo) mouth, being completely overcome by the valour of the Devi who struck off his head with her great sword.

Then, crying in consternation, the whole asura army perished; and all the hosts of deva were in exultation. With the great sages of heaven, devas praised the Devi. The Gandharva Chiefs sang and the vevies of apsaras danced. Here ends the third chapter called The Slaying of Mahishasura of Devi –Mahatmaya in Markandeya purana during the period Savarni, the Manu.

ASTHAM NAVRATRA

“OMJAYANTI MANGALA KALI BHADRAKALI KAPALINI”
“DURGA KSAMA SIVA DHATRI SVAHA SVADHA NAME -STUTE”

Thou takest the forms of Jayanti ( the power that exhibits its maximum while conquering )
Mangala ( the power that liberates from bondage)
Kali ( by causing constant change up to the end and including by time frame )
Bhadrakali ( by causing constant change by time frame brings happiness to the aspirer ) ,
Kapalini ( the power doing Kapilkriya as termed in the Hathyoga from purification by removing harmful elements ),
Durga ( the Power to remove all difficulties ),
Kshama ( the power of forgiveness and forgives the faults of aspirer and others ) Siva ( the power of welfare ),
Dhatri ( the Power of Substance of the World),
Svaha ( the power enhance the strengths of the gods by oblation into fire ) and Svadha ( the power of nourishing the gene of divine creation through last rites and its allied functions ) I bow and Surrender to you .

“MADHUKAITABHAVIDRAVI VIDHATRVATADE NAMAH “
“RUPAM DEHI JAYAM DEHI JAYAM DEHI YASO DEHI DVISO JAHI “

to you who killed Madhu and Kaitabha giver of the blessing to the progenitor Brahma I bow you give me the beauty of self-knoweledge, give me the victory of illusionary world, give me the fame of eternal bliss and remove all enemies of yielding passion and sensual gratification –

SAPTAM NAVRATRA

MAHAGAURI
“REPRESENTING CALMNESS AND ABSOLUTE INNOCENCE,THIS FORM OF THE GODESS REPRESENTS THE PARVATI ASPECT OF THE GREAT GODESS

The Presence of the Devi Saturates the subcontinent , in forms the life of the Hindu's and binds the myths and legends of the land together from its oral epics and Shaktipeeths to the ritual practices of Tantra and tinier more intimate practices of daily life Durga, the godess representative of that Adi SHAKTI, worshipped across large parts of India, is said to have nine swaroops or manifestations with each emphasisng a particular concentration of energy and certain qualities of tapasya or asceticism Each day of the navratras is dedicated to one of these manifestations . The eighh manifestation of the great Godess Durga is Mahagauri, The White godess the fairness of her being is constantly compared to the conch moon and kund flowers. All her adornments cloths, and jewellery are always white . She isalways envisaged and worshipped as an eight yearold Representing calmness and absolute innocence, this form of the goddess represents the Parvati aspect or the great goddess, in which form the goddess undertook a slew of intence ascetic practices all of which were designed to help her attaing the wandering ascetic , god shiva as her husband, Due to the intence and prolonged nature of her ardous tapasya ,the body of Satiwas shriveled and blackened when he was moved by her devotion, he consented to take Sati as his consort and bathed her body with the waters of the celestial river Ganga. And Immediaterly her body became dazzling white and returned to the fresh vitality of an eight year old the age at which possibly the goddess as a young girl heard the words of Naradamuni, which moved her to seek the most perfect of bridegrooms, Shiva as her consort Emphasising how closely this aspect of the Durga is linked to the energy and presence of Shiva, Mahagauri holds in two of her four hands The Trishul and Dumroo , Symbols most closely associated with Shiva, The benign goddess symbolizes the purity of childlike innocence as well as the unwavering determination needed to fulfill her arduous meditation.

DEVI STUTI

The Rishi said :- when that most valiant but evil-natured Mahishasura and the army of that foe of devas were destroyed by Devi, Indra and the hosts of devas uttered their words of praise, their necks and shoulders reverently beautiful with exulation. To that AMBIKA who is worthy of worship by all devas and sages and pervades this world by her power and who is the embodiment of the entire powers of al lthe hosts of devas, we bow in devotion. May she grant us auspicious things !

May Chandika whose incomparable greatness and power Bhagavan Vishnu, Brahma, and Hara are unable to describe bestow her mind on protacting the entire world and on destroying the fear of evil.

O Devi, We bow before you , who are yourself good fortune in the dwellings of the virtuous, and ill fortune in those of the vicious intelligence in the hearts of the learned, faithin the hearts of the highborn. May you protect the universe !

You who are always bountneous, with whom you are well pleased , those ( fortunate ones ) are indeed the object of esteem in the country, theirs are riches theirs are glories, and their acts of righteousness perish not, they are blessed and possessed of devoted children , servants and wives, By your grace O Devi, The bessed individual does daily all righteous deeds with utmost care and thereby attaings to heaven are you not , therefore O Devi the bestower of reward in all the three worlds ?

When called to mind in a diffcult pass you remove fear from every person. When called to mind by those in happiness, youbestow a mind still further pious. Which goddess but you , O dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone ? Thus the supporter of the worlds was praised by the devas, worshipped with celestial flowers that blossomed in Nandana and with perfumes and unguents and with devotion all of them offered her- heavenly incense Benignly serene in countenance she spoke to all obeisant devas.

The devi said ; choose all of you , O devas, whatever you desire of me ( gratified immensely with these hymns, I Grant it with great pleasure ) The devas said ; since your enemy this Mahishasura, has been slain by Bhagavati ( ie – you ) everything has been accomplished, and nothing remains to be done and if a boon is to be granted to us by you, O Maheshvari whenever we think of you again, destroy our direct calamities. O Mother of sportless countenance, and whatever mortal ( human ) shall praise you with these hymns, may you who have become gracious for him and increase his wealth, and other fortunes together with riches, prosperity and life ,and good wife, O Ambika the Rishi Said being thus propitiated by the devas from the sake of the world and for their own sake Bhadrakali said “ Be it so and vanished from their sight Thus have I narrated, King how the Devi who desires the Good of all the three worlds made her appearance of yore out of the bodies of the devas. And again how as a benefactress of the devas,she appeared in the form of Gauri for the slaying of wicked asuras ans well as Shumbha and Nishumbha, and for the protection of worlds listen as I relate it , I shall tell it to you as it happened. Here ends the fourth Chapter called “The Devi Stuti” of the Devi Mahatmya in Markandeya – Purana During the period of Savarni The Manu..

The most Distinctive set of goddess in the Hindu pantheon are the Mahavidyas. The ten Mahavidiyas are goddess of the margins and mystery. Thy appear an disappear; they are all distinctive in therir appearance, their powers, and the rituals with which each is to be approached are specific and varied for each. And yet, they are all one, forms of he same Mahadevi. Tey are:

Kali : the dark goddess
Tara: the guiding goddessTripura-Sundari: goddess who is beautiful across the three worlds. Bhuvaneshwari : the earth goddess
Chinnamasta : The headless goddess.
Bhairavi : The fierce goddess
Dhumavati : the window goddess
Baglamukhi : the crane mouthed goddess who praalyes
Matangi : the outcast goddess
Kamala : the lotus goddess.

Some of the names are familiar from the 108 names fo the Devi, yet others are considered synonymous with other, more mainstream goddesses, such as the Mahavidya kamala who is considered synonymous wit the goddess Lakshmi, she woho is the harbinger of wealth and material prosperity. Others such as Dhumavati , the mahavidya whose iconorgraphy depicts her as a window; or Matangi, whose origin myth always posits her as an outcast; or Chinnamsata, who is depicted as having cut off her wown head; are more buzzling.

Sometimes the Mahavidyas are portrayed around a central image of Durga, thereby establishing them as her forms. While one of the origin myths of the ten Mahavidyas does indeed link them to Durga. The majority of the Mahavidya origin myths, however relate them to sati/ Parvati, the consort of Shiva. In either case, the Mahavidyas are distinctly different from the Nav-Durgas or the nine swaroops of Durga. Daksh decided that he would not invite his daughter Sati and her husband Shiva to the great yajna that he, Daksh, had decided to perform. Despite the assurances fo her husband, the ascetic Shiva, that to go to the yajna she would go then unaccompanied if she must.

Shiva demurred and in her anger at being denied what was her birthright, Sati gathered into herself all her energy and surrounded Shiva with her ten forms the Mahavidyas. The other origin myth links them with Durga. When the earth was utterly oppressed by th evil of he demon named Durgama the gods appealed to the Mahadevi for help. She assumed the form of Satakshi, the goddess of the hundred eyes, and was moved to tears upon seeing the plight of the morals, beset by drought and the evil of Durgama, whereupon the goddess produced the goddesses known as the Mahavidyas whatever be their origins, the ten goddesses rarely appear in detail and with regularity in texts such as the Devi Bhagawat.

And esoteric group, some of them such as Kali, who is also considered the Adi Mahavidya, are prominently worshipped while little is known abut th others. The worship of these goddesses is often shrouded in mystery and myth. And many of them are to be found with grater emphasis and recurrence among Buddihist and Tantric texts. As a group the Mahavidyas are most closely related to the energy and presence of shiva. Like him they too often belong to the margins, the exiled, desolate wilderness of unspeakable places and esoteric rites. But these are goddesses who are singularly approachable and to their faithful devotee they promise not only boons but also special powers, unique tro each goddess, from being able to paralyze one's renemies to making enemies age while remaining youthful onlelf. As a group the Mahavidyas are yet another enigmatic aspect of the cult of the Devi that has such a strong presence in the subcontinent.

NAVAM NAVRATRA

“Mahisasuraniranasi Bhaktanam Sukhade Namah !!!!
Rupan Dehi Jayam Dehi Yaso Dehi !!!!!!!!!!
Dviso jahi”
“To you who caused the destruction of Mahisasura, Giver of Happiness to devotees; I bow to you. Give me the beauty of Self knowledge, give me the victory of illusionary world, give me the fame of eternal bliss and remove all enemies of yielding passions and sensual gratification.”

DURGA SAPTASHATI

SLAYING SHUMBHAU AND NISHUMBHA

Chapter four was paen sung to the praise of the Devi. Here are the excerpts from the fifth Chapter, where the goddess destroys the two demons.”

In the chapter 5 of durga saptashati,

The Rishi said: Of yore Indra's (sovereignty) over the three worlds and his portions of the sacrifices were taken away by the asuras, Shumbha and Nishumbha, by force of their pride and strength. The two, themselves, took over likewise, the offices of the sun, the moon kubera, Yama, and Baruna. They themselves expercised Vayu's authority and Agni's duty. Deprived of their lordships and sovereignties, the devas were defeated. Deprived of their functions and explled by these two great asuras, all the devas thought of the invincible Devi. She had granted us the boon “ Whenever in calamities you think of me, that very moment I will put an end to all your worst calamities. Resoliving thus, devas went to himavat, lord of the mountains, and there extolled th eDevi, who is the illusive power fo Vishnu. The devas said Salutations to the Devi, to Mahadevi. Salutations always to her who is ever auspicious salutation to her who is the primordial cause and the suastaining power. With attention, we have made obeisance to her. We bow th her who is welfare; we make salutations to her who is prosperity and success. Salution to the consort of Shiva who is herself the good fortune as well as misfortune of kings. Salutations always to Durga who takes one across in difficulties, who is essence, who is the authority of everything; who is knowledge of discrimination. O Prince, while devas were thus engaged in praise and (other acts of adoration), Parvati came there to bathe in the waters of the Ganga. She the lovely-browed, said to those devas, who is praised byyou here? An auspicious goddess, sprung forth from her physical sheath, gave the reply this hymn is addressed to me by the assembled devas set at naught by the asura shumbha abnd routed in battle by Nishumbha. Because that Ambika came out of Parvati's physical seheath (kosa) she is glorified as Kaushiki in all the world. After she had issued forth, Parvati became dark and was called Kalika and stationed on mount Himalaya. Then, Chanda, and Munda, two servants of Shumbha and Nishumbha, saw that Ambika (Kausiki) bearing a surpassingly charming messenger said: O devi Shubha, lord of Asuras, is the supreme sovereign of three worlds, send by him as a messenger, I have come here to your presence. Hearken to what has been said by him whose command is never resisted among the devas and who has vanquished all the foes of the asuras: (He says), “All the three worlds are mine and the devas are obedient to me. We look upon you, O Devi, as the jewel of womankind in the world. You who are such come to me, since we are the enhoyers of the best objects. Take to me or to my younger brother Nishumbha of great prowess, O unsteady-eyed lady, for you are in truth a jewel. Wealth, grat and beyond compare, you will get by marrying me. Think over this in your mind, and become my wife.

The Rishi said : Thus told, Durga the adorable and auspicious, by whom this universe is supported then became serene. The Devi said you have spoken truth, nothing false has been uttered by you in this matter. Shambhubha is indeed the sovereign of the three worlds and likewise is also Nishumbha. But in this matter, how can that which has been promised be made false? Hear what promise I had made already out of foolishness. He who conquers me in battle, removes my pride and is my match in strength in the world shall be my husband. So let shambhuha come here then, or Nishumbha the great asura. Vanquishing me here let him soon take my hand in marriage. Why delay?

The messenger said : O devi, you are houghty. Talk not so before me . Which man in the three worlds will stand before Shumbha and Nishumbha? All the devas verily cannot stand face to face with even the other asuras in battle. Why mention you, O Devi, a single woman? Indra and all other devas could not stand in battle against Shambhuba and other demons, how will you, a woman, face therm? On my word itself, you go to Shumhha and Nishumbha. Let it not be that you go tyo them with your dignity lost by being dragged by your hair. The Devi said: yes it is Shumbha is strong and so is Nishumbha exceedingly heroic! What can I do since there stands my ill- considered vow taken long ago? Go back, and tell the lord of asuras carefully all this that I have said; let him do what ever he considers proper. Here ends the fifth chapter called Devi's comversation with the messenger of the Devi- Mahatamya in Markandeya-{urana during the period of Savarni, the Manu.

DISTROYING DHUMRALAOCHANA :

DISTROYING DHUMRALAOCHANA :

Excerpts from chapter six, which details how the goddess destroys the demon, Dhumralochana : In the Sixth Chapter of Durga saptashati, The Rishi said: The messenger, filled with indignation on hearing the words of the Devi, returned and related them in detail to the king of the daityas. Then the asura monarch, enraged on hearing that report from his messenger, told Dhumralochana, a chieftain of the diatyas ‘ O Dhumralochana, hasten together with your armay and fetch here by force that shrew, distressed when dragged by her hair. Or if any one else stands up as her saviour, let him beslain, be he a god, a yaksa or a gandharva. The Rishi said: then the asura Dhumralochana, commanded thus by shumbha, wnt forth quickly, accompainied by sixty thousand asuras. On seeing the Devi stationed on the snowy mountain, her asked her aloud, Come to the presence of shumbha and Nishumbha. WhenSheba, the lord of asuras, heard that asura Dhumralochana was slain by the Devi and all his army was slain by the Devi and all his army was destroyed by the lion of the Devi, he was infuriated, his lip quivered and he commanded the two mighty asuras Chanda and Mnda: O Chanda, O Munda, go there with large forces, and bring her here speedily, dragging her by her hair or binding her. But if you have any doubt about doing that, then let ther asuras strike her in the fight with all their weapons. When that shrew is wounded and her lion sricken down, seize that Ambika, bind and bring her quickly. Here end s the sixth chapter called The Slaying of Dhumralochana of Devi Mahatmya in Markandeya Purana during the period of savarni the Manu.

SLAYING CHANDA AND MUNDA :

“Excerpts from chapter seven, which detail how the Goddess destroys demons Chanda and Munda”

In the seventh chapter of Durga saptashati, The Rishi said : Then at his command the asuras, fully armed, and with Chanda and Munda at their head, marched in fourfold array. They saw the Devi, smiling gently, seated upon the lion on a huge golden peak of the great mountain. On seeing her, some of them excited themselves and made an effort to capture her, and others approached her, with their bows bent and swords drawn. Thereupon Ambika became terribly angry with those foes, and in her anger her countenance then became dark as ink. Out from the surface of her forehead, fierce with frown, suddenly issued Kali of terrible countenance, armed with a sword and noose. Bearing the stranger skulltopped staff, decorated with a garland of sulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep sunk reddish eyes and filling the regions of the sky with her roars, and falling upon impetuously and slaughtering the great asuras in that army, she devorured those hostes of the foes of the devas Then the Devi, mounting upon her great lion, rushed at Chanda and seizing him by his hair, severed his head with her sword.l seeing Chanda being slain, Maunda also rushed at her . She elled him also to the ground striking him with her sword in her fury. Seeing the most valiant Chada a nd Muda laid low, the remaining army there became panicky and fled in all directions and Kali, holidng the heads of Chanda and Munda as two great animal offerings in this sacrifice of battle; Shumbha and Nishumbha, you shall yourself slayl

The Rishi said: Thereupon seeing those asuras, Chanda and Munda brought to her, the auspicious Chandika said to Kali these playful words: Because you have brought me both Chanda and Munda you O Devi, shall be famed in the world by the name famed in the world by the name Chamunda. Here ends the Seventh chapter called The slaying of Chanda and Munda of Devi Mahatmya in Markandeya Purana, during the period of Savarni, the Manu….

SIDDHIDHATRI :

“AT ONCE OF THE WORLD AND THE ORIGINATOR OF THEAT WORLD SIDDHIDHATRI IS THE SUMMATION OF MANIFESTATIONS OF DURGA”

The Navratras culminate, on the ninth day as the Goddess Durga stands forth in form of the Siddhidhatri. She is the repository of all the siddhiss or blessings, whether the eight listed in the Markandaye Purana. Siddhidhatri is the possessor and dispenser of all these siddhis. Myths has it that Shiva was granted co-equal possession of these powers only through the agency of the Siddhidhatri. This according to Shiv Purana, is the coming together of the male and female energy to create the unique Ardhnareshwar, the god that is neither completely male nor female but is the perfect balance between the two and there fore the symbolic representation of a Hindu marriage. Siddhidhatri has four hands. She holds in her hands the chakra, mace, a conch and a lotus flower. She is depicted either astride a lion or, as is more common, sitting on a lotus . The ninth day is dedicated to her and in her persona she sums up all the powers and boons unique to the eight other manifestations of Durga. In iconography Siddhidhatri is often centraed between six representative supplicants including humans, gods and ascetics. As the form of supreme energy and balance even the demons are shown as supplicating her.

Clad in a rich red, her calm visage exudes an air of completion and complete knowledge and possiblility. In her resides the ascetic virgin Brahmacharini and the supremely content wife ShailputriThe innocent child, Mahagauri, coexists with the terrible destructive energy of Kalratri. The warrior goddess Kayayani becomes one with the tender motherhood of Skandmata. At once of the world and the originator of that world, Siddhidhatri is the summation of the manifestations of Durga, and by merging and mingling with the energy of Shiva, she brings the world and all its energies into perfect balance.

SLAYING RAKTABIJA : “ Here are excerpts from chapter eight of he Durga Saptashati, detailing how the Goddess slew the demon”

The asuras harassed by the band of Marts and fleeing, the treat asura Raktabija strode forward to fight in wrath. Whenever from his body there fell to the ground a drop of blood, at that moment rose up from th earth asura of his stature. The great asura fought with Inda's shakti with club in his hand; then Aindri also struck Ranktabija with her thunderbolt. Blood flowed quickly and profusely from him who was wounded by the the thunderbolt. From th blood rose up (fresh) combatants of his form and valour. As many drops fo blood fell from his body, so many persons came in to being, with his courage, strength and valour. And those sprung up from his blood, foughtthere with the Matrs. And again when his head was wounded by the fall of ther thunderbolt, his blood flowed and there from were born persons in thousands. Bainsnavistruck him with her discus in the battle; Aindri beat that lord of asuras with her club. The world was pervaded by thousands of great asruas who were of his stature and who rose up from the blood that flowed from him when cloven by the discus of Vaisnave. Kaumari struck the great asura Raktabija with her spear. Varahi with her sword, and Maheshvari with her trident. And

Raktabija, filled with wrath, struck everyone. From the stream of blood that fell on earth from him when he received multiple woundes by the spears, darts and other weapons, hundreds of asuras came into being. And those asuras that were born form the blood fo Raktabija pervaded the wohole world; the devas got intensely alarmed at this.Seeing the devas dejected, Chandika laughed and said to Kali, O Chamunda, open out your mouth wide; with this mouth queickly take in the drops of blood generated by the blow of my weapon and (also) the great asuras born of the drops of blood of Raktabija. Roam about in the battlefield, devouring the great asuras that spring form him. So shall this daitya, with his blood emptied, perish. Asyou go on devouring these, other fierce (asuras) will not be born. Having enjoined her thus, the Devi next smote him Raktabija with her dart. Then Kali drand Rakabija's blood with her mouth. Then and there he struck Chandika with his club. The blow of his club caused her not even the slightest pain. And from his stricken body wherever blood flowed copiously, there Chamunda swallowed it with her mouth. Them Chamunda devoured those great asuras who sprang up from the flow of blood in her mouth, and drandk his (Raktabija's ) blood. The Devi (Kausiki) smote Rakabija with her dart, thunderbolt, arrows, swords, and spears, when Chamunda went on drinking his blood. Stricken with a multitude of weapons and bloodless the great asura (Raktabija) fell on the ground, O King. Thereupon the devas attained great joy, O King. The band of Matrs who sprang from them danced , being intoxicated with blood. Here ends the eighth chapter called “ The Slaying of Raktabija' fo Devi- Mahatmya in Markandeya-Purana, During the period of Savarni, the Manu.

AUSPICIOUS BEGINNINGS :

You have been celevrating Navratras for a long time now, but do you know the significance of this nine –day fast. Here's all you ever wanted to know about Navratras…

For nine days, old flowers are removed and fresh ones offered every day without disturbing the images. Some fetile soil is collected from the banks of a river and placed in a large plate in front of he shrine. Seven types of cereals are sowed in this soil, which is watered everyday.

THE CORN GRWOS: The cereals soon sprout and the corn grows slowly everyday, a garland of flowers is hung near this growing corn, till there are nine garlands for nine days. A shining tall brass lamp is constantly kept lit near the shrine. Some people fast for all the nine days while some fast on the first and the ninth day.

Navmi : This day is dedicated to lord shiva and he is worshipped by performing a ritual clled tali bharane Rice or wheat is spread on a wooden platform in front of the deity. Dry coconut and dry dates are placed at its corners. This is called tali and it is lifted amidst the chants of Khandobacha yelkot. An aarti is performed with lamps made of wheat floor. Tools, weapons and books are also worshipped on this day by offering haldikumkum and fresh flowers.

DUSSEHRA: This is the day of seemollanghan when the warriors used to cross the border of their kingdom to comquer new lands. Today, it is celebrated by offering gold to friends and relatives. Surprised? Well, not real gold but the leaves of a particular tree, which are traditionally called gold. The corn is taken to the river for visarjan and women its tender shoots in their hair. It is the end of ten days of celebrations.