Navaratri Festivals - नवरात्रि
|
|
 |
Place: All over India
Month : October
Significance: Celebrating the victory of good over evil
Navaratri or the nine holy nights is a period of festivity observed by the Hindus for nine days or rather nights after sunset, in temples in the month of Purattasi corresponding to the English months of September- October, commencing on the first day in the bright fortnight of the month every year. The object or aim with it is observed is said to be to propitiate the goddess symbolising every possible kind of energy in the universe, with a view to obtain perpetual happiness and prosperity.
Navaratri is a combination of many concepts, with the common theme of the victory of good over evil. One concept is that Vijayadashmi or Dussehra is celebrated on the day Rama kills Ravana in the Rama Ravana war. Another concept is that, Durga, goddesses of power and vitality who is believed to have nine forms called Navadurga, takes a new form on each of the nine days (celebrated as Durga Puja ) with the arsenal of weapons to ride a lion and fight the demon Mahishasura. The 10th day on which the goddess kills Mahishasura, is celebrated as Dussehra or Vijayadashmi as the victory of good over evil. Lord Rama is said to have worshipped the goddesses, seeking her blessing in order to overpower the evil force of Ravana, the abductor of his beloved Sita.
The most joyous celebration of Navaratri is seen in Gujarat, Karnataka, Tamil Nadu and Bengal. In Gujarat, every night people gather in courtyards to dance the Garba and Dandiya Raas, a community dance in which men and women dressed in festive clothes dancing in pairs with Dandiya or painted wooden sticks. Goddess Durga's three 'Sakthipithas' in Gujarat; Ambaji in Banaskantha, Bahucharaji in Chunaval and Kalika on Pavagadh hill in Panchmahals are thronged by devotees during Navaratri. In West Bengal, it is celebrated as Durga Puja where beautifully decorated images of the goddess are worshipped in specially erected Puja Pandals.
It has special significance in Mysore, South India. Mysore palace is illuminated for a whole month during Dussehra and caparisoned elephants lead a colourful procession through the gaily decorated streets of the city. Here and in North India, on the 10th day, larger than life effigies of Ravana (the Asura King), his brothers Meghnada and Kumbhakarna filled with different fire crackers are set alight to celebrate victory of good over evil.
Many of the greatest philosophers of the world are of the opinion that nature builds everything by 'forms and numers.' Geometry is the science of forms and arithmetic is the science of numbers. The former may be said to be specially related to architecture while the latter makes order and limitation possible in the universe.
It is a very interesting fact to note the Devi worship, if at all it is to be effective, should be by means of yantras or geometrical figures engraved on metal plates, having the figures or numerical digits, or alphabets of words, arranged in a particular order.
Chakras and yantras are two kinds of engravings on metal plates, the former consisting of angles and petal- like parts, and the latter of triangles alone, either single or in combination or interlacing in different ways. There is also another pithas said to be used in invoking the manifestation of the powers of the deity. These pithas are nothing but the clear- cut metal images of the deity, while meditating upon her. The reason why nine days, and neither more nor less, are chosed as the duration for he observance of this festival is interesting and deserves examination.
The digit nine contains all the other numbers of one digit within it, but itself is not contained in any of them. So Devi or goddess contains within her the whole universe and no finite form can contain her as she is without any limitation. This fact is emphasised by the duration of nine days fixed for the observance of this festival. The chief forms in which this goddess of the universe is worshipped are Kali or Durga, Lakshmi and Saraswathi.
Kali or Durga is the wife of Siva, representing the destructive aspect of the intelligence presiding over the universe, Lakshmi is the consort of Vishnu, the preservative aspect, while Saraswathi, the goddess of learning, is linked to Brahma, the creative aspect. Hence the three forces in the universe- the creative, the preservative and the destructive are represented by these three forms referred to above.
It is believed by the Hindus that there are two aspects in the universe, namely, the positive aspect and the negative aspect. The postive aspect in creation, preservation and destruction is represented by the Hindu Trinity Brahma, Vishnu and Rudra, while the negative aspect in these is represented and personified by the three goddess referred to above, viz., Saraswathi, Lakshmi and Durga.
The personified Sakti in the destructive aspect of the universe is known by different names. In her mild aspect, she is worshipped as Uma or Parvathi, the consort of Siva. In her fearful aspect, she is worshipped as Durga, Kali, Mahishasuramardini and so on. She derived the last name for having destroyed an asura named Mahishasura or asura in the guise of a he- buffalo. From this incident arose the custom of buffalo sacrifice to Durga by the lower caste Hindus. People believe that the worship of the goddess Durga has been performed from time immemorial.
Her image, as generally visualised by the people for worship, is one of a ten- handed goddess. In one of her hands she is holding a spear with which she is piercing the giant Mahishasura. With one of the left, she is holding aloft the head of a giant. Her other hands hold different instruments of war. A lion is leaning against her right leg and the asura with the buffalo head is leaning against her left leg.
The majestic deportment of the goddess with her ten arms and warlike attitude in which she is represented, combined with her sanguinary character, has made her the terror of all other gods. Her mighty exploits have given her an importance in the eyes of al the people not vouchsafed to any other deity.
Even the Hindu Trinity- Brahma, Vishnu and Siva are said to have done their best to propitiate her. Even Rama, son of Dasaratha and prince of Ayodhya, is said to have invoked her aid in his contest with the ten- headed giant Ravana, the king of Lanka, by worshipping her in the month of October. After this particular event, this Puja came to be performed in the month of October, and not in any other month during the year.
As a refined taste is being cultivated, people have manifested a growing desire to decorate the image of the goddess going by the combined name of Durga- Lakshmi- Saraswathi, with splendid tinsel and gewgaws to heighten the magnificence of the spectacle in popular estimation.
Families in affluent circumstances, rack their brains to find new and more gaudy embellishments for their images to outvie those of their neighbours in the magnificence of the decoration. Certain classes of men, drawn chiefly from the lower strata of society, subsist solely on the income derived from trade in these tinsels, gewgaws and toys, made of clay or sawdust and beautifully and artistically coated with colours.
During the nine days of this Navaratri festival, toys in large numbers, tastefully decorated and arranged on galleries, are exhibited in almost all houses with the belief that the goddess is present in those toys and enjoys the worship offered to her. It is a pleasant sight to see young girls in their gaudy gala dresses and looking very smart and active going from house to house in the village in the evenings after sunset, to invite the maidens and girls of that village to their houses during the Puja performance and to partake of the daily offerings to the goddess.
It is said in Hindu religious scriptures that heaven and every conceivable happiness are the results of sacrifices. Not understanding the principle implied in the word 'sacrifice' people took it for granted that animals were created for sacrifices. The people of bygone days thought that sacrificial offerings to certain bloodthirsty and carnivorous deities and feasting on the flesh of the slaughtered animals, recally paved the way for salvation and celestial bliss. Hence even today sacrifices are supposed by some to result in permission of the sacrificer's sin and in the blessings of the deity.
Thousands and thousands of oxen and sheep were and are slain every year before the altar of certain deities like the Durga Devi. In fact, it is said that large heaps of the flesh of the slaughtered animals had to be thrown away on many occasions for lack of men to eat them. In this connection, it may be added that a successful cutting off of the head of the animal at one stoke, meant good lick for the sacrificer. Such indeed is said to be the belief of a large number of Hindus belonging to the lower strata of the society, who offer animal sacrifices to the deities.
Another form in which this of manifested Sakti is worshipped goes by the name 'Kali'. She is generally represented as standing on the breast of her lord Siva with protruding tongue, having four arms, one holding a scimitar, another the head of a giant she had slain in fight, the third spread out as if bestowing blessings on her devotees, and the fourth as if she were welcoming the blesses. She is also represented as wearing a necklace of skulls and a girdle round her waist, formed of the hands of the giants she had slain. These horrid sights, combined with her dark figure and locks of hair hanging down to her heels, manifest the terrifying character of the goddess. Why she is represented as standing on the breast of her husband Siva is explained in the following incident.
On one occasion, she had gained victory over a formidable giant. Elated and intoxicated with joy, she is said to have commenced a frantic dance in the battlefield forgetting everything. The earth trembled, the gods were terrified and there was no peace on earth. No one dared to approach her when she was in such a temper. At last Siva, her husband, was persuaded by the devas to go to her and pacify her. When he attempted to do so, she would not recognise him in her frenzy and so he had to throw himself among the corpses of the slain to remain there till recognised by her.
As she continued to dance, she inadvertently stepped on the breast of her husband, who taking the opportunity drew her attention to him by stirring and showing signs of life. When the fit of frenzy had left her, she came to herself and stood aghast at what she had done.
She felt shocked and ashamed at the unhappy accident, and as a result of that feeling, bit her tongue having protruded it. From this incident she came to be worshipped by her followers, with Siva under her foot and a protruding tongue. Though the gros materialization of the basic principle shocks one, the allegory of the observance is a significant one.
Siva, as has already been shown, represents the destructive aspect and the manifestation of this aspect by him is Sakti. The destruction of forms is always a ghastly sight. Hence has arisen the custom of the observance of this ghastly form of propitiating the goddess, forgetting the basic principle conveyed by it, and basely abusing it by the materialistic tendency into which humanity is gradually plunging.
The higher class people of the Hindu society generally worship the preservative and the creative Saktis only and they're known as Lakshmi and Saraswathi. So the deities worshipped in their houses during the Navaratri days are Lakshmi and Saraswathi. If at all the destructive Sakti is worshipped, it is only in her milder form, known as Gauri, Uma and Parvathi.
The first day of this Navaratri festival, if it is ruled over by the asterism Hasta (corvi), is said to be specially suited for the Devi worship to invoke blessings on the whole world. TheVrata in which the goddess Gauri, represented as seated on a white elephant is worshipped , goes by the name 'Gaja Gauri Vrata.' This Vrata, observed at the hour when the sun enters the asterism Hasta, is believed to bring worldly prosperity for the observer.
An image of Gauri is made and worshipped on the first Tuesday in the month of Shravana. After the Puja or worship is over, the image is gifted to a deserving Brahmin with money, pan- supari, flowers, fruits, etc., by women, to insure their immunity from widowhood and to give them good children. The observance of the Vrata, in this manner, is given the name of 'Mangala Gauri Vrata.'
A noteworthy feature in the observance of the Navaratri Vrata is that virgins, ranging from the age of two to ten, are offered gifts of saffron, vermilion flowers, sandal paste, fruits etc., after the Gauri Puja. The reason for this is obvious. Nine Saktis or forces of Devi are recognised. These are personified and given the names of (1) Kumari, (2) Trimurtis, (3) Kalyani, (4) Rohini. (5) Kalika, (6) Chandika, (7) Sambhavi, (8) Durga and (9) Subhadra.
Kumari represents the playful activities in babies making and unmaking things. Devi's activity directed to the creation of Brahma and the devas is akin to this play of children though at a higher level. Hence babies are given special treatment on the Navaratri days.
The Sakti named Trimurtis is said to bestow good children; Kalyani education and royal friendship; Rohini freedom from sins; Chandika wealth; Sambhavi success in undertakings; Durga removal of impediments; and Subhadra desired objects. All these possibilities are there in virgins and consequently they are chosen for special treatment. It is said that in their selection, care must be taken to exclude the deformed, the slovenly, the bad- smelling, the sickly and the blind. Beautiful virgins, belonging to good families, should be chosed since they are to be considered as representations of Sakti who is perfect in every thing.
The Navaratri festival is also known as the dasahara festival. On the ninth and the last day of this period, the goddess Saraswathi is worshipped. The worship is known as Saraswathi Puja. It is interesting to note that this Puja is performed in honour of the element Vayu (air). The goddess is installed in a pot called gadam.
In ancient days when cudjan leaf manuscripts were in vogue, they were neatly arranged on a plank and the worship was offered to Saraswathi, by worshipping those manuscripts. Nowadays, printed books, pens and pencils take the place of the cadjan leaves, manuscripts adnstyles.
If the Saraswathi Puja day happens to be a Tuesday or the day on which the moon is in the asterism Hasta, the occasion is said to be specially auspicious for her Puja. On the day during the festive period when the asterism Moolam is in the ascendancy, Saraswathi is installed on the books arranged for her worship; oblations and sacrifices are offered on the occasion of the next asterism Pooradam; and a happy send- off is given to her on the ensuing day when the asterism Thiruvonam (Aquitoe) holds sway.
The ceremony of installation goes by the name acahana, and that for sending her off is know as visarjana. The instilling of life in the image and the send- off given after the Puja ceremony is over, are considered most religious and sacred, since the former action is akin to charging a dynamo with the mental force or electricity while the latter may be compared to the act of storing it away to be brought out for use on the next occasion when needed. There are potent incantations recited on both these occasions.
It is no doubt true that the Hindus worship idols and images. But when the basic principles, on which the avahana consideration, it will be seen that the images are intended to serve the purpose of a means to concentrate the mind on the abstract idea of a deity without material form, and that they are not ends in themselves.
The centre of force thus created, persists and may be attached a fresh form or image if the original one is defaced or mutilated. But the newly formed image should be similar to the one replaced with its various parts having proportions in accordance with the dictates of Slipa Sastra or the science of architecture. The mutilated and cast- off image should be thrown into deep water to avoid creation of mutilated thought forms in the minds of people, when they look at it.
The day next to the Mahanavami day on which Puja to the goddess Saraswathi is performed, is known as Vijaya Dashami. The word Vijaya is the name given to the twilight hour between sunset and nightfall. This hour is said to be highly favourable for certain occult developments. The nature of this twilight has eluded the grasp of even very great men. Anyhow the word Vijaya may be taken to mean auspicious and 'Vijaya Dashami' day may well be called 'a day of auspicious beginning.'
Tourists select this occasion for embarking on their journeys, and children begin to learn their alphabets for the first time on this occasion only. If the Vijaya Dashami day happens to be presided over by the asterism Thiruvonam the occasion is said to be highly meritorious and auspicious.
A tree called the vanni (Prosopis spicigera) is worshipped on this occasion for the reason that it once had given relief to Parvathi by its shade when she was much fatigued. Sri Rama, hero of the Ramayana, is said to have circumambulation this tree in his rambles in search of Sita, to get her back. The Pandavas are said to have concealed their arms in a vanni tree when they had to lead their lives incognito.
The importance of the Vijaya dashami day as an auspicious one, for the beginning of a new venture, is emphasised by the following myth:
Lord Siva once went into a state of yoga trance called nirvikalpa samadhi. By this act of his, he controlled the play of forces in the senses. As his senses remained controlled, there was no play of such forces in the world and consequently there was no activity among men and certain classes of devas. The higher devas grew anxious and desired Manmatha, the god of all desires, to disturb Siva's samadhi and bring him to the lower level of consciousness where the indriyas or sense- organs have full play. When he attempted to do so, Siva opened his third eye of destruction and looked at Manmatha. This act of Siva reduced Manmatha to ashes.
Siva's first born Ganesa, in a playful mood, formed out of the ashes of Manmatha's body a mould which was subsequently filled with life by Siva, and it then became a cruel demon named Bhandasura. This deon performed sever penance and obtained from Siva the boon that none but the Devi could destroy him. When it became imperative that he was to be destroyed in the interest of the universe, the Devi assumed different forms during the nine nights of Navaratri (since nights are asura's periods of activity while days are of devas') to destroy him but without success. On the tenth day, namely, Vijaya Dashami day, she prayed to that aspect in her Lord Siva going by the name Kameswara, and obtained from him the power to vanquish the demon and eventually to kill him. It is also said that by the union of this aspect of Siva, Devi begot her second born Subramanya, the mighty teacher of gods and men.
As Rama began his march to rescue Sita from the hands of Ravana on this auspicious day, Hindu kings subsequently came to consider the day as one generally auspicious for starting on any expedition. Nowadays, as there are no kings to conduct the expedition, in some states, grand Dasahara processions are arranged to keep alive the past memory and to impress on the people the importance of the occasion. The other myths emphasing the importance of the observance of this Navaratri Vrata are given below:
In the golden age of bygone time, a king named Suketu lost his kingdom by the machinations of his relatives and had to take refuge in the forest with his wife. Covered with wounds, the king was being tended and consoled by his wife under a shady tree. The sage Angirasa chanced to come there, and taking pity on the in fortunate couple, advised the queen in exile to observe the Navaratri Vrata, by doing which, her husband was restorerd to health and reinstated in his kingdom. She is also said to have shaken off her sterility and given birth to a good child.
A pauper merchant named Suchela, in the kingdom of Kosala with a very large family to support, is said to have obtained plenty of wealth as a result of the observance of this Vrata. Of the places specially sacred for the worship of devi, the following are the most prominent: Conjeevaram is said to be the place where Devi had once performed rigid peance. Madurai is the place where she is said to have ruled with scepter in her hand.
She is said to have danced with her Lord Siva at a place called Tiruvalangadu near Madras, and acted the part of a midwife and nurse to a forlorn woman devotee of hers at Tirukkalavur near Papanasam in the Tanjore district. At Mayavaram in the Tanjore district and at Mylapore in the city Madras she is said to have worshipped Siva having assumed the form of a Mayura, also called Mayil in Tamil, corresponding to the English word pea- hen, giving the places their respective names. Thiruchengode near Sankaridrug is famous as the place where she forms the left half of Iswara's body.
Month : October
Significance: Celebrating the victory of good over evil
Navaratri or the nine holy nights is a period of festivity observed by the Hindus for nine days or rather nights after sunset, in temples in the month of Purattasi corresponding to the English months of September- October, commencing on the first day in the bright fortnight of the month every year. The object or aim with it is observed is said to be to propitiate the goddess symbolising every possible kind of energy in the universe, with a view to obtain perpetual happiness and prosperity.
Navaratri is a combination of many concepts, with the common theme of the victory of good over evil. One concept is that Vijayadashmi or Dussehra is celebrated on the day Rama kills Ravana in the Rama Ravana war. Another concept is that, Durga, goddesses of power and vitality who is believed to have nine forms called Navadurga, takes a new form on each of the nine days (celebrated as Durga Puja ) with the arsenal of weapons to ride a lion and fight the demon Mahishasura. The 10th day on which the goddess kills Mahishasura, is celebrated as Dussehra or Vijayadashmi as the victory of good over evil. Lord Rama is said to have worshipped the goddesses, seeking her blessing in order to overpower the evil force of Ravana, the abductor of his beloved Sita.
The most joyous celebration of Navaratri is seen in Gujarat, Karnataka, Tamil Nadu and Bengal. In Gujarat, every night people gather in courtyards to dance the Garba and Dandiya Raas, a community dance in which men and women dressed in festive clothes dancing in pairs with Dandiya or painted wooden sticks. Goddess Durga's three 'Sakthipithas' in Gujarat; Ambaji in Banaskantha, Bahucharaji in Chunaval and Kalika on Pavagadh hill in Panchmahals are thronged by devotees during Navaratri. In West Bengal, it is celebrated as Durga Puja where beautifully decorated images of the goddess are worshipped in specially erected Puja Pandals.
It has special significance in Mysore, South India. Mysore palace is illuminated for a whole month during Dussehra and caparisoned elephants lead a colourful procession through the gaily decorated streets of the city. Here and in North India, on the 10th day, larger than life effigies of Ravana (the Asura King), his brothers Meghnada and Kumbhakarna filled with different fire crackers are set alight to celebrate victory of good over evil.
Many of the greatest philosophers of the world are of the opinion that nature builds everything by 'forms and numers.' Geometry is the science of forms and arithmetic is the science of numbers. The former may be said to be specially related to architecture while the latter makes order and limitation possible in the universe.
It is a very interesting fact to note the Devi worship, if at all it is to be effective, should be by means of yantras or geometrical figures engraved on metal plates, having the figures or numerical digits, or alphabets of words, arranged in a particular order.
Chakras and yantras are two kinds of engravings on metal plates, the former consisting of angles and petal- like parts, and the latter of triangles alone, either single or in combination or interlacing in different ways. There is also another pithas said to be used in invoking the manifestation of the powers of the deity. These pithas are nothing but the clear- cut metal images of the deity, while meditating upon her. The reason why nine days, and neither more nor less, are chosed as the duration for he observance of this festival is interesting and deserves examination.
The digit nine contains all the other numbers of one digit within it, but itself is not contained in any of them. So Devi or goddess contains within her the whole universe and no finite form can contain her as she is without any limitation. This fact is emphasised by the duration of nine days fixed for the observance of this festival. The chief forms in which this goddess of the universe is worshipped are Kali or Durga, Lakshmi and Saraswathi.
Kali or Durga is the wife of Siva, representing the destructive aspect of the intelligence presiding over the universe, Lakshmi is the consort of Vishnu, the preservative aspect, while Saraswathi, the goddess of learning, is linked to Brahma, the creative aspect. Hence the three forces in the universe- the creative, the preservative and the destructive are represented by these three forms referred to above.
It is believed by the Hindus that there are two aspects in the universe, namely, the positive aspect and the negative aspect. The postive aspect in creation, preservation and destruction is represented by the Hindu Trinity Brahma, Vishnu and Rudra, while the negative aspect in these is represented and personified by the three goddess referred to above, viz., Saraswathi, Lakshmi and Durga.
The personified Sakti in the destructive aspect of the universe is known by different names. In her mild aspect, she is worshipped as Uma or Parvathi, the consort of Siva. In her fearful aspect, she is worshipped as Durga, Kali, Mahishasuramardini and so on. She derived the last name for having destroyed an asura named Mahishasura or asura in the guise of a he- buffalo. From this incident arose the custom of buffalo sacrifice to Durga by the lower caste Hindus. People believe that the worship of the goddess Durga has been performed from time immemorial.
Her image, as generally visualised by the people for worship, is one of a ten- handed goddess. In one of her hands she is holding a spear with which she is piercing the giant Mahishasura. With one of the left, she is holding aloft the head of a giant. Her other hands hold different instruments of war. A lion is leaning against her right leg and the asura with the buffalo head is leaning against her left leg.
The majestic deportment of the goddess with her ten arms and warlike attitude in which she is represented, combined with her sanguinary character, has made her the terror of all other gods. Her mighty exploits have given her an importance in the eyes of al the people not vouchsafed to any other deity.
Even the Hindu Trinity- Brahma, Vishnu and Siva are said to have done their best to propitiate her. Even Rama, son of Dasaratha and prince of Ayodhya, is said to have invoked her aid in his contest with the ten- headed giant Ravana, the king of Lanka, by worshipping her in the month of October. After this particular event, this Puja came to be performed in the month of October, and not in any other month during the year.
As a refined taste is being cultivated, people have manifested a growing desire to decorate the image of the goddess going by the combined name of Durga- Lakshmi- Saraswathi, with splendid tinsel and gewgaws to heighten the magnificence of the spectacle in popular estimation.
Families in affluent circumstances, rack their brains to find new and more gaudy embellishments for their images to outvie those of their neighbours in the magnificence of the decoration. Certain classes of men, drawn chiefly from the lower strata of society, subsist solely on the income derived from trade in these tinsels, gewgaws and toys, made of clay or sawdust and beautifully and artistically coated with colours.
During the nine days of this Navaratri festival, toys in large numbers, tastefully decorated and arranged on galleries, are exhibited in almost all houses with the belief that the goddess is present in those toys and enjoys the worship offered to her. It is a pleasant sight to see young girls in their gaudy gala dresses and looking very smart and active going from house to house in the village in the evenings after sunset, to invite the maidens and girls of that village to their houses during the Puja performance and to partake of the daily offerings to the goddess.
It is said in Hindu religious scriptures that heaven and every conceivable happiness are the results of sacrifices. Not understanding the principle implied in the word 'sacrifice' people took it for granted that animals were created for sacrifices. The people of bygone days thought that sacrificial offerings to certain bloodthirsty and carnivorous deities and feasting on the flesh of the slaughtered animals, recally paved the way for salvation and celestial bliss. Hence even today sacrifices are supposed by some to result in permission of the sacrificer's sin and in the blessings of the deity.
Thousands and thousands of oxen and sheep were and are slain every year before the altar of certain deities like the Durga Devi. In fact, it is said that large heaps of the flesh of the slaughtered animals had to be thrown away on many occasions for lack of men to eat them. In this connection, it may be added that a successful cutting off of the head of the animal at one stoke, meant good lick for the sacrificer. Such indeed is said to be the belief of a large number of Hindus belonging to the lower strata of the society, who offer animal sacrifices to the deities.
Another form in which this of manifested Sakti is worshipped goes by the name 'Kali'. She is generally represented as standing on the breast of her lord Siva with protruding tongue, having four arms, one holding a scimitar, another the head of a giant she had slain in fight, the third spread out as if bestowing blessings on her devotees, and the fourth as if she were welcoming the blesses. She is also represented as wearing a necklace of skulls and a girdle round her waist, formed of the hands of the giants she had slain. These horrid sights, combined with her dark figure and locks of hair hanging down to her heels, manifest the terrifying character of the goddess. Why she is represented as standing on the breast of her husband Siva is explained in the following incident.
On one occasion, she had gained victory over a formidable giant. Elated and intoxicated with joy, she is said to have commenced a frantic dance in the battlefield forgetting everything. The earth trembled, the gods were terrified and there was no peace on earth. No one dared to approach her when she was in such a temper. At last Siva, her husband, was persuaded by the devas to go to her and pacify her. When he attempted to do so, she would not recognise him in her frenzy and so he had to throw himself among the corpses of the slain to remain there till recognised by her.
As she continued to dance, she inadvertently stepped on the breast of her husband, who taking the opportunity drew her attention to him by stirring and showing signs of life. When the fit of frenzy had left her, she came to herself and stood aghast at what she had done.
She felt shocked and ashamed at the unhappy accident, and as a result of that feeling, bit her tongue having protruded it. From this incident she came to be worshipped by her followers, with Siva under her foot and a protruding tongue. Though the gros materialization of the basic principle shocks one, the allegory of the observance is a significant one.
Siva, as has already been shown, represents the destructive aspect and the manifestation of this aspect by him is Sakti. The destruction of forms is always a ghastly sight. Hence has arisen the custom of the observance of this ghastly form of propitiating the goddess, forgetting the basic principle conveyed by it, and basely abusing it by the materialistic tendency into which humanity is gradually plunging.
The higher class people of the Hindu society generally worship the preservative and the creative Saktis only and they're known as Lakshmi and Saraswathi. So the deities worshipped in their houses during the Navaratri days are Lakshmi and Saraswathi. If at all the destructive Sakti is worshipped, it is only in her milder form, known as Gauri, Uma and Parvathi.
The first day of this Navaratri festival, if it is ruled over by the asterism Hasta (corvi), is said to be specially suited for the Devi worship to invoke blessings on the whole world. TheVrata in which the goddess Gauri, represented as seated on a white elephant is worshipped , goes by the name 'Gaja Gauri Vrata.' This Vrata, observed at the hour when the sun enters the asterism Hasta, is believed to bring worldly prosperity for the observer.
An image of Gauri is made and worshipped on the first Tuesday in the month of Shravana. After the Puja or worship is over, the image is gifted to a deserving Brahmin with money, pan- supari, flowers, fruits, etc., by women, to insure their immunity from widowhood and to give them good children. The observance of the Vrata, in this manner, is given the name of 'Mangala Gauri Vrata.'
A noteworthy feature in the observance of the Navaratri Vrata is that virgins, ranging from the age of two to ten, are offered gifts of saffron, vermilion flowers, sandal paste, fruits etc., after the Gauri Puja. The reason for this is obvious. Nine Saktis or forces of Devi are recognised. These are personified and given the names of (1) Kumari, (2) Trimurtis, (3) Kalyani, (4) Rohini. (5) Kalika, (6) Chandika, (7) Sambhavi, (8) Durga and (9) Subhadra.
Kumari represents the playful activities in babies making and unmaking things. Devi's activity directed to the creation of Brahma and the devas is akin to this play of children though at a higher level. Hence babies are given special treatment on the Navaratri days.
The Sakti named Trimurtis is said to bestow good children; Kalyani education and royal friendship; Rohini freedom from sins; Chandika wealth; Sambhavi success in undertakings; Durga removal of impediments; and Subhadra desired objects. All these possibilities are there in virgins and consequently they are chosen for special treatment. It is said that in their selection, care must be taken to exclude the deformed, the slovenly, the bad- smelling, the sickly and the blind. Beautiful virgins, belonging to good families, should be chosed since they are to be considered as representations of Sakti who is perfect in every thing.
The Navaratri festival is also known as the dasahara festival. On the ninth and the last day of this period, the goddess Saraswathi is worshipped. The worship is known as Saraswathi Puja. It is interesting to note that this Puja is performed in honour of the element Vayu (air). The goddess is installed in a pot called gadam.
In ancient days when cudjan leaf manuscripts were in vogue, they were neatly arranged on a plank and the worship was offered to Saraswathi, by worshipping those manuscripts. Nowadays, printed books, pens and pencils take the place of the cadjan leaves, manuscripts adnstyles.
If the Saraswathi Puja day happens to be a Tuesday or the day on which the moon is in the asterism Hasta, the occasion is said to be specially auspicious for her Puja. On the day during the festive period when the asterism Moolam is in the ascendancy, Saraswathi is installed on the books arranged for her worship; oblations and sacrifices are offered on the occasion of the next asterism Pooradam; and a happy send- off is given to her on the ensuing day when the asterism Thiruvonam (Aquitoe) holds sway.
The ceremony of installation goes by the name acahana, and that for sending her off is know as visarjana. The instilling of life in the image and the send- off given after the Puja ceremony is over, are considered most religious and sacred, since the former action is akin to charging a dynamo with the mental force or electricity while the latter may be compared to the act of storing it away to be brought out for use on the next occasion when needed. There are potent incantations recited on both these occasions.
It is no doubt true that the Hindus worship idols and images. But when the basic principles, on which the avahana consideration, it will be seen that the images are intended to serve the purpose of a means to concentrate the mind on the abstract idea of a deity without material form, and that they are not ends in themselves.
The centre of force thus created, persists and may be attached a fresh form or image if the original one is defaced or mutilated. But the newly formed image should be similar to the one replaced with its various parts having proportions in accordance with the dictates of Slipa Sastra or the science of architecture. The mutilated and cast- off image should be thrown into deep water to avoid creation of mutilated thought forms in the minds of people, when they look at it.
The day next to the Mahanavami day on which Puja to the goddess Saraswathi is performed, is known as Vijaya Dashami. The word Vijaya is the name given to the twilight hour between sunset and nightfall. This hour is said to be highly favourable for certain occult developments. The nature of this twilight has eluded the grasp of even very great men. Anyhow the word Vijaya may be taken to mean auspicious and 'Vijaya Dashami' day may well be called 'a day of auspicious beginning.'
Tourists select this occasion for embarking on their journeys, and children begin to learn their alphabets for the first time on this occasion only. If the Vijaya Dashami day happens to be presided over by the asterism Thiruvonam the occasion is said to be highly meritorious and auspicious.
A tree called the vanni (Prosopis spicigera) is worshipped on this occasion for the reason that it once had given relief to Parvathi by its shade when she was much fatigued. Sri Rama, hero of the Ramayana, is said to have circumambulation this tree in his rambles in search of Sita, to get her back. The Pandavas are said to have concealed their arms in a vanni tree when they had to lead their lives incognito.
The importance of the Vijaya dashami day as an auspicious one, for the beginning of a new venture, is emphasised by the following myth:
Lord Siva once went into a state of yoga trance called nirvikalpa samadhi. By this act of his, he controlled the play of forces in the senses. As his senses remained controlled, there was no play of such forces in the world and consequently there was no activity among men and certain classes of devas. The higher devas grew anxious and desired Manmatha, the god of all desires, to disturb Siva's samadhi and bring him to the lower level of consciousness where the indriyas or sense- organs have full play. When he attempted to do so, Siva opened his third eye of destruction and looked at Manmatha. This act of Siva reduced Manmatha to ashes.
Siva's first born Ganesa, in a playful mood, formed out of the ashes of Manmatha's body a mould which was subsequently filled with life by Siva, and it then became a cruel demon named Bhandasura. This deon performed sever penance and obtained from Siva the boon that none but the Devi could destroy him. When it became imperative that he was to be destroyed in the interest of the universe, the Devi assumed different forms during the nine nights of Navaratri (since nights are asura's periods of activity while days are of devas') to destroy him but without success. On the tenth day, namely, Vijaya Dashami day, she prayed to that aspect in her Lord Siva going by the name Kameswara, and obtained from him the power to vanquish the demon and eventually to kill him. It is also said that by the union of this aspect of Siva, Devi begot her second born Subramanya, the mighty teacher of gods and men.
As Rama began his march to rescue Sita from the hands of Ravana on this auspicious day, Hindu kings subsequently came to consider the day as one generally auspicious for starting on any expedition. Nowadays, as there are no kings to conduct the expedition, in some states, grand Dasahara processions are arranged to keep alive the past memory and to impress on the people the importance of the occasion. The other myths emphasing the importance of the observance of this Navaratri Vrata are given below:
In the golden age of bygone time, a king named Suketu lost his kingdom by the machinations of his relatives and had to take refuge in the forest with his wife. Covered with wounds, the king was being tended and consoled by his wife under a shady tree. The sage Angirasa chanced to come there, and taking pity on the in fortunate couple, advised the queen in exile to observe the Navaratri Vrata, by doing which, her husband was restorerd to health and reinstated in his kingdom. She is also said to have shaken off her sterility and given birth to a good child.
A pauper merchant named Suchela, in the kingdom of Kosala with a very large family to support, is said to have obtained plenty of wealth as a result of the observance of this Vrata. Of the places specially sacred for the worship of devi, the following are the most prominent: Conjeevaram is said to be the place where Devi had once performed rigid peance. Madurai is the place where she is said to have ruled with scepter in her hand.
She is said to have danced with her Lord Siva at a place called Tiruvalangadu near Madras, and acted the part of a midwife and nurse to a forlorn woman devotee of hers at Tirukkalavur near Papanasam in the Tanjore district. At Mayavaram in the Tanjore district and at Mylapore in the city Madras she is said to have worshipped Siva having assumed the form of a Mayura, also called Mayil in Tamil, corresponding to the English word pea- hen, giving the places their respective names. Thiruchengode near Sankaridrug is famous as the place where she forms the left half of Iswara's body.