नवरात्र / दशहरा (navarātri/ daśaharā – nine nights / ten defeats)
नवरात्र / दशहरा (navarātra/ daśaharā – nine nights / defeat of ten) is one of the most popular festivals which is very religiously celebrated pan India in general and even more specifically in the state of West Bengal. As the name suggests, it’s a festival spanning नवरात्र (navarātra – nine nights) and is spiritually dedicated for नवदुर्ग उपासना (navadurgā upāsanā – contemplation on nine Durgas). According to Hindu religious calendar, in a year there are four major seasons during which the नवरात्र व्रत (navarātra vrata - nine nights vow) are observed between the corresponding शुक्लपक्ष प्रथम तिथि (śuklapakṣa prathama tithi – first day of bright fortnight) and शुक्लपक्ष नवमी तिथि (śuklapakṣa navamī tithi – nineth day of bright fortnight)
# | नाम (naāma -name) | मास (māsa – month) | ऋतु (ṛtu – season) |
1 | शारदीय नवरात्र (śāradīya navarātra) | புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid) | शरदृतु (śaradṛtu – autmn season) |
2 | चैत्र नवरात्र (caitra navarātra) | சித்திரை/ चैत्र / मेश (chiththirai / chaitra / meśa - Apr mid to May mid) | वसन्तऋतु (vasantaṛtu – spring season) |
3 | मघगुप्त नवरात्र (maghagupta navarātra) | தை / पौष / मकर (thai / pauṣa / makara – Jan mid to Feb mid) | हेमन्तऋतु (hemantaṛtu -early winter) |
4 | आषाढ नवरात्र (āṣāḍha navarātra) | ஆனி / ज्यैष्ठ / मिथुन (āni / jyaiṣṭha/ mithuna – Jun mid to Jul mid) | शिरशिरऋतु (śiraśiraṛtu - late winter) |
Among these the first two are more considered important and among them शारदीय नवरात्रि (śāradīya navarātri) is considered the most important and is also called as माहा नवरात्रि (māhā navarātri - supreme nine nights). In fact, the same is eulogized in various scriptures, including the श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa), देवीमहात्म्यम् (devīmahātmyam), कालिकापुराण (kālikā purāṇa) etc. For example, श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa) very clearly declares thus:
Interestingly, भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) is also believed to have observed this शारदीय नवरात्र उपासना (śāradīya navarātra upāsanā) which eventually facilitated His successful victory over रावण (rāvaṇa) on the following day viz. दशम तिथि (daśama tithi – tenth day) which is the day is celebrated as विजयदशमि (vijayadaśami – victorious tenth). In fact, the whole festival is also called दशहरा (daśaharā –defeat of ten) when the दशम तिथि (daśama tithi – tenth day) is included along with नवरात्र (navarātra – nine nights). Esoterically, दश शिरांसि रावणस्य (daśa śirāṃsi rāvaṇasya – ten heads of Ravana) symbolizes the ten threats to spiritual progress viz. राग (raga - passion), गर्व (garva -pride), आवेश (āveśa - anger), लोभ (lobha - greed), मोह (moha - infatuation), लोलुपा (lolupā - lust), द्वेष (dveṣa - hatred), मात्सर्य (mātsarya - jealousy), आत्मविधित्सा (ātmavidhitsā - selfishness) & वक्रभाव (vakrabhāva - crookedness).
The next important point to understand is that the अधिकार देवता (adhikāra devata – chief deity) in this festival is the श्री दुर्गादेवी (śrī durgādevī – invincible goddess) – the Holy Mother who, as the दुर्गाशतनाम स्तोत्र (durgāśatanāma stotra) which is part of the विश्वसार तन्त्र (viśvasāra tantra), is the “स य दुर्गतिम् हरति (sa ya durgatim harati – destructress of distress)”. Interestingly, श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is the most popular deities in Hindu pantheon, particularly amongst the शाक्त मत-संप्रदाय (śākta mata-saṃpradāya – shakti religious-tradition). In fact, this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess) is an integral part of almost every सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names eulogy text) including the following
# | सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names euological text) | नाम अनुक्रमाणिका (nāma anukramāṇikā – name index) |
1 | श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa) | 190 |
2 | श्री भवानी सहस्रनाम (śrī bhavānī sahasranāma) part of रुद्रयामल तन्त्र (rudrayāmala tantra) | 47 |
3 | श्री गायत्री सहस्रनाम (śrī gāyatrī sahasranāma) | 449 |
Etymologically, the term ‘दुर्गा (durgā)’ can be interpreted in multiple ways. For example, the श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is so called because She had killed the demon by name “दुर्गम् (durgam)”. This fact is testified in the देवीमहात्म्यम् (devīmahātmyam) which is part of the मत्स्य पुराण (matsya purāṇa).
While this is more like a transactional (incidental) interpretation, there is a more deeper interpretation underlying this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess), according to which she is so called because she is considered to be “difficult to be accessed”. Here the name दुर्गा (durgā) is derived from the roots दुर् (dur - difficult) & गं (gaṃ - to pass) and hence means the दुर्गा (durgā – impassable / in-accessible). In other words, the name represents a kind of “fortress”.
Again, in the sacred लक्ष्मी तन्त्र (lakṣmī tantra), which is part of the पाञ्चारात्र आगम (pāñcārātra āgama), where it is further testified thus:
Please be noted that amongst her various names, श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is also specially glorified as श्री चण्डिकादेवी / चण्डी (śrī caṇḍikādevī / caṇḍī – indignant goddess) because of the nature of her righteous indignation. Etymologically, the name is derived from the term चण्ड (caṇḍa - angry). The importance of this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess) can be understood from the fact that it is also an integral part of almost every सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names eulogical text) including
# | सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names euological text) | नाम अनुक्रमाणिका (nāma anukramāṇikā – name index) |
1 | श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa) | 755 |
2 | श्री भवानी सहस्रनाम (śrī bhavānī sahasranāma) part of रुद्रयामल तन्त्र (rudrayāmala tantra) | 17 |
3 | श्री गायत्री सहस्रनाम (śrī gāyatrī sahasranāma) | 253 |
According to शाक्त मत-संप्रदाय (śākta mata-saṃpradāya – shakti religious-tradition), she manifests Herself as नवदुर्गा (navadurgā) corresponding to each day of the नवरात्र (navarātra – nine nights). Of course, the नवदुर्गा (navadurgā) are not identified by single list of names as there are different naming conventions followed by different schools.
# | बीज मन्त्र | पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess) | |||
Alternate -1 | Alternate -2 | Alternate -3 | Alternate -4 | ||
1 | ऐं (aiṃ) | महाविद्या (mahāvidyā) | शैलपुत्री (śailaputrī) | जया (jayā) | वन दुर्गा (vana durgā) |
2 | ह्रीं (hrīṃ) | महातन्त्री (mahātantrī) | ब्रह्मचारिनी (brahmacārinī) | विजया (vijayā) | आसुरी दुर्गा (āsurī durgā) |
3 | क्लीं (klīṃ) | चण्डि (caṇḍi) | चन्द्रघन्टा (candraghanṭā) | बद्रा (badrā) | वाहिनी दुर्गा (vāhinī durgā) |
4 | चा (cā) | सप्तषती (saptaṣatī) | कूष्माण्डी (kūṣmāṇḍī) | बद्रकाली (badrakālī) | शूलिनी दुर्गा (śūlinī durgā) |
5 | मुं (muṃ) | मृतुसञ्जीविनी (mṛtusañjīvinī) | स्कन्तमाता (skantamātā) | सुमुखी (umukhī) | शान्ति दुर्गा (śānti durgā) |
6 | डा (ḍā) | महाचण्डि (mahācaṇḍi) | कात्यायनी (kātyāyanī) | दुर्मुखी (durmukhī) | शबरि दुर्गा (śabari durgā) |
7 | यै (yai) | रूपदीपिका (rūpadīpikā) | कालरात्री (kālarātrī) | प्रज्ञ (prajña) | ज्वल दुर्गा (jvala durgā) |
8 | वि (vi) | चतुःषष्ट् योगिनी (catuḥṣaṣṭ yoginī) | महागौरी (mahāgaurī) | व्याग्रमुखी (vyāgramukhī) | लवन दुर्ग (lavana durga) |
9 | च्चे (cce) | पराचण्डि (parācaṇḍi) | सिद्धिप्रधा (siddhipradhā) | सिंहमुखी (siṃhamukhī) | दीप दुर्गा (dīpa durgā) |
Again, these नवरात्र (navarātra – nine nights) are further classified, based on the स्वभाव आध्यात्मीक शक्तिनाम् (svabhāva ādhyātmīka śaktinām – nature of spiritual energies), into three groups viz.
# | आध्यात्मीक शक्ति (ādhyātmīka śakti –spiritual energy) | पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess) | नाम अनुक्रमाणिका (nāma anukramāṇikā – name index) | ||
श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa) | श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa) | श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa) | |||
1 | इच्चाशक्ति (iccāśakti – will power) | महाकाली (mahākālī) | 751 | 71,319 | 796 |
2 | क्रियाशक्ति (kriyāśakti – executive power) | महालक्ष्मी (mahālakṣmī) | 210 | 3 | 795 |
3 | ज्ञानशक्ति (jñānaśakti – gnostic power) | महा विद्या / | 584 / | 1/ | 967 |
कार्य अवस्थाः जीवस्य (kārya avasthāḥ jīvasya – effectual states of soul)
Further in terms of the esoteric soteriological milestones relating to the कार्य अवस्थाः जीवस्य (kārya avasthāḥ jīvasya – effectual states of soul), based on the माण्डूक्य उपनिषद् (māṇḍūkya upaniṣad), each of the आध्यात्मीक शक्ति (ādhyātmīka śakti –spiritual energy) listed in the above grouping viz. इच्चा शक्ति (iccā śakti – will power), क्रिया शक्ति (kriyā śakti – executive power) & ज्ञान शक्ति (jñāna śakti – gnostic power) corresponds to जाग्रत् अवस्था (jāgrat avasthā - waking state), स्वप्न अवस्था (svapna avasthā - dreaming state) & सुषुप्ति अवस्था (suṣupti avasthā – sleeping state) respectively. And in terms of गायत्रीमन्त्र योग उपासन (gāyatrī mantra yoga upāsana) they correspond to त्रिक व्याहृत्यः (trika vyāhṛtyaḥ - triple utterances) viz. ‘अ (a)’, ‘उ (u)’ & ‘म् (m)’ which in turn corresponds to त्रिक लोकाः (trika lokāḥ - triple worlds) viz. भूः लोक (bhūḥ loka – physical realm), भुवः लोक (bhuvaḥ loka – psychic realm) & स्वः लोक (svaḥ loka – causal realm) respectively.
According to माण्डूक्य उपनिषद् (māṇḍūkya upaniṣad), तुरीय अवस्था (turīya avasthā – fourth state) is the transcendent whole, just as ‘ॐ (oṃ)’, the प्रणव मन्त्र (praṇava mantra), constitutes the corresponding to the त्रिक व्याहृत्यः (trika vyāhṛtyaḥ - triple utterances). Here, in the context of नवरात्र व्रत (navarātra vrata - nine nights vow), this transcendent whole is theologized as the श्री दुर्गादेवी (śrī durgādevī – invincible goddess). This fact is clearly even in the देवीमहात्म्यम् (devīmahātmyam) (4.11) quoted above. Again, in terms of श्रीविद्या संप्रदाय (śrīvidyā saṃpradāya), the same is theologized as श्री ललिता त्रिपुरसुन्दरी (śrī lalitā tripurasundarī) who is राजराजेश्वरी त्रिलोकानाम् (rājarājeśvarī trilokānām – king of kings goddess of the triple worlds).
अक्षर (akṣara - syllable) | च (ca) | ण्डी (ṇḍī) | चण्डी (caṇḍī) |
कटपयादि सङ्कूटन (kaṭapayādi saṅkūṭana – katyapadi encoding) | 6 | 3 | 9 |
The next important concept to understand is that based on the त्रिविध प्रकृति गुणाः (trividha prakṛti guṇāḥ - trifold material qualities), originally defined in the सांख्य दर्शन (sāṃkhya darśana – samkhya philosophy) viz. तमो गुण (tamo guṇa – inert quality), रजो गुण (rajo guṇa – active quality) & सत्व गुण (satva guṇa – serene quality), each of the कार्य अवस्था जीवस्य (kārya avasthā jīvasya – effectual state of soul) mentioned above is further sub classified,
# | रात्रि (rātri - night) | गुण (guṇa –quality) | दुर्गा (durgā) | अवस्था (avasthā – state) |
A | जाग्रत् अवस्था (jāgrat avasthā - waking state) | |||
1 | प्रथम रात्रि (prathama rātri - first night) | तमो गुण (tamo guṇa – inert quality) | वन दुर्गा (vana durgā) | जाग्रत् जाग्रति अवस्था (jāgrat jāgrati avasthā – waking in waking state) |
2 | द्वितीया रात्रि (dvitīyā rātri - second night) | रजो गुण (rajo guṇa – active quality) | आसुरी दुर्गा (āsurī durgā) | स्वप्न जाग्रति अवस्था (svapna jāgrati avasthā – dreaming in waking state) |
3 | तृतीया रात्रि (tṛtīyā tithi - third night) | सत्व गुण (satva guṇa – serene quality) | वाहिनी दुर्गा (vāhinī durgā) | सुषुप्ति जाग्रति अवस्था (suṣupti jāgrati avasthā – sleeping in waking state) |
B | स्वप्न अवस्था (svapna avasthā - dreaming state) | |||
4 | चतुर्थी रात्रि (caturthī rātri - fourth night) | तमो गुण (tamo guṇa – inert quality) | शूलिनी दुर्गा (śūlinī durgā) | जाग्रत् स्वप्ने अवस्था (jāgrat svapne avasthā – waking in dreaming state) |
5 | पञ्चमी रात्रि (pañcamī rātri - fifth night) | रजो गुण (rajo guṇa – active quality) | शान्ति दुर्गा (śānti durgā) | स्वप्न स्वप्ने अवस्था (jāgrat svapne avasthā – dreaming in dreaming state) |
6 | षष्ठी रात्रि (ṣaṣṭhī rātri - sixth night) | सत्व गुण (satva guṇa – serene quality) | शबरि दुर्गा (śabari durgā) | सुषुप्ति स्वप्ने अवस्था (jāgrat svapne avasthā – sleeping in dreaming state) |
C | सुषुप्ति अवस्था (suṣupti avasthā – sleeping state) | |||
7 | सप्तमी रात्रि (saptamī rātri - seventh night) | तमो गुण (tamo guṇa – inert quality) | ज्वल दुर्गा (jvala durgā) | जाग्रत् सुष्प्तौ अवस्था (jāgrat suṣptau avasthā – waking in sleep state) |
8 | अष्टमी रात्रि (aṣṭamī rātri – eighth night) | रजो गुण (rajo guṇa – active quality) | लवन दुर्ग (lavana durga) | स्वप्न सुष्प्तौ अवस्था (jāgrat suṣptau avasthā – dreaming in sleep state) |
9 | नवमी रात्रि (navamī rātri – ninth night) | सत्व गुण (satva guṇa – serene quality) | दीप दुर्गा (dīpa durgā) | सुषुप्ति सुष्प्तौ अवस्था (jāgrat suṣptau avasthā – sleeping in sleep state) |
பரமபத சோபானம் (paramapada sOpānam – ladder to the divne feet)
# | तिथि (tithi - day) | Mystical milestone |
1 | प्रथम तिथि (prathama tithi - first day) | विवेक (viveka – discrimination) |
2 | द्वितीया तिथि (dvitīyā tithi - second day) | निर्वेद (nirveda - revulsion) |
3 | तृतीया तिथि (tṛtīyā tithi - third day) | विरक्ति (virakti - indifference) |
4 | चतुर्थी तिथि (caturthī tithi - fourth day) | भीति (bhīti - fear) |
5 | पञ्चमी तिथि (pañcamī tithi - fifth day) | प्रसाद हेतु (prasāda hetu - purpose) |
6 | षष्ठी तिथि (ṣaṣṭhī tithi - sixth day) | उत्क्रमण पर्व (utkramaṇa parva – dying period) |
7 | सप्तमी तिथि (saptamī tithi - seventh day) | अर्चिरादि पर्वम् (arcirādi parvam – path of light period) |
8 | अष्टमी तिथि (aṣṭamī tithi – eighth day) | दिव्यदेश प्राप्ति (divyadeśa prāpti – access into divine abode): |
9 | नवमी तिथि (navamī tithi – ninth day) | प्राप्ति (prāpti - accomplishment) |
In the following verses from the epoch making work பரமபத சோபானம் (paramapada sōpānam – ladder to the divne feet), श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya) summarizes the above mentioned नव आवरणम् (nava āvaraṇam - nine steps)
नवपद अनुवंश (navapada anuvaṃśa - nine step hierarchy)
Again, in the In terms of श्रीविद्या संप्रदाय (śrīvidyā saṁpradāya), such a model of नवपद अनुवंश (navapada anuvaṃśa - nine step hierarchy) is alternatively represented as the नवावरणानि श्रीचक्रयन्त्रस्य (navāvaraṇāni śrīcakrasya – nine enclosures of sacred cycle). Technically, the motif is a very complex geometrical structure containing a variety of geometrical shapes including multiple circles, squares, triangles and curves.
The following verses from the esoteric text तन्त्र राज तन्त्र (tantra rāja tantra) testify this fact
In the above quoted verses, the nine-fold classification is traversed from inside-out direction, which signifies cosmic evolution from the fine to the gross states. When we walk through the same motif in the reverse direction (outside -> inside), it represents the cosmic involution or the awakening of the कुण्डलिनी (kuṇḍalinī) through the नवावरण चक्र (navāvaraṇa cakra – Nine ascending vortices). The following verses from the भाव्नोपणिषद् (bhāvanopaṇiṣad), considered to an authoritative text on the subject of the श्री चक्र (śrī cakra) very categorically declares in cryptic aphorisms thus,
श्री मुथुस्वाम्य् दीक्षितर् (śrī muthusvāmy dīkṣitar) a great doyen of Carnatic Music Composition, revered as one among the Holy Trinity in Music has composed soul rendering कीर्तन (kīrtana – genre/ tunes) of songs eulogical renderings to श्री ललिता परमेश्वरी / कमलाम्बिका (śrī lalītā parameśvarī /kamalāmbikā – Mother of the Divine Lotus) titled कमलाम्ब नवावरणं (kamalāmba navāvaraṇaṁ)
# | तिथि (tithi - day) | आवरण (āvaraṇa - stage) | चक्र (cakra - vortex) |
1 | प्रथम तिथि (prathama tithi - first day) | भूपुरं (bhūpuraṁ) | मूलाधार (mūlādhāra) |
2 | द्वितीया तिथि (dvitīyā tithi - second night) | शोडश दल पद्म (śoḍaśa dala padma) | स्वाधिष्ठान (svādhiṣṭhāna) |
3 | तृतीया तिथि (tṛtīyā tithi - third day) | अश्ट दल पद्म (aśṭa dala padma) | मणिपूर (maṇipūra) |
4 | चतुर्थी तिथि (caturthī tithi - fourth day) | चतुर् दशार (catur daśāra) | अनाहत (anāhata) |
5 | पञ्चमी तिथि (pañcamī tithi - fifth day) | बहिर् दशार (bahir daśāra) | विशुद्ध (viśuddha) |
6 | षष्ठी तिथि (ṣaṣṭhī tithi - sixth day) | अन्तर् दशार (antar daśāra) | आज्ञा (ājñā) |
7 | सप्तमी तिथि (saptamī tithi - seventh day) | अश्टार (aśṭāra) | मनस् चक्र (manas cakra) |
8 | अष्टमी तिथि (aṣṭamī tithi – eighth day) | त्रिकोण (trikoṇa) | सोम चक्र (soma cakra) |
9 | नवमी तिथि (navamī tithi – ninth day) | बिन्धु (bindhu) | सहस्रार पद्म (sahasrāra padma – thousand petalled lotus) |
A very detailed account of a souls progressive journey across these realms is very beautifully described in visual allegory in the ललितोपाक्याण (lalītopākyāṇa) part of the ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa). Similarly, the revered sage दुर्वास महऋषि (durvāsa mahaṛṣi) in his highly valued masterpiece आर्य द्विशति (ārya dviśati) also called as ललिता स्तवरत्न (lalītā stavaratna) also provides a similar account of a pilgrim’s progress.
In all these cases, the final stage viz. दशमी तिथि (daśamī tithi – tenth day) represents the highest state of spiritual consciousness that the soul finally attains – technically called as the निर्गुण अनुभोग सिद्धि (nirguṇa anubhoga siddhi). Again, in these ten stages are also referred as दश महा गुप्तविद्याः (daśa mahā guptavidyāḥ - ten supreme esoteric sciences) which are cryptically theologized as काली (kālī), तारा (kālī), त्रिपुरसुन्दरी (tripurasundarī), भुवनेश्वरी (bhuvaneśvarī), त्रिपुरभैरवी (tripurabhairavī) छिन्नमस्ता (chinnamastā), धूमावती (dhūmāvatī) & भगलामुखी (bhagalāmukhī) respectively.
दश कार्याणि (daśa kāryāṇi – tenfold acts)
Again according to the शुद्धाद्वैत शैवसिद्धान्त दर्शन (śuddhādvaita śaivasiddhānta darśana – philosophy of pure nondualstic final auspiscious accomplishment) based on the शैवागम संप्रदाय (śaivāgama saṃpradāya) similar set of ten soteriological stages technically called दश कार्याणि (daśa kāryāṇi – tenfold acts) are modelled as the शिवालयमहोत्सव (śivālayamahotsava – grand shiva temple festival)
# | तिथि (tithi - day) | उत्सव गत (utsava gata – ritual event) | आत्म भावकार्य (ātma bhāvakārya – soul’s experience roles) |
1 | प्रथम तिथि (prathama tithi - first day) | ध्वज रोहणम् / बीजाङकार्पणम् (dhvaja rohaṇam / bījāṅakārpaṇam – flag raising) | मूलाधार (mūlādhāra) |
2 | द्वितीया तिथि (dvitīyā tithi - second night) | सूर्य /चन्द्रप्रभ यात्रोत्सव (sūrya/candra prabha – Solar/Lunar festive procession) | तत्त्व रूपम् (tattva rūpam – principle form) |
3 | तृतीया तिथि (tṛtīyā tithi - third day) | सिंह/अदिकार नन्दि वाहन (siṁha/adikāra nandi vāhana - lion / bull vehicle) | तत्त्व दर्शनं (tattva darśanaṁ - ontological vision) |
4 | चतुर्थी तिथि (caturthī tithi - fourth day) | शेश वाहन (śeśa vāhana – snake vehicle) | तत्त्व शुद्धि (tattva śuddhi – evolutes cleansing) |
5 | पञ्चमी तिथि (pañcamī tithi - fifth day) | ऋशब वाहन (ṛśaba vāhana – bull vehicle) | आत्म रूप (ātma rūpa - soul form) |
6 | षष्ठी तिथि (ṣaṣṭhī tithi - sixth day) | गज वाहन (gaja vāhana – elephant vehicle) | आत्म दर्शन (ātma darśana – soul vision) |
7 | सप्तमी तिथि (saptamī tithi - seventh day) | रतोत्सव (ratotsava – chariot festival) | आत्म शुद्धि (ātma śuddhi – soul cleansing) |
8 | अष्टमी तिथि (aṣṭamī tithi – eighth day) | अश्व वाहन (aśva vāhana – horse vehicle) | शिव रूप (śiva rūpa – divine form) |
9 | नवमी तिथि (navamī tithi – ninth day) | भिक्शातन (bhikśātana – mendicancey) | शिव दर्शन (śiva darśana – divine vision) |
10 | दशमी तिथि (daśamī tithi – tenth day) | तीर्तवारि हृदयम् (tīrtavāri hṛdayam – sacred dip) | शिव योग (śiva yoga – divine union) |
பொம்மை கொலு (bomaikolu - doll display)
So far, we have been discussing as to the काल आलोकन (kāla ālokana – temporal aspect) of the नवरात्र पूजा (navarātra pūjā – nine nights worship), we shall now take a quick look at its देश आलोकन (deśa ālokana – spatial aspect). Please remember that in Hinduism, there are three major ritual traditions viz.
वेद संप्रदाय (veda saṃpradāya – vedic tradition) focusing on उपासन देवतानाम् (upāsana devatānām – worship of deities) that are formally invoked through यज्ञिय होमाः (yajñiya homāḥ - sacrificial oblations) based on formal rules prescribed in the sacred वेद शास्त्र (veda śāstra)
आगम संप्रदाय (āgama saṃpradāya) focusing on अर्चन देवतानाम् (arcana devatānām – praising of deities) that are formally consecrated as the अर्चावतार विग्रहाणाम् सार्वजनिक देवालयेषु (arcāvatāra vigrahāṇām sārvajanika devālayeṣu – iconographic incarnation of idols in public temples) based on formal rules prescribed in the sacred आगम शास्त्र (āgama śāstra). These are specially designed for collective worship for the wider community of devotees in the society.
तन्त्र संप्रदाय (tantra saṃpradāya) focusing on पूजा देवतानाम् (pūjā devatānām – worship of deities) that are formally consecrated as the अर्चावतार प्रतिमाम् वैयक्तिक गृहेषु (arcāvatāra pratimām vaiyaktika gṛheṣu – iconographic incarnation of images/pictures in private homes) based on formal rules prescribed in the sacred तन्त्र शास्त्र (tantra śāstra). These are specially designed for individual worship for the specific family members.
Thus while प्रतिष्ठा देवतानाम वैयक्तिक गृहेषु (pratiṣṭhā devatānāma vaiyaktika gṛheṣu – consecration of deities in private homes) is usually confined to प्रतिमाः (pratimāḥ - pictures) since there are very very strict rules of conduct and ritual protocols to be religiously complied with by the family members when it comes to formal विग्रह प्रतिष्टा (vigraha pratiṣṭā – idol consecration), that become practically difficult for many साधारन गृहस्थाः (sādhārana gṛhasthāḥ - ordinary householders) to adhere with.
நவராத்திரி பொம்மை கொலு (navarātiri bommai kolu) is an honourable
exception, wherein these rules are slightly relaxed (as the event is
time-capsuled for a very short period), for the benefit of these साधारन गृहस्थाः (sādhārana gṛhasthāḥ - ordinary householders). That
way, we are blessed during this season.
Traditionally,
during this period it is customary among some families across India to
celebrate what is called as பொம்மை கொலு (bommai kolu – doll festival) wherein
dolls of various deities are consecrated in a series of steps and worshipped.
Historically, this practice can be traced to नवदुर्ग
उपासन (navadurga upāsana – contemplation of nine
Durgas) practiced in the शाक्त मत संप्रदाय (śākta mata saṃpradāya – shakti theological tradition) wherein
the dolls were predominantly confined to different forms of the goddess श्री
दुर्गा देवी (śrī durgā devī).
However, subsequently, over the years it was extended to include other देवताः (devatāḥ - deities) cutting
across the षण्मतसंप्रदाय (ṣaṇmatasaṃpradāya
– six religious traditions). Ideally each பொம்மை (bommai– doll) is religiously
consecrated (spiritualized) according the rules prescribed in the तन्त्र
शास्त्र (tantra śāstra).
आयुध पूजा (āyudha pūjā - instrument worship)
One of the main events which is part of the नवरात्र पूजा (navarātra pūjā – nine nights worship) that needs special mention is the आयुध पूजा (āyudha pūjā- instrument worship). This event which is celebrated on the नवमी तिथि (navamī tithi – ninth day) encourages us to see the Omnipresent God in everything and everything in God. Personally, I strongly believe in the dictum that
In other words,
• Everything is
derived from God, stays in God and finally returns back to God. (God is the
substratum or primary cause)
• Everything is
made of God (God is the material cause of everything)
• Everything is
made with God (God is the instrumental cause)
• Everything is
created by God (God is the efficient cause)
The following verses testifies thus,
Again, the noble mystic poet-saint நம்மாழ்வார் (nam'māḻvār) in his திருவாய்மொழி (tiruvāymoḻi) very categorically endorses this fact,
The आयुध पूजा (āyudha pūjā) festival reminds us to pay respects to every आयुध (āyudha - object / instrument/ tool) that we leverage in life. Every little thing in life is but a Divine Gift from the all. merciful God. Lets whole heartedly thank God.
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