Guest guest Posted October 12, 2007 Report Share Posted October 12, 2007 OVERVIEW Every year the Hindu community celebrates the auspicious spiritual observance of Navaratri and many times articles are written which convey a superficial understanding of the observance. Not only are some Hindus practicing it without the requisite fervor as a matter of fact many are losing its real significance as also its value in their lives. This paper will provide a detailed account of the observance of this festival according to two source texts, the Devi Bhagavatam and Mantra Mahodadhi. It explores briefly the legend, but will expand on associated practice and symbolism. While there is a good outline of the observance given in the Devi Bhagavatam, there were many associated belief systems and ancillary practices performed that are not recorded in the Devi Bhagavatam. (The author does not believe that this was done to deliberately mislead). The writer of the Devi Bhagavatam may have thought that these would be naturally propagated amongst the worshipers of Devi and therefore did not think it necessary to include these details. In this paper, an attempt has been made to include these details and to elucidate various points to facilitate a comprehensive understanding. Hopefully, this will restore as much of its original significance and proper practice as is possible at this time. Additionally, where possible, the paper shows how these practices have survived in the Caribbean and attempts to link the oral tradition that survives to the original. One point that this paper strives to deliver to its reader is that this observance is not a collection of superstitious beliefs as some may be inclined to think. Objectively examined, one will see evidence of a science, not what is our present day idea of contemporary science but a spiritual system that has a scientific approach underlying various practices, linkages to modern day sciences will also be shown. This paper is a basic interpretation of research of a very ancient and complex observance. There may still be other details of hidden mysticism and practices that can be added to this paper as there are a substantial number of Sakta Tantrik texts unavailable to the author, which may hold a treasure of unexplored information relevant to this observance. INTRODUCTION According to the esoteric view, this represents a period where good triumphs over evil and is the celebration held in honour of the terrible battle fought by the Devi with Mahishasura (a terrible demon). In Trinidad and Tobago, there are several modes of observance, but the most commonly practised form is to worship the divine Mother Durga (Kali) for the first three nights, Mother Lakshmi for the second period of three nights and Mother Sarasvati for the lattermost period of three nights. The reason for this mode of worship, contrary to the scripture (Devi Bhagavatam) is that during the first three nights Mother Durga destroys the tamas (inertia); during the second three nights Mother Lakshmi imbues one with sattva (goodness and purity); and during the last three nights Mother Sarasvati removes subtle impurities of mind, and bestows knowledge on the devotee. This mode of worship is performed in some regions of India, and while this has been a good attempt to enable the understanding of Hindus, much of the Sakta philosophy has not been prevalent in the Caribbean. Many of the people who came from India were from diverse regional parts (Madras, Uttar Pradesh etc.), and it seems that this mode of worship might have been pursued as the most convenient to facilitate a common understanding that was easy to follow. In India, this mode was developed as the Mantra Mahodadhi (Taranga 18, Page 916 Slokas 144 -148) states that the three forms of Chandika is Maha Kali, Maha Lakshmi and Maha Sarasvati, therefore, its performance is not erroneous. THE BATTLE The book called Chandi Patha describes a battle fought between Devi – the Universal Energy and Mother of the Universe and an asura (demon) named Mahishasura. This text can have two types of meaning, a physical meaning and an esoteric meaning. The physical battle is highly descriptive and spares no effort to describe the awesome might of Durga Devi. The main theme intended to be pointed out to a devotee, is that humility before this Goddess is always the wisest course of action. The esoteric view can project many metaphysical meanings on a variety of levels. One meaning ascribed to the battle, is the control of thought and finding its proper balance, development of consciousness seems to be it's thrust. This text is read as part of Mother Durga's Puja especially during Navaratri and is read as often as possible. Tamils in Trinidad use a text called Talatu which also has (700) verses) and the Goddess worshiped is Mari Amma (Mother Goddess), the physical description closely resembles Durga Devi. PARAYANA KRAMA - PRESCRIBED METHODS OF READING CHANDI PATHA The Chandi Patha is alternatively called the Devi Mahatmya in South India, Chandi in West Bengal and as Durga Sapthasathi in the northern parts of India. There are two methods of how to read the text as well as many rules relating to the reading of this text for specific purposes, which have to be followed meticulously to get the full benefit. Each of the slokas of Chandi Patha are considered as mantras. The first method is called Tryangam and consists of reading three prayers viz Devi Kavacham, Devi Argala Stotra and Devi Kilakam followed by meditation and chanting of the Navakshari mantra - Om Aim Hreem Kleem Chamundayai viche namah. The second method is Navangam, where nine prayers are recited before starting reading of the book. They are chanting of 1. Nyasa 2. Avahana 3. Namani 4. Argala 5. Kilakam 6. Hridhaya 7. Dhala 8. Dhyana 9. Kavacha It is recommended that the entire Chandi Patha should be read in one sitting. After completion of the reading, it is necessary to chant the Devi Suktam consisting of the slokas 7 to 36 of chapter 8. It is important to know that every day the parayana should start with the trayanga mantras, text of Chandi Patha followed by the chanting of Devi Suktam People who cannot do this should read the Pradhana charitra consisting of the first chapter on the first day, the Madhyama Charitra consisting of the next three chapters on the next day and the remaining Uthama Charitra consisting of the next 9 chapters on the third day. Another method of completing the full reading by seven days viz one chapter on the first day, next two chapters on the second day, next one chapter on the third day, next four chapters on the fourth day, next two chapters on the fifth day, next one chapter on the sixth day and last two chapters on the seventh day. The text should be chanted in a melodious and controlled way. Things to avoid are singing it, reading fast, reading while shaking one's head, reading without understanding the meaning and reading in feeble tones, as these are said to void the benefits. It is also important not to stop in between while reading a chapter. If for some reason, it is stopped, the entire chapter should be read again before moving on to the next chapter. If one cannot recite from memory then one should keep the book on a bookstand (Rehal) and read without touching the text (except for changing the pages). The Puja of the book should be done before reading it. While these may seem to be extraneous and unnecessary, it will be noted that these were given to develop strength and discipline which is the emblem of a true Sakta. In olden times during Devi Bhagavat some Pandits used to sit on a seat of nails until the reading of the Bhagavat was completed (3 times per day) The benefit of reading Chandi Patha is given below:- 3 times - to be rid of black magic 5 times - to be rid of difficulties caused by planets 7 times - to overcome great fear 9 times - Peace 11 times - to overcome fear of death, attraction of the king 12 times - getting desires fulfilled and destruction of enemies 14 times - to attract women as well as enemies 15 times - Pleasant life and getting of wealth 16 times - to get sons and grand sons 17 times - to get rid of fear of the King 18 times - to get occult powers 20 times - For war to end 25 times - To come out of prison 100 times - to get rid of great sorrow, banishment from caste, Loss of life, salvation 108 times - Fulfilling any wanted desire The reading of the text 1000 times is called Sahasra Candi. It is stated that if this rite is performed, all desires of the Sadhaka would be fulfilled and all miseries and sins would be destroyed. Epidemics, famines and diseases are also destroyed { Mantra Mahodadhi - Taranga 18 Page 939, Slokas 205-212 } The Katyayani tantra gives various methods of reading Chandi Patha. Some of which are: - 1. Chant before and after every sloka, the Navakshari mantra. This would make your magical chants effective. 2. Chant Om Bhoor Bhuva Svaha before every sloka and then chant Svaha, Bhuva, Bhoo Om after every sloka. Chanting one hundred times is supposed to bestow occult powers on the reciter. 3. Add " Jatha Vedase " before every sloka and chant for fulfillment of all desires. 4. Chant Tryambaka mantra one hundred times before and after reading Chandi Patha or after every sloka of it viz. " Tryambakam yajamahe Sugandhim pushtivardhanam Urvarurkamiva bhandhanam Mrityor mukshiya mamrtat. " This prevents untimely death. PERIOD OF OBSERVANCE Devi Bhagavatam states that Navaratri (worship of Devi for Nine nights) is held in two periods of the year, the spring ( March-April ) and the autumn (September-October ), the latter is the real celebration of the festival. Therefore the wise should unquestionably worship with great devotion the Chandika Devi in these auspicious months of Chaitra and Asvin. [Devi Bhagavatam Skandha III, Ch. 26 V.7-8] These two periods are called the two teeth of Yama (God of Death) for the reason that many terrible diseases are prevalent at this time and many lose their lives. This is possibly due to fluctuations or changes in the earth's magnetic field due to increased solar activity at these times. In Tantrik philosophy, there is a theory that the body of an individual is composed of all the principles (tattwas) that are manifest in the Universe. The body is viewed as a microcosm of the Universe, which is the Macrocosm. Tantriks also believe that one's body develops in accordance with the dominant element present in one's environment, for example, the planet earth is 80% water and a human body while it appears solid is also composed of approximately 80% water. Changes/disturbances in the environment affects changes in one's body, until balance of the elements is achieved. Devi is worshiped as the primordial energy from which all things are created in the Universe, hence, she was worshiped was for the restoration of this balance. PREPARATION FOR OBSERVANCE OF THE VRATA Devi Bhagavatam gives specific instructions for preparation of worship. The special facet of this Puja, being Kumari Puja or the worship of nine virgins [All under the age of eleven]. On the day previous to the commencement of the vow, when the Amavasya tithi (New Moon) commences, one should collect the materials that will be required in the worship and should eat only once in that tithi what is called Havisyanna (sacred food, boiled rice with ghee) and should on that day prepare an open shade in a temporary building, twenty four (24) feet in dimensions, on a level piece of ground, that is considered holy; it is to be equipped with a post and a flag. Next, this is to be pasted over with yellow earth and cow dung. A raised platform called the Vedi, six feet wide and 1½, one and a half foot high, level and hard is to be erected and provided with an excellent space thereon for the seat of the Devi.. Provisions are to be made also for an ornamented gate way and an awning over the top " [Devi Bhagavatam Skandha III, Ch. 26 V.8-11] The significance of collecting materials for worship and making preparations on the Chaturdasi is to facilitate the act of fasting. During the first three days of fasting, many people are observed to develop headaches, nausea and dizziness. It was considered practical to prepare for everything prior to fasting, to ensure that the rite would be completed with a minimum of problems that could dissuade one from its successful completion. Additionally, the rite of fasting commences on the Chaturdasi -the Dark night, which means the absence of lunar energy (which has a regenerative nature). Certain forms of solar energies, which are destructive in nature are abundantly available, this destroys lower grade matter or tamas (inertia) of the body. Worship throughout the next day and night of Amawasya brings new energies for regeneration of body and higher levels of manifestation such as mind and intellect. As the phase of the moon grows, the power of one's mind also grows, as the moon has been observed to affect one's mental disposition. Therefore, by expending the least energy one could redirect this energy internally to achieve higher states of consciousness. Eating of boiled rice and ghee was done as a preparation of the stomach lining as when one fasts, there is a much higher concentration of acid in the stomach. Boiled rice has a percentage of water, which is absorbed into the body and the remnants act as an agent to absorb excess acid/toxins in the intestines. Ghee (clarified butter) coats the walls of the intestines to make ejection of excrement easier and to prevent excessive deterioration of the lining of the walls of the stomach and intestines. Proper preparation of the practitioner's body by reduction of toxins and lower grade matter at the outset, ensures the enhancement of one's health though fasting. Creation of a temporary building on a tract of land considered to be holy, is also significant. In ancient times, it was a practice to dedicate gardens and other places such as ponds to Devis and Devas. The reason that it was thought to create a temporary building as opposed to worshipping in a temple, is based on the idea that the Earth is the body of the Devi. Devi is called Mula prakriti or the root cause of nature and the Daughter of the Mountains (Shailaputri). The murti resident in the temple is an evoked form of the Devi, however, by worshipping on the earth, one worships the full power of the planet. Devi was also worshiped for the cure of several types of diseases (e.g. Smallpox), therefore, if she was pleased, an on-slaught of disease was sure to be allayed! The combination of Yellow earth and cow dung for preparing the spot where the worship was to be performed was for two reasons. Yellow is a color that dispels negativity, and cow's dung has antiseptic properties. The particular width of the Vedi (6 Feet) is abnormal in Puja, and is done to facilitate the decoration of the Vedi with a Yantra (Mystical Diagram). The Yantra used is a set of two large concentric circles with a six-pointed star within, the outer circle is surrounded by 8 petals to form a lotus. This is finally enclosed in a square with doorways into the square. The evocation of different energies is done within this and the puja of Devi is performed in the middle. (Mantra Mahodadhi - Taranga 18, Page 899-940 ). The Yantra has a detailed metaphysical meaning ascribed to each different part of it. Next, in the Pratipad tithi (the first day of the bright half), one should take one's morning ablutions in a river, or in a lake, tank or in one's own residence, according to the rules, and one should perform one's every day practices of Sandhya Bandanam. Afterwards, he should appoint the Brahmins and give them water for washing their feet and Arghya(offerings of grass, rice etc.,) and Madhuparka (an oblation of honey, milk and Yogurt) and give then, as his means permit, clothing and ornaments to them. If he happens to be rich, he should never show his miserliness here in making these gifts; for if the Brahmins be satisfied, they will try their best to make the ceremony a complete success. The Chandi patha (the reading of the book called Chandi) and Bhagavata patha (the reading of some portions of the book named Bhagavat) are done on this occasion, for the satisfaction of the Goddess; and either nine Brahmins or five or three or at least one Brahmin, should be appointed for the purpose. Moreover, one other Brahmin, of a restrained and calm nature, who would observe the fasting on the day previous (parayana) should be appointed.. All this being done, the able man is to perform the ceremony preparatory to the solemn Devi worship, (in which the priest utters the Vedic mantra Svasti vachana, Svasti na Indro vriddhasravah, etc). Om Hreem Sreem Dum Durgaayai Namah is the nine lettered Durga mantra. When the ceremony has been thus commenced, one should place on the Vedi (a raised platform; an altar), the throne fitted with double silken clothes; and, on that throne, he should place the image of the Devi. The Devi, the Eternal World Mother,is to be four armed or eighteen armed, (4 or 18) fully provided with all the weapons, ornamented with garlands of pearls and jewels, decorated with various ornaments of gems and precious stones, wearing excellent heavenly clothing, all the parts of the image being artistically finished and endowed with all the auspicious signs, mounted on a lion, and holding conch shell, wheel, club, and lotus in Her hands [Devi Bhagavatam Skandha III, Ch. 26 V.12-20] The acts of ablution and Sandhya are considered to be a part of the Nitya Karma (compulsory actions) and is intended for purification (ablution) and for the invoking of divine light (Sandhya), this is thought to effect the successful performance of all daily actions. The appointment of Brahmins for performance of the rite is attended with washing of feet etc., is considered as a form of Manushya Yagna and was intended to show hospitality to guests. The Brahmin appointed to fast on the previous day was meant to initiate the rite by a person who was pure and in a state of high vibration for best results. The Svasti Vachan mantra is recited for benediction. The nine-lettered mantra of Durga is taken up for Japa (recitation of Mantra). A brief analysis of this mantra is : Hreem= Maya Bija – Universal Energy, Sreem = Padma Bija = Beauty, Wealth,, Dum= Bija of Durga – Protection from Danger, Durgaayai = Refers to Mother Durga, Namah = prostration. A simple derived meaning is =I prostrate to the Universal Mother Durga who bestows wealth, beauty and protection. Advanced meanings can be ascribed to the Mantra using the Tantrabhidhana – Individual letters of the mantra correspond to particular energies of various God forms. The decoration of the murti and gifting of the Devi is meant for pleasing her. The use of silk as opposed to other materials is that this cloth has been found to retain vibrations. Therefore as the life-force of Devi is evoked into the Murti, the silk cloth is used to keep the vibration as strong as is possible. The normal colour for Devi worship is yellow, during the Navaratri this changes to red. Yellow is thought to dispel negativity and promote spirituality, Red is used for energy or Victory. In Tantrika practice, the worshiper should also wear red clothes. The particular form of the Devi 4 or 18 armed obviously has two meanings, the secret of its understanding will be in the Mudras (Mystical gestures of the hand of Devi) displayed in both forms. Additionally, weapons that Devi uses is also highly symbolic as it represents particular powers over nature and the consciousness of the worshiper. The worship of the weapons and the use of Mudras were initially a part of advanced Devi Puja and were meant for accomplishment of specific acts. Elaboration of this knowledge is meant only for advanced Sadhakas who will use it responsibly and will not be dwelt upon further. One example of a Mudra is Sakti Mudra, given due to its use in the successful completion of the Navatratri Devi Puja. Sakti Mudra – The right fist is kept over the left one, then they are kept close to the forehead. This is called Sakti Mudra – used for paying salutations to Devi.(Mantra Mahodadhi-Taranga 18, Page 925 ) Gems, pearls and other precious stones are used for decorations, but they are also considered as parts of her body (this is a rite unique to Tantrika Devi Puja). This was performed as when the light reflects on these gems, they emit various colours. This not only dispels darkness, but also assists is raising the vibration surrounding the Vedi, making it easier for persons performing the worship to raise their own vibration. The colors assist in healing the aura of a worshiper and is being confirmed in modern new age sciences like Crystallography and Photo/Color Therapy. In the absence of the image, one should place an earthen water-pot on that throne, thoroughly purified by the Vedic Mantras, filled with gold and jewels, and filled fully with the water, brought from a sacred river or a sacred place of pilgrimage and with five young shoots of plants, the extremities of the branches bearing new leaves immersed in water. Beside the water pot on the throne there should be a symbol (Diagram or Yantra) with the nine lettered Mantram (Om Hreem Sreem Chandikaayai Namah) in it for the purpose of worship. (21- 22) One should place on one's side all the materials of worship in their due places, and then have the music and other sounding drums played, for the good fortune and prosperity of the family. [Devi Bhagavatam Skandha III, Ch. 26 V.21-23] Where the murti (image) is not used, a yantra can be employed. A yantra is a diagram where energies of different aspects of the Universal power are evoked, Devi is usually evoked in the center. The earthen water pot purified by mantra is symbolic of the Universal Body (of Devi) or Macrocosm. It contains Gold and jewels, symbolizing the following: (Gold is the metal used for the worship of the Sun) The Sun here is the Spiritual Sun or Bindu and the jewels are energies emanating from this Bindu. Being filled with water brought from a sacred river or place of pilgrimage, symbolizes the Prana (Lifeforce) of the Devi as these places are thought to be highly charged with Prana. Five shoots of young plants symbolizes the five Vayus (vital airs) of Devi i.e. Prana, Apana, Samana, Vyana and Udana. The use of the Mantra (Om Hreem Sreem Chandikaayai Namah) here indicates that Chandi, the Para Sakti or Supreme energy is being worshiped. Music is played and drums are sounded for good fortune and prosperity of the family. While this seems unbelievable upon first reading, it should be explained how this was accomplished. It was a practice to inscribe various Bija (root) mantras and the Mantra of the Devi, into the Drums and musical instruments, which were then enlivened by those who had Mantra siddhi (perfection of the Mantra). These instruments were then worshiped, the result of using these consecrated instruments was that two things would occur. The first is that vibrations from the instrument would cause consciousness of the worshiper to resonate at a higher vibration. The second is that, it would cause the place to be purified and energised (as far as the vibration of the Mantras were audible), bringing welfare to the place and person responsible for the rite. There are two types of drums used in Trinidad, the Mridanga and Dholak, and a special style of song was sung primarily during the Devi Puja known as Pacharaa. This style of song may have been folk based in origin, however, from the oral tradition, many people were said to derive a high devotional state! The consecration rite has survived in the Caribbean as follows: The drum is consecrated to the Goddess Sarasvati by prayer or Guru Mantra and five or seven Paan (Betel) leaves filled with rice, sindhur (vermillion), oil, supari (betel nut) and a coin are offered upon the Drum. The drum is then given a Tilak (Mark) of Sindhur and Aarti (ceremonial waving of light) is done, this is called Maanar Puja. No information is available to attribute symbolism to the materials used, but from its description, the Puja seems to have a connection with the five elements (Earth, Water, Fire, Air and Ether) or seven chakras (vortices of energy located in the astral body of a human). The origin of the Maanar Puja is uncertain. Three distinct drum beats also survived by the names Tikora, Dingolay and Nagaaraa. Other names given were Mandaara, Thumri, Keherwa but it is uncertain if these are styles of drumming or beats. START OF OBSERVANCE One should pray before the Goddess thus, " O Mother, Mother of the World! I will perform this excellent Navaratra vow; be pleased to help me in every respect This is called the Samkalpa or a resolve to perform the rite and is done for two reasons: Firstly it is to observe, as far as possible, all the rules enjoined in this vow, and secondly to utter the mantras and do the worship according to the prescribed rules. [Devi Bhagavatam Skandha III, Ch. 26 V.26-27 ] ARTICLES FOR PERFORMANCE OF DEVI PUJA First of all, one should worship duly the Goddess Jagaddhatri, presenting Her Chandan (sandal paste), Aguru (a fragrant wood, the aloe wood), Camphor, the flowers Mandara (one of the five trees of the celestial regions), Karaja (a kind of fragrant flower)! Asoka, Champaka, Karavir, Maalati, and Brahmi and various lovely sweet scented flowers and good Bel leaves, Dhupa (incense, a fragrant gum burnt before murtis) and lamps. Next one should present the fruits coconut, Matulinga, the pomegranates(Anaar), bananas, oranges, the jack fruits(Kowa), Bel and various other delicious fruits and then, offering her Arghya, present boiled rice and other food with a heart, full of devotion. [Devi Bhagavatam Skandha III, Ch. 26 V.28-31] In Trinidad an oblation called Dharaa is made for offering daily, this is composed of the following ingredients : Kesar (Saffron is required but Turmeric is used as a substitute), Sindhur (Vermillion), 9 pairs of flowered Cloves (Female cloves), Nutmeg (Whole), 1 Branch of 9 pairs of Neem leaves (with three leaves to the head of branch), Jasmine Essence,1 Block of Camphor, Half lota milk, Half lota water (Pure Rain water is preferred), 1 Arahul Flower- (Red Hibiscus) These are all personally obtained by the Sadhaka and are offered as a form of simple Puja called Dharaa Puja. Materials for worship can have one or two meanings, the first is that they are ingredients meant for a purpose and the second is that they can be ascribed a metaphysical or symbolic meaning. As an example, the Chandan (fragrant paste) used is normally Red, its purpose is to offer a Tilak (auspicious mark.) Its implied meaning is energy or victory as Red in used in Tantrik worship to signify this. Various types of sweet scents and scented flowers are offered as a method of feeding the spirit during worship. When spirits of the light are evoked sweet scents are used. Sweet smells, protect the immediate environment from harmful astral entities that may try to encroach upon the Puja as they are repelled by sweet or astringent smells. It has also been noticed that the use of some types of scents, produce particular effects upon a person's psyche as in the science of Aroma therapy. Smell is one of the most powerful of human senses that stimulates memory, hence its use in Puja enhances the consciousness of both the worshiper and the Purohit (priest) as one of the objects of Puja is to develop self-mastery through proper performance of the ritual. Many lamps (Deeyas – clay vessels with cotton wicks and either coconut or palm oil ) were used as the oil used as fuel nourishes the astral body of the spirit. From the oral tradition, Devi is said to be fond of oil pressers, these were called Teli (pronounced Tay-Lee) people in Trinidad. Fruits offered are to be ripe as the spirit is fond of juicy, sweet tasting things. All articles are to be properly purified by washing and then by mantras used for purification (Jal Suddhi Mantra is recited and rite of Pavitri Karan is performed before offering is made) this is called Drayva Suddhi. In this puja, the worshiper acquires the best quality of everything that has no visible defects. The offering is to be made with feelings of devotion, without which, these acts are merely a mechanical procedure. This harms the sacrificer, as higher stages of his/her consciousness do not unfold. ANIMAL SACRIFICE Those who eat meat can sacrifice animals in this worship of the Devi; and for this purpose, goat and wild boars are the best. The goats etc., which are offered as a sacrifice before the Devi attain unending heavens. Therefore persons offering the sacrifices of goats do not incur any sin. The goats etc. and other beasts offered as a sacrifice before the Devas undoubtedly go to the heavenly regions; therefore, in all the sastras, it has been decided that this killing of animals in a sacrifice is considered as non killing. [Devi Bhagavatam Skandha III, Ch. 26 V.32-34] The proper method of performing animal sacrifice is found in the Mahanirvana Tantra and the Rudhiradhyaya of the Kalika Purana. There are several aspects of this performance which require special attention and to which the worshiper should be exceedingly attentive. Firstly, the act of sacrifice is with an attendant Bhava or feeling. If this is done with Divya Bhava (Divine disposition) for the purpose of pleasing Devi and with no expectation of reward, then no sin is committed. However, should it be performed with Pasu Bhava (animalistic disposition) where something is asked for in return for the offering of this sacrifice, then one commits a grave error. What one is really telling the Goddess is that he/she does not respect the creation as for the sake of desire, is willing to take a life without regard for the welfare of the animal's soul or it's evolution. The only way out of this error is to do penance (Japa and other forms for Yagna, may also be performed). When this sacrifice is done for worldly aims, the rewards for this type of worship are lavish but the punishments are equally as lavish. The animal must be male, free of disease, clean and most importantly is that when Devi is evoked, the animal's spirit has to agree to return to the Brahman or God before it is sacrificed. This is accomplished as she speaks to the animal on a soul level. Once the animal agrees, the animal's head must be severed with a single blow. Further a specific mantra called the Pashu Gayatri Mantra must be recited to the animal and then it's head is severed to release its spirit. The animal must never undergo undue agony when sacrificed. Once the sacrifice is complete, the animals spirit achieves liberation from the cycle of birth and death ! The meat of the animal is cooked and offered to all participants (who are generally meat eaters) in the Puja as a sacrament. The problem with this type of worship is that it demands extreme competence as no mistakes are tolerated and even trivial faults are instantly punished. This necessitates that one employs an extremely competent Purohit with a penchant for detail. The normal act of praying for forgiveness for mis-performance of rites, although recommended, doesn't count for much here. This Puja has to be maintained exactly in the same way from generation to generation. Devi accepts the Puja offerings of fruits and flowers as graciously as meat and wine, so long as it is given with proper devotion and respect, the real sacrifice being the offering of one's ego! Manu Smriti points out the following (Sacred books of the East – F. Max Muller - Page 174 ): 31. The consumption of meat (is befitting) for sacrifices, that is declared to be a rule made by the Gods; but to persist (in using it ) on other (occasions) is said to be a proceeding worthy of Rakshasas (Demons ). 45. He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness neither living nor dead. 48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of ) heavenly bliss; let him therefore shun (the use of ) meat. Sir John Woodroff, a noted Tantrik writer while explaining the Karpuradi Stotra, which states that the goddess is delighted to receive in sacrifice, the hair, flesh and bones of goat, buffalo, cat, sheep and camel and also those of man, explains the following : These animals represent the six enemies (ripu) or vices which are specially characteristic of the following animals: The goat stands for lust (Kama), " as lustful as a goat (Chhaaga), " the buffalo, anger (Krodha), " as angry as a buffalo (mahisa), " the cat, greed (Lobha), " as greedy as a cat, " the sheep, Delusion (Moha) " as stupid as a sheep (Mesa), " the camel, Envy " as envious as a camel (Matsaryya) " Ustra, Man, pride (Mada) " the pride and arrogance of Man " (Nara). The Anandakalpa says, " Worship should be done by making offering of lust as goat, buffalo, and so forth'. Offering is made to thee who art Cidrupa of lust and other vices as articles of offering (Upacara) in worship with the object of ridding oneself of them. Brahannila Tantra says " In the fire of Atma which flames with ghee (Havih) of Dharma and Adharma, I ever offer in Homa by the Sushmna path, with the mind as ladle, all the functions of the senses - Svaha " With hair and bone " That is the whole without omitting any part. Such Sadhakas attain the Salokya and other forms of liberation. [Hymms to the Goddess and Hymm to Kali Page 329. V. 19] Note that the Smriti does not disagree with the Tantrik view on the topic. The Shakta's form of Yoga is called Laya Yoga or dissolution of one's consciousness. Hence, what one should really be focusing on is the dissolution of those aspects of one's consciousness that bind one to this state of consciousness (identified in Tantra as Pasu Bhava or fettered like an animal) HOMA – SACRIFICIAL OFFERINGS IN FIRE To perform the Homa ceremony, one should prepare, according the one's requirements, a triangular pit from one to ten hands in dimension and a triangular level piece of ground covered with sand. [Devi Bhagavatam Skandha III, Ch. 26 V.35] There are six designs used for the construction of a pit used for Homa, each for these is for particular rites. The triangular pit is placed with the point upward to the direction of the worship of Devi, it means ascending energy in the grammar of Tantrik Puja. The size of ten hands is used where large amounts of wood are used as fuel for the performance of Homa. This is necessary as for each verse of the Chandi Patha (700 verses), an Ahuti (portion of sacrificial offerings made of Rice, Tila, Gugul, Sugar, Ghee and Havan Samagri – combination of 36 herbs) is offered, this is called the Devi Saptasati Homa. PERFORMANCE OF WORSHIP If the first day be the Nandi tithi (i. e. the first day of the " bright half with the asterism Hasta in the ascendant), then that is the best time for worshipping the Holy Goddess. There is no doubt that special fortunate results would arise on this. (24). One should worship the Devi with various lovely articles three times daily and finally make a great festivity with dancing, singing and music. (36). If persons become unable to worship on all the days, then it is advised that they should perform the special worship on the eighth day (Astami tithi.) (8). [Devi Bhagavatam Skandha III, Ch. 26 V. 24, 36: Ch. 27. V.8] WORSHIP OF KALI DEVI In ancient times, on the eighth day, Bhadra Kali Goddess, the destroyer of the sacrifice, started by Daksa, appeared on that day in hideous forms, surrounded by hundreds and lakhs of Yoginis (one of a class of sixty goddesses, female attendants on Kali ). Therefore one should worship in particular on the eighth day with scents, garlands, pastes and various offerings. On this day, Payasa (a food prepared of rice, milk and sugar), and flesh, fish are to be specially offered to the Deity. [Devi Bhagavatam Skandha III, Ch. 27 V.9-11] Worship can be either Panchopchara (Five offerings - Flower, Attar-Scent, Dipa- Lighted Deeya , Dhupa- Agarbatti, Naivedya -Food Offering) or Dasaopchara (10 offerings ) for personal practice during the day with the formal Shodashopchara (16 offerings) during the night. If one can afford the Shodashopchara Puja thrice daily, it is best. This is done according to one's finances and available time. Contrary to what is normally taught, that one may select one's Ishta Devata, it seems in the case of Devi worship particularly, that it is the Goddess who selects those competent to worship her. Owing to the tremendous force that she represents, it seems that those individuals who are suitably empowered owing to the force of their Sadhana, are those that fare best as they are able to better withstand her transformational energies. The Goddess Kali has been the source of terror to many, which is indeed an unfortunate development, she has been grossly misunderstood as a result of erroneous information and ignorance of the significance of her worship. Kali Ma is wrongly viewed by many to be an enigma, even a threat due to her unpredictable nature. There is no other Goddess who is more highly revered yet more feared in the history of Sanatan Dharma. THE BIRTH OF KALI Kali the primordial Goddess is a living consciousness that is a vortex of cosmic energy (The void). Skanda Purana gives an account of her birth as being borne out of the wrath of Goddess Ambika whilst in battle with a demon named Mahisasura. Legend states that another demon named Raktabija won a boon that whilst in battle for every drop of his blood spilt, demons of equal power would spring up. During battle, Raktabija was cut by the sword of Devi [Goddess Ambika], thousands of demons began to spring up every where and to control this, she issued forth Kali from her third eye. This is significant as Kali is seen as the wrathful aspect of the Supreme Goddess. Originally, a warrior goddess, worshiped with offerings of flesh and liquor called Bali, she was always viewed quite rightly as all-powerful and fierce. To her worshipers, she was always the Granter-of-boons and all merciful Protectress and who seeks the welfare of those that would worship her with purity in their hearts. KALI AS TIME Kali is the feminine form of the Sanskrit word Kaal [time] not to be confused with the word Kaala which means dark. Her consort is MahaKaal or Lord of time. This means that Kali is the active power of God in the form of time that enables one to transcend time. For mortals, millions of moments in time pass between the stage of recognition of God to the point of the soul being perfected before it can acquire liberation or Moksha. The worshiper requires a mechanism for allowing him/her the means to regenerate physical and mental faculties so that he/she can continue in search of liberation, worship of Kali Mata provides this. ENCOUNTERING KALI MA It would be foolish of people to not know that God who creates them also has the power of death over them. God is the Creator, preserver and Destroyer of all things. In the Universe, the only thing that is constant is change and death of old thoughts, ideas and beliefs. In several Puranas, Kali is generally described as dark, fanged, emaciated and terrible to look at. These descriptions are misleading statements for three reasons: 1) Pure consciousness has no form, it can assume all forms. 2) Being born out of wrath and in battle with demons it is highly unlikely she would be a pretty comely form as Lakshmi Devi. 3) The lesson that this form teaches is that one must transcend the terrible to be able to witness divine beauty as divine beauty can indeed be terrifying to mortal consciousness. Yogini Tantra calls her Visvamata or Cosmic Mother, she is also referred to as the highest of the Dasha Maha Vidya or 10 Great Wisdom forms of the Goddess. Descriptions of her radiant blackness and devouring nature are also found in many texts, which again is misleading. One of the names of Devi is " she of frightening lights " , what many do not understand is that she is light of an intensity that is blinding, additionally that by the intensity of her light she is all consuming! Very few can withstand her transformative energies as she is known to be brutal in killing of a worshiper's false concept of the nature of the universe by her lightening like illumination of the worshiper's intellect. She takes one's false thoughts concepts and actively forces one to see those misconceptions. ATTITUDE OF SHAKTAS - (DEVI WORSHIPERS) Hindus believe that God can be approached in several ways. Aspirants may perform worship as a child, as a lover, as a Hero, or as a friend. What is not stressed in these writings are consequences of each. For example, if one were to approach the Great Mother as a child, then her attitude would be one of nurturing, teaching and protecting. If as a friend, then it would be a relationship based on dynamic exchange. If as a Hero, she would seek to test the caliber of courage and moral strength of such an individual. Lastly, if one were to approach her as a lover, her attitude would be one of equality. The last three mentioned are normally reserved for very advanced beings who have learnt to control their fears and emotions. These are also the most dangerous ways to approach her as when you play with God on God's level, you had better be prepared to take what comes on God's level. Due to her incalculable power, a small demonstration of her anger would be quite sufficient to kill even the most advanced of beings ! Therefore, it is most advisable to always approach her full of love and with reverence as a child seeking the help of its Mother. In this way, she is normally gentle and nurturing and when she is ready to teach, she delivers her lessons. Tantric worshipers of Kali Ma transform their consciousness by squarely facing their terror of death. This is done by learning to die first spiritually, and then physically, as willingly as they accept blessings from her benevolent aspect. To them, wisdom means learning that Death cannot exist without life, as also life cannot exist without death. A unique feature amongst Shaktas is that the goddesses predominate over gods for the reason that it is believed the Devi is present in all forms but more predominantly in females, even in sacrifice male animals are chosen instead of females for this very reason. It seems, society became patriarchal in the Vedic age. However, female dieties continued to be worshiped by various tribes called Kulas (Clans). Many of these tribes survive today in areas of Assam and Orissa as well as in Madras, Mysore and Kerala. Many tribes like the Shabara of Orissa, still worship the goddess with meat and wine, which are facets of Hindu Tantric worship. This was handed down in the West Indies where the substitute for wine became Puncheon Rum in Trinidad as the original wines called Madhvi, Madira or Soma were difficult to make and not available. RITES OF KALI Rites of Kali Mata are normally related to fertility and the destruction of diseases. It is believed that the reason blood was used by the ancient Hindus in the worship of Devi , is that blood is the element that Kali Ma rules in the body of a being, which stores Prana or life force. This is really what is sacrificed to the Goddess, unfortunately, in order to get blood according to injunctions, the animal has to be killed. The reasoning behind this is that in order to go beyond time, it is necessary to increase the level of life force within an individual as there is a finite amount available to all humans. By offering this to Kali Ma, she in turn rejuvenates the life force supply of the worshiper thereby enabling him/her to extend the length of life span.. Not that this sacrifice is recommended, since it is wrong to harm animals to achieve spiritual or worldly aims, unless one is commanded to do so by the Goddess, even then, the intended victim must be willing to undergo the sacrifice and not otherwise. These blood sacrifices were originally performed by a sect of tantric worshipers known as Kaula Math. There were two other sects called Misra Math and Samanya Math. The Misra math substituted parched grain for Mamsa (meat) in their rites. The Sanskrit word Mamsa means meat and not parched grain as has been erroneously translated by some. KUMARI PUJA ( Worship of Nine Virgins) Devi Bhagavatam states that nine virgins should be worshiped as forms of the Divine Mother, as the Saktas believe that she is manifest in all females. The worship commences on the first night and continues successively. RESTRICTIONS FOR PHYSICAL SELECTION OF KUMARIS [VIRGINS] Those Kumaris, who are defective in limbs, who are lepers, who are filled with sores and ulcers over their bodies, whose bodies emit offensive smell, whose bodies are polluted, or those who come from a bad family background, are never to be included in the worship in the Navaratra ceremony festival. Those who are born blind, squint eyed, blind in one eye, of disgraceful appearance, whose bodies are overgrown with hairs, diseased, or who are in their menstruation or in any other signs, indicating thus their passionate youthful tendencies, or those who are very lean and thin, born of widows and of unmarried women are always to be avoided in this Puja. It is only the healthy, graceful, beautiful, without any ulcers, and who are not bastards, those virgins are to be selected for the Kumari Puja [Devi Bhagavatam Skandha III, Ch. 27 V.1-4] All Devis and Devas (Demigods) are fond of persons who are clean not only outwardly but also inwardly. This encompasses one's physical, mental and astral bodies. There are several acts of purification required before Puja can begin. There are five types of purification necessary to effect worship intended for peaceful purposes, these are : Sthana Suddhi (purification of place of worship), Dravya Suddhi (purification of articles of worship), Bhuta Suddhi (purification of the elements of one's body), Atma Suddhi (purification of one's soul, encompasses one's mental, and psychic states), Deva Suddhi (purification of the Devi or Deva called for worship). This last form of purification may seem rude as the Devi or Deva is thought to be Pure Universal energy. However, when evoked and they arrive at a place of worship, if there are any negative energies, (when the spirit descends from a high vibration state to our state) these need to be cleared, in order that the spirit feels comfortable in the environment and inclined to stay. By the observance of these five types of purity, one ensures that the highest possible type of vibration is derived which also allows one to communicate efficiently with the Divine spirit as the individual would be resonating more closely with the vibration of the Devi or Deva. It is also believed that those born with physical deformities are born so as a result of sins committed in one's previous life. Therefore, those born deformed were not selected based on this idea as one would be worshipping a sinful individual. A child born out of wedlock, was not respected by society. Worship of Devi, demands that the highest respect be paid her, disrespect in this Puja not can, but will have consequences for the offender! CASTE RESTRICTIONS OF SELECTED KUMARIS In all the cases. the Kumari, born of the Brahmin families, can be taken; when victory is desired, the " Kumaris " of the Kshattriya families are preferred; when profit is wanted, the Vaisya Kumari and, when general welfare is wanted, the Sudra Kumaris are to be taken (5) In the Navaratri Puja, the Brahmins should select for worship the Brahmin; Kshattriyas, Brahmin or Kshattriya; the Vaisya worshipers can select for worship Brahmin, Kshattriya, or Vaisya Kumaris. And the Sudra worshipers can select, for worship, any of the four classes. Artists and artisans should select for worship the Kumaris from their own families and tribes respectively. [Devi Bhagavatam Skandha III, Ch. 27 V.5-7] The caste system was based on a system on natural eugenics, it was believed that the dominant Guna ( Sattva , Rajas or Tamas) in an individual dictated his/her temperament, style of living, occupation and condition in life. It was also believed that one's progeny would develop a superior consciousness of one's occupation as there was a consciousness developing at a cellular level from generation to generation. By extrapolation, the energy in one's body therefore would be charged with memories and thought forms of the individuals' caste. This is equated with the modern day discovery of DNA, Chromosomes and Genes. The Brahmins were given an extremely rigorous code of conduct and were charged with maintaining a very high state of physical and metaphysical purity, those that maintained this code were considered the best for all types of spiritual endeavours. Selection of the other castes and tribes were in accordance with their occupations. EFFECTS OF KUMARIS WORSHIPED Devi Bhagavatam states that the worship of these aspects produce certain effects which are as follows: Virgins aged one and under and eleven and over are forbidden. DAY - FORM - AGE- RESULT Day 1 - Kumari - 2 - Extinction of miseries/poverty, extirpation of enemies, increment of wealth and longevity. Day 2 - Trimurti - 3 - Acquisitions of Dharma [Righteous conduct], wealth and fulfillment of desires, begetting sons. Day 3 - Kalyani - 4 - Learning, Victory and happiness as well as fulfillment of all desires. Day 4 - Rohini - 5 - Cure of diseases Day 5 - Kalika - 6 - Removal of sufferings, destruction of enemies Day 6 - Chandika - 7 - Prosperity and wealth Day 7 - Sambhavi - 8 - Removal of miseries and poverty and victory in battle Day 8 - Durga - 9 - Destruction of awfully terrible enemies and for happiness in the next world Day 9 - Subhadra - 10 - Fulfillment of desires. Mantras for the worship of the Devi are found in the Mantra Mahodadhi [ Taranga 18, Page 933 Slokas 182-194] Alternatively go to http://sanskritdocuments.org/doc_devii/doc_devii.html#durga On the tenth day a Puja called Bejoya is performed. It is surmised that this was transposed linguistically to become " Vijaya " Dashami and has been added where the worship of Mother Sarasvati is performed for acquiring Knowledge. The primary difference between the Spring and Autumn performance of this vrata is that the tenth day of the observance in Spring is celebrated as Raama Navami. [Devi Bhagavatam Skandha III, Ch. 30 V.59] In India as well as in Trinidad that there are also other forms of the Goddess worshiped during the Navaratri festival, for example, in some of the Kali temples in Trinidad, the forms worshiped are Ganga, Lakshmi, Sarasvati, Parvati, Kateri, Kanni, Dharti, Kali and Durga. Kateri is not found in any scriptural sources (known to the author) but may have been a village deity or from a description of her, it seems that her name may be a corruption of the word Prakriti (Goddess of Nature). Kanni (Goddess of Marriage ) is also not commonly known. This does not mean that it is any less valid, as there were influences from South India (Tamil and Madras) where names of the Devas are given differently but refer to the same form. There is also an oral tradition that existed and was based on the transmission of a Guru. Shakta tradition holds that all forms and names are that of Devi, behind the multitude of her forms is the one reality ! A BRIEF ANALYSIS OF THE OBSERVANCE If one is to examine the various facets in either the local version or the scriptural version of this observance, three things become readily apparent. Its purpose is to 1. Destroy disease and promote health 2. Destroy inauspicious events 3. Promote one's welfare by increase in wealth and learning. However, this is where the lack of understanding comes in, as a man possessed of lower understanding would believe the observance to be for material gains only. While this holds true at the material level, there are other levels of practice that make this a truly great observance of a higher value. In Tantrika philosophy, Puja is characterized by three dispositions of men. At the lowest level there are those solely concerned with materiality (called Pashu Sadhana), where the comparison is made to men who have a herd-like disposition - in modern parlance part of the Rat race). This type of Puja is where men continually ask of God for wealth, progeny etc. At the next level are higher evolutes who wish to attain Spiritual powers (called Viras) instead of asking for wealth, these ask for spiritual power. Lastly there are those who are of Divine disposition (very few), who worship solely for the object of adoring the Lord without asking anything (called Divyas). FASTING Apart from the injunctions on the worship of Devi, special mention has been made in the text for observing the discipline of fasting as far as is possible. It is stated that if fasting cannot be observed for all nine days then the observance of fast on the 7th, 8th and 9th nights would be considered as successful as these are the most important nights of the vrata. This is where the higher understanding has to be fully employed so that people get the full benefit of performance. [Devi Bhagavatam Skandha III, Ch. 27 V.12] Fasting increases the frequency of vibration of one's body which is composed of the Panch Koshas or sheaths of energy that protect the spirit. These are called Anandamaya (Sheath of bliss), Vijnanamaya (Sheath of intellect), Manomaya (Sheath of mind), Pranamaya (Sheath of life-force), Anamaya (Sheath of food) in this order, from the highest going outward to the lowest. It should be noted that these sheaths are energy based and are to be thought of as a protective sheath that has four successively finer levels of energy within it – going inward. This is generally called the Aura and has been scientifically proven by the use of Kirlian photography and the discovery of molecules, atoms, particles and sub-particles. The increase in energy allows one to harmonize the frequency of these energy sheaths and resonate more closely with higher universal energy levels, which if prolonged will result in being able to tap into cosmic consciousness quite easily. The spiritual disciplines normally associated with fasting, also purifies the consciousness by sublimating and controlling the lower consciousness of men. In the observance of a Vrata, special disciplines are employed. The disciplines are both abstention as well as observance. The material aspect aside, the higher purpose of this Vrata is to transform oneself gradually through repeated observance from the disposition of a Pashu to a Divya. If one examines the worshiped forms of the Devi on different days, one will continuously see the destruction of enemies (both the internal and external enemies). Inner enemies are mental and psychic in nature, specifically Anger, Passions, Greed, Jealousy, Pride and Vices. External enemies can take the forms of poverty and general danger. Harm to another, however, should never be prayed for as it is a negative development in spirituality, instead one should pray that these situations and dangers be removed. Devi will protect a devotee from harm, however, the context this should be understood to mean are those situations that the devotee cannot handle. The devotee is to use all of his/her faculties to intelligently promote his/her own welfare with the assistance of Devi. Any individual who would of his/her own volition, place his/her self in a dangerous situation in order to test Devi will be in for a rude awakening. YAMA The laws of abstention are restraints in the form of non-violence to all beings, sexual continence, truth, honesty, forbearance, mental fortitude, straight forwardness, moderation in diet, purity both bodily and mental. These laws of abstention are upheld in a three-fold way being mental, verbal and physical. For example if one does not think violent thoughts, one will not speak violent words thereby not attracting violent situations causing one to enact physical violence. NIYAMA The laws of observance are austerity, contentment, belief in God, charity, worship of God, listening/reading scripture, discernment, modesty, repetition of prayers (Japa), sacrifice to God, Ishta Devata {tutelary deity}, fellow men, animals and ancestors. Jointly these two sets of laws represent the first two steps of Laya Yoga,(dissolution of consciousness) the way of the Sakta emphasizes the development of endurance, willpower and thought control. SUMMARY Sounds difficult? Some aspirants declare this is too difficult without even trying! Having tried to perform this observance and failed, determine where errors in practice were made and try again to do better. See each adverse event as an opportunity to prove your mental strength to yourself ! Who ever said transforming one's self into a divine disposition was easy? It takes attention, consistent effort and discipline. The object of these exercises being to give one higher levels of control of one's senses, these should always be practised. The worst that could possibly happen to you is that you have tried to become more disciplined toward your own evolution and a better person for it. PURUSHA ARTHA No body, in this whole universe, can have his existence without having recourse to that Prakriti Devi, the Sakti incarnate; be he a Deva, a human being or a bird, or a serpent, Gandharva, Rakshasa, Pisaca, a mountain or a tree, he cannot move even of his own accord, without the help of this Force. Therefore, why should not any body worship that Chandika Devi, the Awarder of all desires and wealth ? And how is it, that a man desiring one of the 4 objects of human pursuits, Dharma, wealth, desires, and the final beatitude, observes not the vow regarding that Deity. [Devi Bhagavatam Skandha III, Ch. 27 V.27-28] When properly performed, this observance is a real measure of saving oneself as it imbues the discipline of virtues in one. This is dear to God as it allows devotees to subdue the impurities of their mind. The same forces that were negative in nature become transmuted into positive forces that enable one to destroy diseases of the mind and body as well as create harmony between body, mind and nature, thereby creating the way for continuous improvement. One can now see the spiritual significance of worshipping the untainted virgins, having the consciousness of a child of God. No worship or vow or charitable gifts extant in this world, can be compared as regards their meritorious effects, with this Navaratra Puja. On observing this Navaratra Vrata, one gets riches, crops, sons, and grandsons, prosperity and happiness, longevity, health and heaven and even the final beatitude. Those who are desirous of learning, riches, or sons will get them all, if they perform this most auspicious Navaratra ceremony, able to confer fortunes on the devotees. [Devi Bhagavatam Skandha III, Ch. 27 V.15-17] One is then able to appreciate wealth which can take its various manifestations such as bodily and mental health, discipline, serenity, tranquility of mind, material wealth and so on, without their counteracting negatives. These are all component parts that produce personal power, the emblem of Durga the divine mother, proudly worn by her votaries, be it at a material or spiritual level. When the Devi's worship, Homa, Kumari worship and the feasting of the Brahmanas, all these are done, know that the Navaratri Puja is completed. [Devi Bhagavatam Skandha III, Ch. 27 V.14] Jai Maa !- Victory to thee the Cosmic Mother ! Quote Link to comment Share on other sites More sharing options...
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