Gaurī Festival is one of the most important parvas that comes in the month of Bhādrapada. Though it is generally known as ‘Gaurī Habba’, the śāstraic name happens to be ‘SvarṇaGaurīvrata’. This is because this festival is unique and has distinct features compared to other vratas pertaining to Gaurī such as ‘Saubhāgyagaurī’, ‘Sampadgaurī’, ‘maṅgalagaurī’, ‘Lāvaṇyagaurī’, ‘Trilocanagaurī’, ‘Gajagaurī’ etc. Though all these are Gaurī festivals, ‘SvarṇaGaurīvrata’ is the most famous of these, and the practice of calling only this as ‘Gaurī festival’ is in vogue. It is like the ordinary people calling the saṅkramaṇa of makara māsa only as ‘saṅkranti’ specially, even though saṅkramaṇas occur every month. Likewise, this festival which is special, is called as ‘Gaurīvrata’. All over India, people in large numbers celebrate this festival.
Lay persons distinguish festivals, as festivals of males and festivals of females. From this view point upākarma is a festival of men and ‘Gaurī festival’ ‘Varamahālakshmī’ etc. are festivals of women. It is because, it is women who actually worship in Gaurī and Varamahālakshmī festivals. In these festivals the enthusiasm and rapture of women are more. But this is a (cursory) grossdivision. Because, in these exclusive festivals of women, men also have to offer respects through namaskāras etc to Gaurī and Lakshmī. They should help women with inspired devotion in worshipping these goddesses. Both men and women have responsibility in celebrating festivals. Here, we would like to recall the nectar like words of ŚrīGurudeva, who had the complete comprehension of the worship of the deities. Men should not ignore worship of Gaurī excusing themselves, as is evident from the adage “Ganḍasigeke Gaurīḍuhkha” (why should men have Gaurī Problems?) Women too should not keep men (away from) Gaurī worship. Because, goddess Gaurī did not remain exclusively alone, but became the mother of all, only after marrying Śiva. She became the mother of both men and women. All the men and women in this world, are virtually the two parts of the first couple of the universe, who are in the form of Ardhanārīshvara, “स्त्रीपुंसौ आत्मभागौ ते भिन्नमूर्तेः सिसृक्षया”. Therefore, it is the responsibility of both men and women to worship both Śiva and Pārvati.”
They being together as the first couple of the world, known as Lakshmī Nārāyaṇa and Pārvatiparameśvara is indeed a joint account. Lakshmī and Nārāyaṇa can never separate from each other. So also is the case with Pārvatiparameśvara. The worship offered to the paramapurusha in Umeśa or Rameśa will naturally reach parāprakṛti. The service or (worship) offered to parāprakṛti should be offered to the paramapurusha also. They have equal role in the deed of creation. Purusha needs the help of prakṛti for his multiplication. What should prakṛti foster? She should foster “Purusha the jnānasvarūpa”. And for this, her desire for purusha is indispensable indeed. As the saying goes, “जगज्जनन्यै जगदेकपित्रे” equal importance is there for the worship of both of them. As all the living beings, male and female, are parts of those two, both men and women have the right to worship both of them.
Śrīgurudeva used to cite an example from a story in the purāṇas, which tells how a person may have to suffer from shortcomings, if he happens to discriminate worship between Paramapurusha and Paraprakṛti. Once, a question arose as to who was greater of the two i.e. Pārvati and Śiva. When this question was raised everyone in the ‘Śivagaṇa’ kept silent. But Bhṛṅgi stood up and declared—‘Śiva indeed is greater’. Pārvatī got indignant, and drained him of all the seven pure elements and other aspects of dispositions which she had granted him earlier. That is why the devotee of Śiva Bhṛṅgi is shown in pictures only as a skeleton”. This is the story.
Thus, although purusha and prakṛti have equal importance, on some occasions, they are worshipped separately for the purpose of obtaining distinct Purushārthas. For example, we come across pūjākalpas where the ‘Śakti part of the Lord present in the form of ŚrīGaurī, Sarasvati etc. is worshipped specially, for the accomplishment of purity of disposition, which is required for the attainment of wealth, fortune, knowledge, arts, jnāna and detatchment. Though one’s mind is focussed on Śakti alone in these (pūjās) for the purpose of accomplishments, it should not be forgotten that the ultimate aim of all the above siddhis is the Purushasvārūpa only, and, by the worship of Devī he is also pleased. And, Gaurīpūjā is one among such Devīpūjākalpas.
How did the custom of worship of Devī come into practice? Why did it come? With regard to these points we have noted above the vision of the Sanātana Ārya Bhāratīya sages who clearly visualized the devas and devīs and wholeheartedly bestowed upon the world that supreme truth. Some western scholars who have with a narrow mind, done comparative study and research of religions that have evolved in different parts of the world, expound a strange opinion about the origins of the worship of devī. Though that opinion carries no profound critical assessment, we refer to it here as a purvapaksha, as it has captured the minds of many thinkers now a days.
“In days of yore, the Ādimānavas had to live only on animal meat, fruits and roots available in the forest. Men had to trek long distances during those days, for hunting and collecting other eatables. They were staying outside their homes during most part of the day. As women stayed (back) in homes most of the time, the children happened to be educated by women only. They started considering women alone as goddesses and started worshipping them. So the worship of Devī started this way”.
“Dravidians lived in India well before the Aryans. They were the ones who worshipped ‘māri’, masaṇi and other goddesses. Their families were matriarchal. Aryans who came to India later, defeated Dravidians and established their empire. They were worshipping indra, agni and only other male gods. When they later mixed with Dravidians, goddesses were also included in their worship. Even to this day, the Aryans follow the patriarchal system”-This is the summary of the opinion of those western scholars.
Though this opinion appears fine when looked at superficially, it does not become a conclusion based on truth. Because
- they have not viewed this subject from the threefold levels viz Ādhyātmika, Ādhidaivika and Ādhibhautika. They have neither done any upāsana. But they have put forth an opinion which has emerged from a mere intellectual gymnastics.
- They have disregarded the (hymns) appearing in Vedic literature, viz., Sarasvatīsūkta, Devīsūkta, Medhāsūkta, Indrāṇīṛk etc. which expound the glories of devīs.
- In the culture of great sages, the matter of assigning either equality or a distinct importance for men and women, both at home and in the society, depends on their dispositions and distinct capacities, which are daivadatta. When one takes into consideration all these matters, (it will be learnt that both) have equal importance. They are the two parts of the divine body of the creator. They are forms of Śiva and Śakti. If the father is the heaven (dyuloka), the mother is the earth (pṛthivī). If the father is sāma (the third veda) mother is the (Ṛk) (“सामाहमस्मि ॠक्त्वम्” द्यौः पिता पृथिवी माता”) They have never cared to study the purport of the Vedamantras at all. They have not taken into account the fact that all the vedic gods are Śakti viśishṭas only.
- Above all, the mystery of devi, as is evident from, “गुहा त्रीणि निहिता नेङ्गयन्ति” can be known only to jnānis who enter the cave of wisdom, and not to those who indulge in intellectual exercises focussed on what just appears externally. Therefore it is no wonder that western scholars give such strange opinions on the subject. If such views are given importance in the land of maharshi traditions, it can only be termed lamentable
The next question is who is this Gaurī worshipped during SvarṇaGaurī vrata? Why should she be worshipped?
The name ‘Gaurī’ is a synonym for Pārvatīdevī. She is the divine consort of Mahādeva who has in his authority, mainly the last one among creation, sustenance and dissolution. She is his beloved, and half of his form. At the time of destruction she becomes ‘Kāli’ adorning the black colour. While blessing people with knowledge, she becomes Shyāmalambika, assuming a dark complexion. She becomes the effulgent Gaurī, adorning the colour of the Campaka flower or pure white colour of snow, while bestowing prosperity and conjugal felicity. The very meaning of the word Gaurī is a woman who has the complexion of a Campaka or the one who is fair complexioned. “गौरः वर्णः अस्ति अस्थाः इति गौरी” “चाम्पेयगौरार्धशरीरकायै”
“योगाग्निदग्धदेहा सा पुनर्जाता हिमालये ।
शङ्खेन्दुकुन्दधवला ततो गौरीति सा स्मृता ॥”
And, Lalitādevī, Umā, Ekaparnā, Shākambharī, Rājarājeśvarī, Tripurasundarī etc happen to be her other forms pertaining to her diverse functions.
Among the Śaktipīthas, her main abode is kānyakubja.
गौरी प्रोक्ता कान्यकुब्जे रम्भा तु मलयाचले (देवीभागवत 7-30-58)
Which particular purushārtha is obtained by worshipping her?
Sarasvatī, Lakshmī and Gaurī are the divine consorts of the trinity (i.e. Brahma, Vishṇu and Maheśvara) respectively. All the three have the power to directly grant all the purushārthas, or by paramparā also (i.e. one after the other). Because, these (devis) are the various forms of the very ParāŚakti (supreme power).
गीर्देवतेति गरुडध्वजसुन्दरीति शाकम्भरीति शशिशेखरवल्लभेति ।
सृष्टिस्थितिप्रलयकेलिषु संस्थितायै तस्मै नमस्त्रिभुवनैकगुरोस्तरुण्यै॥
But each of these is worshipped for obtaining different benefits. And Gaurī is worshipped especially for the fortune of good marital happiness.
“विद्याकामस्तु गिरिशं दाम्पत्यार्थम् उमां सतीम्” (भागवत, तृतीय स्कन्ध 7)
This Sarvamaṅgalādevi (all auspicious goddess) is worshipped for obtaining a suitable husband, and for Saumaṅgalyasiddhi, permanent love of the husband.
The story of Rukmiṇidevī and Gopikās worshipping Gaurī to obtain Śrīkṛshṇa as their husband and also to become his favourite, is well known.
हेमन्ते प्रथमे मासि नन्दव्रजकुमारिकाः ।
चेरुर्रविष्यं भुञ्जानाः कात्यायन्यर्चनव्रतम् ।
. . . . नन्दगोपसुतं देवि पतिं मे कुरु ते नमः ॥ (भागवत 10-22)
नमस्ये त्वाम्बिकेभीक्ष्णं स्वसन्तानयुतां शिवाम् ।
भूयात् पतिर्मे भगवान् कृष्णस्तदनुमोदताम् ॥ (भागवत 10-53)
Even today, the practice of worshipping Gaurī during wedding ceremonies for tāḷibhāgya is well known. Her various divine and auspicious names such as “Śivā, Sarvamaṅgalā, Mṛḍānī, Śarvāṇī and Ambikā” etc, are exemplar of her Māṅgalya Śakti.
Who is this Gaurī?
This question may sound childish to those who worship Gods, and to those who have at least a little knowledge of the Purāṇas, Itihāsas, and Kāvyas. This is because even ordinary people know that Garī is Śivā, the wife of Śiva. It is also well known that she is called by names such as Pārvatī, Umā, Durgā, Bhavānī, Kāthyāyini, Aparṇā Ambikā and many other divine names.
We see that she is referred to as Nārāyaṇa’s sister, just as she is called the wife of Śiva.
“नारायणानुजा देवी वैष्णवी विजयाम्बिका”
We see pictures and sculptures where Vishṇu is depicted as celebrating the wedding of his sister Gaurī with Śiva (known as) Sundareśvara.
There is also an opinion that Gaurī is the mother of all the worlds and is served by both Sarasvatī and Lakshmī.
“वन्दे मातरमम्बिकां भगवतीं वाणीरमासेविताम्”
Contrary to this, we can see that she is described as the daughter-in-law of Brahma the son of Vishṇu, and as a slave of Mahālakshmī, and also her devotee. And that she is the wife of Śiva and got her power by a small grace of Mahālakshmī.
ब्रह्मेशादिसुरव्रजस्सदयितस्त्वद्दासदासीगणः ।
श्रीरित्येव च नाम ते भगवति ब्रूमः कथं त्वां वयम् ॥
श्रीमन्मन्दकटाक्षलब्धविभव ब्रह्मेन्द्रगङ्गाधराम् ।
त्वां त्रैलोक्यकुटुम्बिनीम् भगवतीम् वन्दे मुकुन्दप्रियाम् ॥
We see the above statements in the stotras of Pārvatī and Lakshmī.
Thus, it sounds very strange to call the same Gaurī at different contexts as a mistress of some divine woman, as her slave and as the wife of her grandson.
The confusion does not stop here. Gaurī who had been clearly described as the divine consort of Śiva, is also called the sister of Rudra by Śrutivākyas also.
सह स्वस्राम्बिकया, आखुस्ते पशुः
So, did Rudra marry his own sister?” There are some who ridicule—“Why not? Have not the purāṇas stated that Brahma married his own daughter? This is also like that. These Hindu gods have no ethics at all.”
“One need not have to deride like that. Brothers and sisters, sons and daughters and mother and son should not marry each other. It is very abhoring. One should not even think of it even in the mind. But ethics like these and discipline didn’t exist in the early days of civilization (Because this kind of ethics is not seen in animals!) The above said stories of the strange marriages of Brahma and Rudra are the remains of the beginning era of civilization”-We see such pacifying and peacemaking commentaries exuding from researcher degree holders in history.
As though the above confusion is not enough, we see some opinions that not only describe Gaurī, Lakshmī and Sarasvatī as mother and daughter mutually, but that they have the same true form!
गीर्देवतेति गरुडध्वजसुन्दरीति
शाकम्भरीति शशिशेखरवल्लभेति
There is also a statement that Gāyatrī, Sāvitrī and Sarasvatī are the wives of Brahma, Rudra and Vishṇu respectively.
प्रातर्मध्यदिने तथास्तसमये ब्राह्मी तथा शाम्भवी
वैष्णव्यात्मसमस्तसेवकजनान् कुर्यात्सदामङ्गलम्
There is also an opinion that among these three, only one is jagajjanani (mother of the universe). And the remaining two are her (glories).
To Continue the confusion further, Devī Purāṇa states “Brahma, Vishṇu and Maheshvara are the sons of Ādimahāśakti. “ब्रह्मा विष्णुश्च रुद्रश्च जगद्धात्रि सुतास्तव”.
“Is it not possible that the same soul, in different births can become the father, the mother, the son, the daughter, the wife and the daughter-in-law to other souls? So also is the relationship of gods and goddesses.”—This is the easy philosophical solution some try to provide, in reply to the above contradictory statements. If this can be acceptable, a question may again arise. “If gods and goddesses are souls that can be subjected to births and rebirths based on karma like we people, why should we worship them? We can as well worship ourselves!”
Above all this, some raise one more objection—“The god of your Vedas, Purāṇas and Itihāsas can never become Nirañjana Paramātma (at all). Because he too like we mortals, has emcumberances such as wife, children, daughter-in-law etc,” When such questions and objections cause disturbance in the mind, the devotion and faith essential for the worship of Gaurī get slackened. Therefore it is necessary that we have to find satisfactory answers pertaining to these.
The above gods and goddesss viz. Śivapārvatī, Vishṇulakshmī and Brahmasarasvatī are all matters, which are beyond the human senses. So, it is not at all correct to arrive at a conclusion by discussing those matters using the worldly yardsticks based on senses. None of the questions and answers that arise in the world of senses can be honestly in harmony with that (suprasensory) field.
When viewed through the eyes of Maharshis, Brahma, Vishṇu and Maheshvara are the evolved forms of the Parañjyothi Paramapurusha, and, Vāṇi, Ramā and Gaurī are the evolved forms of his Parāprakṛtī. Paramātma is the (father) who provides the seed of creation. Prakṛtī is the Kshetra which causes the expansion of his saṅkalpa. It is essential to do Yogasādhana to comprehend the Prakāsa Svarūpa and the evolutionary forms of that Bhagavān and Bhagavatī. At different stages of this sādhana we see the Paramapurusha and Prakṛtī variously as wife-husband, father-mother, brother-sister, and god and goddess etc. These views help us to focus the mind on them with a feeling of supreme love for them. Actually speaking, we have to term the paramātma as the Lord and master endowed with knowledge, power, valour and radiance, and Prakīti as the Vistārakshetra of his wish. The attributes such as Father, mother, brother etc are various forms related to guṇa, kriyā and Upāsana.
The same almighty who causes creation, sustenance and dissolution, obtains the symbols of Brahma, Vishṇu and Rudra.
सृष्टिस्थित्यन्तकरणीम् ब्रह्मविष्णुशिवात्मिकाम्
स संज्ञां याति भगवानेक एव जनार्दनः
Each of them has his own prominence in each field. Same is the case with Sarasvatī, Lakshmī and Gaurī, the wives of the trinity, who cooperate with them.
Mahāguru Śrīraṅga used to explain it this way.—“Suppose, the same actor plays three roles in a drama. In the different acts of the play, different roles become more prominent. Those who happen to witness the acts of the same play separately, think that only a particular god of a particular act as prominent. The same is the case with the consorts of divinity. The same parāprakṛti plays the roles of Vaṇi, Ramā and Gaurī. Each one of her roles has special importance in a particular act of the play. When seen in the origin in the suprasensory realm, all of them are nothing but paramapurusha and parāprakṛti only. Descending just from the realm of that centre, the trinity in dhyānamudra and their consorts are seen. Again descending a little from that, in that suprasensory field only, the various forms of the trinity and their consorts, their glories, and their actions pertaining to the three guṇas are seen. Among the trinity, Brahma with his consort, Mahavishṇu with his consort and Rudra with his consort are the presiding deities for Rajoguṇa, Sattvaguṇa and Tamoguṇa respectively. Even though they are engaged in the activities related to the three guṇas they are triguṇatītas. Does it mean that Brahma and Rudra lack Sattvaguṇa? No. They have all the three in them, the-Sattva, Rajas and Tamas. Demons worship only the rājasa part, and those who have divine dispositions, worship the sāttvika (part). But, among the three or them, the one who works most in the realm of a particular guṇa, is (generally) called the presiding deity of that part. But, all the three mūrtīs have the same true form and their consorts also have the same true form. And that is why we find the names of Gaurī and Sarasvatī in Lakshmī Sahasranāma, the names of Sarasvatī and Lakshmī in Lalitā Sahasranāma the names of Śiva in Vishṇu Sahasranāma, and some names of Vishṇu in Śiva Sahasranāma. When viewed in the above said manner, the references like Lakshmī, Sarasvatī and Gaurī as mother, daughter, grand-daughter and daughter-in-law fit at different (spiritual) centres.
Among the two groups viz the trinity and their divine consorts, which group has more prominence? The answer is, both the groups are equally prominent. The first group belongs to the purusha and the second group to prakṛti. Whom should the prakṛti nurture? It should nurture the lustre of the purusha. So, the importance to purusha. But the prakṛti is very essential for the growth of the strength of purusha. Therefore, importance to purusha in the aspect of growing and importance to prakṛti in nurturing that growth. As the trinity has to work with the help of their consorts, we may say metaphorically that they are the sons and servants of the parāŚakti.
For example, when Gaurī combines with Śiva and is engaged in the activity of laya, we call her as the consort of Śiva. Both the purusha and prakṛti appear here as expansions of paramapurusha and parāprakṛti. But, if creation and other activities have not begun by their coming together, prakṛti may be called as the sister of purusha in that state. Only in this sense the Vedas have called ambikā as rudra’s sister. In this sense only they are referred to as brother and sister before coming together and start working. Later they are husband and wife. Poetical compositions call a wife by many names; a servant when she noursihes her husband and a minister when she gives counsel to her husband.
“गृहिणी, सचिवः, सखी मिथः, प्रियशिष्या ललिते कलाविधौ।”
In this sense Gaurī can be Siva’s consort and sister as well.
But how can Gaurī be the sister of Nārāyaṇa? Some argue as follows:—“This is because Gaurī is the left half portion of the body of Siva. Nārāyaṇa also adorns the left half of the body of Sadāśiva. And so, the śāstras state that Vishṇu and Gaurī were brother and sister, and Gaurī is the younger sister of Vishṇu”. But this is not correct. There is no scriptural evidence to this. And, we do not get here the answer to the question as to why Gaurī can only be the younger sister of Vishṇu and not the elder sister.
We get the correct answer in the tenth skandha of Śrīmadbhāgavata. Śaktidevī became the younger sister of Vishṇu in the Kṛshṇāvatāra. Śrīkṛshṇa tells yogamāya there—“I will take a partial incarnation in the womb of Devakī as her son. Following that, you take birth as the daughter of Yashoda in her womb. Let people call you by the names Durgā, Bhadrakālī, Vijayā, Vaishṇavī, Kṛshṇā, Mādhavī, Īśānī, Ambikā etc, and worship you with dhūpa, upahāra and bali”. And, we see that she takes birth accordingly. So, as she was born thus after Kṛshṇa, it is appropriate that she is called the younger sister of Vishṇu.” This is the scriptural description.
Thus, when viewed with discernment, it becomes very appropriate to call Gaurī variously with relation-names such as wife of Śiva, sister of Śiva, younger sister of Nārāyaṇa, owner or servant of Lakshmī, Sarasvatī, mother or daughter-in-law etc. Here there can be no room for aspects like wordly ethics, immorality, evolution of civilization etc.
Bhagavān is Nirañjana and Jaganmāta is citprakṛti. Even though they expand for the sake of lokavyāpāra, there can be no vikāra in their form. Here Śrīraṇgamahāguru had given the following analogy. “Even though a number of rāgas may spring from the same Śṛuti the Śṛuti does not undergo any change.” Therefore there can be no diminishing in the true forms of Bhagavān (and) Bhagavati by their involvement in the acts of creation etc.
Thus Gaurī is referred to by various names such as Śiva’s wife, sister of Śiva the supreme god, sister of Sarasijanābha (Vishṇu), younger sister of Nārāyaṇa etc, and the festival pertaining to her, viz. Svarṇagaurī vrata is called commonly Gaurīhabba. When should it be celebrated? What should be the modalities? These shall be discussed now.
When should it be celebrated?
This festival should be celebrated on the 3rd day of the śuklapaksha of bhādrapada māsa. (Tṛtīyā tithi should be there at the time of sunrise on that day. It will be very endearing to Gaurī if the caturthī tithi fixed for the worship of Gaṇeśa happens to be touching tṛtīyā. Therefore, Gaurī festival should be celebrated on the day when the yoga of caturthī occurs with tṛtīyā. Suppose tṛtīyā spreads for most part of the previous day, or for that whole day (for a full sixty Ghaṭikas), and it lasts for just the duration of one muhūrta or even less the next day Then, when should the festival be celebrated? It should be observed only on the following day.
मुहूर्तमात्रा ततो न्यूनापि परा ग्राह्या, पूर्वदिने
षष्टिघटीमितामपि त्यक्त्वा परदिने अल्पापि
चतुर्थीयुतैव ग्राह्या गणयोग प्राशस्तात्
How should it be observed?
Goddess Gaurīdevi should be meditated upon in the heart and then worshipped externally. What should be the medium for external worship? A golden idol of Gaurīdevi, or a pot, or turmeric, or sand or clay collected from a pure river or a lake—in all these or in any one or two or three of these, Devī is invoked and worshipped. What should one do if he or she cannot afford to get an idol made of gold? “Such people may get it done in silver, which is less expensive. Such a custom is also followed by some”-some say, But it is not correct. Kalpas do not merely insist that the idol should be made of gold for the reason that gold is expensive. Scriptures prescribe that the idol should be made of gold because of the extraordinary property of the substance. If one cannot afford to get (it made of) gold he should use another material of equal merit or one with a little less merit in its place. That material is ‘haridrā’ (turmeric). It is not merely because that turmeric also possesses the color of gold. Whatever the (change in the) state occurs in the body that helps to obtain the grace of the deity by seeing or touching gold, is accomplished on seeing or touching turmeric also. This has been demonstrated by Śrīraṅgamahāguru by Nāḍīśāstra. Even if the idol is made of clay, it should be painted with golden color only. The goddess who is worshipped is Gaurī the yellow complexioned. She is described as “चाम्पेयगौरार्धशरीरकायै कर्पूरगौरार्धशरीरकाय” by Śrīśaṅkarabhagavatpāda, as one with an auspicious form glowing with the colour of the Campaka flower.
Those who desire to worship the goddess by invoking her in sand or clay should purify themselves by taking a bath etc on the morning of the festival, and go to a river or a lake and worship Gaṅgā there. Then taking the pure sand or clay from the river or the lake and placing it in a cloth applied with turmeric, they tie a knot, and offer Shoḍaśopacāra pūja to it, and bring it to the temple or home, accompanied by auspicious instrumental music. Then they place it in a manṭapa and offer worship after doing prāṇa pratishṭā to it. Devī should be worshipped as per precepts, three times or twice a day, till she is given a send off. This part of the festival may be done by men, who are rendered pure by rituals and who are knowledgeable in modalities. Afterwards women do the worship. Those who cannot afford to install Gaurī for worship in their houses, go either to others’ houses or a temple where Gaurī has been installed, and offer their worship there. The kaṅkaṇa which is a part of this observance should have sixteen knots in it.
Pūja begins with ghanṭānāda. Then follows Ācamana, saṅkalpa, kalaśa pūja and mahāgaṇapati pūja; and then the idol of SvarṇaGaurī is installed and devī is meditated upon.
हरान्वितामिन्दुमुखीं सर्वाभरणभूषिताम् ।
विमलाङ्गीं विशालाक्षीं चिन्तयामि सतीं शिवाम् ॥
(I meditate upon Satīdevī the consort of Śiva, who is together with Śiva, glowing with all the ornaments, endowed with pure limbs and shining with large eyes).
She should be invoked with flowers and Akshatā, and then should be offered the jewel throne. A new thread has to be kept for pūja and dhāraṇa (worshipping and wearing). Then, (services) such as Pādya, Arghya, Ācamana, Madhuparka Pancāmṛtasnāna Śuddhodhakasnāna, vastras, Ābharaṇa (jewels), yajnopavīta, gandha, akshata, turmeric and kuṅkuma and other auspicious things and fragrant flowers should be offered. Then, aṅgapūja, pushpapūja, patrapūja and nāmapūja should be offered. After that, all the sixteen knots of the thread should be worshipped with the sixteen names viz., SvarṇaGaurī, MahāGaurī, Kātyāyinī, Kaumārī, Bhadhrā, Vishṇusodarī, Maṅgala Devatā, Rākenduvadanā, Candraśekharapriyā, Vishveshvarapatnī, Dākshāyaṇi, Kṛshṇaveṇī, Bhavānī, lolekshanā, Menakātmajā, and SvarṇaGaurī.
Devi should be worshipped with ashṭottara divyanāmas and Dhūpa, dīpa, naivedya, tāmbūla, phala, dakshiṇā, arghya, nīrājana, Pushpāñjali (offering flowers from cupped hands held together) and pradakshiṇa and namaskāra should be offered. The special naivedya to be offered to Devī is haridrānna (yellow coloured cooked rice,) and mudgānna (sacred food prepared with green gram and yellow coloured rice)
Then Devi should be prayed for the fulfillment of desires and prosperity, and with her permission, the sixteen knotted threads mentioned above should be worn. She should be prayed to bestow with sons, wealth, prosperity and all the desires in the parameters of Dharma.
For the completion of the observance of the vrata, pakvānna and other gifts should be offered to great Brāhmins and sumaṅgalis (and Brāhmin couples also). Services such as chatra, cāmara, nṛtya, vādya, Āndolikā should be offered to Devī, and her affection and grace should to be sought.
Though there may be some differences in the modalities of the pūja, offering of services that are dear to Devī will be in all of them. The offering of vedic and tantric mantraślokas, and also the offering of Tantras will be there. The custom of listening to stories pertaining to the vrata after the worship is also in vogue.
This vrata may be observed by both men and women. Those who desire to perform udyāpana of the vrata, should clean the eastern part of the house, erect a manṭapa, spread cereals and install a copper kalaśa with the figure of a lotus having sixteen petals etched on it. Then the divine couple is invoked in the golden idols of Pārvatī and Parameśvara, and are offered abhisheka with pañcagavya and pañcāmṛtha.Then the idols are placed on the Kalaśa and Prāṇapratishṭa is done, and Shoḍaśopacāra pūjas are performed. The performer of these worships should keep awake thoughout that night.
On the following morning, after bath and Ahnika, the parādevatās should be worshipped again. Homa should be performed with gingelly, yava and Ājya, to the chanting of saṅkarshaṅa mantra and Gaurīmantra. Again, Devi should be worshipped and the gifting of cow and bronze vessels along with Dakshiṇa to the Ācārya should be done. Sixteen Brāhmins and Suvāsinis should be fed, offered gifts and their blessings should be received. After that, Prasāda should be had along with relatives and friends.
Those who cannot afford to perform the vrata, should do Devipūja to the extent possible, and give dāna and dakshiṇa etc in keeping with their ability, to the deserving ones and make the day holy by singing the praises etc of Devī.
Question 1-There is a custom of bringing clay from gaṅgā for making the idol of Gaurī devī or the sacred sand. If river gaṅgā is not close by, gaṅgā is invoked in a nearby pond or lake, and sand and clay are brought from there. What is the reason for this custom? If clay and sand are available nearby, why not make use of them? Why one has to go to gaṅgā tīrtha? This is the first question. The answer lies in the tāttvika rūpa of gaṅgā and Gaurī.
The purāṇas and Itihasas say that both gaṅgā and Gaurī are daughters of Himavān, the emperor of mountains.
तस्यां गङ्गा समभवत् ज्येष्ठा हिमवतः सुता ।
उमा नाम द्वितीयाभूत् कन्या तस्यैव राघव ॥
एते ते शैलराजस्य सुते लोकनमस्कृते ।
गङ्गा च सरितां श्रेष्ठा उमा देवी च राघव ॥ (रामायण, बालकाण्ड-सर्ग 35)
We have to take note of the general and special meanings and the purport of these statements. Why Gaṅgā is called the daughter of Himavān? One may easily say “Don’t you know even this much”? River gaṅgā takes its birth in the Himālayan Mountains. Therefore purāṇas metaphorically say that gaṅgā is the daughter of himavān. “But, the scriptures call the very same gaṅgā as the one born of the feet of Nārāyaṇa” (विष्णुपादोद्भवा गङ्गा), “holy water in the kamanḍalu of Brahmadeva” (आदावादिपितामहस्य नियमव्यापारपात्रे जलम्), daughter of sage Jahnu, (जाह्नवी सुरनिम्नगा), and “Daughter of Bhagīratha” (bhāgīrathī). One way is to interpret from the view point of each story. For example, some explanations may be had from the statements viz. “Lord Brahmadeva washed the feet of Nārāyaṇa who was in the form of trivikrama, with the holy water of his kamanḍalu; Jahnumaharshi drank up gaṅgā completely and then let her out through his right ear; gaṅgā incarnated on the earth and followed Bhagīratha, as a result of the severe penance done by him. And so, gaṅgā is called by the above names”. But when we study the pāramārthika bhāva of gaṅgā, an explanation which is well woven and uniform can be obtained.
Philosophically speaking, gaṅgā is in indeed a flow of pure divine knowledge. It is in fact, a (continuous flow) of brahma vidya. The origin of that flow of knowledge is the very abode of god. It flows down from there for the welfare of the world. Himavān too, with a summit that grants supreme bliss, is vast, steady and a meditational abode of yogis, is indeed a representative of the supreme soul. It is praised by vedic hymns as “ब्रह्मण आपी स्थः” (you are the nails for the Ālambana of Brahma), as it comes from the right ear of a Brhmajnāni via the vedavidyās. And Bhagīratha is a Mahāyogi who obtained that great flow of knowledge by the power of penance, and utilized it for the world. All these proclaim a single philosophy—That gaṅgā is a flow of divine knowledge (jnāna pravāha). We may recall here that the scriptures call the holy water of gaṅgā as ‘the water body form of Śiva who is jnāna-sukhasvarūpi “(शम्भोर्जलमयी मूर्तिः)”. Śrīśaṅkarabhagavatpāda also proclaims the same philosophy that jnāna-gaṅgā is the mother of the three worlds and is all pervading” “त्रिभुवनजननी व्यापिनी ज्ञानगङ्गा”. The commentaries on kenopanishat and taittarīya upanishat proclaim—“As gaṅgā is a continuous flow the divine knowledge, Gaurī devi is also a true form of Brahma Vidya”.
यक्षे भक्तिं बुद्धवा विद्या उमारूपिणी प्रादुरभूत् ।
सर्वेषां हि शोभमानानां शोभनतमा विद्या ॥ (शङ्करभाष्य)
परशक्तिरूपेण स्थिता प्रणवपर्यायेण उमाशब्देन उच्यते ॥ -भट्टभास्कर भाष्य
Thus, Gaṅgā and Gaurī are the very modes of Brahma Vidyā. The essence of both is jnāna only. Therefore śāstras state that they are sisters. The abode of Gaṅgā is the abode of Gaurī also. In order to expound this philosophical knowledge, the tradition of worshipping Gauri through the holy sand or clay of Gaṅgā is quite appropriate.
Question 2-We see a very deep relationship between the number sixteen and the modalities of the worship of Gaurī. The aṅgapūja of Gaurī is done in sixteen places. The number of flowers and leaves used in the worship is sixteen. The number of knots on the dora is sixteen. The number of years required for the fulfillment of Gaurī vrata is sixteen.
षोडशान्वत्सरान्. . . पूजयेद्भकिपूर्वकम् ।
एवं कृत्वा नरः पार्थ परिपूर्णव्रती भवेत् ॥
The number of priests who officiate for the completion of this (udyāpana) is sixteen. Vāyana Dāna is for sixteen people and the number of couples to be worshipped is sixteen.
षोडशप्रमितं दद्यात् ब्राह्मणेभ्यश्च वायनम् ।
ऋत्विजः षोडशाप्येवं पक्वान्नैः प्रीणयेत्सदा ॥
Is the occurrence of this number sixteen in Gaurīpūja a more coincidence or is there any special reason? This is the second question.
We are of the opinion that the number sixteen here is for a special reason. The philosophy that Mother Nature who is endowed sixteen kalās and who is paramātmamayī is Gaurī devī herself, is indicated here. The first among these sixteen kalās is nothing but the śuddha caithanyamaya Śivasvarūpa. The paraprakṛti itself is Gaurī devī who expands that Śiva svarūpa. For people like us who are immersed in inert nature, it is extremely difficult to directly touch that pure spirit. So, the compassionate mother Gaurī joins that caitanya Kāla with fifteen kalas, gets magnified and expanded to us. When we worship her, the sixteen kalās of our inert nature get purified and assume the form of parāprakṛti; and find refuge in the paramātma svarūpa and attain frution. She is neither just a Caitanya Kalā nor a jadaprakṛti consisting of fifteen kālas, but she is the Mahādevi who is endowed with fifteen Kalās which get refined by the caitanya kalā and thus complete with the sixteen kalās, acting as a bridge between us and the paramatma. This is the significance of the number sixteen proclaimed in Gaurīpūja.
Question 3: Why should the idol of Gaurī which is made with devotion and installed with prāṇa pratishṭhā be given a send off? This is another question. Why can’t we continue worshipping it daily? Why should we bid good bye to the sacred idol?
In reply to the above, the following points have to be noted. It is difficult to perform the worship every day, maintaining ritualistic purity and as per precepts. For this reason, doing udvāsana after worshipping for a stiupulated time has been a custom in deity worship. Even in the daily ritual of sandhyāvandana, we see that Gāyatrī devī is invoked, and after the japa, upasthāna is done. Bidding good bye is a sacred ritual. It is not done with the intention of abandoning her by sending away. It is an auspicious rite performed with the intention that after reaching her sacred abode, may She joyfully arrive again when we invoke her for worship. This is an auspicious send—off for that goddess performed with the feeling “शोभनार्थं पुनरागमनाय च”. Udvāsana is thus a temporary send off along with auspicious manodharma and materials, only to invite her again. That is why while sending Gaurī, five kinds of rice items viz jaggery rice, ghee rice, curd rice, tamarind rice, pāyasa and paramanna are offered. And goddess is given a send off with auspicious things viz-bangles, Biccole, turmeric, kuṅkuma, Shobhana tandula (rice filled in the pouch made from the front part of a sari), clothes, mirror and comb etc. to the tune of auspicious sounds of musical instruments. This is a śobhana yātra. The intention that devī who has returned to her maṅgaladhama may (arrive) again at the time of worship, is hidden here. Why should the idol of devī be sent off in water only ? This matter will be described in the chapter of the worship of Gaṇeśa. (The idol of Gaṇeśa is also immersed in water only, as per precepts). We should note that the send off also happens to be a part of the services and worship.
Thus, Gaurīpūja which begins with Dhyāna and Āvāhana ends auspiciously with Udvāsana. We pray to the all auspicious Gaurīdevi known as Sarvamaṅgalā, for the auspiciousness (benediction of one and all).