Navarātra is a very important parva in the garland of festivals of the Sanātana Āryabhāratiyas. There is no doubt that this is the most important of all the festivals celebrated in the Āśvayujamāsa. This is a festival which is specially celebrated in all parts of India. People of all Āśramas can celebrate this and even the Mlecchās who do not fully come under Āryadharma, are entitled (eligible) to celebrate this parva.
स्नातैः प्रमुदितैर्हृष्यैः ब्राह्मणैः क्षत्रियैर्नृपैः।
वैश्यैः शूद्रैर्भकियुक्तैः म्लेच्छैरन्यैश्च मानवैः॥
एवम् नानाम्लेच्छगणैः पूज्यते सर्वदस्युभिः ।
अङ्गवङ्गकलिङ्गैश्च किन्नरैः बर्बरैः शकैः॥ (भविष्योत्तरपुराण)
There are six different darśanas relating to Bhaktadarśana, viz - śaiva, vaishṇava, śākta, soura, gāṇapatya and kaumāra. People belonging to any of these paths can celebrate Navarātra. Because, ‘Śakti’ is the goddess who is specially worshiped in this parva. As all the deities of bhakti pantha are Śaktisampannās only, they will be pleased by the observance of this parva.
“परास्य शकिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च”
As both Śvetāśvataropanishat and Śrīmadbhāgavata say, the Lord is Śaktiviśishṭa only.
“सञ्जीवयत्यखिलशकिधरस्स्वधाम्ना”
This is the parva in which Śakti part of the Lord is worshipped specially. Thus, this is a parva which is acceptable to the people of all the dharmas. If it is not possible to observe this parva for all the nine days, it should be observed atleast on the last four days, or three days, or two days or atleast on the last day. Elders insist that at least Mahāshṭamī or Mahānavamī should be celebrated and the festival should never go uncelebrated. Such is this great Parva called Navarātramahotsava.
This festival is called by two famous names viz. Navarātra and Durgotsava. This is also called Daśāha of Dasarā by including the Vijayadaśamī which is the tenth day. The name ‘Navarātra’ matches this well as (the festival is) completed in nine nights, or nine days and nights. Even if it is not fully observed on all the nine days, or even if celebrated inclusive of Viajadaśamī on the tenth day, this festival is technically called Navarātra only. It is quite conforming to the śāstras to term the nine days beginning from the Prathamā of the Caitramāsa śuklapaksha as Vasantanavarātra and the nine days beginning from the Prathamā of Śaratkāla as “शरद्वसन्तयोस्तुल्य एव दुर्गोत्सवः कार्यः” But, as the Navarātra celebrated in the śaratkāla has special significance, the custom of calling that alone as Navarātra is in vogue. And as Durgādevī is worshipped in different forms viz., Lakshmī, Sarasvatī and Durgā, the name Mahotsava is also justified.
“Navarātra is a festival which brings in freshness to life. Worship the Śuddha Prakṛtimāta as Lakshmī in the first three days, as Sarasvatī in the next three days, and as Gaurī or Durgā in the last three days, and purify your dispositions. The sky outside will be clear without clouds and within also, it is a clear Jnānākaśa. Outside, lotuses are in full blossom and inside in the Mānasa sarovara, lotuses in the form of heart etc. blossom. Worship the goddess there, who is the parāprakṛti of the Lord and become Śuddhasattvas. Outside, it is plenty with Dhana and Dhānya. Inside it is the plenty of Ātmadhana. Outside, it is the expedition of the Vīrakshatrīyas for the victory of Dharma, and inside it is the expedition for Ātmavijaya. All these are combined in this Mahāparva”—This was the great command of ŚrīRaṅgaguru given in the very best messge proclaiming the significance of this Parva and we humbly remember it here. Though this period is excellent for the meditation and Upāsana of all deities, it is a time very helpful for the propritiation of Śaktidevatā. When suitable tithi, vāra, nakshatra, yoga, karaṇa etc can not found on other days, the custom of celebrating auspicious functions like marriage, upanayana etc during Navarātra is in vogue, without worrying much about those features like suitable tithi, vāra, nakshatra, yoga, karaṇa and grahamaitri, etc. Especially the day of Vijayadaśamī has that great Mahimā, people say. This greatness is associated with Navarātra, as it is blessed with the special presence of Durgā Devī who makes people cross all durgas. The etymology of the word Durgā is, the one who makes people cross Durgas or, the one who prevents people from Durgati”, they say.
तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम् ।
दुर्गां देवीं शरणमहं प्रपद्ये सुतरसि तरसे नमः ॥
अग्ने त्वं पारयानव्यो अस्मान्
स्वस्तिभिरति दुर्गाणि विश्वा (दुर्गासूक्त)
दुर्गां दुर्गतिनाशिनीम् (दुर्गार्चन पद्धति)
The goddess who is worshipped mainly during Śarannavarātrī festival is ‘Śakti’. Jnānis say that during those nine days, she should be worshiped in the form of Lakshmī in the first three days, Sarasvatī in the next set of three days, and in the form of Pārvatī in the last three days. Of late we are coming across many arguments pertaining to that deity which bewilder one’s mind and cause vexations in performing her pūjā. Here we shall discuss them briefly, and try to provide suitable answers to them.
- “This Durgi is not at all an Aryan devatā. She was worshipped by Dravidas. The Aryans who came from outside, fought fierce wars with the Dravidians and occupied their land. In course of time the two cultures merged, and Aryans took some aspects and included them in their Dharma and Samskṛti. Śakti is one such goddess who was taken by the Aryans from the Dravidians.
Basically Śakti is not at all a deity of Aryans. Because, Aryans worshipped only male gods. Worshipping of Matṛdevatās is a Dravidian practice.
The smaller deities now, called “grāmadevatās” belong to the Dravidian pantheon” This is one of the arguments put forward by critics.
- This Śakti devatā has form and qualities which are ferocious. She is a deity who consumes liquor and meat.
सिह्मारूढायुधधरा ह्यष्टादशकरावरा।
सुरापानरता काचिज्जानीमो न सभर्तृका ॥ (देवीभागवत V9-51)
रक्षसां वानराणां वा जग्ध्वा सा मांसशोणिते ।
रामरावणयोर्युद्धं सप्ताहं सा न्यवर्तयत् ॥ (कालिकापुराण 60-28)
“Sāttvikas should not worship her” is an another argument.
Let us examine these two arguments.
- The argument that Śakti is the goddess of Dravidians and not that of Aryans is ridiculous. How can devatās be categorized as gods and goddesses of Aryans and Dravidians? They are forces residing inside of all the living beings and rule their lives. Can the wise say that they rule only the Dravidians and not Aryans?
The very classification such as Aryan deities and Dravidian deities is ridiculous and is akin to classifying the Sun as the Aryan Sun and the Dravidian sun. This theory of classification of deities has emerged from a wrong notion that the gods are the products of mere imaginations. But in reality, if Dhyāna and Upāsanā are done, all can have the visualisation of these devatāviśeshas is different parts of the body. This is the universal truth. The question that there are separate gods for Aryans, Dravidians and Negros does not arise here at all.
The argument that Aryans did not worship Mātṛdevatās is also not based on śāstraic truth. Because in Sanātana Vaidic literature, we come across praises of female deities also, like the praises of male deities such as Indra, Agni, Varuṇa etc. Both are welcome contextually. The argument that there was no prominence to female deities, just because of the fact that hymns pertaining to female deities are fewer, cannot be accepted either. Female deities such as Aditi and Sarasvatī are praised as Parādevatās indeed in vedic hymns.
All the worlds, all deities, all creatures and all relatives are Aditi herself. There is none else other than her.
अदितिर्द्याऐरदितिरन्तक्षिरमदितिर्माता स पिता स पुत्रः ।
विश्वे देवा अदितिः पाजना अदितिर्जातमदितिर्जनित्वम् ॥
(ऋक् संहिता I-89-9-10, तै अ 1-13-2, ता. य 25-23, अथर्व 7-3-1)
“Sarasvatī is not just a flowing river. She is the inspirer of all beautiful words, and noble ideas. She is invited in yajnas conducted by sukṛtis, and receives the worship. She is the parādevatā who grants anything desired for”—These ideas are very clearly expressed in the Vedamantras.
अम्बितमे नदीतमे देवितमे सरस्वति
चोदयित्री सूनृतानां चेतन्ती सुमतीनाम् ।
यज्ञं दधे सरस्वति ॥
सरस्वतीं देवियन्तो हवन्ते सरस्वतीमध्वरे
तायमाने सरस्वतीं सुकृतो आह्व्यन्त
सरस्वती दाशुषे वार्यं दात्॥ (ऋक्संहिता-10-17-7, धर्म 18-141)
When the Vedas of the Āryamaharshis, the most ancient literature, clearly proclaim the prominence of female goddesses, arguments such as “Female deities belong to Dravidians. Aryans worshipped only male gods. Though some female deities are seen the Vedas, their place is only secondary” etc, amount only to the glorification of the height of ignorance.
- Again, to argue that “Śakti devatā has a ferocious form and she is worshipped with wine and meat, and therefore Sāttviks should not worship her, are also not the words of the wise. Though the form of some deities appear ferocious to the external eyes, they are visualized as being beautiful and bestowing bliss and peace, in deep meditation. This is not the ‘Rudrasaundarya’, stated by some modern literateurs. It is a divine form described by yogis as ‘परमनयनोत्सव कारणम्’ (a feast to the eys)
As a matter of fact, Parādevatās consume only the Amṛtānanda. Whatever the devotees offer according to their disposition, be it fruits or flowers, vegetarian or nonvegetarian food, they get transformed into Amṛta and only after that they become an offering to the deities.
Though rākshasa and tāmasa devotees worship devī with wine and meat, sāttvikas should worship her with japa, yajna and vegetarian naivedya only.
शारदी चण्डिकापूजा त्रिविधा परिगीयते ।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥
सात्त्विकी जपयज्ञाद्यैर्नैवेद्यैश्च निरामिषैः।
माहात्म्यं भगवत्याश्च पुराणादिषु कीर्तितम् ।
सारस्तस्य जपः प्रोक्तः पठेद्देवीमनाः प्रिये।
राजसी बलिदानेन नैवेद्यः सामिषैस्तथा॥
सुरामांसाद्युपाहारैः जपयज्ञैर्विना तु या।
विना मन्त्रैस्तामसी स्यात् किरातानां स संमतः ॥ (स्कान्द भविष्यपुराण)
Therefore the suggestion that Sāttvikas should not worship Devi stands to no reason.
So, how should the Navarātra of the Śaratkāla be celebrated? What do śāstras and traditions say about the religious austerities pertaining to that? We shall explain the matter briefly here.
The time of Navarātra of this Śaratkāla is the most auspicious time for the worship of God. It may be generally remembered that dispositions within and without will be most congenial for the pleasantness of the deities in this season. Much of this period should be mostly made use of for the worship of the deity in different modes such as Dhyāna, japa, homa, Pārāyaṇa singing of stotras etc. Who is the deity to be worshipped? Scriptural treatises say that it is one’s Kuladevatā and Jaganmāta, especially the one who is the form of Lakshmī, Sarasvatī and Durgā.
त्रिकालं द्विकालमेककालं वा स्वस्वकुलदेवतापूजनं सप्तशत्यादि जपः
इदं देवी पूजनात्मकं नवरात्रकर्म नित्यं, अकरणे दोष श्रवणात् (धर्मसिन्धुसार)
The pūjākalpas pertaining to the worship of Devas and Devīs during these days are many. The traditions and customs of worship have many variants in different provinces. We see that During Navarātra the following activities generally take place in all parts of the country and in all the traditions. They are—ŚrīmadRāmāyaṇa Pārāyaṇa, Pārāyaṇa of Saptaśatī and other texts which contain the praise and glory of Devī, Śrī Sarasvatīpūjā on the day of Mūlānakshatra, Durgāpūjā in Ashṭami, pūjā of Hayagrīva the god of learning, and ŚrīSarasvatī pūjā, worship of musical instruments, such as Vīṇā, Veṇu and Mṛdaṅga and Āyudha pūjā, and gajāśva pūjā on Mahānavamī, special worship of all these deities and performing maṅgala of Pārāyaṇa and beginning of Adhyayana afresh, and especially the worship of Devī in Śamī by Kshatriyas and the journey for universal conquest by them (i.e. the kshatriyas) on the day of Vijayadaśamī.
A treatise by name Dharma sindhu briefly states the austerities pertaining to Navarātra thus:
Doing Kuladevatā pūja thrice, i.e. early in the morning, at noon and at Pradoshakāla, or twice, or atleast once, the Pārāyaṇa of Saptaśatī and other religious texts, lighting the lamp (nandadīpa) mālābandhana, fasting or taking food only at night, feeding sumaṅgalīs, feeding kumārīs and their worship, and chanting saptaśatī and other related stotras at the end, mantras, and homas—all these are prescribed. One should perform all these or at least a few according to kulācāra.
Kalaśasthāpana should not be done at night. If Kalaśasthāpana is intended to be done, a platform should be built with clean clay, and materials such as five holy sprouts, dūrvā, Phalatāmbūla, kuṅkuma, a lamp etc should be collected.
On prathamā, oil bath should be had in the morning and after wearing punḍras and pavitra, a saṅkalpa should be made during ten Ghaṭikās or in the Abhijin muhūrta that the śarannavarāatramahotsava rituals are going to be taken up. Then again with a saṅkalpa the following should be done viz. installation of a kalaśa, Śrī Gaṇapati pūjā for warding off obstacles, Puṇyāhavācana Japa and choosing Brahmins for Pārāyaṇa etc. After this the pratishṭhā of the idol of Kumbhadevatā should be done on the purṇakumbha which is worshipped after invoking puṇyatīrthas in that, God Varuna is worshipped. Devī should be invoked with the ślokas:—
“जयन्ती मङ्गला काली भद्रकाली कपालिनी । दुर्गा क्षमा शिवा धात्री स्वाहा स्वधा नमोऽस्तु ते” ॥ “आगच्छ वरदे देवि दैत्यदर्पनिषूदिनि । पूजां गृहाण सुमुखि नमस्ते शङ्करप्रिये,”
and shoḍaśopacārapūjā should be performed chanting Ṛks from Purushasūkta and Śrīsūkta. If Balipradāna is intended, Bali should be offered with blackgram rice or ashgourd, either every day or on the last day. The Akhanḍanandādīpa should be installed by chanting the śloka—
अखण्डदीपकं देव्याः प्रीतये नवरात्रकम्।
उज्जवालयेदहोरात्रमेकचित्तो धृतव्रतः ॥
and should be lighted. Saṅkalpa should be made that Canḍī Saptaśatīpāṭha, Nārāyaṇahṛdayapāṭha, Lakshmī hṛdayapāṭha etc will be done, and Pārāyaṇa should be begun after worshipping Nārāyaṇa, Narottamanara, SarasvatīDevī and Śrī Vyāsamaharshi. Oṅkara should be uttered at the beginning and at the end. The Pārāyaṇa book should not be held in hand and the parayaṇa should not be stopped in the middle of an adhyāya. The Pārāyaṇa should be done comprehending the meaning of the treatise, and with a clear pronounciation. Pārāyaṇa should not be speeded up and should not be done very slowly also; and should be done with Rasa, Bhāva and Svara. It should be listened to also with devotion. The Pārāyaṇa of the glory of the treatise also should be done and it should also be listened to.
This should be followed by Kumāri pūja. One year old baby girls should not be worshipped. Nine girls aged between two and nine should be invoked with the nine names respectively viz. Kumārī, Trimūrti, Kalyāṇī, Rohiṇī, Kālī, Canḍikā, Śāmbhavī, Durgā and Bhadrā and (pūjā) should be begun. The Pārāyaṇa of Bhavānī Sahasranāma may be done.
Navarātra should not be performed in Malamāsa. If one happens to come under Aśauca, he should get the worship done by a Brahmin. Some experts opine that once the vrata is begun the devotee himself should complete it, even if he is touched by Aśauca in the middle.
Upāṅga Lalitādevī should be worshipped on the fifth day.
On the day of Mūlānakshatra, Goddess ŚrīSarasvatī should be invoked in books and worshipped. Sarasvatī is invoked in Mūlānakshatra, and worshipped in Pārishāḍha; Bali pradāna is done in Uttarāshāḍha and she is given a send off in Śravaṇa.
On Mahāshṭami a special pūja should be offered to Durgā Devī. If the day happens to be a Tuesday it is specially auspicious. If one cannot perform the pūjā for some reasons, he should get it done by others. If one cannot offer shodaśopacāra pūjā in detail, at least the pañcopacāra pūjā should be performed with gandha, pushpa, dhūpa, dīpa and Naivedya.
Homa should be performed on Mahānavamī, either with the Durgā navākshara mantra “जयन्ती मङ्गलम्” or with the śloka “नमो देव्यै महादेव्यै”, and hymns from Dūrgā saptaśatī etc. This homa should be perfomed with the Pāyasa which has ghee as an ingredient and which is mixed with white gingelly, or, with the Pāyasa that is mixed with materials such as only white gingelly, Durvā, Muḷḷumuttugada hūvu (bastard teak), mustard areca, yava, bilva fruit, pieces of red sandal etc. Homa should be performed in numbers equivalent to ten times the number of Japa done. Brahmins should offer Bali only with the following:-Cooked rice with blackgram, ashgourd, Pishtapaśu (Images of animals made of rice flour) etc. They should never sacrifice a live animal.
Kings should worship the royal insignia like chatra and cāmara, weapons, elephants, horses and musical instruments like drums etc. Those who breed horses, even if they do not happen to be the rulers, perform Vājinīrājana to the horses starting from the day in which the star svāti prevails, or from Dvitīya, and conclude it on navamī. (Some, however, bathe and worship the horses only on Vijayadaśamī day)
(The divine horse) Ucchaiśravas should be invoked in an idol and after worshipping the deities, the horses ahead should be worshipped and offered Upacāras.
Kshatriyas should pray the horses saying—“You are born in the gandharva clan. Therefore do not betray your tribe. Multiply your progeny by the power of the words of Brahma, Soma and Varuṇa and by the influence of Agnideva. In battles defeat the enemies and live happily with your master”
The Vrata should be concluded on dasamī with Pāraṇa on daśamī.
On the day of Vijayadaśamī, the following should be performed:- Aparājitā devī pūjā, crossing the boundary of thee villages or cities, Sīmollaṅghana, śamīpūja, and going out for travelling abroad, and the Journey of conquest.
In the afternoon, Aparājita pūjā should to be done in a clean place in the northeast part of the village. Aparājitadevī should be invoked in the middle, and to her right and left, Jayādevī and Vijayādevī should be invoked with the mantras “क्रियाशक्त्यै नमः” and “उमायै नमः” respectively, and all the three should be offered shoḍaśopacāras.
After that, all should proceed to the Śamī tree which is outside the village in the north eastern direction and worship it. Simollaṅghana should be done either before or after Śamīpūjā.
If Śamī tree is not available, the Aśmantaka tree (Keṅgāñcālada mara) should to be worshipped.
The pūjāmantra of Śamī is
“अमङ्गलानां शमनीं शमनीं दुष्कृतस्य च ।
दुःखप्रणाशिनीं धन्यां प्रपद्येहं शमीं शुभाम्”
“O! Śamīdevi! You are the one who wards off all inauspiciousness.
“You are the redeemer of sins. You are the one who puts an end to all sorrows. You are virtuous and you bring auspiciousness. I surrender to you”. After the pūjā is over, a prayer should be utterred as follows:—
(शमी शमयते पापं शमी लोहितकण्टका,
धरित्र्यर्जुनबाणानां रामस्य प्रियवादिनी,
करिष्यमाण यात्रायां यथाकालं सुखं मया,
तत्र निर्विघ्नअकर्त्री त्वं भव श्रीरामपूजिते”)
“Śamī redeems all the sins. She is adorned with red thorns. She is the tree who safely kept and guarded Arjuna’s weapons. She spoke lovingly to ŚrīRāma. Let there be happiness at proper times in the journey I am going to make. Please ward off all obstacles. O! Śamī Devi you were worshipped by ŚrīRāma”. If Śamī tree is not available and if Keṅgāñcāla tree is to be worshipped, it should be prayed with the śloka
“आश्मन्तकमहावृक्ष महादोषनिवारण,
इष्टानां दर्शनं देहि शत्रूणां च विनाशनम्”
(O great Aśmantaka mahāvṛksha! you are the redeemer of big blemishes. Bless me so that the dear ones are seen and the enemies are destroyed) After this, it is generally seen that some lay persons cut the branches of Śamī and take them home. This has no consent in the Śāstras. And then, only the wet bed soil of Śamī tree mixed with Akshatā should be taken home along with Maṅgalavādyas. New clothes should be put on with relatives and friends, and ārati should be had. Those going abroad, should start their journey in the muhūrta called ‘Vijaya!”
There are two types in the Vijaya muhūrta.
- The time a little after dusk when stars appear in the sky and
- The Eleventh muhūrta.
Both are auspicious, but the day should not be an Ekādaśī. It should be daśamī only. If there is Śravaṇa nakshatra, it is still more auspicious. This is the most auspicious time for all endeavours and especially to begin a journey.
“अश्वयुक् शुक्लदशमी विजयाख्याखिले शुभा ।
प्रयाणे तु विशेषेण किं पुनः श्रवणान्विता” ।।
If Navarātra pūjā is intended to be begun on Pāḍya, Saṅkalpa should be made on the same day and the kalaśa should be installed. It should be filled with pure water and sprouts of great trees like Mango should be placed inside, and Devī should be worshipped with Shoḍaśopacāras. Sandal paste, Āmalaka and comb should be offered to Devī. And to the extent possible cosmetics and jewels etc such as Silk thread, Agaru, turmeric, kuṅkuma, Madhuparka, tilaka, Añjana, Śrīgandhalepa, and aṅgarāga and jewels should be offered. If the pūja is to be begun on the sixth day, installation of the kalaśa should to be done near a bilva tree in the morning and, that tree itself should be worshipped as Durgādevī. (A prayer should be uttered as follows:-
“O holy bilva tree, in order to bless ŚrīRāma who had destroyed Rāvaṇa, Lord Brahma awakened Devī in you at an odd time. In the same way I am also chanting suprabhāta to you. You are born in ŚrīŚaila and you are the abode of ŚrīDevi, O! Śrīphala!, Now I have to take you now and worship you in the form of Durgā”.
ऐं रावणस्य वधार्थाय रामस्यानुग्रहाय च ।
अकाले ब्रह्मणा बोधः देव्या त्वयि कृतः पुरा ॥
अहमप्याश्विने षष्ठ्यां सायाह्ने बोधयाम्यतः ।
श्रीशैलशिखरेजात श्रीफल श्रीनिकेतन।
नेतव्योसि मया गच्छ पूज्यो दुर्गास्वरूपतः॥
Afterwards, the holy abode of Devī should be prayed in good clay, Śrīgandhalepa, stone, coriander seeds, dūrvā darbhā, flowers, fruits, curds, ghee, svastika, candana, śankha, añjana, gorocana, mustard, gold, silver, copper, cāmara, mirror and plate should be prayed. Then reaching the Durgā pūjā manṭapa, acamana should be done and nine leaves from the trees of plantain, pomegranate etc should be tied with the aparājitā creeper.
Then worship should be offered to the bundle of those nine leaves and the idol of Durgā. Devī should be installed in the Bilva Vṝksha along with Śrīgandha and other holy things. Then the idol of ŚrīDurgā and a twig of bilva should be taken home and worshipped.
On the seventh day, reaching that bilva vṛksha, pūjā should be performed and a prayer should be made thus: O! tree! you are very dear to Lord Śaṅkara, I am worshipping Durgā in the twig I took from you. Do not suffer pain because I have cut a twig from you. O king among vṛkshas, Salutations to you”. Then a twig not well grown, either on the south western side or on the north westernside of the tree, and not laden with flowers and fruits should be cut and brought home, and coming to the Manṭapa it should be placed on the Pīṭha. white mustard seeds should be scattered there to driveout evil bhūtas. Then black gram with cooked rice should be offered to Kaḷidevī who is surrounded by Bhūtas. The bundle of nine leaves should be worshipped and Cāmunḍādevī should be worshipped in that Bilva branch also. (Kadalī, daḍimī, dhānya, haridrā, Māṇaka, kacu, bilva, aśoka and jayantī are the nine leaves.) The kalaśa should be installed, and the bundle of leaves and the five deities should be worshipped. Now the idol of Devī should be placed on the pīṭha to the tune of music and the bundle of leaves should be placed to its right. The bilva twig should placed in a copper vessel and the prāṇapratishṭhā of Devī, Gaṇeśa and other parivāra devatās should be performed. Then, holding flowers and akshatā in hand, the divine form of goddess should be meditated upon as follows:—
“She has matted hair, the crecsent moon is an ornament on her head, Devī has three eyes, her face is brilliant like the lotus and moon. Like refined gold, she is shining with radiance. She is effulgent with rich beauty, beautiful eyes, the lustre of fresh youth and with the adornment of all the divine ornaments. Her very looks are beautiful. She shines with noble and breasts. She is endowed with the imposing tribhaṅgi posture. The Jaganmātā has ten soft and long arms which look like lotus stalks. Among those, She has the trident on her right hand and below that she is holding a sword and a discuss respectively, She holds sharp arrows and the weapon Śakti. In the left hand she has the shield, a bent bow, pāśa and aṅkuśa at the top, and below them she is holding a bell and an axe”. Beneath her, demon Mahisha with his head cut and the part of the body which holds a sword, should be meditated upon. That demon should be supposed as pierced in the heart by the trident, with protruding teeth, his body drenched in blood and red eyes. He is bound by the Nāgapāśa and is seen having knotted eyebrows. Durgādevī holding a Pāśa in her hand is seizing him by his tuft. The lion, her vehicle, is sucking the demons’ blood and spewing it. Devi’s right foot is placed evenly on the back of ths lion. Her left toe is placed on Mahishāsura just above that.
The worshipper wearing a flower on his head and holding flowers and akshatā in his hand, should invoke Devī in the twig of Bilva and pray her for long life, health and progency. Upacāras such as āsana, arghya, pādya etc should be offered. She should be worshipped in the bundle of nine leaves also. She should be offered upacāras in the kalaśa also and should be offered a black male buffalo as a bali. The animals to be offered as bali to Śrī Durgā and Bhairava are - a male buffalo, tortoise, crocodile, fish, five types of deer and he-goat, etc. Female animals should not be offered as bali. The animal offered as bali should not be a one which is physically handicapped. Male buffaloes and he-goats are the main sacrificial animals. Liquour should be offered to God. A Brāhmin should not offer Paśubali. He can offer ashgourds and such other objects instead of animals. Instead of liquor, he should offer tender coconut water, or honey in a bronze vessel. All can offer worship to the goddess with these sāttvik things only.
On the day of Mahāshṭami, after doing Ācamana, Prāṇāyāma and Mantranyāsa, the worshipper should sprinkle śankha tīrtha on himself and pūjādravyas. After that, Devī should be meditated upon in the abovesaid manner, and then the Mānasapūjā should be offered. Then the external worship should be offered. Her retinue deities should also be worshipped to one’s capability, and aṅgapūjā should be offered. Mahāshṭamī is a day of fasting. But an upāsaka having sons should take havishyānna etc in the night, instead of fasting.
On that day pūjā should be offered to Brahmins and unmarried girls. If it is not possible to worship them every day, they should be worshipped at least on Durgāshṭami. The age of the girls should be from two to ten years in a progressive order. These nine girls should be worshipped as the forms of Navadevīs viz kumārikā, Trimūrti, Kalyāṇī, Rohiṇī, Kāḷī, Canḍikā, Śāmbhavī, Durgā and Subhadrā respectively. These girls should not have any blemish such as defective limbs etc.
During Navarātri the worshipper himself should do veda Pārāyaṇa, canḍīpāṭha, japa and homa. Or he must get it done by others. At the end of the pūjā, members of his family and relatives and friends should receive the prasāda. Homa should be done after the pūja.
On Mahānavamī, pūja should be performed on the lines of the precepts for Mahāshṭamī. But on that day the number of balis is more. If possible, homa with one hundred and eight āhutis should be performed. A special nīrājana to Devī should be done. Ṛtviks should be given the necessary dakshiṇā. The Jaganmātā should be prayed to pardon for any apacāras committed during the pūjā knowingly or unknowingly. Then the Kanyās and Brahmins should be worshipped and their blessings should be obtained.
On daśamī, Devī should be specially worshipped with shoḍaśopacāra pūjā. And the idol of devī, the bilva twig and the bundle of nine leaves should be placed in a different place and worship should be offered to them separately there. To the accompaniment of music and vedaghosha, they should be taken to a river or a lake and the idol of Devī should be immersed in water. She should be prayed with the words
“O Durgā Devi, O Jaganmāta! please go to your original place. Come back again for the pūjā of next year”.
Vijayadaśamī
Vijayadaśamī is one of the most auspiciousdays in a year. Sarasvatīpūjā and Vidyārambha are done on that day. The most important pūjās done on that day are Aparājithā pūjā, Śamī pūjā. Sīmollaṅghana etc. Putting on new clothes and worshipping of elephants and horses are also there. Vijayadaśamī is auspicious for all classes of people. It has special significance to Kshatrīyas.
Aparājitā
Aparājitā Devī should be worshiped at a purified place in the north eastern part of the village. Vijayā and Jayā Devīs should be worshipped on her left and right. Those devīs are called Kriyāśakti and Umā.
Śamī
Later the Śamī tree which is in the north eastern part of the village should be reached and worshipped. There is a custom of worshipping Rāma and Sītā also on that day.
Śamī should be prayed with the words
“I surrender to Śamī which drives away inauspicious forces, which redeems sins and destroys all bad dreams”
“अमङ्गलानां शमनीं शमनीं दुष्कृतस्य च ।
दुःस्वप्ननाशिनीं धन्यां प्रपद्येहं शमीं शुभाम्”॥
“This (tree) redeems our sins. It is brilliant with red thorns. It is the holy tree which bore (i.e. safeguarded) Arjuna’s weapons for a year. It is the tree which spoke pleasantly to ŚrīRāma. It is a great tree. Let it remove all the hurdles on the way of my universal conquest journey and make me happy. This tree is worshipped by ŚrīRāma. O Śamī Devi, I prostrate before you”.
शमी शमयते पापं शमी लोहितकण्टका।
धारिण्यर्जुनबाणानां रामस्य प्रियवादिनी॥
करिष्यमाणयात्रायां यथाकालं सुखं मया।
तत्र निर्विघ्नअकर्त्री त्वं भव श्रीरामपूजिते॥
If Śamī tree is not available, the ashmāntaka should prayed and worshipped.
A small quantity of mud should be taken from the bottom of that tree and (holding it) with Akshatā, it should be brought home to the accompaniment of music and dance, and after the Ārati is done to it; and new clothes should be put on.
abhicāra prayoga
Kshatrīyas sometimes resort to abhicāra prayoga (maddu-māṭa) (setting evil forces) on their enemies on that day.
Śamī leaves and mṛttika (the soil on which the tree stands) are sentimentally considered as gold and are distributed among themselves are prasāda.
rAvaNa-dAha
In the festival of Navarātra, the glory of ŚrīRāma is praised for all the ten days, and joy is experienced with abhinaya etc also. On the last day the evil demon, Rāvaṇa’s effigy is burnt symbolising his slaying.
Paśubali
We have to give a satisfactory explanation regarding an important question which is raised pertaining to those various forms of worship.
Now regarding the Paśubali prescribed in Devipūjā during śarannavarātra.
Animal sacrifice is prescribed not only in Durga pūjā but also in yajnas and gṛhya karmas which are stated in the Kalpasūtras. For example, in the Aśvamedha yajna the yajnaśva is sacrificed and it is well known that in certain marriages madhuparka with meat are prescribed by the śāstras. But we see that the paśubali is specially proclaimed during the Durgapūjā, which is evident in the pūraṇas and Āgamatantrās.
They declare that offering of the following is very dear to the deity:—
Fish, Crocodiles, rams, he goats, buffaloes, male buffaloes, rhinos, Śarabhās, lions, tigers, pigs, deer, birds, one’s own blood and lastly even human beings offerred as bali.
न तथा बलिदानेन पुष्पधूपविलेपनैः।
यथा सन्तुष्यते मेध्यैर्महिषैर्विन्ध्यवासिनी ॥
अजश्च महिषश्चैव नरश्चैव यथा क्रमात्।
बलिर्महाबलिश्चातिबलिश्चेति प्रकीर्तिताः॥
पक्षिणः कच्छपा ग्राहाः मत्स्या नवविधा मताः।
महिषो गवयश्चैव छागो बभ्रुश्च सूकरः ॥
खड्गश्च कृष्णसारश्च गोभिका शरभो हरिः ।
शार्दूलश्च नरश्चैव स्वगात्ररुधिरं तथा॥
It is natural that some compassionate pious people, touched by this, revolt against injustice and say—
“How cruel it is! that Slaying of animals and bloodshed are prescribed in the worship of Gods! What an Adharma!”
“Sir, If Paśubali is performed, those Paśus obtain Sadgati. For their own good they are given as bali to Gods” - Some say.
न वा एतन्म्रियसे नरिष्यसि, देवा, इदेषि पथिभिः सुगेभिः (ऋ I-112)
ओषध्यः पशवो वृक्षास्तिर्यः पक्षिणस्तथा ।
यज्ञार्थं निधनं प्राप्ताः प्राप्नुवन्त्युत्तमां गतिम् ॥ (मनु V-42)
एष्वर्थेषु पशून् हिंसन् वेदतत्वार्थवित् द्विजः।
आत्मानं च पशुं चैव गमयत्युत्तमां गतिम्॥
मधुपर्के च यज्ञे च पितृदैवतकर्मणि।
अत्रैव पशवो हिंस्या नान्यत्रेत्यब्रवीन्मनुः॥(मनु V-48)
Those who defend the Vaidika Yajnas try to reply as follows:
“The śrutis and smṛtis approve it. Therefore compassion is hidden in this Paśubali indeed”
But that reply is met with ridicule and derision.
“What is the proof to show that the sacrificed animals reach heaven? Instead of showing compassion to some animals let them show that compassion on their aged parents, sacrifice them and send them to heaven”.
‘स्वपिता यजमानेन हन्यताम्’
“Your gods have an eye on poor animals only. because horses are not sacrificed in yajnas. Elephants are not sacrificed. Tigers, will never be sacrificed. Alas! The lamb, a dumb and harmless animal is given as bali!”
अश्वं नैव गजं नैव व्याघ्रअं नैव च नैव च।
अजापुत्रं बलिं दद्यात् देवो दुर्बलघातकः॥
Thus also, some people attack the animal sacrifice (They have not taken note of the fact that there are yajnatantras also in which horses, lions and tigers are sacrificed.
There are scriptural statements which are quite contradictory. Sometimes the animal sacrifice is enjoined. Sometimes it is totally barred. Some people may do it and some others may not. On some occasions it may be done and on other occasions it should not be done. This increases the confusion. For example “Uparicaravasumahārāja performed an Aśvamedha yāga, and there was no animal sacrifice in it at all, because he was a lover of nonviolence, he was pure, large hearted and unattatched”.
तस्य यज्ञो महानासीत् अश्वमेधो महात्मनः।
न तत्र पशुघातोभूत् स राजैवं स्थितोभवत् ॥ शान्तिपर्व 336/10-12
“This is the best kṛta yuga. Animal sacrifice should never take place in this yuga. How can killing of animals be dharma, O devatās?”
नैष धर्मः सतां देवा यत्र वध्येत वै पशुः ।
इदं कृतयुगं श्रेष्ठं कथं वध्येत वै पशुः ॥ शान्तिपर्व 337-5
Again, the Mahābhārata says:
“He-goats and rams should not be sacrificed in Yajnas”. Then how is that the Śrutis say that yajnas have to be performed with he-goats?. Here aja does not mean a he-goat. It means old seeds which have lost the potency to germinate. They are called ‘ajas’. The correct meaning of that Śrutivākya is that homa should be performed with them. It is not proper to sacrifice he-goats and rams without understanding the correct meaning”.
And, the Mahābhārata clearly prohibits Paśubali in Yajnas.
बीजैर्यज्ञेषु यष्टव्यं इति वै वैदिकी श्रुतिः ।
अजसंज्ञानि बीजानि छागं नो हन्तुमर्हथ॥ (शान्ति 337-4)
“Only in a yajna one can consume meat and not in other occasions”.
यज्ञाय जग्धिर्मांसस्येत्येष दैवो विधिः स्मृतः ।
अतोsन्यत्र प्रवृत्तिस्तु राक्षसो विधिरुच्यते ॥ (मनु [v-3)
मधुपर्के च यज्ञे च पितृदैवतकर्मणि।
अत्रैव पशवो हिंस्या नान्यत्रेत्यब्रवीन्मनुः॥ (मनु [न-48)
(Some smṛtis say that violence on animals is permitted in Madhuparka, yajna, pitṛkarma and daivakarma only, and it should never be done on other occasions.)
According to Kālikāpurāṇa, only some people are permitted to sacrifice certain chosen animals.
न कदाचिन्महादेव्यै प्रदद्याद्धयहस्तिनौ ।
सिह्मव्याघ्रअनरान् हत्वा ब्राह्मणो नरकं व्रजेत्।
स्वगात्ररुधिरं दत्वा आत्मवध्यामवाप्नुयात् ।
मद्यं दत्वा ब्राह्मणस्तु ब्राह्मण्यादेव हीयते ॥
न कृष्णसारं वितरेत् बलिं तु क्षत्रियाधिकः॥
(Elephants and horses should never be offered as balis to Mahādevī. If lions, tigers and human beings are sacrificed, Brahmins go to hell. If one gives blood from his own body in a sacrifice, he subjects himself to the sin of committing suicide. If a Brahmin offers liquor (in a sacrifice) his brahminism itself gets destroyed. Kshatrīyas and others should not sacrifice a breed of deer called Kṛshṇasāra.)
The Devipurāṇa says that no female animal, be it a beast or a bird, should be offered as sacrifice to Devī. If one does it, he is sure to go to hell.
पशूनां पक्षिणां वापि नराणां च विशेषतः ।
स्त्रियं न दद्यात्तु बलिं दत्त्वा नरकमाप्नुयात्॥
Why is this exception to females? - this is the question here. The Kaḷikāpurāṇa says—
“Instead of offering animals as sacrifices, ashgourd, sugar cane staffs, liquor or āsavas can be offered. Animal images made of flours may be offered. Imagined forms of Paśus can be offered. Coconut water or even honey can be offered instead of liquor”.
कूष्माण्डमिक्षुदण्डं च मद्यमासवमेव च ।
एते बलिसमाः प्रोक्ताः तृप्तौ छागसमास्सदा॥
छागैश्च महिष्यैश्चैव कूष्माण्डैरपि भावतः ।
कृत्वा पिष्टमयैर्वापि बलिना तं समर्पयेत् ॥
नारिकेलैर्बीजपूरैः जम्बीरैनिम्बुजातिभिः ।
महार्घैरर्पयेच्चैनां न वन्ध्यां तां निशां नयेत्॥
“Can we offer animals as sacrifice to gods? Śāstras offer various kinds of opinions; some in favour of the practice and some against it. And, some concessions are offered to some people. Why is this so?” - To this question, some reply as follows:-
“It was common among ancient Aryans to offer meat as naivedya to gods. They were under the impression that tiryak animals (the ones which walk horizontally unlike humans who walk straight) like sheep, buffaloes etc. have no cetana. And only humans are cetanas. Therefore if this tiryak animal is killed it won’t be a sin”.
Later, by the influence of Buddhism and Jainism, the samskāra of nonviolence spread in them also. And they started preaching that yajnas should be performed with grains, fruits and cow produces only. This is the Hindu literature of the Post Jaina Bauddha period”.
This explanation is not correct. Because, Vedic Maharshis knew very well that even birds, beasts and plants are cetanās and Vedas themselves provide evidence for this. The Ṛgveda says that the cow is the mother of Rudra and the daughter of vasus. (माता रुद्राणां दुहिता वसूनाम्). Yajurveda makes the following prayer addressing the darbhas:—
(“मात्वान्वक्, मा तिर्यक् पर्वतेराध्यासमाच्छेत्ता ते मारिषम्”) “I shall do not cut you crosswise, I shall not cause pain to your knots. I shall collect you as per precepts, for the purpose of yajna. Please do not cause my destruction” Smṛtis have set procedures for collecting darbha and Tulasi. One has to salute them before collecting them, get their permission and collect only the quantity necessary for the yajna or pūja. Therefore the argument that the Aryans were under the impression that tiryak animals have no cetana at all is not correct. There was no need for Hindus to learn the concept of non-violence from Buddhists and Jains who came at a later time. The Vedas themselves proclaim
(न च हिंस्यात्सर्वाभूतानि”)
“No animal should be subjected to pain”.
This very idea was preached with emphasis in the Jaina and Bauddha matas which came later. Jains are ‘ahimsāśūras’. They over argue the case. Even though Buddhists condemn the killing of animals in sacrifices and make heroic vows in this regard, they are non-vegetarians in practice.. They argue “We do not kill animals. We eat the meat of the animals killed by others and it is not a sin”. They have forgotten the ordinary truth that those who eat meat cause the killing of animals (at least) indirectly though not directly. Thus, it is only in vedic culture the matter of violence and non-violence is given a discerning thought and norms which are practicable have been preached.
The Manusmrti says “One has to live a life without causing pain to any animal. If it is not possible, violence should be limited to the minimum and violence may be resorted to only when it is unavoidable. “अद्रोहेणैव भूतानां अल्पद्रोहेण वा पुनः” As is evident from “जीवो जीवस्य भोजनम्” no creature can live without consuming another as food. Whether the food consumed is vegetarian or nonvegetarian, life cannot go on without violence. This is because even plants are cetanas. But this caitanyaŚakti will be more in animals than in plants. It will be still more in human beings. Among men it will be very high in jnānis. Therefore violence on animals is more sinful than violence on plants. Violence on human beings is still more sinful. And it becomes clear that causing pain to a brahmajnāni is the worst type of a sin. Therefore maharshis preached that vegetarian food is better than non-vegetarian food. which is obtained by killing tiryak animals.
Our sages knew that even while preparing vegetarian food, pain was definitely being caused to living beings. To offset this, they prescribed the pañcamahāyajnās. Worship of gods and serving guests also come under pañchamahāyajnās. (A stone mortar, a stove, a grinding stone, sweeping, cleansing the ground and collecting water—At these five places unavoidable pain is caused. These are called Pañcasūnāsthānas. In order to get relieved of this Sūnādosha, the gṛhasthas have prescribed the performing of Brahmanyajnā, Devayajna, Pitṛyajna. Bhūtayajna and Manushya yajna (atithi pūjā) by the śāstras). Thus, preparing food in this yajnarūpa and consuming it causes no sin. As all the things used in this process are offered to God, sadgati shall be there say the śāstras.
“यज्ञार्थं पशवः सृष्टाः” It is the good fortune of dravyas if they happen to be of use in a yajna.
It is already stated above that vegetarian food is better than non vegetarian food. But there will be not blemish if non-vegetarians offer to God the food they eat before consuming it.
On the other hand, if they do not do so, more blemish is caused. Whatever is the food for a person, the same will be the food for his deities also.
“यदन्नःपुरुषो भवति तदन्नास्तस्य देवताः” It is propitious for him to consume (it as) devatāprasāda.
Eating meat is not a great sin, but to give it up is most great, says Manu.
न मांसभक्षणे दोषः न मद्ये न च मैथुने।
प्रवृत्तिरेषा भूतानां निवृत्तिस्तु महाफला ॥
Among vaidika maharshis not all were non-vegetarians. There was a large number of vegetarians also among them. Even with regard to the non-vegetarians, there was a rule that brahmacāris, vānaprasthas and sanyāsis should not eat meat. Even those who ate meat, were bound by certain rules which stated that they should not eat meat on certain days of a week; Even while eating they should do it in the form of a yajna, and that they should eat only after devatā pūja and the offering of dānas. On the whole, when we study the śāstras, we understand that our maharshis as a rule favoured the conduct of totally abstaining from meat, or partially abstaining and restricting it’s consumption.
In the Itihāsa and purāṇas we read the description of the great yajnas that were performed by our jnāni-maharshis. Some of them did involve animal sacrifice. “Wasn’t violence caused to animals on such occasions?”—This question comes up naturally. If violence is going to be caused to Yajna Paśus in a sacrifice by the performers, such persons should not take up a yajna at all. If they perform yajna in that way, they will become sinners even if they chant vedamantras, śāstras say. This is because, yajna is also called ‘adhvara’ which means non-violence. So, any activity which causes violence can never be a yajna. A yajna will be acceptable to śāstras only if both i.e. the yajamāna who performes the yajna without causing any violence, and the yajnadravya (i.e.the animal sacrificed) are led to sadgati.
How can a yajnaPaśu like a horse or a goat can attain sadgati? As they are not endowed with jnāna like men, they cannot obtain Sadgati by their own accomplishments. But if the person who performs a yajna happens to be a brahmajnāni, he can help the animal attain Sadgati by the power of his penance. If a person without such a power claims that he can provide sadgati to the animal he sacrifices in a yajna, it is like a man promising others to take them across a river, while he himself remains unable to cross it.
“स्वयं तरितुमक्षमः किमितरानसौ तारयेत्”. The yajna he performs will only be a Yajna in name only culminating only in the violence of killing the animal.
“Let us assume for a moment that a maharshi who is a jnāni can make the yajnaPaśu obtain sadgati by the power of his penance. But, does not the animal suffer from pain when it is being sacrificed?”
No. Because he possesses a power by which he can provide a divine state to that animal in which no pain is caused. ŚrīRaṅgamahāguru used to give the analogy of (a doctor) conducting a surgery after administering chloroform to the patient. By this, not only the person undergoing surgery does not experience any pain, but also regains energy after the surgery.
If persons who do not possess such powers happen to offer a Paśubali, it will end up only as a mockery of a yajna. Instead of ‘Adhvara’ it becomes a ‘dhvara’ and instead of Sadgati, only durgati is caused (to the animal).
We have thus given a long explanation to the Paśubaliyajna that was being performed by a few Mahātmas in the past. Even then, jnanis say that a yajna performed with a Paśu in the form of a Sasyadravya is better than a yajna done with Paśu, and jnānyajna is better than dravyayajna. “श्रेयान् द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः परन्तप”
Even in a Paśubali yajna, a Paśu selected randomly cannot be selected. The Paśu which has the capacity to procreate is forbidden. It should not be taken by force. It should come happily on its own. If an animal without these features is forcibly brought and sacrificed, it will lead to only undesirable results.
The Paśu used in Devīpūjā, be it an bird or an animal, should always be a male. It should never be a female, say the śāstras. “स्त्रियं न दद्यात्तु बलिं दत्वा नरकमाप्नुयात्” What is the reason for this rule? Some people put forth the argument saying that Devī is a female deity and so it amounts to an offence against her if a female animal is offered as a bali. It is not right. Because, this leads to the conclusion that a male animal should not be sacrificed as a bali in the (yajna of a) male deity, and only a female animal should be given as a bali. Only the rules in the śāstras can provide the discrimination to decide which animal’s body (male or female) is Bhogya to a particular deity and the disposition that is caused thereby to obtain the grace of a particular deity.
One more important thing has to be noted here. There is no hard and fast rule that all should offer a Paśubali in the worship of Durgādevī. Animal sacrifice is done only in Rājasa and Tāmasapūjās. In a sāttvika pūjā, worship gets accomplished with mere Sasyadravyas. Sāttvikapūja alone is the best.
सात्त्विकैर्जपयज्ञाद्यैः नैवेद्यैश्च निरामिषैः।
माअत्म्यंभगवत्याश्च पुराणादिषु कीर्तितम् ॥
पाठस्तस्य जपः प्रोक्तः पठेद्देवीमनाः प्रिये।
राजस्य बलिदानेन नैवेद्यैः सामिषैस्तथा॥
सुरामांसाद्युपाहारैः जपयज्ञैर्विना तु या।
विना मन्त्रैस्तामसी स्यात् किरातानां च सम्मताः॥ (स्कान्द-भविष्य)
In sāttvika pūjās, deliberations like japa yajna etc will be more. Naivedya will be only of vegetarian items. Here japa means Pārāyaṇa of Devimāhātmya with devotion and concentration as stated in the purāṇas. In Rājasapūjās, Paśubali will be there. The naivedya offered will be some items with meat. In Tāmasapūjās it is all liquor and meat. There will be no japa yajnas in it.
But, in a tāttvika sense, Paśubali will be very much there even in all Sāttvika devatā pūjās. Inside us, well fed beasts in the form of Kāma and Krodha etc are roaming freely. Those who sacrifice them and please the deity shall become Mahātmas indeed endowed with Ātmaguṇas. To put in a nutshell, it is best to perform Devīpūjā without Paśubali.
But if the non-vegetarians offer a Paśu endowed with suitable features in the prescribed manner with faith and devotion, it wont be a sinful act. But everyone has to sacrifice the beasts of kama and Krodha etc. in the worship of Devī. Otherwise Devī will not be pleased. Yajna performed of that kind which pleases Jaganmātā is the best. Because, it makes us qualified for the Jnānayajna itself.
“It is true that in Rājasapūjās offered to Devī, animal sacrifice is prescribed. It is not proper to redicule—“Does Devi eat meat and such other items like sediment offered to her?” Certainly she does not eat them. She does not eat laddus or jilebis either. She is always full of bliss and blesses the devotees with their desires. The devotees of sāttvika, Rājasa and tāmasa dispostions worship her in a way natural to them. The type of Bali prescribed above is decided on what should be the Naivedya and the appropriate prasāda for a particular form worship, and what fosters the accomplishment of desires. This should be noted with discernment. What authority do we have to make a rule that all devotees should do only sāttvika pūja.
This discussion regarding Paśubali, though a little elaborate and digressive, has been presented here with a view that it will be useful in understanding the science of similar vaidik and tāntrik worships.
vṛksha pūjā
As part of this Vrata, the vṛksha pūjā is an important aspect which has been criticized much. And so, we would like to discuss it here,
Question 1: “The Ārya Bhāratīya maharshis were mainly worshippers of nature. They were influenced by the thunder, lightning, rains, wind, light etc. which occur in nature and stir up feelings like fear, wonder, jubiliation etc. and so, attributing divinity to them, they began to worship them with prayers and sacrifices. The worship of trees also comes under this category. Gigantic trees attracted them. They were attracted by their produce such as shade, flowers, fruits and medicines and furniture, and firewood made from their timber. The houses of Vaidik Aryans were generally built with timber only. In the Viśvakarma Sūkta in the Vedas, we come across a sentence:-
“किग्ँस्विद्वनं क उ स वृक्ष आसीद्यतो द्यावापृथिवी निफतक्षुः”
which means—“from which forest and from which trees did Viśvakarma build this world?”
Thus, the vedic Ṛshis began to worship the trees which made an impact on their hearts as deities. The same tradition continues in Indians even in this twentieth century” This is the opinion of most of the western critics. Many Indian scholars who are their mānasaputras proclaim the same theory. Is this interpretation correct?
Answer: This interpretation appears well reasoned superficially. But it is actually without any substance. The reason is, our great Maharshis were ātmopāsakas. They worshipped caitanya. They never worshipped jaḍaprakṛti separate from that.
आत्मैव महय्यः आत्मत्येवतु उपगच्छन्ति
Question 2: Aryans used to worship wind, light, stones, soil, trees and water. Are these not forms of inert nature?
Answer: The Maharshis used these forms of inert nature and also living beings like men, birds and beasts as a medium for worship of God and worshipped God alone through them.
Question 3: What is the basis for this explanation?
Answer: Their (i.e. the Maharshis’) very experience is the supreme proof. Their śāstravākyas also proclaim this opinion. Paramātma is the ātmasvarūpi for everything. All the cetanas and acetanas are like his body of God.
“ऐतदात्म्यमिदँ सर्वम्” जगत्सर्वं शरीरं ते।”
—Proclaim the Upanishads and Itihāsas indeed!
Question 4: The world which consists of Cetanas and acetanas may be like the body of God.How can the worship of these please God?
Answer: Doesn’t the ātman feel happy when the sandal paste is anointed on the body? In the same way, if mother nature who is like the body of God, and infinite creatures are worshipped with viveka and saṅkalpa, God feels happy. This itself is proclaimed in the Ahirbudhnya samhitā thus-
चराचराणि भूतानि सर्वाणि भगवद्वपुः।
अतस्तदानुकूल्यं मे कार्यमित्येव निश्चयः॥
(All bhūtakoṭis form the body of Bhagavān. Therefore we have to worship them. This is indeed the conclusion.)
Question 5: In that case only humans could be taken as the dvāra and be worshipped, isn’t it? Why then these viz. fire, wind, water, light, plants, and creepers were taken as dvāras?
Ans: There is also a system of worshipping god through humans. They have called it manushya yajna and have prescribed it as an obligation. And, as fire, wind, the sun, water,trees etc are the great vibhūtis of God, they worshipped the Lord of the universe through them also and preached the same to the world also. This is indeed another important form of worshipping caitanya, and not the worship of jaḍaprkṛti.
Question 6: Plants, trees and creepers are acetanās. What is special about in taking them as dvārās for the worship of God?
Ans: They are not acetanās. They also are living beings like humans, birds and animals. They too have dharmas like eating, natural growth, capacity to procreatre etc. Not just that. They too have feelings of pleasure and pain. They also have emotions like gratitude, anger etc. This is confirmed by some recent scientific research.
Question 7: It is a fact proven by modern research. Did the ancient Ṛshis who prescribed the worship of trees and vanaspatīs know this?
Ans: Yes, certainly they knew this. “Plants have consciousness inside They can sense happiness and pain”
अन्तस्संज्ञा भवन्त्येते सुखदुःखादि संयुताः”
—says the manusmṛti. We come across vedamantras which very clearly address the trees and plants as follows:-
“अच्छेत्ता ते मारिषम् । शतवल्शं विरोह सहस्र वल् शाः” states a yajurvedamantra in the beginning chapters. It is addressed to darbha, a vibhūti of the Lord in the plant form.
“O Tuḷasi, your origin is divine. You are very dear to Keśava. I am picking a few leaves of yours to offer to him. Please forgive me”.
“तुलस्यमृतजन्मासि सदा त्वं केशवप्रिये” “आराधनार्थं पुरुषोत्तमस्य लुनामि पत्रं तुलसि क्षमस्व” is the prayer of the Āgamas to Tulasīmātā.
Question 8: They could be poetic words in which the cetanatva has been attributed to acetanas, isn’t it?
Ans: Certainly no. If they were just poetical words, Smṛtis would not lay down rules such as “Sanyāsis should not pick flowers from plants and trees, and if they do so they will be gripped by himsādosha. Even others should collect them only for the purposes of yajnas and pūjas. A yati who is jnānanishṭha should never pick flowers and leaves from plants”. Like birds and animals, plants are also janmaviśeshas. But they are tāmasayonis. It should be noted that the smrtis proclaim “One who commits the worst possible sin will be born as a tree in a cemetery”. “Trees whose flowers and fruits are used for pūjas and yajnas, will get sadgati or will be born as a good being”. So, it is clear that trees and vanaspatīs are cetanās only and the cetanatva in them is not attributed by poets.
Question 9: Even then, trees and vanaspatis belong to a lower category among living beings. They are sthāvaras and Tāmasa yonis. Then why should they (or God through them) be worshipped?
Ans: Śāstras have not prescribed the worship of all plants, and trees. Jnānis have preached to treat only such trees as dvāras for the worship of God, which have in them an exceptional presence of divinity, which are bestowed with a special grace of their presiding deities, and those which possess an extraordinary power to remedy the three tāpas viz Ādhibhautika, Ādhidaivika and Ādhyātmikatāpas, and bless with Purushārthas. They have recommended to worship them as Mahavibhūtis of God. As the bilva, Śamī and aparājitā vṛkshas which are worshipped in the Navarātra vijayadaśamī festivals belong to this class of sacred trees, jnānis have prescribed their worship as a part of the worship of gods and goddesses.
Question 10: It is said above that ŚrīJaganmātā should be invoked in the bilva tree and worshipped. A twig of it is to be brought home and worshipped. What are the great qualities this tree possesses, to make it revered?
Ans: When viewed from the ādhibhautika aspect, bilva vṛksha can control the tridoshas. “It is Balakara, rucikara, dīpaka, tāpanāśaka and removes pittajvara and atisāra” says* Rājanighanṭu*. Among these even the sight of bilva vṛksha, its shade and the inhalation of air around it, can cure pitta and a few other ailments partially.
The other names of this tree such as Śiva, Vishṇu, Vijaya, puṇya Śivapriya, Devāvāsa, tīrthapada, pāpaghna, trinayana, śuddhavarṇa, samyamī and śrāddha devatā etc emphasize the divine association and sacredness of this tree.
“Kāmadhenu is called Śrīh, and Lakshmīh. This divine tree was born from the gomaya (dung) of Kamadhenu that incarnated on earth. ŚrīDevi was born in this tree”.
भृगो लक्ष्मीश्च सा धेनुः गोरूपा या गता भुवम् ।
तद्गोमयभवो बिल्वः श्रीश्च तस्मादजायत॥
—Says the Vishṇupurāṇa.
“O ŚrīDevi, effulgent as the Sun, this vanaspati by name bilva which was born as a result of tapas, is yours”.
“आदित्यवर्णे तपसो ऽधिजातो वनस्पतिस्तव वृक्षो ऽथ बिल्वः” - says Śrīsūkta addressing the Jaganmātā. Hence this is a ŚrīVriksha. The following śloka also expresses the above said idea of Vahnipurāṇa.
उत्थितो बिल्ववृक्षस्तु गोमयाम्बु निषेचनात्।
तत्रासौ वसते लक्ष्मीः श्रीवृक्षस्तेन चोच्यते॥
This tree is a confluence of all the tīrthas. This ŚrīVṛksha is an abode of not just Śrīdevī, but a home of the trinity, and a dwelling place of all the gods.
ŚrīMatṛkātantra (patala 55) says:-
“This was born on the top of the Śrīśaila mountain. It is the abode of ŚrīDevī who bestows Śrīphala. This is always dear to myself i.e. Śiva and also to Nārāyaṇa. It’s bottom is equal to the Siddhapīṭha. Brahma, Vishṇu and Śiva adorn it’s leaves. Its stalk is a form of Śakti. Any one of its triplet leaves can be used to worship Śiva or Vishṇu. That will help one to reach Kaivalya. Śakti pūja should be done especially using this”.
श्रीशैलशिखरे जातः श्रीफलः श्रीनिकेतनः।
विष्णुप्रीतिकरश्चैव मम प्रीतिकरस्सदा॥
ब्रह्म-विष्णु-शिवाः पत्रे वृन्तं शकिस्समाश्रिता।
त्रिजटापत्रकैकेन हरं वा हरिमर्चयेत्॥
कैवल्यं तस्य तेनैव शकिपूजा विशेषतः।
बिल्ववृक्षतलं प्रोक्तं सिद्धपीठसमं सुधीः॥
सर्वतीर्थमयो देवि सर्वदेवमयस्सदा।
श्रीवृक्षः परमेशानि अत एव न संशयः॥
“One who inhales the fragrance of this ŚrīVrksha and comes out (after circumamblating) will get all his siddhis fulfilled. He will be protected by Sudarśana from above and Pāśupata from below”, opine the śāstras.
घ्राणं गृहीत्वा यो गच्छेत् सर्वसिद्धिमवाप्नुयात् ।
ऊर्ध्वं सुदर्शनं रक्षेदधः पाशुपतस्तथा॥
Of the triplet leaves of this tree, the top one is Śiva, the left one is Brahma and the right part is Nārāyaṇa,according to the Vishṇuvacana found in Bṛhaddharmapurāṇa.
ऊर्ध्वपत्रं हरो ज्ञेयः पत्रं वामं विधिः स्वयम्।
अहं दक्षिणपत्रश्च त्रिपत्रदलमित्युत॥
The statement that the tridaḷas of the bilva are BrahmaVishṇuŚivātmaka is not just a eulogistic remark. Mahāyogeśvara Śrī Raṅga Gurudeva in a pūjā pravacana at a Sudharmāsabhā at the Ashṭaṅgayoga Vijnāna Mandira in Bangalore demonstrated scientifically how each of the three leaves in the tridalatouches the corresponding mūrti, how they produce the particular reaction in the realm of the nādi of each deity, and how they make the respective deity-centres blossom. That was a thrilling experience and it is still green in our memory. And so, we have not an iota of doubt in this regard.
Though it is very dear to all gods and goddesses, it is exceptionally dear to Śiva.
प्रियो हं सर्वदेवानां त्रिनेत्रस्य विशेषतः
There is a tradition to offer bilva mixed with Tuḷasi in the worship of Nārāyaṇa also. In Tirupati,Lord Venkaṭeśvara is offered bilva along with Tulasi. Śrī Śaṅkarabhagavatpāda in his work ‘Bhagavanmānasa pūja” which is a SriKṛshṇa mānasa pūja stuti says “बिल्वतुलसीयुतैश्चेमं पुष्पाञ्जलिमजित ते मूर्ध्ने निदधे” extolling the combination of Bilva and Tuḷasi.
As this is the dearest Śrīvṛksha to Śrīdevi, Śrīvaishṇavas customarily store the sacred Śrīcurṇa, a powder which is yellow or saffron in colour used for wearing on the forehead, in a small container made from the bilva fruit.
Thus Śrī Bilva Vṛksha being an abode of the deities, helps one to have good health, removes mental agony and creates dhāthu sāmya, happens to be a mahāvibhūti of the alimighty. It is very relevent to invoke and worship Śrīdevi in this in śaran navarātra mahotsava, and to take home a branch of it and worship it. Here the worship is not for the external form, but to Śrīdevi who is the presiding deity, and to the Almighty. If this tattva is kept in mind, there will be no room for any redicule.
Question 11: We have seen earlier that people worship Śamī Vṛksha on Vijayadaśamī, and take a twig and some soil from the bottom of the tree to their houses. This practice is very significant among kshatrīyas who subsist on weapons. What are the great qualities of this vṛksha that make it exceptionally worshipful in the festival of Vijayadaśamī?
Answer: This also is a tree like bilva which is a form of the Mahāvibhūti of God. This tree is highly commended for yajnas. It is a tree which has Agni inside. The samskṛit a equivalent for the word Banni in Kannada, is the word ‘Vahni‘ itself. Maharshis used to churn the sticks of this tree to produce sacred fire, from which they were performing Yajnas. For this reason this tree has come to be called “Agnigarbha”
अवेहि तनयां ब्रह्मन्नग्निगर्भां शमीमिव” (शाकुन्तल)
The divine agni who dwells in it is called Durga and the feminine form of Agnirudra itself is Durgādevī. The Mahā Nārāyaṇa or the Yājnikī Upanishad which belongs to the Taittirīya shākhā praises this Durgādevī and Durgāgni who make one cross Durgas and misfortunes.
“तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम् ।
दुर्गां देविग् म् शरणमहं प्रपद्ये सुतरसि तरसे नमः”
“अग्ने त्वं पारया नव्यो अस्मान् स्वस्तिभिरति दुर्गाणि विक्ष्वा ।
पूश्च पृथ्वी बहुला न उर्वी भवा तोकाय तनयाय शंयोः।
विश्वानि नो दुर्गहा जातवेदस्सिन्धुं न नावा दुरितोतिपर्षि।
अग्ने अत्रिवन्मनसा गृणानोस्माकं बोध्यविता तनूनाम्॥
This part of Durgāsūkta describes how Durgādevī, blazing as a result of her tapas, is indeed agnirūpiṇī, and how she helps one to get over difficulties.
Śrī Śamī Vṛksha is a tree which is the abode of the fiery effulgence of Durgā Devī the Śaktisvarūpiṇi. It is natural the devotees worship her at the beginning of the journey of universal conquest, in which the wicked enemies are vanquished with the help of effulgent weapons that are obtained by her grace.
The pānḍavās had deposited all their divine weapons in a Śamīvṛksha. just before they entered ajnātavāsa (living incognito). This great tree, i.e. the Śamīvṛksha earned the gratitude of the pānḍavas by returning the deposit in time, ably safeguarding it by its Āgneyadurgā Śakti. We read in the purāṇas that ŚrīRāma also, just before launching his campaign against Rāvaṇa offered salutations to Devī who was in the form of this Śrīvṛksha, and, feeling pleased by her words of abhaya, proceeded for the journey of conquest. At the time of Śamīpūjā the very remembrance of those great souls who, remained loyal to Dharma and obtained victory, bestows upon us an exceptional Dharmanishṭhā, on entering our mind, and provides inspiration for the accomplishment of victory. Agni is known as pāvaka i.e. the remover of sins. Likewise, this Agnivṛksha also is a redeemer of sins. It ousts the evil impressions opposed to dharma (dwelling in us) and creates an enthusiasm towards Dharma.
The following ślokas of prayer recited at the time of Śamīpūja sums up the above purports.
शमी शमयते पापं शमी लोहितकण्टका ।
धरित्र्यर्जुनबाणानां रामस्य प्रियवादिनी ॥
According to Āyurveda, it relieves one from ailments such as trembling, cough, fatigue, lepsrosy,piles and worms. All these cures are necessary for kshatriyas on their conquest journey. Therefore it is very approppriate for them to worship this agnimayavṛksha which bestows upon them all these, before they set out on the journey.
From the ādhibhautika point of view, it is an antidote to a number of diseases and enhances lustre (in the body). From the Ādhidaivika angle, it is the abode of gods and brings in the grace of Durgāgnidevatā. Looking at it from the spiritual angle, it is a tree which is an abode of paramātmāgni that makes one to cross the hurdles to yoga, and the one that helps in attaining Samādhi through Upāsana. Overall, it is highly appropriate to worship this tree on Vijayadaśamī.
Question 12: It has been stated earlier that a tree by name Aparājita can be worshipped in lieu of Śamī tree, if the latter is not available. Does this tree also possess such worshipful qualities?
Ans: Certainly yes. The great sages have not named just some tree as an alternative. This tree also being a mahāvibhūti of Devi, possesses the great qualities like the Śamī trees and is worshipful.
It is also called by other names such as Jayantī, Vijayā and Arśaparṇī. It should be remembered that the first two names are the name of Jaganmātā also. Even Aparājitā is an other name of Durgādevī. The Devīpurāṇa says that as Śrī Devī defeated the invincible demon king by name Padma and remained unconquerable by anyone, she is called Vijayā and Aparājitā.
विजित्य पद्मनामानं दैत्यराजं महाबलम् ।
विजया तेन सा देवी लोके चैवापराजिता ॥
Thus, in addition to having the name of Devī, this Aparājitā tree remains an abode of exceptional presence of Devī, and so is suggested as a representative of Śamī. Some say it is just another genre of Śamī.
From the Ayurvedic point of view, it is a medicine for pitta hassles and toxins. It also helps in getting over tridoshas. It is an eye coolant.
When viewed from the Ādhidaivika angle, Aparājitā is (indeed) the abode of Durgā Devī. By worshipping her, one can achieve ātmavijaya and lokavijaya, says the Skāndapurāṇa.
दशम्यां च नरैः सम्यक् पूजनीयोपराजिता ।
मोक्षार्थं विजयार्थं च पूर्वोक्तविधिना नरैः ॥
Thus, the worship of the trees Bilva, Śamī and Aparājitā prescribed in the Navarātra and Vijayadaśamī festivals is not at all the worship of any inert nature.
Thus, one can understand by discernment that this is indeed a variety of worship of that Paramachaitanyarūpī Paramapurusha who presides over Prakṛti, and of Jaganmātā who commands the inert nature.
Question 13: Vishṇu, Śiva and Durgā Devī take to sleep in Ashāḍha. We come across precepts which state that the Lokamātā should be woken up during Navarātra mahotsava and worshipped.. What is the significance of this? Do these divinities really sleep.? If that is the case, who looks after the huge establishment of running the world?
Ans: Actually speaking Gods and goddesses do not have even an iota of inertia of sleep. They are ever watchful, and keep overseeing the five duties such as Śrīshṭi, Sthiti, Laya, Anugraha and Tirodhāna. They always keep awake.
Question 14: If so, why do the śāstras mention the states of wakefulness and sleep pertaining to them?
Ans: It is just an offer of the upacāras. The service of sleep should be offered to them on a particular day in the Ashāḍhamāsa as a part of Cāturmāsyapūjā. It is not at all the wordly sleep. It is the yoganidrā that is full of (divine knowledge) jnāna and (divine bliss) ānanda. One has to have the darśan of the sleeping pose of the enchanting divine forms (of those gods and godesses). During the four months of cāturmāsya all of us have to reduce the quantum of wordly activities and should engage ourselves in Dhyāna and pūja at the place of our stay. And then, on the stipulated day in Śaratkāla we should offer the service of suprabhātamaṅgala and then start our routine with enthusiasm. This aspect has been dealt with in detail in the chapter of Prathamaikādaśī.
Question 15: When should we offer the upacāras of sleep and awakening to Śrīdurgādevī, among the prominent gods and goddess mentioned above?
Ans: The nidropacāra should be offered to Śrī Durga Devī on Ashāḍha śukla Ashṭami and the suprabhātamaṅgala should be offered in the Śarannavarātra festival in the śuklapaksha of Āśvayujamāsa. Sometimes, it is during the last part of the previous Kṛshṇa Paksha.
Question 16: What do the śāstrās state in this regard?
Ans: If the eighteen armed form of ŚrīDurga is to be worshipepd, then the suprabhātamaṅgala sevā should be offered on the Bhādrapada Kṅshṇanavamī. If the ten armed Devi is to be worshipped, then it should be done on Āśvayuja Śhuklashashṭhī (During Śarannavarātra)
नवम्यां बोधनमष्टादशभुजायाः
षष्ठ्यां बोधनं दशभुजायाः।
इति कालिका पुराणे विशेष्याभिधानम्
Some say that the ten armed Devī should be offered Suprabhātamaṅgala on Bhādrapada Kṛshṇanavamī or Āśhvayujaśukla shashṭī.
We feel the first opinion is right. Because, the śāstras have clearly prescribed different days of worship corresponding to the different forms of Devī. The Kāḷikapurāṇa has seperately injoined Bhādrapadakṛshaṇavamī for the Āshṭādashabhujamūrtī and Āśvāyujaśuklaprathamā for the daśabhujamūrtī.
Timing
devI-pUjA
Question 17: At what time of the day the pūja of Devī should be done during Navarātra celebrations?
Ans: It should be done three times a day—in the morning, noon and at night. The pūja at night is given greater importance.
प्रातःस्नायी जितद्वन्द्वः त्रिकालं शिवपूजकः
त्रिकालं पूजयेद्देवीं जपस्तोत्रपरायणः (देवीपुराण)
“प्रातर्मध्याह्नयोः सङ्क्षेपपूजनाङ्गम्, विस्तरपूजनं तु प्रधानभूतं रात्रावेव” (कालतत्त्वविवेक)
tithi vs naxatra
Question 18: Which is more important for the Navarātramahotsava? The pūjā—tithi or Nakshatra?
Ans: If both the specified tithi and nakshatra coincide, it is greatly auspicious. When they do not coincide, tithi itself should be taken as more important. The very names of the utsavas i.e. Durgāshṭamī, Mahānavamī and Vijayadaśamī which are in vogue, are associated with tithis only. The specified tithi and nakshatras for them are as follows:
Bilvavṛksha abhimantraṇa should be done on shashṭh with jyeshṭhā nakshatra.
The patras should be brought home on Saptamī with Mūlā nakshatra. Pūja, homa and fasting should be done on ashṭamī with Purvāshāḍha. Devī should be offered balinaivedya on Navamī with Uttarāshāḍha. Devī Visarjana should be done on daśamī with Śravaṇa nakshatra.
ज्येष्ठानक्षत्रयुक्तायां षष्ठ्यां बिल्वाभिमन्त्रणम् ।
सप्तम्यां मूलयुक्तायां पत्रिकायाः प्रवेशनम् ॥
पूर्वाषाढायुताष्टम्यां पूजाहोमाद्युपोषणम् ।
उत्तरेण नवम्यां तु बलिभिः पूजयेच्छिवाम् ॥
श्रवणेन दशम्यां तु प्रणिपत्य विसर्जयेत्॥ (देवी पुराण)
Suprabhāta to Sarasvatī should be done in Ārdrānakshatra. The Āvahana in mūlānakshatra, pūjā in Uttarāshāḍha and visarjana should be done in Śrāvaṇa.
आर्द्रायां बोधयेद्देवीं मूलेन तु प्रवेशयेत्।
उत्तरेणार्चनं कृत्वा श्रवणेन विसर्जयेत्॥
मूलेनावाहयेद्देवीं श्रवणेन विसर्जयेत् (व्यासः)
तिथिः शरीरं तिथिरेव कारणं तिथिः प्रमाणं तिथिरेव साधनम् ।
Arambha
Question 19: Precisely on which tithi should Navarātri mahotsava be begun?
Ans: It is on Āshvayuja śuddha prathamā. But if prathamā tithi has amāvāsyā or dvitīyā touching it, we have to deliberate on when it should be begun. If prathamā is mixed with amāvāsyā, and if the following day does not have prathamā, then Navarātra mahotsava should begin on prathamā itself. If prathamā happens to prevail at sunrise and extends to less than three muhūrtas the next day, then the celebration should begin on the pūrna prathamā day only.
“If amāvāsyā continues for a period of one muhūrta (on the following day of amāvasyā) and prathamā that sets in after that happens to continue for less than three muhūrtās of time the next day, then, from the next day i.e.from the day of Prathamā which is mixed with dvitīyā, Navarātra festival should begin”
- This is the discernment taught by some Kālamīmāmsakas.
The Devipurāṇa says “If there is Vedha of Amāvāsyā on Prathamā, it should be given up. And if Prathamā persists for even one muhūrta the next day (i.e. on dvitīyā), Navarātra mahotsava should begin on that day (i.e.on dvitīyā) only”
अमायुक्ता न कर्तव्या प्रतिपत्पूजने मम।
मुहूर्तमात्रा कर्तव्या द्वितीयादि गुणान्विता॥
Contrary to this advice, we come across statements such as “If one begins Navarātra on Prathamā mixed with dvitīyā either because of the passion for devipūjā in Navarātra or by the advice of someone, then he would lose his son”
द्वितीयाशेषसंयुक्ता प्रतिपच्चण्डिकार्चने।
मोहादथोपदेशाद्वा कृतं पुत्रविनाशकम् ॥
No doubt, these contradictory statements do create a confusion. Some say Devī would not agree to her begining pūjā on Prathamā with amāvāsyā Vedha. “If it is done on prathamā with dvitīyā touching it, one would lose his son,” say some others.
Reconciliation
Actually speaking there is no contradiction in these two statements. The purport is, householders who desire fortunes such as sons, grandsons etc. should begin Navarātrapūjā on the day when prathamā prevails for a long time, even if it has the vedha of Amāvāsyā. Virkatas i.e. those who desire Moksha only, should not begin the pūjā on Prathamā, which has vedha of amāvāsyā.
They should begin the pūjā on the second day even if prathamā prevails for a very short time and dvitīyā is for a long time. That means, those who have a desire for dharmārthakāmas should not begin if there is vedha of dvitiyā. Those who desire moksha only should avoid amāvāsyā. This is the purport.
If it is a pure Prathamā tithi without any Vedha, then there is no scope for vikalpa at all.
vijayadaśamī
Question 20: What direction do the śāstras give about the time for the celebration of vijayadaśamī?
The daśamī of Āshvayuja śukla is called Vijayadaśamī or Vijayādaśamī. Vijayadaśamī should be celebrated on that day.
Question 21: Should the daśamī at sunrise be considered for this or at sunset?
And:
If it is śuklapaksha, the daśamī at sunrise is to be considered. If it is kṛshṇapaksha it is daśamī at sunset.
शुक्लपक्षे तिथिर्ग्राह्या यस्यामभ्युदितो रविः।
कृष्णपक्षे तिथिर्ग्राह्या यस्यामस्तमितो रविः॥
According to this rule, as it is śuklapaksha, the tithi at sunrise also should be considered for Vijayadaśamī, some say. But as the situation here unlike the other māsas and pakshas, is one which relates to Vijayadaśamī, it is not possible to arrive at a conclusion by merely aplying the above said rule.
Like the daśamī tithi, Śravaṇanakshatra is also excellent for devatāpūjā on that day. If both happen to occur, it is best and there can be no doubt about it. Here, like Janmāshṭamī, tithi is more important than nakshatra, but still nakshatra is also considered at times.
A Śāstramīmāmsaka by name Hemādri says—“Vijayadaśamī should be observed on the day of Śravaṇa nakshatra, if there is any Vedha on the day of daśamī; otherwise, it should be observed on the day of navamī tithi”.
Some more opinions are as follows:
- If daśamī is touched by both navamī and Ekādaśī, and, if there is no Śravaṇa nakshatra on the next day, then Vijayadaśamī should be observed on the day of Navamī tithi only.
- Aparājitā Devī should be worshipped only on the day when daśamī is touched by navamī in the afternoon.
- Aparājitā devī should never be worshipped on Ekādaśī.
- Afternoon is the most auspicious time for Devī pūjā. Pradoshakāla is the secondary option. If daśamī prevails in the afternoon on both the days, then the previous day itself (with navamī) should be considered for Vijayadaśamī pūja. If daśamī prevails during the time of pradosha both the days (but not in the afternoon), then the second day, (i.e. the day of Ekādaśī) should be considered for Vijayadaśamī pūjā. If daśamī does not prevail in the afternoon on both the days, then the first day (i.e. the day with navamī) should be considered for Vijayadaśamī. But if Śravaṇa nakshatra prevails in the afternoon of the next day, then that day (i.e. daśamī with Ekādaśī) should be considered for vijayadaśamī pūjā.
- If on a day daśamī prevails at least for a short time at sunrise, and the rest of the day is Ekādaśī, and Śravaṇa nakshatra prevails in the afternoon, then that day should be called ‘Vijayā’. Since ŚrīRāma launched his journey of conquest against Rāvaṇa on the day of Śravaṇa nakshatra, Vijayadaśamī should be celebrated on the day of that nakshatra only.
- The time of the rising of stars just after dusk on Aśvayuja śukladaśamī is called ‘vijaya’. Endeavours begun at that time shall become fruitful.
- If fifteen muhūrtas happen to occur on any day, then the eleventh muhūrta is called ‘vijaya’.
When such a muhūrta occurs on a day, such an auspicious daśamī is called Vijayadaśamī.
If pure daśamī tithi occurs without the touch of any other tithi, then Vijayadaśamī should be observed on that day without any vikalpa. If Śravaṇa nakshatra also occurs on that day, it is more auspicious. If the day happens to be a pure daśamī ‘tithi, then even in the absence of Śravaṇa nakshatra, Vijaya daśamī should be observed on that day.
When pure daśami tithi is not available then dasāmi tithi joined with navamī is prefrable to Ekādaśī. But if that Ekādaśī has the Śravaṇa nakshatra yoga, we think it is auspicious for vijayadaśamī pūjā, even if happens to be an Ekādaśī.
Here, we would like to humbly interpret this matter on the strength of the impressions provided by Śrīgurūpadesa as follows:
“For those who desire Dharma, Artha and Kama, daśamī touched with Navamī is best, if pure daśamī is not available. For those who desire Moksha, daśamī touched with Ekādaśī is best, and for those who desire all the Purushārthās, Ekādaśī with Śrāvaṇa is best”.
The abovesaid Kālamīmāmsa may sound unnecessary to the lay man. But when some doubts arise in that regard, it becomes very necessary to provide a satisfactory and critical clarification to the jijnāsus. Therefore, we have discussed the matter briefly here.