Monthly Archives: October 2021

Significance of Navaratri ~ by Swami Chinmayananda

The DUSSEHRA festival is celebrated throughout the country. During this festival, everyone spends his time in worship, devotion, and study of the Sastras, and every house assumes the sanctity of a temple. The ten days are divided into three stages of three days each, for worship, and the culmination of the festival on the tenth day is called VIJAYA DASAMI.

The first 3 days we invoke Mother Durga, the “Power Terrible” to help us, by eliminating from within us all negative forces, all weaknesses; followed by the constructive efforts at the organisation of order and security by the patronage and growth of the Divine Forces in us. Lakshmi, she is the Goddess of Aishwarya: Devi Sampath. She is the embodiment of Love, Charity, Kindness, Devotion, Tolerance, Patience, Endurance, Vairagya, Viveka, Peace, Tranquility, Honesty, Courage, Faith, and Mumukshutva! These are to be engendered, and the vacancies created by the elimination of the negative qualities must be filled by these positive traits. Hence the Lakshmi Puja for 3 days following the Kali Puja of the first 3 days. When a Jiva on his march has thus purified himself, and gets recharged with the Devi Sampath, he is a fit Adhikari – a fit student – to be initiated into the philosophical side of Religion, the Supreme Reality, the State of Sat-Chit-Ananda, the Padavi of “Sivoham”. The Goddess of Jnana, Devi Saraswati is invoked. Her Veena is tuned within when the heart-strings are polished “off” its clogs – the Asuric Sampath. The strings are “tuned” when the inner heart-strings are adjusted with the cultivated Devi Sampath. In the resulting shanti, the soft floating tunes waft from within as the Lady of Veena passes Her tender fingers blessingly over the heart-strings. The music is the magic touch that turns the Premi into Prem! the Lover into Love!! The Siva bhakta melts in that MUSIC of the within and becomes one with Siva – the final waking from the dream of samsar into the fact that I am the Knowledge in Itself, Pure Existence beyond Time, Space and Causality. As Sri Saraswati sings Her divine song of Joy, the Kalyana Muhurtha is on! Now, “I am Siva! I am He! He am I !!” This is the great Victory – the Total Victory, the VIJAYAM.

Mother Durga is invoked by worshiping her for 3 days. Man merely invokes his own power which lies dormant within, to discover and destroy the negative forces lurking in his bosom. Destroying one’s evil tendencies is only a negative approach to spirituality. So, the next stage is to practice the positive aspect of the Sadhana. This is done by Sri Lakshmi Puja for the next 3 days. Lakshmi is the Goddess of Aishwarya. Aishwarya is not to be understood in the narrow sense of material wealth and possessions alone but as including the divine wealth of love, kindness, devotion, patience, endurance, charity, ahimsa and the like. Again, these are not to be gained from without, but are to be engendered from within by the invocation of the Goddess within ourselves. By the end of these 3 days, these divine qualities should replace the devilish tendencies which had usurped and enveloped our bosom. With the development of the divine traits, the seeker is fully qualified and becomes an Adhikari for philosophical study, contemplation and meditation. The invocation of Saraswati, the Goddess of Knowledge, is therefore, the last and the final stage in the spiritual evolution of man. Just as she brings out the music and melody from her well-tuned veena, one can manifest the divinity and harmony with a well integrated mind, by the study of the sastras, constant reflection and meditation. After the 3 stages are gone through, on the last Vijaya Dasami Day, the devil is burnt down indicating the “transcendence of ego”, when man attains the great victory – VIJAYA – over his sense-life and revels in the ecstatic experience of the Transcendental Reality!  

Dussehra indicates as the word suggests, DASA-PAPA-HARA, the end or liquidation of ten sins. The ten sins are attributed to the 10 sense-organs through which the mind contacts and gains knowledge of the phenomenal world, and also reacts to the stimuli received from the world of objects. Therefore the idea is that on this sacred day, the ten sins are ended which signifies the end of the mind and therefore the end of the world of plurality when one becomes rooted in the Transcendental Experience – the Vijaya Dasami Day, the day of Sree Parameswara Prapthi!!          The 9 days Pooja ends in the Great Grand festivity and Joy inexpressible, on the 10th day – the Vijaya Dasami Day. The 9 days Devi Pooja has removed the 9 great sins of man. The 10th day ends the last of his sins and the mortal limited man in himself discovers that he is God! Live thy Life of Dasara! Burn down the ugly monstrous Rakshasa Roopa that we had ourselves built up in the previous nights; and in joy and revelry, dance round the wrecked blazing Monster — the “I”.  The great Victory — the Vijaya! The Home-Coming — the great Vijaya Dasami Day!

“Dasa hara” is the victory over the senses – means, end of Mind; which ends in the disappearance of the dreadful shadow “I”. When the mind is “off”, what remains is the Blissful, the Omnipotent and Omniscient mass of Beauty and Grandeur, the Supreme Mother! Make thy life a Mahanavami Celebration! With songs and dance, with puja and worship, with feasting and illumination, with Japa and Tapa, invoke the Powers of the Self, the Eternal Nature of Thee! Sivoham! Bring about a Dasara in Thy life – celebrate the life’s Vijaya Dasami – through Purushartha, which in the bhakta is not a stupendous task of adventure and strife, but a pleasure Puja Festival — a Mahanavami Celebration

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Importance of Temples – 3 Dhwaja-stambha and Sanctum

In the courtyard of the temple, right in front of the sanctum is the DHWAJA-STAMBHA – the flag post. It is perfectly aligned with the deity in the sanctum. It is a tall metallic or metallic coated structure. On the top of the dhwaja-stambha is a flag like structure constituted of three horizontal metallic strips with tiny bells suspended from them. The three prongs (flag) are directed towards the sanctum and represent peace, victory and power. They also represent the Trimurtis. The metallic structure again helps in drawing the energy from the cosmos. During the important utsavas, a ceremonial flag is hoisted (Dhwajaarohana) to indicate to everyone about the utsava event. There are various deities consecrated in the temple complex, in different directions, around the main sanctum. But all of them are well within the area marked by the dhwaja-stambha at the circumference. Hence it is customary to go around (pradakshina) starting from the dhwaja-stambha, keeping the Lord at the centre, in a clockwise direction, come back to the dhwaja-stambha and then offer prostrations to all the deities at the dhwaja-stambha preferably facing East or North. Prostrations are not offered in the sanctum. The dhwaja-stambha represents the base of the spinal cord and the deity represents the face (head) in our physical body-structure – in one line. The bali peetam is where the naivedyam is offered to the presiding deities of the various directions. In its significance, as the name suggests, it represents the platform on which all our negativities are to be sacrificed before entering the sanctum for the Lord’s darshan. The vast courtyard gives sufficient time for a pilgrim to stay within the energy-system and benefit from the same.

The main or MAHA MANTAPA is where the various utsavas are held. Music concerts, Nritya events, Bhajan melas, Discourses on Epics, Puranas, Scriptures are also held in the maha mantapa. Through the ARDHA MANTAPA, we reach the sanctum or the sannidhi of the Lord. In some temples, there is provision for an innermost parikrama also, very close to the deity. 
The SANCTUM (garbha-griha) is small compared to the huge temple complex. To enter the garbha-griha or the space nearest to it, is to enter into the “cave or womb” (garbha) of our own physical body (griha). The doors of the sanctum also are not wide. This is to contain the divine energy of the deity. The deity (vigraha or idol) is sculpted with stone; and the size, form, features and all other minute details are strictly according to the Sastras. The prana-pratishta or the installation of the deity is performed by invoking the powers of the deity through appropriate chants and hymns, rituals and homas. At the base of the idol, along with the various materials, metallic strips, gold, and precious gems are also embedded for enhancement of the energy-system.

The gopuram directly on top of the deity is known as VIMANA. The Kalasha on top of the Vimana helps channelize the cosmic energy and direct it to the deity. In turn the divine vibrations of the deity reaches the pilgrims in the temple complex through the kalasha, which acts both as an absorber and emitter. Vimana means “without maana or without ego”. The Vimana also represents the physical human structure. It indicates that an individual who is able to transcend his ego in the auspicious presence of the Lord surely reaches the Highest State of Mukti. In many of the ancient temples, a straight line from the top of the Mahadwara, inclined downward at an appropriate angle grazes the top of the dwaja-stambha and reaches the centre of the eyebrows of the deity – the spiritual yatra of a seeker from the external materialistic world to the inner spiritual domain!!

It is an all-round spiritual therapy or healing – a detoxifying process for the pilgrim inside the temple complex which culminates in the worship and rituals in the divine presence of the Lord. It is a physio-psycho-spiritual therapy! And there is a drishti-shabda-gandha-sparsha-ruchi (visual-audio-aroma-touch-taste) therapy also!! The entire charged atmosphere within the temple complex energizes the pilgrim totally and completely. The soft breeze, the rustling sound coming from the peepul trees along with the cool and comfortable shade under its canopy, the pleasant tinkling sound of the bells of the dhwaja-stambha – all contribute to the spiritual dimensions of the pilgrim.

The sanctum is dark, and the deity is to be seen only in the light of the ghee lamps. The deity gathers to itself an “aliveness” in the flickering light of the lamps. Whereas in the artificial electric light, the idol seems frozen. Not only this demands more attention and focussing on the part of the pilgrim to have the darshan of the deity, but it has a profound, inexplicable soothing effect on the eyes. The chanting of mantras and hymns, the ringing of the bells, the blowing of the conch take care of the audio/vocal aspect. The fragrance of the ghee from the lamps, the flowers and leaves (patra) used for the Lord, the fragrance of the chandana and bhasma, the camphor, the teertha and prasada contribute to aroma therapy. The teertha and prasada take care of “rasa or taste” therapy as well. The slight and soft movement of the warm air inside the sanctum, the warmth of the arati-flame and the touch of the teertha felt by the hand contribute to the sparsha aspect. All this significantly helps in elevating the bhava or state of the mind. The dress-code and the body posture while walking, sitting or prostrating reinforce the same. And Mudra-therapy is automatically taken care of whilst we fold our hands in prayer and prostrations, or when we offer flowers or accept the teertha or prasada. 

To come out of the sanctum, lift our gaze and have the darshan of the Vimana and offer our prostrations at the dhwaja-stambha is the total and complete fulfillment of our Spiritual Pilgrimage – a Yatra which signifies our inner journey to the Beyond!
“PILGRIMAGE is a very powerful means of self-purification; for, if the pilgrim has eyes and ears to watch and experience the beauty and majesty of Nature, then his capacity to contemplate explodes within himself and he reaches hitherto unknown heights. The TEMPLE is a place conducive to “fine-tune” your mental equipment in order to receive the Divine Message” ~ Swami Chinmayananda

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Bharatiya Katha Vaibhava – 2 [ Books for children] : Amazon Link: https://www.amazon.in/Bharatiya-Katha-Vaibhava-2-Shreedarshan/dp/9390640199/