My writings - Nothing specific, just what comes in my mind. I wont call it a blog, cause I am not talking about specific topics. Just what interests me.
I am coming across references to the Ramayana in many other texts.
Srimad Bhagwad Purana has a reference to Rama and killing of Ravana. This book takes it further and talks about descendants of Rama.
Then there is Devi Bhagwad Purana. This Purana talks about Devi and her greatness. This Purana incidentally also has Ramayana here.This also talks about how Rama performed Navaratri and worshiped the Goddess.
This story of Rama praying to the Goddess does not find a mention in the Valmiki Ramayana, but is there Krittibasi Ramayan, the Bengali version of the epic.
This also gets to think about Ramayana. As this is mentioned in the various texts, was Ramayana something that had happened.
Also, who was Veda Vyasa, the author of Mahabharata and the Puranas? Was this a person or a group of people, who knew the Vedas and had mastered them (A-Bhayas), thus getting a title Veda Vyasa?
No clue.
Its good to read and trying to understand and at the most, enjoy them.
This is for Kousik and his question.
It came from a conversation about the washer man's dog.
In Hindi there is a saying :
DHOBI KA KUTTA NA GHAR KA, NA GHAT KA
(The washer man's dog
Not of the house or the washing place).
The origin, I think relates to another abused animal, the donkey.
Traditionally, the washer man would have a donkey. The laundry load would be piled on the donkey's back. Then it would reach the spot, usually the banks of a river, where the washing would happen. The dog would remain at home, guarding the house.
On the days when the donkey was not there, the washer man would put the load on the dog, and lead it to the river.
And among the other donkeys and the washing, the dog would be totally at a loss - neither here nor there.
Trying to delve into the history a bit, I was surprised to note a few things about Kali Puja.
Kali Puja, probably started in the eighteenth century and was started by the zamindars of Bengal. Raja Krishnachandra of Navadwip probably started it. His descendants made it popular. Given that the name Calcutta / Kolkata is supposed to have come from the word Kali, I had assumed Kali Puja to be a very ancient Puja. Kalikata was one of three villages that were combined to form what we know as the present 'City of Joy'.
Kali is a goddess who appears in Markandeya Purana in Devi Mahatmayam. She is born from Durga, to kill Raktabija. She is also mentioned as one of the Das Mahavidyas (Ten Goddesses) of Shakti - when Sati/ Parvati is supposed to have shown this to Shiva.
Dark in color, her color is the contrast of Shiva, who is coated in ashes from the burning funeral pyres, so has a white color.
Word Kali has its roots in the Sanskrit word Kal , which means Time. It could also relate to the word 'Kala' which means Black. There is nothing that escapes the all-consuming march of time. She brings the death of the ego as the illusory self-centered view of reality. Shiva and Kali are said to inhabit these places because it is our attachment to the body that gives rise to the ego. Shiva and Kali grant liberation by removing the illusion of the ego. This is underscored by the scene of the cremation grounds.
She wears a garland of skulls and a skirt of dismembered arms because the ego arises out of identification with the body. Thus the garland and skirt are trophies worn by Her to symbolize having liberated Her children from attachment to the limited body. She holds a sword and a freshly severed head dripping blood. Her black skin represents the infinity from which all of creation arises and into which all of creation will eventually dissolve. She is depicted as standing on Shiva who lays beneath Her with white skin . He has a blissful detached look. Shiva represents pure formless awareness while She represents "form" eternally supported by the substratum of pure awareness.
Kali's four arms represent the complete circle of creation and destruction, which is contained within her. She represents the inherent creative and destructive rhythms of the cosmos. Her right hands, making the mudras of "fear not" and conferring boons, represent the creative aspect of Kali, while the left hands, holding a bloodied sword and a severed head represent her destructive aspect. The bloodied sword and severed head symbolizing the destruction of ignorance and the dawning of knowledge. The sword is the sword of knowledge, that cuts the knots of ignorance and destroys false consciousness (the severed head). One right arm gestures to dispel fear and the other encourages all to spiritual strength. Kali opens the gates of freedom with this sword, having cut the eight bonds that bind human beings. With her three eyes she is able to observe the three modes of time: past, present and future. Her white teeth show her inner purity, and her red lolling tongue indicates her omnivorous nature — "her indiscriminate enjoyment of all the world's 'flavors'.
In the Sauptika Parva of the Mahabharata, when Ashwathama is killing the Pandava princes (sons of Draupadi) thinking them to be Pandavas, there is a mention of a female form, like Kali. She is dark, open hair, four arms and is doing the dance of death.
During Diwali, when India is busy worshiping Lakshmi, Bengal is busy worshiping the slayer of ego, Kali, to destroy the inner demons and clear the way for a new beginning. This is done on the first new moon of the month of Kartik.
Diwali as a festival is much older than Kali Puja. This was probably a celebration after the summer harvest. The lamps, representing the rays of sun, are symbols of the giver of light.
Ancient traditions relate the festival with Ramayana and Mahabharata. Some say the festival is celebration of Rama returning from his 14 years exile. The citizens of Ayodhya lit the city to celebrate the return. Some say that is for the celebration of the Pandavas from their 12 years of exile and 1 year of hiding, before the War of Mahabharata.
A more popular tale says this is the day when Lakshmi was born from the Cosmic Ocean, when the ocean was churned. This is the reason why Lakshmi is worshiped on Diwali day. Some say this is the day when Lakshmi got married to Vishnu. As per Hindu mythology, that is the same day , as it is said Lakshmi arose from the ocean with a garland in her hand and chose Vishnu as her husband,
Light, being symbol of hope and positive energy, indicates the victory of good over evil. By spreading light in every corner of our premises, we try to destroy the reign of darkness, on the night of Diwali. Diwali signifies Harvest Festival. As it occurs at the end of a cropping season and has along with the above customs, a few others that reinforce the hypothesis of its having originated as a harvest festival. Every harvest normally means prosperity. The celebration was first started in India by farmers after they reaped their harvests. They celebrated with joy and offered praises to God for granting them a good crop.
In Gujarat, Diwali is the New Year's Day.
The illumination of homes with lights and the skies with firecrackers is an expression of obeisance to the heavens for the attainment of health, wealth, knowledge, peace and prosperity. According to one belief, the sound of fire-crackers are an indication of the joy of the people living on earth, making the gods aware of their plentiful state. Still another possible reason has a more scientific basis: the fumes produced by the crackers kill a lot of insects and mosquitoes, found in plenty after the rains.
An interesting coincidence is Halloween day in the United States which has a similar custom, if one looks into history. The name comes from All Hallows day - which means something holy. Earlier days, there used to be a worship for the Roman Goddess of Harvest. It was also a celebration for the end of the summer harvest, something similar to the concept of Lakshmi Puja, during Diwali.
Coming of winter, signifies smaller days, signifying darker periods. This brought up the concept of Kali Puja in Bengal, Diwali in North India and Halloween in the western world.
People at work have already started planning for Diwali. Incidentally the day of Diwali is working for me. That is because here, the puja is a day before. So I have a day off for Naraka Chaturdashi (the day when Krishna is supposed to have killed Narakasura) and I work on the actual Diwali day.
I remember in Singapore, we used to be have a day and half off, for Diwali.
Trying to keep the Lakshmi Puja tradition alive, I made khichuri again. Only this time, the proportion of dal was more than rice. It was fine.
Preparations had started a day in advance. That was because Monday Dad said he had got some pointed gourd. If you wonder what that is, in simple terms, in bengali we call it POTOL.
Store bought and not plucked from a field. Why am I saying this? Remembering the bengali saying 'plucking potol' or 'POTOL TOLA' to refer to someone dying. I wonder how this idiom came into being? Reminds me of a similar idiom Pushing up the daisies? That means the same. How did this one come about?
Anyway, Monday I had a potol r dalna ready , and also friend some quartered potol and sliced potatoes.
For the dalna, I fried some potatoes, then added halved potol, added turmeric, red pepper, salt, cumin powder. A bit of frying and then added diced tomatoes. And water and let it boil on low heat.
I did not have it on Monday.
Yesterday, I microwaved some papad. I tried it differently. Some papad soaked in little water and oil, and microwaved for 90 seconds. The 90 seconds (not minutes) was in 20 second intervals. At the end, oven fried papad was ready.
So finally, Khichuri, alu bhaja, potol bhaja, potol r dalna, papad and to end it - chocolate ice cream.
Some characters of Ramayana have references in the Mahabharata.
There is a part of the Mahabharata which narrates its version of the Ramayana.
Apart from this, Hanumana makes an appearance and meets Bhima.
While trying to find out more, I came across this one instance where Vibhishana, the king of Lanka and the monkey Nila, are mentioned.
This is in the second book of Mahabharata, the sabha parva.The sub parva is called Jarasandha Badh Parva.
Here, when Yudhistira is to be crowned emperor, he sends out his brothers in all directions to get acceptance of the kings. Either the kings accept the supremacy of Yudhistira as the emperor, or they fight a war.
In the 30th chapter, Sahadeva goes southwards. His objective was to get acceptance of the kings. He defeats the king of Matsya, king of Adhirajas, He then goes to the Nishada kingdom and gets the acceptance. He has a battle with the monkey kings of Kishkindha, who at that time were Mainda and Dwividha. In the battle that follows, Sahadeva is not able to defeat them. The kings, pleased with Sahadeva's valor, let him go and accept Yudhistira. He then encountered, the monkey Nila, who also accepted Sahadeva.
Marching southwards, Sahadeva then met Vibhishana in Lanka. Vibhishana, willingly accepted Yudhistira as the emperor.
I remember this song. An old one, sung by the bengali singer Sandhya Mukherjee. Hearing this reminds me of Lakshmi Puja. The music is by a person called Amal Mukherjee. This is from a movie - DAABI starring Samit Bhanja, Mousumi Chatterjee and Sandhya Rani. The lyrics are like 'Sankha bajiye Maa ke ghore enechi' (I have welcomed 'Lakshmi' home by blowing on the conch shell).
Every Purnima after Durga Puja was a busy time. When I was studying, work had to be done after school, and when working, I was given strict instructions to come early home that, if that was a working day, or finish the work and then leave for work and then again, come back early.
I miss that this year. Ma, missing you!!
The work? Morning instructions were to get 108 durba ready , vilva leaves (which was the toughest part), a branch of the mango tree, tulsi leaves and flowers. After this, it was to go to the sweet shop to see what was the freshest non-fried sweet there, and get that. Then get fruits.
Evening was alpana time. Helping Ma paint the house with the steps of Lakshmi.Steps going from all possible entrances of the house to the Puja Room - Alpana.
Every Sharad Purnima evening, we used to celebrate Kojagari Lakshmi Puja at home, and Ma was the one who did the puja. A simple homely puja. No homa. She knew the mantras that she would recite and then recite from the Lakshmi Brata Katha / Lakshmi Panchali which had stories of Lakshmi. I used to be the assistant. Blowing the shankha, lighting incense and then waiting for the Khichuri that would follow after Puja.
First Ganesha, then Vishnu and then Lakshmi would be worshiped along with her owl. The owl teaches us to open our eyes to the light of the wisdom residing within us.
Kojagari probably comes the saying that on this night Lakshmi goes from house to house and asks KO JAGARI? Who is awake? And when the Goddess finds someone who is awake, she blesses them.
There are many stories of Lakshmi told in the Panchali/ Bratakatha.
They all usually start with (this is in Bengali) :
On a full moon night, in the Hindu month of Phalgun (March/ April),
When a soothing breeze is blowing
With Lakshmi on his left, Narayan (Vishnu) is sitting
Talking of things.
All stories will follow Narada, the sage, coming and telling Lakshmi about the plight of people. Then Lakshmi would try and find out the cause. She would test her devotees by making them go through a rough time, and would eventually bless them.
One of them talks about a king. There was a king who was going through a bad time and financial strains. He had bought an idol of Alakshmi (the opposite of prosperity) and was under Alakshmi's evil eye. His wife kept on praying Goddess Lakshmi who is known as the Goddess of wealth. She used to be awake at nights and used to fast on Thursdays. Seeing the queen's devotion, Goddess Lakshmi blessed them and they regained prosperity.
Then there is story about Dhaneshwar, the merchant in the land of Avanti. He had seven sons. When he died, his family fell to bad times. The widow was hurt to see this and went crying into the forest, all the time thinking of Lakshmi. There she met an old woman, who was the Goddess in disguise. She told the widow to fast and pray to Lakshmi on every Thursday. Going back home, the widow told her family to fast on Thursdays. With the proper following of rituals, the pleased Goddess came and blessed the family and their financial status was restored.
Then there is one about a poor Brahmin who was so poor and sick he could not feed his family. His wife was advised to fast every Thursday. The family used to survive on the alms that were given and by Lakshmi in disguise advised the wife to perform Lakshmi Vrata. Doing so, the Brahmin became healthy and the family became prosperous.
The last story talks about a wife who told her merchant husband, in the land of Avanti, about the greatness of worshiping Lakshmi on Thursdays. The merchant left for trade and mid way had to face a ship wreck. Losing all, he prayed to Goddess Lakshmi who restored back all. Coming back the merchant gathered people to spread the word about worshipping Lakshmi on Thursdays.
The stories end by saying who prays to Lakshmi and recites the stories will gain Lakshmi's blessings and will have wealth and prosperity.
The Alpana is a special that is made outside houses, especially on Lakshmi Puja days. Rice is ground and with that a pair of Lakshmi's feet is drawn. At home, we used to mix chalk and fabric color to make a permanent pattern. We would also draw an owl (Laksmi's vehicle) and a pot with mango leaves.
In a temple or in a community, a proper sixteen fold puja along with homa (fire offerings) is conducted.
In Pune, I used to see a similar custom. Milk was boiled under the open sky in the middle of the night, This would be gradually simmering and people would be sitting around talking. It was said that Lakshmi would be showering nectar in that milk, and the next day there would be a rush to drink that milk.
Scientifically, it is said that the moon and earth are at a close distance on Sharad Purnima night and due to this , the rays of the moon have several curative properties. It is believed that staying up and keeping food under the moonlight nourishes the body and soul.
This year 2015, the Puja will start on Monday 26th and carry on till Tuesday 27th . The New moon starts at 21:10 on 26/Oct/2015, is on till 17:34 on 27/Oct/2015.
Last night I was in no mood to cook. So I thought of trying what my mom used to do. With limited ingredients at home, I had to do best with what I had. Baati Chorchori - a one bowl meal.
So I diced 3 potatoes, 1 eggplant, 3 tomatoes, a bit of paneer and a few green chillies.
Then in a pot, I put them all, added some salt, turmeric powder, cumin powder, chilli powder, some coriander leaves and mustard oil.
I put that on the gas and let it simmer.
After an hour, it was done. Smelt well. Tasted good.
How did the term originate? I had seen something on TV once, so maybe that was how it started.
Apart from the basic potatoes , salt, little water, green chilli, and mustard oil and soil, scrapped coconut and prawns went into a coconut shell. This was the 'bati' or bowl. A chorchori would mean a mixture of vegetables. This was then covered the other half of the shell.
The cracks were glued together with kneaded dough.
Then the 'coconut', was smeared with mud, was thrown in the embers of the burning oven. This was before the days when modern gas / electric ovens had taken over.
After sometime, the flavors would mix up and a nice dish would be ready.
In Valmiki Ramayana, Rama asked Vishwamitra, how is it that a female spirit has the strength of thousand elephants. What is the secret behind this.
This was a question about Tadaka, the she demon. Vishwamitra had just told the young Rama, that he had to kill this demon.
Once there was a monk called Suketu. He spent his days praying to the almighty. He was praying for a child and pleased with his devotion, soon a daughter called Tadaka, was born to him.
She wed a Gandharva. Sunda and soon had a son, Maricha. As fate would have it, Sunda passed away and Tadaka was widowed.
When Tadaka had been born, she had been blessed with great strength and beauty. She, realizing her qualities, had become vain in nature.
Once when the sage Agastya ignored her presence, she along with her son, tried attacking the same. The angered sage cursed the mother and son to become Rakshshas.
Saying this, Vishwamitra told Rama, where we stand now, is where Agastya had cursed Tadaka. Find where she is, and kill her.
Kumbhakarna was killed by Rama as per Ramayana, but here Lakshmana has a bigger role in the war, and he is the one that kills the demon. There is no account for Hanumana, fetching the mountain, for medicine. Vibhishana has an active role in the war. Sita's fire sacrifice is not mentioned here. When Yudhistira after hearing the story of Rama, asked Markandeya what had Draupadi done that she should face this fate. How should chaste pure wives behave. It is then, that the rishi started telling the princes, the story of Savitri.
Angada saluted Ravana and conveyed Rama's message. Release Sita and will go in peace. Hearing Angada speak, the angered Rakshashas tried to attack him, but he fought and fled from Ravana's court. Seeing this, Rama launched an attack on Lanka. Accompanied with Lakshmana and Vibhishana, started showering arrows in all directions. Many Rakshashas died. Skilled worriers like Indrajit (Ravana's son) tried their best but could not contain the army of men, monkeys and bears. Vibhishana fought and killed many Rakshasha warriors. War stopped at sunset.
Seeing the fate of his army, Ravana gave orders to get Kumbhakarna to get ready for battle. Kumbhakarna was woken up. Awake, he got ready for battle.
The giant rakshasha came to the battlefield and started eating up monkeys, grabbing them and pushing them down his throat. He pounced on Sugriva and tried to eat him, but was stopped by Lakshamana. Brandishing a brahmastra, Lakshmana killed Kumbhakarna.
Hearing of heroic warriors falling in battle, Ravana asked Indrajit to go to battle. Indrajit came and challenged Lakshama to battle. Lakshmana was able to live up to the challenge. Sensing defeat, Indrajit made himself invisible and started showering arrows. Rama and Lakshamana fell down senseless. Seeing them fall, Indrajit, thinking them dead, left the battle field.
Vibhishana was fighting in another part of the battle. Hearing of Rama's fall, he quickly arrived. Knowing the art of medicine, he brought Rama and Lakshmana brought back to sense and got their wounds dressed. Then he gave Rama, water that was a gift from Kubera. Applying that water on the eyes, would make all invisible creatures visible.
Getting up, Lakshmana wanted to take revenge on Indrajit. Indrajit, surprised, returned to the battlefield. In the battle that followed, Indrajit was killed by Lakshmana.
Ravana, on hearing the news of his son's death wanted to kill Sita but was advised against killing any women by his well wishers. Agreeing, Ravana went to the battlefield.
Knowing that a fierce battle would take place, Indra sent his chariot for Rama. In the battle that followed, Rama killed Ravana. Rama then crowned Vibhishana as the new king on Lanka. Rama then went to Sita and told her she was free. He also told her, as he was not aware of her purity, she was free to go where she wanted. Brahma then appeared and told Rama that Sita was pure.
Accompanied by his renaming army, Rama and Lakshmama returned back from Lanka, along with Sita. Crowing Angada as the king of Kishkindhya, Rama, Lakshmana and Sita, realizing their time of exile was over, went over to Nandigrama, where Bharata was staying. United, all brothers went back to their kingdom.
Thus ends the Ramayan as told by Rishi Markandeya.
Long aago there was a pious king called Harishchandra. He took well care of his subjects. One evening, in a forest, the king heard someone calling out for help. It was the voice of a woman. This was actually the voice of an evil spirit who wanted to distract Vishwamitra . Entering deeper into the forest in search of the voice, the king disturbed the sage who was angry.
The king told the sage he had come with good intentions, wanting to help someone in distress. Wanting to test the king, the sage he would approach him soon and ask for something. If the king was just, all wishes would have to be fulfilled. The king was delighted to have got an opportunity to serve the sage and agreed.
Vishwamitra then asked for his entire kingdom. Without thinking for a minute, the king agreed. Vishwamitra told Harishchandra that all he owned at that moment was his own body, his wife and son. he asked to wear dress made of leaves and bark and even leave the royal garments to which he no longer a right to.
The king fetched his wife and son and all having changed to attire of forest dwellers when Vishwamitra asked for Dakshina. Harishchandra said he had nothing left. Vishwamitra gave him time of a month to earn the dakshina, to which the king agreed.
Five gods were feeling sympathy for Harishchandra. Seeing this, Vishwamitra cursed the Gods to be born as mortals. Though born as men, they would not have the pleasure of leading the lives of normal people, and would die before they marry. These gods were then born as sons for Draupadi, this is the reason why they had to die before they could marry.
Meanwhil, Harishchandra left for the city of Varanasi. There, after sometime he was approached by Vishwamitra, who asked for the dakshina. With one more day left for the month to complete, Harishchandra asked the sage to return the next day. Wondering what to do, the queen advised Harischandra to sell her in the market, and pay the sage with that money.
An old Brahman bought the queen and took her home as his maid. Paying extra money, the brahman also bought Harishchandra's son. With the money, Harishchandra paid Vishwamitra. Vishwamitra wanted more money. With time of the day fast fading, Harishchandra then sold himself to a keeper of the funeral pyre, Chandala,
Time passed. Harishchandra's job was to take over the clothes of corpses as a fee. The king's appearance had also changed. His body was pale and rough. His body was stinking from the smell of corpses. He was wearing a blanket which he had gathered from a rotting corpse. He had become stern and lost all sense of pity.
One day taking her own dead son, bitten by a serpent, his wife brought her son there. Harishcnadra asked for the fee for last rites of teh body. Not recognizing who they were, Harishchandra's behavious was harsh. The queen cried over fate and that of her husband Harishchandra.
Hearing her words and recognizing them, Harishchandra consoled the queen. Then making a funeral pyre and placing his son on it, the king, with his wife, began to meditate upon Vishnu, asking for death.
Indrs then appeared before Harishchandra and promised him a place in the heaven. His son was brought back to life. Harishchandra wanted to talk to Vishwamitra and take his permission before he left for heaven.
Vishwamitra then appeared before the king and returned hiss kingdom back to him. Harishchandra then went back to his kingdom with his wife and son, where his son was crowned 'crown prince'.
In continuation, from Vana Parva (sub Parva - Draupadi Harana Parva) - sectons 277 to 281. Rama does not search for Sita along with Lakshmana, but is informed of the same by Jatayu. Hanuman crossing the ocean has just a small mention. Sita is aware of all that is happening in Rama's camp. Burning of Lanka is just a mention.
While Ravana was carrying away Sita, elsewhere Rama, disturbed hurried towards his hut, only to see Lakshmana approaching him, Lakshama told Rama that when he had refused to leave her, Sita had rebuked and insulted him. Ashamed, he had then left her alone.
Rma and Lakshmana then hurried towards the hut to see if Sita was safe. Seeing Jatayu, dying, Rama mistook him initially for a Rakshasha and drew his bow. Then realizing who this was, they asked Jatayu for forgiveness and wated to know about Sita.
Pointing his head southwards, Jatayu told Rama that Ravana had abducted Sita and taken her in tht direction. So saying, Jatayu passed away.
Rama and Lakshmana started their journey southwards. On the way, they came across a huge headless Rakshasha. It had a pair of large eyes on his breast, and the opening of his mouth was on his belly. Seizing Lakshmana by one hand, it tried to push him towards his belly where its mouth was. Seeing this, Rama cut off the hand that was holding Lakshmana. Dropping to the ground, Lakshama cut off the other hand of the monster. Then both brothers attacked the monster till it lay dead. Suddenly, from the belly of the monster appeared a gandharva. The Gandharva told Rama to go and meet Sugriva near the Rishyamukha mountain. Sugriva would be able to help Rama find and rescue Sita.
Seeing Rama approach, Sugriva sent his counsellor Hanuman to find out who these two were. Hanuman, on learning who they were, took them to Sugriva. Rama told Sugriva about his woe. Surgriva showed some jewels that Rma identified as that of Sita. Having made friends with Sugriva, Rama killed Vali. Sugriva became the king of Kishkindhya and agreed to help Raama rescue Sita once the monsoon was over.
Meanwhile Ravana had reached Lanka, in a forest full of Ashoka trees, he kept Sita. Many Rakshasha women were kept there to guard Sita. Of these, one was called Trijata who consoled Sita and told her she had heard of Rama's friendship with Sugriva and would soon come and rescue her. Sita spent her days in hope. Many times Ravana approached her, asking for her hand, but Sita used to rebuke him and send him away.
Meanwhile with the monsoon ending, Rama wanted to know what Sugriva had done so far. Sugriva said monkeys had been dispatched in all directions with instruction to return within a month with news. Soon all monkeys except the ones who had gone South, returned with no news.
After two months, Hanuman, who with son of Vali, Angada, had gone southwards, returned. Hanuman told Rama he had seen Sita. In their southward journey, they had come across a long cave. At the end of the cave, a female ascetic, Prabhavati, showed them the way to the ocean. On the banks of the ocean, they had met Sampati, brother of Jatayu. Sampati told them Ravana resided in Lanka, on the other side of the ocean.
When others in the troupe were against crossing the ocean, Hanumana jumped across and reached Lanka and met Sita. Sita said she knew all about him, as Trijata had told her about Rama and his search operation. Sita then gave Hanumana a jewel to take to Rama as her sign. Hanuman told Rama that on his way back, he had been seized by Ravana's soldiers, and then had set fire to the city of Lanka.
Rama then consulted Sugriva, and then with all other monkeys and bears on their side, Rama and Lakshama set forth towards the office. Reaching the ocean, they setup camp on its shore. Rama then began praying to the Ocean. Appearing before Rama, the Ocean told him to use the services of Nala, in the army, who was a skilled architect, to build a bridge. Ocean agreed to keep the bridge afloat and held together.
While the bridge was being built, Vibhishana, brother of Ravana, along with four of his counsellors, came o Rama and asked for refuge. Rama promised him the kingdom of Lanka. Soon the bridge was built and Rama crossed over to the other side with his army. He then sent Angada, as his messenger to Ravana.
Ravana's mother as per Ramayan is someone else and here it is someone else. No mention of Rama's wedding of Sita (at least not till where I read it) Kaikeyi never asks for two boons and she is not shown being brain washed by Manthara. Lakshman Rekha (protective circle drawn by Lakshmana to protect Sita) does not appear here. Ravana does ride the Pushpaka. He was cursed by Kuvera, that he will die if he rides Pushpaka. Ravana had taken over the chariot after defeating Kuvera. This is from Vana Parva (sub Parva - Draupadi Harana Parva) - sectons 265 to 276. More follows, this is just a small part. When I get time again, I will put down some more.
Sage Pulastya had a grandson Visrava. Visrava was busy in meditation so Visrava's son, Kuvera, went and started staying with his grandfather (Pulastya). Pulastya was please and granted his grandson the boon of immortality, and made him the lord of wealth and also gifted him the kingdom of Lanka and a chariot Pushpaka, that could could travel at will of its rider.
Visrava was enraged. He wanted his son to serve him, and not Pulastya.
Realizing his father was not satisfied, Kuvera sent three Rakshasha women to wait and serve and please his father. They were called Pushpotkata, Raka and Malini. In due course children were born to all three Rakshasha women. Kumbhakarna and Ravana were born to Pushpotkata. Malini had a son named Vibhishana, and Raka had twin children named Khara and Surpanakha.
The children lived with their father and mothers on the mount Gandhamadana.
Wanting to be more powerful the children went into forests to perform penance and please the gods and get boons. While Ravana, Kumbhakarna and Vibhishana meditated, Khara and Surpanakha waited on them.
Ravana had been born with ten heads. Seeing the gods not being pleased, he started sacrificing his one by one, in the sacrificial fire. Pleased, Brahma appeared and agreed to give boons to each of them. He also told them not to ask for immortality as that would not be granted. To Ravana who had started his heads, he restored all his heads and granted him the boon to assume any shape at will. Ravana also asked for protection in battle from Gandharvas, Celestials, Kinnaras, Asuras, Yakshas, Rakshasas, Serpents and all other creatures. Brahma said he would have protection form all except men.
His thought have become cloudy, Kumbhakarna asked for sleep. Vibhishana asked to stay in the path of righteousness and obtain divine knowledge. Hearing this Brahma granted him imortality.
Having obtained boons, Ravana went into battle with Kuvera and obtained the kingdom of Lanka. Vibhishana, who was peace loving also left Lanka, along with Kuvera.
Seeing Ravana's power, Brahma addressed all Gods and asked him to be born on earth as bears and monkeys. When Vishnu would be born on earth, the bears and monkeys would help in the fight against Ravana.
Meanwhile Dasaratha, king of Kosala lived with four sons, three wives. The four sons were married and lived in peace and harmony. Dasaratha wanted the eldest son, Rama to be king after him. Hearing this Manthara, Kaikeyi's maid, started scheming along with Kaikeyi.
Kaikeyi went to Dasaratha and wanted to have what her hearth desired. The king promised to give her rhat. Kaikeyi asked for her son, Bharata to be king and Rama be sent to exile for fourteen years.
Rama learning of this agreed to go to the forest to respect his father's promise. His wife Sita and brother Lakshmana left alomg with him. Shocked, Dasaratha gave up his life. Bharata got to know of this and he was aghast. He went into the forest to look for Rama, along with the people of Kosala. Spotting Rama on Chitrakuta , he requested him to return but was dismissed. Bharata returned home, with Rama's wooden sandals. Returning home, Bharata setup his kingdom in Nandigrama, and ruled Kosala from there.
In his travels, Rama lived in the Dandaka forest where he helped the sages by killing many Rakshasas, insulted Surpanakha by mutilating her ears and nose, and killed Khara who came to avenge Surpanakha's insult.
Surpanakh then went to Ravana and asked for justice. Ravana went to meet Maricha, who was staying as an ascetic in the forest. Ravana asked Maricha to tempt Sita, taking the form of a golden deer. Seeing this, Sita would ask Rama and Lakshmana to get the deer for her, and seeing an empty house, Ravana would abduct Sita.
Sita seeing the deer asked Rama to get it for her. Rama left and later realized this was no ordinary animal. On being shot, the animal, imitating Rama's voice, called out for help.
Hearing Rama's voice, Sita was scared. She asked Lakshmana to go and help Rama. Leaving Sita alone, Lakshmana went off. Ravana, guised as a monk approached Sita. He asked her to join him as his wife.
When Sita refused, Ravana dragged Sita off, pulling her by her hair. He rose to the air with Sita. Seeing this, Jatayu, king of Vultures and a friend of Dasaratha, went on to attack Ravana. In the fight that ensued, Jatayu was slain. Sita then started throwing bits of her clothing and jewels to leave a trail for Rama.
Had Egg Sandwich for breakfast after years. Simple - buttered toast, chopped tomatoes, chopped hard boiled eggs. That's it.
And some salt and pepper. And some potato chips to go with that.
Lunch - no idea what to have.
Made some rajma in the morning. Boiled pre soaked beans, with tomatoes, grated ginger, turmeric, chilly powder and salt. 3-4 whistles on the pressure cooker.
Then added ome ghee and garam masala.
Rambha and Karambha were two Danavas. Though they were born Danavas they were good at heart and did not cause any trouble. Karambha spent his days standing in the rivers, praying away. In a distance, Rambha spent his days under a Pipul tree meditating, praying to the fire gods. Seeing their meditation, Indra, the king of the Gods was scared. Afraid they wanted to take over his throne, Indra assumed the form of a crocodile, jumped into the river where Karambha was standing, devoured him.
Hearing of the death of his brother, angry Rambha , heartbroken , decided to kill himself. Pleased with his meditation and seeing that he would kill himself, the Fire Gods appeared before him and stopped him, Further they asked Rambha to ask for boons. Rambha asked for a son who would cause destruction of Indra's pride.
Roaming around, Rambha was smitten by a she-buffalo he saw. A son was born from the union of the buffalo and the Danava. When Rambha was roaming with the she buffalo, he was attacked a male buffalo. A fight ensued and Rambha was killed. Seeing Rambha dead, Rambha's followers killed the buffalo and cremated his body.
Shocked to see Rambha die, the she-buffalo also jumped into the funeral pyre. From the funeral pyre emerged two beings. Rambha was born as Raktabija and from the womb of the she buffalo emerged, the powerful Mahisha.
In the clan of Brighu was born the sage Tashta. He had a son Trisira, one who had three heads. Trisira, after his birth , became busy perforning austerities. Scared that Trisira would take over his position, Indra, the king of Gods, killed him. Having conducted a misdeed, the glow emanating from Indra vanished. Killing of one engrossed in prayers was a big misdeed.
Angered, Tashta created an asura, Vritra, whose had one objective, that was destruction of Indra. Scared, Indra sent the seven holy sages, Sapta Rishi, as his emissary, for peace. Once peace was agreed upon, Indra cunningly slew Vritra. Indra gradually lost his strength and intellect. Eveil thoughts entered his mind. Taking the form of Rishi Goutama, he ravished his wife, Ahalya. Indra lost his looks.
The daityas were waiting for this. Born on the earth, they started tormenting all earth dwellers. From the energy and looks of Indra, were born the Pandavas. Indra's wife was born from fire, as Krishnaa.
This was why Draupadi (Krishnaa) had to marry all five Pandavas.
Hindu Mythology has some wonderful stories. I will talk a bit of one of them. If I can, I will continue further.
This particular story is in the beginning of Markandeya Purana. The sage Jamini, a disciple of Vyasa, author of Mahabharata, approached Rishi Markandeya asked about the happenings in Mahabharat. He wanted to know why Vishnu had to be born as a human (Krishna)? He further wanted to know why Draupadi alone became the wife for the five Pandavas and why the sons of Pandavas were killed even before they could marry and settle down?
Jamini had approached Markandeya in the evening when the sage was about to perform his evening prayers. He asked Jamini to speak to the four sons of the Drona bird who lived in the Vindhya mountains. Jamini was amazed that there were birds who could talk and wanted to know more. Markandeya then began telling him about the birds.
Once, the celestial sage, Narada, came to visit the king of the Gods, Indra. Indra was in his garden, watching the celestial nymphs (apsaras) dance. Seeing the sage approach, Indra offered his seat to the sage. Seeing this, the apsaras stopped their dance and bowed down to the seer.
Indra asked Narada to choose an apsara whose dance he would like to see. Narada asked the apsaras to choose among themselves, the one who was most noble and most beautiful.
On hearing this, the apsaras starting arguing among themselves. Each thought one self to be superior than the others. Reaching no decision, they asked Narada to decide. Narada told them to dance for Rishi Durvasa. Durvasa, known for his temper, was meditating in the forest. Of the apsaras, the one who would be able to tempt Durvasa would be the winner.
All expect one apsara, Vapu declined the offer. Vapu left for the mountain Praleya, where Durvasa was meditating. She was confident that she would be victorious.
Approaching the mountain, the nymph saw the sage meditating. In her melodious voice, she began singing. Disturbed, Durvasa cursed the apsara to be born as a bird and live a life singing away in the forest. He further told her that she would have four sons. Then later she would return back to her position in the heaven.
In days past, the king of birds, Garuda had a son Sampati. Sampati had a son Suparshwa, whose son was Kumbhi and Kumbhi's son was Pralolupa. Pralolupa had two sons, Kanka and Kandhara. Once Kanka spotted a Rakshasha, Vidyudrupa, living on Mounta Kailasha. The Rakshasha and his wife were enjoying a drink and were scantily dressed. Knowing he had been spotted, the Rakshasha started shouting at the bird for spying on him. Kanaka said the mountain was open for all, and if the Rakshasha wanted privacy, he should gone into a closed space. Angered, the Rakshasha killed the bird.
Hearing of his brother's death, Kandhara got ready for battle with Vidyadrupa. He took on a ferocious form and went to the mountain where he saw the Rakshasha who was seated with his wife, Madanika. Both were enjoying themselves.
A fight started among them and Kandhara killed the Vidyadrupa. Scared, the Rakshasha's wife took refuge of the bird. Madanika, was a daughter of Menaka, one of the nymphs of Indra. She knew how to assume many shapes. Assuming the shape of a she bird, she enticed Kandhara and wed him, and went with him, to his land. In time, a daughter, Tarkshi was born to them. This was the cursed apsara, Vapu.
The bird, Mandapala had four sons, the youngest of whom was called Drona. Drone married Tarkshi and in due course she knew she was going to have babies. Tarkshi then flew to Kurukshetra, where the battle between Pandavas and Kauravas was going on. While in flight, she was pierced by an arrow and her unlaid eggs began falling towards the ground. At the same time, one flying arrow, accidentally cut off a huge bell from one of the elephants in the war, and the eggs fell on soft grass and got covered by the bell.
After the battle was over, Yudhisthira went to visit Bhishma, who lying on a bed of arrows. A rishi, Shamika, following Yudhisthira, heard noises on the ground and discovered the source to be coming from under the bell. He removed the bell and saw the birds. The sage blessed the birds. He asked his disciples to take care of the birds and to feed them and keep them safe. In some time, birds had grown up and started to fly around. Slowing they flew out and reached a place where the sage Shamika was teaching his disciples about religion. Having heard all holy thoughts from their birth, the birds went to the rishi and showed their gratitude for being their savior. They wanted to know what they should do with their lives.
Hearing the birds talk in human speech the sage was amazed. The birds then told him about the sage Vipulaswan, who had two sons Srikrishna and Tamvaru. We are sons of Srikrishna. We used to help our father collect fire for his fire and flowers for his worship. Once, Indra came to Srikrishna, in the guise of a bird, seeking food. He asked the bird what food it needed, the bird said it wanted human flesh. The rishi offered us as the bird's food. We refused to be served and were cursed by our father to be born as birds. Hearing this, the bird said it would not accept living flesh and it resumed its own form, that of Indra. Indra blessed us and said we would have great knowledge. We then approached our father. Our father also blessed us, saying even though we would we would born as birds, we would knowledge and would become enlightened souls. He also gave us the power to understand human language and also talk in the same, thus we are able to talk.
Another Ekadashi here.
As per the calendar, Ekadashi had kicked in yesterday, Thursday evening itself.
I am doing it today. IT is tough to follow as per the time setting - Part of Thursday and Part of Friday.
So today - fasting.
Good for me. Had a heavy meal last night - Dashami.
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The khichuri , and paneer and begun bhaja took me nearly 4 hours, from the initial to cooking end.
I started off as soon as I reached home on Wednesday.
I went home, soaked some moong and urad dal (cupful each) in a bowl, and in another bowl, a cupful of arhar dal.
In a separate bowl , I roughly sliced two eggplants and sprinkled some salt and turmeric and covered it.
This was the kitchen work.
Then went out with Dad. There was a community Durga Puja, so took Dad there. On the way home, bought some potato chips which had just been fried, from Hot Chips.
Put the laundy load for soaking. While it was soaking, I started the kichen work.
Got out the paneer and diced it into cubes, lightly fried it and kept it aside.
In a bowl brought out some frozen peas.
Once the paneer was fried, I fried some of the eggplants.
Then finely sliced a potato and fried that.
Fried some cauliflower.
So three 'bhaja' done.
In the wok, fried some cubed potatoes and kept them aside. In the wok, added some more oil. Added some whole garam masala, then grated ginger, potatoes, turmeric, cumin powderand a chopped tomato and let it fry till the oil started leaving the sides. Then added the fried paneer and peas and let it simmer on low heat. While this was simmering, added the salt.
In another pan, heated some oil, added grated ginger, bay leaves, added the soaked moong and urad dals. When they were roasting I realized the rice was not ready. So, got out some rice, washed it and added that along with the arhar dal. The let that fry for some time.
After 5 mins, added fried potatoes, some of the eggplants and half a cauliflower. Along the cauliflower I added the well washed stalks and leaves of the cauliflower.
Then some turmeric and chilly powder and some cumin powder and some coriander powder.
Then let it fry.
Added the peas and some more frying.
Then added water and let it boil.
Big relief - now towards the end.
Started the washing machine.
After 20 minutes, checked the pan. It smelt well, the water was nearly soaked in.
Added some more water and whole green chillies. While this was cooking, covered it and put it on sim and went for a shower.
When I came back, added some ground green cardamom and ghee and some salt. And let it sim still.
I shut the gas when the laundry was done. A perfect khichuri, bhaja and paneer cooked and ready. A great Nabami meal.
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Dashami breakfast was leftover 'fiery grilled' chicken from KFC. We and Dad finished that off, while I was watching Guardians of the Galaxy.
Lunch was instant noodles and then India South Africa Cricket.
When India won in the evening left over khichuri and paneer and bhaja came out. All finished except the paneer.
Good. Will figure out something on Saturday.
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Morning had some yogurt for breakfast. Will have some fruits and juices and tea while at work. Maybe a salad in the evening followed by sabu for dinner.
The air is full of grief. The daughter will be leaving the house.
Ladies line up to bid farewell to the goddess.
They feed the gods, and apply sindoor to the idols.
Then they will take a pinch of the same sindoor and apply it on other married bengali hindu women.This ritual owes its origins to the belief that the goddess is heading for her in-laws’ house and should be decked and fed properly. After all what will Her in-laws think.
The women prepare Dadhikarma. This is made from yogurt, milk, flattened rice, puffed rice, jaggery and batasha. This is given to Durga and then given to all. The Goddess has a long journey to take. She cannot go on a heavy stomach, but never in an empty stomach. So sweets, fruits and Dadhikarma. Books, pens are kept around the Goddess, such that the students can be blessed.
My mother would take a coin, give it to the Goddess, take a coin and keep it in her sindoor box. Then she would apply some of her sindoor to the Goddess and take some sindoor from the idol and mix it with her own sindoor.
Once the rituals of bidding the Goddess is done, the priests go around the Goddess. The Goddess who had been invoked is now peacefully sent off to a long journey.
The priests then asks the people around to bid the mother farewell.
Darpan Visarjan is then performed. In a bowl of water, in which alta , kumkum and sindoor has been mixed and a mirror is kept, Durga's reflection is captured. Amidst chanting of mantras, Durga is bed farewell.
In the air , people shout BOLO DURGA MAI KI - JAI.
Now a patient wait for the next year when the Goddess will come visiting again.
In the evening the Image of Durga along with Navapatrika is taken in procession to the river bank and immersed in the river. The water taken from the spot, known as Shanti Jal is sprinkled on the devotees who embrace one another as an expression of their solidarity as children of the same Divine Mother.
The younger people touch the feet (Pronam) of their elders for their blessings and the men of same age do Kolakuli(hugging each other in a particular way). A time to visit close relatives and friends to wish Subho Bijoya to them. And of course greet each other with platters of sweets.
In Delhi, evening had a different charm. After the immersion of the Goddess, it was time to see burning of Ravava.
Huge effigies of Ravana, his brother Kumbhakarna and son Meghnad would be built. A bamboo frame on which paper has been stuck and painted. And inside the frame would be fire crackers. At the end of the Ram Leela, a person playing Rama would say I will pierce your navel and kill you and shoot an arrow.
I was always surprised then how this was done. Rama's arrow would fall barely a foot away, but somehow Ravana would burn. Later I realized it was just symbolic and the effigies were already setup in a way that an electric spark close by, would cause them to burn.
Dasha Hara is a Sanskrit word. It means removal of bad fate. Durga has won over the asuras. Rama has won over Ravana.
Navami is the last day of celebrations. This year Nabami started off at 1:29PM, on 21st October 2015.
As in Ashtami, during Navami also Mahasnan and Shodashopacharapuja are offered to Devi. In addition, bali and Homa are performed. To avoid animal sacrifice,white pumpkin and sugarcane are offered. The Homa (fire sacrifice) is a combination of Vedic and Tantric traditions. Goats are symbolic of lust and buffaloes of anger, and the sacrifice of these two animals meant sacrificing lust and anger. The white pumpkin symbolizes desire and the sugarcane symbolizes greed. Again, by sacrificing these two, we are giving up on greed and desire.
Navami bhog is offered to the Goddess and is then partaken by the devotees as prasad.
Navami also corresponds with Navaratri being celebrated by other communities, where the Nine forms of Durga are worshiped.
During childhood days, Ramleela used to be performed and we would wait and watch the actors come on stage and enact the story of Rama. The flying Hanuman used to be a big highlight. The actor would be hung from a crane, and then he would fly through the air and come and burn Lanka. Fire was usually depicted with colored paper and a fan.
Then I think there was Bharatiya Kala Kendra whose Ramleela was telecast on Doordarshan. I vividly remember Ravana used to be dressed as a Kathakali dancer. This show was a dance drama but was enjoyable.
Sandhi means change. Sandhi Puja is performed at the juncture of Ashtami (the eighth) and Navami (ninth). This is the changeover from Ashtami and Navami. In this period , Durga is worshiped in the form of Chamunda. As Chamunda, the goddess had killed two asuras, Chanda and Munda.
When the Goddess was atatcked by two asuras, Chanda and Munda from the rear, the Goddess appeared as a brilliantly glowing woman with her hair knotted on her head, a crescent moon above her forehead, and a garland around her neck. With golden earrings and clad in a yellow saari she emitted a golden glow. Her ten hands possessed ten different weapons. Though she appeared beautiful her face turned blue with anger when she faced Chanda and Munda. From her third eye then emerged a Devi with a large sword and a shield. She had a large face, bloody tongue and sunken blood shot eyes. This was Chamunda. With a bloodcurdling shriek she leapt forward and killed the asuras. This moment was the juncture of the 8th and 9th lunar day, or Sandhi.
It is also said, that this is the time when the Goddess showed herself to Rama.
The last 24 minutes of Ashtami and the first 24 minutes of Navami (a total of 48 minutes between the two days) constitute the Sandhi or ''Sacred Juncture''. This Puja is considered to be the highest point in the whole Durga Puja and the most important ritual.
Durga is worshipped with 108 lotus flowers and shown 108 lamps.
The diameter of the Sun multiplied by 108 equals the distance between Sun and Earth, and the diameter of the Moon multiplied by 108 equals the distance between Earth and Moon. The diameter of the Sun is 108 times the diameter of the Earth. That is why we have 108 - a significant number.
It is customary to perform bali or animal sacrifice at this sacred juncture. Nowadays, instead of an animal, a white pumpkin or a raw banana is ‘sacrificed' as a symbolic bali.
I remember waiting for Sandhi Puja to get over, so I could get some shital bhog as prasad. This used to a semolina pudding (suji) and deep fried bread (luchi) served on a plate made of banyan or sal leaves.
Usually Sandhi Puja is a midnight puja. This year, 2015, Navami starts at 1:29PM IST. So 24 minutes before that , at 1:05PM Sandhi Puja starts.
At least 2-3 courses in a day, is big. For me. When everything has to be done by me.
For the spices I find grating ginger is more effective than making a paste. Nowadays with the mortar pestle missing, its relying back on a food processor. Which means, cleaning the machine, doing the job, cleaning and packing it away. The fine grater works for ginger. Maybe garlic also, will need to try that.
Anyway, I plan to make khichuri. I had thought of soaking the dals in the morning and then leave for work. But did not feel like. So I leave early today, then will go and do that first and then go on with the rest. Planning a bhuni khichuri. Which will mean, vegetables like eggplants and cauliflowers will be added. I love that. And my brother hates it. So glad, he is enjoying Puja in Delhi. Dad's reaction - will have to wait.
I tried the over roasted 'fried' eggplants - begun bhaja. It was dry. I think I will go with the traditional bhaja, and not over frying. And a Paneer with peas gravy. Sounds great. Lets see how it works.
The devotees of Goddess Durga start the celebrations on the morning of Maha Ashtami with Pushpanjali. I remember, in Delhi, trying to hurry up to the Durga Pandal. Hungry, as the Anjali is offered in an empty stomach, one would wait eagerly for the Anjali to happen and then the prasad.
Devotees perform the ritualistic bathing and fasting before offering Pushpanjali. Fresh flowers are held in hand and the mantra is recited after the priest. After reciting the Sanskrit couplets everyone showers flowers at the Goddess's feet. Someone would come by with abasket and ask for the flowers to be put in the basket instead of flinging the flowers. The flowers are then placed at Durga's feet.
Three rounds of Anjali happen.
Anjali mudra is performed by pressing the palms of the hands together. Flowers are held in the folded hands. This is called Pushpa (Flower) Anjali (Folded Hands).
As on Saptami, on Ashtami also, the deity is bathed and Shodashopachara puja is done. In addition, nine small pots with flags of different colours attached are installed and the Nine Shaktis are invoked in them and worshiped. After this sixty-four yoginis are worshiped. Then one crore yoginis are worshipped. The yogini worship also has its roots in the tantric form of worship. This is followed by worship of Nava Durga (nine aspects of Durga) and Goddesses Jayanti, Mangala, Kali, Bhadrakali, Kapalani, Durga, Shiva, Kshama, Dhatri, Svaha and Svadha. Ashtami Puja is concluded with Bhog and Arati.
Salutations to the Ever-Victorious (Jayanti)
Salutations to the Ever-Auspicious (Mangala)
Salutations to the Devi who is remover of darkness (Kali)
Salutations to the Devi who is beyond Time (Bhadrakali)
Salutations to the Devi Who Wear a Garland of Skulls (Kapalini)
Salutations to Devi who is the reliever of difficulties (Durga),
Salutations to the the Ever-Auspicious One, and One with Shiva (as His Consort) (Shivaa),
Salutations to the Devi Who is the embodiment of Forbearance and Supporter of All Beings(Kssamaa Dhaatrii);
Salutations to the Devi Who is Swaha (the cosmic being to whom the individual being is surrendered)
Salutations to the Devi who is Swadha (the cosmic being to whom the sacrificial offering goes)
Mantras from the Aragala Stotra are recited (The mantra above is part of this). This forms a part of Devi Mahatmayam, which itself is a part of the Markandeya Purana.This is an important part of Devi Mahatmayam.
Worship of a young girl, treating her as Devi, is also a part of Ashtami Puja. Some perform this in the evening of Saptami, but mostly this worship is doing on the eighth day, Ashtami. It is said that the Divine Mother manifests herself more in a pure-hearted girl and that is why Kumari Puja is done. The same kinds of offerings made to the Devi are given to the Kumari also, and finally Arati is performed. A Brahmin girl around 9 years of age is chosen. After bath, she is decked with new clothes and jewels. This ritual finds its origins in the Tantra form of worship where living beings were worshiped.
Ashtami is considered the most important day of Durga Puja. It is said, that Mahishasura was slain on Ashtami. The priests tell tales of valor of Durga and she slew the demons.
Evening Aarati is performed with fire. The fire symbolizes light and is the purifier of sins. In the evening, Sandhi puja is conducted, which marks the inter-linking of the Maha Ashtami with Maha Navami. It is performed at the end of Durga Ashtami and the beginning of Maha Navami.
Siddhidatri is the ninth form of Goddess. She is worshiped on the ninth day of Navaratri. Siddhidatri has supernatural healing powers. She has four arms and she is always in a blissful happy enchanting pose. She rides on the lion as her vehicle. She blesses all Gods, saints, yogis, tantrics and all devotees as a manifestation of the Mother Goddess. In ‘Devi Bhagvata Purana’ it is mentioned that Lord Shiva worshipped her and was blessed with all Siddhis (supernatural powers).
In the beginning of the universe Lord Rudra worshipped Adi-Parashakti for creation. It is believed that Goddess Adi-Parashakti had no form. The supreme Goddess of Power, Adi-Parashakti, appeared in the form of Siddhidatri from the left half of Lord Shiva. By her blessings, Shiva's half body became female and other half body male in the avatar of Ardhnarishvara.
Goddess Siddhidatri sits on Kamal and sometimes rides on a lion. She is depicted with four hands. She has Gada in the one right hand, Chakra in the other right hand, lotus flower in the one left hand and Shankh in the other left hand.
She is the Goddess who possesses and bestows all type of Siddhis to her devotees. Even Lord Shiva got all Siddhis by grace of Goddess Siddhidatri. She is worshiped by not only humans but also by Deva, Gandharva, Asura, Yaksha and Siddha. Shiva and Brahma are also worshiped on this day, along with the Devi.
On the last day of the Navratra, the temples of the goddesses are decorated beautifully to worship the nine forms of the goddess. Special Durga puja are performed in every home around the country. Kanya puja is performed on this day to get the blessings of the goddess. Goddess Durga created this manifestation to shower the sympathy and compassion on her devotees. Devas, sages and humans everyone worship her will full devotion and she showers her immense compassion on the devotee who worships her with pure heart. A huge crowd of devotees can be seen in the temples and religious places.
All human beings should revere Goddess Siddhidatri to achieve absolute perfection. Siddhi makes the person highly eminent and glorified. After obtaining Siddhi, human beings observe enhancement in their charisma. And this is only possible if one pays heartily adherence toward Goddess Siddhidatri.
This is from the Markandeya Purana (part of the Durga SaptaSahti)where Shiva is telling Parvati about the 108 names
shatanAma pravaxyAmi shR^iNushhva kamalAnane .
yasya prasAdamAtreNa durgA prItA bhavet.h satI
Lord Shiva speaks : O Parvati, Lotus Eyes one, I will now tell You those one-hundred and eight names, by the means of which Durga can be pleased.
OM satI sAdhvI bhavaprItA bhavAnI bhavamochanI .
AryA durgA jayA chAdyA trinetrA shUladhAriNI
(Salutaions - OM)
1) Sati, the daughter of Dakṣa;
2) Sadhvi, the Optimistic One;
3) Bhavaprita, loved by the universe; Also beloved of Shiva
4) Bhavani, the abode of the universe;
5) Bhavamocani, the reliever of the universe (she will relieve you from the ties of the universe);
6) Arya the noble;
7) Durga slayer of Durgamasura;
8) Jaya the victorious;
9) Adya, the beginning;
10) Trinetra, having three-eyes;
11) Suladharini, holding a spear;
pinAkadhAriNI chitrA chaNDaghaNTA mahAtapAH .
mano buddhiraha.nkArA chittarUpA chitA chitiH
12) Pinakadharini, Who holds the bow of Siva;
13) Citra Beautiful (like a picture);
14) Chandraghanta, One who makes a mighty sound with bells;
15) Mahatapa, One can do severe penance;
16) Manas, power of mind;
17) Buddhi, power or knowledge of wisdom;
18) Ahankara, pride;
19) Cittarupa, thought-state;
20) Cita, death-bed;
21) Citi, the thinking mind (Chetana) ;
sarvamantramayI sattA satyAnanda svarUpiNI .
anantA bhAvinI bhAvyA bhavyAbhavyA sadAgatiH ..
22) Sarvamantramayi, possessing all the instruments of thought;
23) Satta, above all;
24) Satyanandasvarupiṇi, eternal bliss;
25) Ananta, infinite or beyond measure;
26) Bhavini, beautiful creator of all
27) Bhaavya, Grand, One who is worth praising
28) Bhavya, Well wisher of all;
29) Abhavya, None one more well wisher than her;
30) Sadagati, always bestowing Mokṣa;
shAmbhavI devamAtA cha chintA ratnapriyA sadA .
sarvavidyA daxakanyA daxayaGYavinAshinI .. 5..
31) Sambhavi, consort of Sambhu or Shiva;
32) Devamata Mother of all Gods and Goddesses;
33) Cinta, thoughts;
34) Ratnapriya, adorned or loved by jewels;
35) Sarvavidya, abode of knowledge;
36) Dakshakanya, that is Sati, daughter of Dakṣa;
37) DakṣayajñavinaSini, destroyer of the sacrifice of Dakṣa;
aparNAnekavarNA cha pATalA pATalAvatI .
paTTAmbara parIdhAnA kalamaJNjIraraJNjinI ..
38) Aparṇa One who has given up on leaves while fasting;
39) Anekavarṇa, having many complexions (for example: Kali, Gauri);
40) Paṭala, red in color; (This in Sanskrit is Pa T La - T as in Tomato)
41) Paṭalavati, wearing red flowers;
42) Paṭṭambaraparidhana, wearing a dress made of silk;
43) Kalamañjirarañjini, wearing a melodious anklet she enjoys the melodious sound that comes;
ameyavikramA krurA sundarI surasundarI .
vanadurgA cha mAtaN^gI mataN^gamunipUjitA ..
44) Ameya, immeasurable;
45) Vikrama, fierce;
46) Krura, cruel (on demons);
47) Sundari Beautiful;
48) Surasundari Beautiful Goddess (assuming here Sura means Gods);
49) Vanadurga Goddess of the forests;
50) Matangi Matangi is considered to be the Tantric form of Saraswati and governs speech, music, knowledge and the arts. Her worship is prescribed to acquire supernatural powers, especially gaining control over enemies, attracting people to oneself, acquiring mastery over the arts and gaining supreme knowledge.;
51) Matangamunipujita, prayed by Sage Matanga;
52) Brahmi Power of Brahma;
53) MaheSvari Power of Mahesh (Shiva);
54) Aindri Power of Indra;
55) Kaumari Maiden;
56) Vaiṣṇavi Power of Vishnu
57) Camuṇḍa Slayer of demons Chanda and Munda;
58) Varahi - The female power of Varaha (form of Vishnu), upholder of life;
59) Lakṣmi Goddess of Wealth;
60) Puruṣakṛti, One who can take the form of a man;
vimalotkarshhiNI GYAnA kriyA nityA cha buddhidA .
bahulA bahulapremA sarvavAhana vAhanA ...
61) Vimalotkarṣiṇi, providing joy;
62) Jñana Knowledge ;
63) Kriya Action;
64) Nitya, eternal one;
65) Buddhida, bestower of wisdom;
66) Bahula, numerous in forms;
67) Bahulaprema, generously benevolent , loved by all;
68) Sarvavahanavahana, sits or rides all vehicles;
nishumbhashumbhahananI mahishhAsuramardinI .
madhukaiTabhahantrI cha chaNDamuNDavinAshinI ..
69) NishumbhaShumbhaHanani Slayer of the demon-brothers Shumbha Nishumbha
70) MahishasuraMardini Slayer of the buffalo demon Mahishaasura
71) MadhuKaitabhaHantri Slayer of the demons Madhu and Kaitabha
72) ChandaMundaVinashini Destroyer of the ferocious asuras Chanda and Munda
sarvAsuravinAshA cha sarvadAnavaghAtinI .
sarvashAstramayI satyA sarvAstradhAriNI tathA ..
73) SarvasuravinaSa, destroyer of all demons;
74) Sarvadanavaghatini, causes injury to all the demons;
75) SarvaSastramayi, deft in all theories;
76) Satya; The truth
77) Sarvastradhariṇi, possessor of all weapons;
anekashastrahastA cha anekAstrasya dhAriNI .
kumArI chaikakanyA cha kaishorI yuvatI yatiH ...
78) AnekaSastrahasta, possessor of weapons in many hands;
79) Anekastrasya Dhariṇi, possessor of many weapons;
80) Kumari Virgin;
81) Ekakanya The girl child;
82) KaiSori; Young Girl
83) Yuvati Woman;
84) Yati; One has who has given up all
aprauDhA chaiva prauDhA cha vR^iddhamAtA balapradA .
mahodarI muktakeshI ghorarUpA mahAbalA ....
85) Aprauḍha, who never gets old;
86) Prauḍha, who is old;
87) Vṛddhamata, Old mother, with age comes knowledge - also a mother will all knowledge;
88) Balaprada, bestower of strength;
89) Mahodari, gigantic abdomen which stores the universe;
90) MuktakeSa, having flowing long hair;
91) Ghorarupa, having a fierce look;
92) Mahabala, having immense strength;
agnijvAlA raudramukhI kAlarAtristapasvinI .
nArAyaNI bhadrakAlI vishhNumAyA jalodarI
93) Agnijvala, glowing like fire;
94) Raudramukhi, having a fierce face like Rudra (destroyer);
95) Kalaratri Dark like the night;;
96) Tapasvini Engaged in meditation;
97) Narayaṇi Destructive female force of Narayana or Vishnu;
98) Bhadrakali The letter 'Bha' means 'delusion' or 'Maya' in Devanagiri and 'dra' is used as a superlative i.e. meaning 'the most/the greatest e.t.c' which makes the meaning of Bhadra as Maha Maya
99) Viṣṇumaya Spell of Vishnu;
100) Jalodari, abode of the universe;
shivadUtI karAlI cha anantA parameshvarI .
kAtyAyanI cha sAvitrI pratyaxA brahmavAdinI
101) Sivaduti Messenger of Shiva;
102) Karali, fierce;
103) Ananta, immeasurable;
104) ParameSvari Beloved Goddess of all;
102) Katyayani One who was worshiped by Katyana;
106) Savitri From the Sun (Savitra), Gayatri;
107) Pratyakṣa One who is real;
108) Brahmavadini.. Present everywhere
ya idaM prapaThennityaM durgAnAmashatAshhTakam.h .
Parvati, All those who daily read these 108 names from Durga Stotra, find nothing impossible in the three worlds.
dhanaM dhAnyaM sutaM jAyAM hayaM hastinameva cha .
chaturvargaM tathA chAnte labhenmuktiM cha shAshvatIm.h ..
Parvati, they receive benefits like wealth (Dhana), luxury (Dhanya), offspring (Suta) and wife (Jaya), horses and elephants (Haya Hasti), four things — dharma, artha, kaam, moksha, and in the end are liberated eternally. .
kumArIM pUjayitvA tu dhyAtvA devIM sureshvarIm.h .
O Goddess! The king who prays in the above manner attains perfection (siddhi), attains his kingdom, and splendor back from everyone including the gods. The kings become her slaves and attain their kingdom (Rajya) and Lakshmi or Wealth (Sri).
vilikhya yantraM vidhinA vidhiGYo bhavet.h sadA dhArayate purAriH ..
Those who write a yantra (diagram) of this stotra with Gomutra ( cow's urine), Alta (a red color pigment used by women to colour their feet, could also be lacquer ), Kunkuma (Red herbal powder offered to the Goddess), Sindura (Red powder applied by women), Camphor, and Honey, and keep it in hand, becomes similar to Siva (attain salvation and are in eternal bliss).
vilikhya prapaThet.h stotraM sa bhavet.h saMpadAM padam.h ..
The one who writes and recites this eulogy during the Bhauma Amavasya ,when Chandrma (Moon) is in Shatbhisha Nakshatra in the midnight ,attains every worldly luxury. According to hindu scriptures, amavasya that lies on Tuesday is known as Bhaumvati Amavasya. All kinds of pitra related activities are performed on this day. It is believed that the one who performs pitra daan and tarpan on Bhaumvati amavasya gets blessings from Pitra (departed ones).
Shodashopachara (Sixteen fold worship) is something I have been hearing a lot. It is an elaborate form of worship.
Dhyana, Aavaahana: The first step is to invite the deity (Aavaahana) and then we concentrate on the qualities of the deity - Dhyana. Avahana Mudra is formed by joining both palms and folding both thumbs inwards.
Aasana : The deity is offered a mat to sit on.
Paadya : Water is offered to wash the feet of the deity.
Arghya : Water is offered to wash the hands of the deity.
Aachamana : Taking three gulps of water. By drinking water three times, the throat and other parts pertaining to speech faculty become smooth and the speech also becomes soft.
Madhuparka : A drink made of honey , yogurt and clarified butter is offered to the deity.
Snaana : The deity is then bathed with water, milk, yogurt and clarified butter.
Vastra, Upaveeta : The deity is offered clothes to wear. Along with clothes, jewelry is also offered.
Gandha : The deity is offered Kumkum which she will apply on her forehead. Kajal is offered for her eyes. Sandal wood paste is applied to the deity as perfume.She is then shown the mirror. She is then offered whole turmeric and unbroken rice.
Pushpa : 108 or 1008 flowers are offered , while reciting the 108 or 1008 names of Durga as mentioned in the Devi Mahatmayam. Along with flowers, Vilva leaves are also offered.
Dhoopa : Coconut husks are lit, and on the smoldering husks resins from trees (dhuna) is added, and this along with incense sticks is offered.
Deepa : Lamp lit with mustard or sesame oil is offered to the deity.
Naivedya : Cooked bhog is offered. Food for Durga can be cooked by Brahmin men who have been initiated (had diksha). Along with this seasonal fruits are offered. Then a ripe coconut is offered to the Goddess.
Taamblooa : 'Tamboola' means betel leaf. The deity is then offered betel leaf, as it will help the deity digest the food. Along with this money or gifts as Dakshina are offered. Books from which mantras will be chanted are also worshiped.
Aarati : Oil lamps and burning camphor is shown to the goddess.
Mantrapushpa, Pradakshina : Mantras are recited and by going round (pradakshina), we acknowledge the presence of the deity in all directions. After this the priest asks for forgiveness from the deity, for any rituals that may have been skipped or for any mistakes.
During the nine days of Navaratri the book Chandi is recited everyday morning. This recital is done along with worship of the Goddess Chandi.
Kalparambha, a ritual is done early in the morning of Sashti, sixth day. It is mainly an act of making the samkalpa or ''sacramental intention'', the firm determination to conduct the Puja properly during the three days. The ritual consists of installing the ghata, water-filled copper pot, at a corner of Durga mandap and offering worship to Durga and Chandi.
Durga is aroused. The mantra that is used, translates to 'On the Sixth of the evening I arouse thee'.
The arousing of the Goddess, the bodhana, is an evening ritual. As as per the rituals, it is said in the Bhrahmanda Nadikeshwara Purana, that Goddess Chandika resides in the wood apple or the Vilva tree on the sixth day. Prayers are offered to the Goddess and she is welcomed home, from the tree. The word ‘Bodhan' literally means ‘awakening'. The Hindu mythology holds that all gods and goddesses go to sleep for six months during the southward journey of the Sun. Autumn (Sharat), during which Durga Puja is done, falls in the middle of this period. Hence it is necessary to first of all awaken the deity Durga. The awakening of Durga was first done by Sri Rama who wanted to propitiate the Goddess before fighting Ravana.
The ritual of Bodhan consists in installing a water-filled copper vessel at the base of the Bel (Bilva) tree and praying to the Divine Mother to awaken.
Bodhan is followed by Adhivas. Adhivas means ''invocation''. Through Bodhan the Devi has awakened: now the awakened Devi has to be invoked in the Bel tree or branch of the tree. Adhivas is also a ritual of sanctification. The actual ritual consists of the following main steps.
Devi Durga and the Wood Apple tree are first worshipped
Twenty-six sacramental things (mangalik dravya) are sanctified by touching Devi Durga and the Bel tree with them. These include sari (cloth), kumkum, turmeric etc.
To ward off evil effects, a red coloured thread is tied around the altar where Puja is done.
On the sixth day only the Goddess enters the house. The navapatrika is yet to come in. Early morning, before sunrise, the navapatrika is bathed in the waters collected from different rivers. The navapatrika then enters the house. The scriptures say Navapatrika coming into the house in the early morning gives rise to health, wealth and victory. It is also said the navapatrika has to be brought in early morning inside the house. Any later, and the scriptures say, it brings about distress and destructiveness.
On Saptami, a living deity is required to invoke the Goddess. On the sixth day , Durga was invoked in the Bel tree or a branch of it. On the seventh day the Deity is invoked in a group of nine plants known as Navapatrika. The nine plants, which include a branch of Bel tree also, are bundled together, given a ceremonial bath, covered with an orange coloured cloth and installed on a wooden seat on the right side of the image of Durga, usually on the right side of Ganesha. This is followed by Mahasnan (great bath) on a mirror, using various materials. After this, consecration and divinization of the image, known as pranapratishtha, takes place. This is followed by elaborate worship of the Devi with sixteen items (shodashopacharapuja). The other deities, attendants and other objects associated with Devi are then worshipped. The Seventh Day's Puja is concluded with bhog (food offering) and Arati to Devi.
Food offerings constitute of black sesame seeds, Hartaki (myrobalan), flowers, two earthen ware bowls brimming with raw rice (atop chaal), wood apple leaves, white mustard, (40 or 22 bowls of madhuparka - a drink made with honey, yogurt and ghee (clarief butter), honey, raw sugar, 40 or 22 naivedhyas (cooked food), one main naivedhya (cooked dish) , fruits and items used to prepare the naivedhya.
For the puja one would need Jute ropes, red thread, alta (red liquid or lacquer) , four finger rings, four sacred threads, a pot, a mirror, a tekatha (a triangular frame made of wood), sandalwood, urad dal, hibiscus flower, small naivedya, one big earthen lamp, pancha pallava (five leaves), pancha ratna (five gems), pancha shashya (*five different grains) , five different colors, vermillion, items for arati, sand, wood, cowdung, cow urine, kusha grass, ghee, 108 vilva leaves and a bowl.
After food and Puja, Cothes are offered to the Gods.
One needs Clothes for the priest, gamcha (towel), 40 or 22 finger rings made of kusha grass, sari for navapatrika, one sari for the main puja, saris for Durga, Lakshmi, Saraswati, clothes for Kartikeya, Ganesha, Shiva, Vishnu, clothes for nine planets, clothes for peacock, mouse, lion, demon, buffalo, ox and snake. , Chandmala, a nosering, iron, conch shell are also needed and clothed. Each Chandmala usually comprises three disks, attached with strings and with hanging decorations at the end. Each disk usually has a golden or silver color rim.
Along with this, one needs flower garlands, garland made of vila leaves, Banana plant, turmeric plant, colacassia plant, wood apple stem, pomegranate stem, a stem of Jayanti plant, arum plant, rice plant, ashoka stem, twigs of white aparajita plant and two banana stems.
Nature is also celebrating Durga Puja. The Shiuli (I found out the botanical name also - -Nyctanthes arbor-tristis) flowers were lying on the grass. The dark green grass with dew, and the white flowers with that tinge of orange, lying there. A beautiful sight to see.
Evening when I go home, I am greeted by the heavenly aroma that comes from the flowers.
Ma Durga is here.
Here is how Ma Durga comes to life.
Kathamo is the bamboo structure. The frame on which the idols of Durga will be made. The worshipping of Durga starts from the day of Rathayatra , actually Ulta Rath, in the month of July (approximately), when the bamboo structure is built and worshiped. Some people build it from scratch every year, but I have seen people also fish out the old kathamo after immersion, and rebuild on top of that.
Kumor or Potua is the artisan who builds the idols. He will go through prayers before he starts work. First, bamboo sticks are cut in different shapes so as to support the main statue of the Goddess and also to create a platform to place her idol. The artisan then painstakingly creates a clay figurine of the Goddess. This is the most difficult part. Straw is bundled and tied around the frames using jute ropes. Traditions talks about using only paddy straw and freshly spun jute ropes. This is molded to give shape. Gradually the stricture forms. He usually will stick old newspapers on the bamboo structure. While one person or group of people are working on the structure, there will be another group or person, mixing the clay to give shape to the idols.
It is said that in Bengal, clay from the door of a prostitute has to mixed with the clay of Ganges and only then the idols will be made. The origin of the story is lost. It may have been used to include them as part of the celebrations. Some also say when men visited the prostitutes, they left their virtues at the door step and then went inside. It was collecting this pious clay is what brought about this. It is said , one cannot just go and take the clay. One has to beg for it, and only then it will be fruitful.
The first coat of clay used to make the image of the Goddess is watery. This helps fill up the gaps created by the straw structure. Another watery layer may be used again, if and only if that is needed. Overdoing will spoil the idol. The second layer is applied very carefully, since this is what actually gives shape to the idol. The mixed clay has to be pure and fine, so that there are no lumps and such while mixing. The palms, feet and head are all made separately and are then attached to the torso.
The face, which is the main part, is created with a great deal of effort. The artisans nowadays use existing molds. If being done for the first time, liquid Plaster of Paris is first poured over it, creating a mold. Then the mold is separated from the clay. The mold is then used to create many other similar heads.
Once the structures are assembled together, a final touch is added before the painting starts.
Cotton cloth soaked in fine clay, taken from the river bed of the Ganga, is applied to the joints of the figurines. This develops cracks while drying and essentially strengthens the joints. The image is then painted with white clay. If white clay is not available, lime and clay is mixed and applied on the idols. Once this dries, the statue is painted with pink or yellow earth colors. Traditionally vegetable and flowers would be crushed and mixed with the clay to form the necessary shade of color. This was then applied. Once Durga, her children and the lion has been colored, the asura is colored in green or brown colors.
The fine detailing of the eyes is done by the main artist. A coat of varnish is applied to the idol and hair, made of jute, is pasted onto the idol's head and is then ornamented.
Traditionally Durga was draped in fabric cut to shape and bordered with brocade and silver threads. Nowadays many people donate clothes for the idols which are folded around.
The idols of the mother and now ready.
While making the idols/ kathamo, one hears a term Ekchala.
Ekchala is the idols in one frame, rather than building the idols separately in their frames and then placing them aside. Ekchala Durga is the traditional way of building the idols.
The Durga Chalchitra, also referred to as Devichal or Chali, is the painted background of the Durga idol. The newspapers that were stuck on the bamboo frame now get transformed.
There are four varieties of Chalchitra - Bangla Chal, Markini Chal, Mothchouri Chal and Tanachauri Chal. Among the commonly seen chali is the Markini Chal. This comes in a semicircular shape, extending from one end of the idol to the other, propped up by two pillars. The Bangla chal follows the tradition of temple architecture. It stretches on both sides of the idol in a suspended pattern and is long enough to fit all the idols present there. Shiva is a vital part of Chalchitras. He is depicted in different postures and moods, such as playing a Vina, dancing, smoking ganja, riding the Nandi and even sleeping.
The lack of patronage has caused this wonderful art to fade away from mainstream art. Moreover, challis are usually immersed along with the idols and hence, no official legacy is found. Nowadays, the Chalchitra is used only as a part of decoration.
In older days when the length of the chalies were more, stories from Mahabharata and Ramayana, besides pictures of Das Maha Vidya of Durga, Nava Durga, Astha sakhi, Dashavatar of Vishnu etc. were painted.
Blue is used as a base with a few exceptions of pink ones. The figures are generally painted in reds. Other colours used are yellow, green, pink and black. In some occasions the chali used to be divided with dark margins like "Choukopots" having images like Narada, Narayana, Shiva, Indra Brahma. In some other region the figures are found to be floating.
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