SRI LALITHA MAHA TRIPURASUNDARI, the Mother of All, is invoked during the auspicious Sharannavaratri. The Sharad-Kaala (Autumn Season) represents the Creative Aspect of Nature. Since CREATION is synonymous with MOTHERHOOD, the Divine God-Principle is invoked as the MOTHER (Mathru-swaroopini) of the entire Universe of things and beings, of which we are also a part of. On the Mahalaya Amavasya day, Devi is invoked in her Jagat Prasuti Form – One who has delivered (created) the universe. With her grace and blessings alone the seeker can hope to totally dispel (Maha-Laya) the spiritual ignorance (Ama-Vasya) within himself. During the next nine days referred to as NAVARATRI, Devi is invoked and worshipped as MAHA DURGA (first three days), MAHA LAKSHMI (next three days) and MAHA SARASWATI (last three days). The sequence of worship of Durga, Lakshmi and Saraswati is different in different traditions and states, but the significance remains the same. The tenth day after Navaratri is known as VIJAYADASAMI (the day of Everlasting Victory – Mukti or Enlightenment).
DEVI DURGA is invoked during the first three days. Durga means “one who helps us to overcome our difficulties and negatives.” It is with her grace alone that the seeker can eliminate all the negative qualities lurking in him. They are represented as the various rakshasas whom Durga annihilates. She is depicted in red attire to represent Activity. In her hands, she carries different instruments of annihilation to destroy the various rakshasas. Mother’s destruction is ‘constructive destruction’ – it is creative and purposeful, it is for the sake of Dharma. Hence Durga is depicted as riding on a Simha (lion). SIMHA stands for Righteousness or Dharma. Its opposite is HIMSA which denotes violence and adharma. Simha also stands for “fearlessness”.
The next three days, GODDESS LAKSHMI is worshipped. Lakshmi means “to guide” the seeker on the path of spirituality to reach the Ultimate Goal of Self Realisation (Lakshya). Lakshmi represents the WEALTH of Sattvik qualities (Lakshana-s, like Truthfulness, Humility, Nobility, Devotion, Faith, Compassion, Courage, etc.) that an individual has to nurture and nourish within himself. Sri Lakshmi’s attire is depicted in different colours depending on what she represents: White for Purity and Knowledge, Red for Selfless Activity and Material Wealth, Green for Plenty, Prosperity and Food, etc. The lotus which is associated with her represents Knowledge, Beauty, Symmetry as well as Moksha. She represents both, the Standard of Life and Standard of Living. When Goddess Lakshmi signifies material wealth she is portrayed as riding on the owl. She rides on an elephant when she is invoked for a higher and purposeful life. As the bestower of Mukti (Liberation), she along with her consort, Lord Narayana are shown seated on Garuda (eagle).
During the last three days, SRI SARASWATI is invoked and worshipped. SARA means “essence” and SWA means “one’s own”. Saraswati means “one who facilitates the individual to understand and experience his true Higher Nature (State of Immortality) within himself.” Therefore, Sri Saraswati represents Spiritual Knowledge and the Higher Divine Experience. She is always depicted in white attire indicating a pure, tranquil and contemplative mind. In one hand she holds a mala which signifies the akshara-mala or the alphabets. In the other hand she holds a book signifying knowledge. SARASWATI is invoked at every stage – right from AKSHARA-ABHYASA (initiation into the alphabets) through VIDYA-ABHYASA (study of scriptures) to DHYANA-ABHYASA (practice of contemplation). She sports a veena in the lower pair of hands. The veena represents an individual who has totally surrendered unto Mother Saraswati as an empty and willing instrument. When she uses such a devotee to accomplish her divine work, her Will and the Expression of it becomes the beautiful music of life – the Glory of a Man of Realisation! Goddess Saraswati’s vahana (vehicle) is the Hamsa (Swan). Hamsa is a mystical bird which has the ability to separate milk from water from milk-water mixture. This signifies the discrimination between the Real and the Permanent (milk) from the Unreal and the Impermanent (water). Therefore Hamsa represents a Man of Realisation. The Jivanmukta is known as “Supreme Swan” – PARAMAHAMSA.
Alternatively, in some traditions, the sequence followed is: Maha Lakshmi, then Sri Saraswati and finally Sri Durga. Initially, a spiritual seeker invokes Goddess Lakshmi to cultivate within himself the noble and virtuous qualities. After that Sri Saraswati is invoked for Adhyatma Knowledge. Finally, Goddess Durga is invoked. By her grace alone, Mahishasura, the ego can be annihilated. Mahishasura is destroyed with the help of her trident (Trishula), which signifies the transcendence of the tri-groups (three gunas, three states of consciousness, three periods of time, the three equipments – body, mind and intellect, the three worlds, etc). This leads to the State of Self-realisation.
During Navaratri, apart from the parayana of Durga Saptashati, Lalitha Sahasranama, Devi Stotras, etc., there is a beautiful tradition of singing Sri Kamalamba Navavarana Krithis (composed by Muthuswami Dikshitar) or Sri Kamakshi Navavarana Krithis (composed of Oothukadu Venkata Subbaiyer). The krithis are based on Sri Vidya Upasana and are structured around the 9-layered Sri Chakra. The 11 Krithis (1- dhyana, 9 – one for each of the 9 days, and 1- mangala), are deep in mysticism and rich in their significance. The krithis signify the seeker’s spiritual journey from the outer pluralistic world to the Innermost Divine Centre within himself. It is the unveiling of the Divinity present within us. It is the transcendence of our outer personality-layers to ultimately reach Sri Maha Tripura Sundari, the personification of Parabrahma – the Sarvanandamaya State within ourselves.
Therefore, the entire Navaratri Puja wherein Mother Goddess is invoked as Devi Durga, Maha Lakshmi and Sri Saraswati represents the spiritual journey of a seeker from the darkness of Spiritual Ignorance to the Light of Spiritual Knowledge – from the State of Mortality to the State of Immortality – from Mahalaya Amavasya to Vijayadasami !!
Ya Devi Sarvabhuteshu Buddhi Roopena Samsthita I
Namastasyai Namastasyai Namastasyai Namo Namaha II
Ya Devi Sarvabhuteshu Lakshmi Roopena Samsthita I
Namastasyai Namastasyai Namastasyai Namo Namaha II
Ya Devi Sarvabhuteshu Shakti Roopena Samsthita I
Namastasyai Namastasyai Namastasyai Namo Namaha II
Ya Devi Sarvabhuteshu Mathru Roopena Samsthita I
Namastasyai Namastasyai Namastasyai Namo Namaha II
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