Nav thitri

 Navratri is a festival dedicated to worship the Hindu Goddess Durga. In Sanskrit, the word ‘nava’ means nine and ‘ratri’ means nights i.e. ‘nine nights’. Each of these nine days of Navratri is dedicated to a particular Goddess who is worshiped on that day. The first form of Maa Durga is Shailputri, who was born to the King of Mountains. In Sanskrit, Shail means the mountain and ‘putri’ means daughter. Goddess Shailputri is an absolute form of Mother Nature and is also referred to as Goddess Parvati, the companion of Lord Shiva and mother of Lord Ganesha and Kartikeya.

Origin and History

As per the Mythology, it is said that Shailputri in her earlier birth was the daughter born to, Daksh Prajapati. She was named as ‘Sati’ and was married to Lord Shiva. In a sacrificial ceremony planned by Daksh Prajapati, he offended Lord Shiva as he was not in favor of this marriage. In this unendurable situation, Sati sacrificed her body and jumped into a yogic fire.

In her next birth she incarnated as Goddess Parvati, the daughter of Parvatraj Himalaya. Like her previous birth in this life also, she got married to Lord Shiva. Among all the nine forms of Goddess Durga, she has been referred to as Shailputri or Himavati. Hence, on the first day of Navratra, she is worshiped with great devotion and zeal.

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Before the festival of Navratri, people clean their houses and even get them white-washed. This festival starts off with placing images of Goddess Durga at homes, temples and pandals. Devotees shower their prayers towards the Goddess in forms of bhajans and mantras. Also, they offer her fruits and flowers. Since all the nine days are dedicated to different incarnations of Maa Durga, the rituals vary each day.

The Ritual: The ritual starts with the Ghatasthapana where Goddess Shailputri is worshiped with flowers, rice, roli and sandalwood. Also, a Kalash is filled with 7 kinds of soil (Saptmritika), clay, nut and five kinds of coins. Below this Kalash, 7 kinds of grains and barley seeds are sown, that are harvested on the tenth day. These crops are then offered to all gods and goddesses.

The Mantra: While worshiping Goddess Shailputri, devotees chant “Om Devi Shailputryai Swaha” for 108 times.

Also, they recite

Vande Vanchhit Laabhaay, Chandrardhkritshekharaam |

Vrisharudham Shooldharaam Shailputriim Yashaswinim ||

Meaning: “I worship Goddess Shailputri to fulfill my wishes, who is adorned with half moon on her head, rides on a bull, carry a trident and is illustrious.”

Bhog (Offerings): On this day, fast is observed and pure Ghee is offered on the foot of Goddess Shailputri. It is believed that by offering this bhog, the devotees are blessed with a disease free life.

Attire: On this day, Goddess Shailputri is embellished in a ‘red’ saree, and the color which is regarded auspicious to wear for devotees is also ‘red’.

Ideal Outfits and Accessories For This Particular Day

Apart from following the rituals and customs, people are also eager to embellish themselves in exquisite outfits and stunning ornaments. As red is considered as an auspicious color for devotees on this day, 

Interesting Facts

In the form of Shailputri, Goddess Durga is worshiped as a girl child i.e. the first phase of womanhood.

Among the Nine forms of Maa Durga, the importance and powers of Goddess Shailputri is considered to be unlimited.

Parvati and Himavati are other names of Goddess Shailputri.

Navaratri Day 2: Worship of Maa Brahmacharini and its significance

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The nine avatars played a very significant role in the worship of Goddess Durga during Navaratri. After the Kushmanda form of Goddess Parvati comes the birth of Daksha Prajapati. Then Goddess Prajapati comes into existence and the unmarried state of Mata Parvati is Goddess Brahmacharini.

She is worshipped on the second day of Navaratri and it is believed that Goddess Brahmacharini, who governs Lord Mangal, is known as the fortune provider. This version of Maa Durga carries two hands in which his righthand carries Jap Mala in the right hand and kamandal in the left hand. And she walks barefoot.

The colour dedicated to Maa Brahmachirini is white as she acquired the Brahmachari avatar and performed severe penance to get Lord Shiva as her husband.

NAVARATRI DAY 2: SIGNIFICANCE

The day is dedicated to worshipping Brahmacharini in the form of Maa Durga, which brings penance, renunciation, and good fortune. A person can enhance ethical conduct and a devotee can achieve their goals by praying to the Goddess. On this day, Lord Shiva is worshipped with Lord Shiva.

NAVARATRI DAY 2: MANTRA

Om Devi Brahmacharinyai Namah||

NAVARATRI DAY 2: PUJA VIDHI

On this day, Lord Shiva is worshipped along with Goddess Brahmachairini.

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Offerings are made like Jasmine flowers, rice and sandalwood in a Kalash to the idols of the deity. 

Milk, curd and honey are provided by Goddess Brahmachrini.

Finally, Aarti is done and prasad is distributed among needy people.

A special kind of sweet is offered.

NAVARATRI DAY 2: PRARTHARNA

Dadhana Kara Padmabhyamakshamala Kamandalu |

Devi Prasidatu Mayi Brahmacharinyanuttama ||

NAVARATRI DAY 2: STUTI

Ya Devi Sarvabhuteshu Maa Brahmacharini Rupena Samsthita |

Namastasyai Namastasyai Namastasyai Namo Namah ||

Navratri Day 3 | Worship Devi Chandraghanta

 

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The third day of Navratri is dedicated to worshiping Devi Chandraghanta. Being the third manifestation of Ma Durga, she wears a half moon (chandra) on her forehead.  This moon resembles the shape of a bell (ghanta), hence, the name Chandraghanta. This ten-handed goddess has a radiating golden body and a third eye. While her nine hands hold different weapons that are said to destroy evil occurrences, her 10th hand showers blessings on the world. Ardent devotees of this Goddess worship her to seek forgiveness for their misdeeds. They also revere her in an attempt to obtain her blessings for long lasting endurance, as well as an obstacle free life.

Origin and History

According to legends, when Sati burned her body in the yagya agni, she took rebirth as Parvati to Parvatraj Himalaya. Parvati married Lord Shiva.  On the day of their marriage, Lord Shiva arrived with all his Aghoris and Ghosts to take Devi Parvati along with him. On seeing this form of Shiva, her parents and all the guests were horrified.

Looking at all this, Parvati transformed herself into Goddess Chandraghanta and approached Lord Shiva. She requested him to reappear in the form of a charming prince. In the mean time, she revived her family from the shock and erased all their unpleasant memories. Since then, Devi Parvati is worshiped in her Chandraghanta avatar as the goddess of peace and forgiveness.

Customs And Rituals

Devi Chandraghanta is worshiped for her serenity and power to eradicate evil. There are certain rituals that are followed when worshiping her:

Pooja

The pooja should be initiated by worshiping all the gods, goddesses and planets in the kalash. This is followed by prayers being offered to Lord Ganesha and the entire family of Ma Durga. Towards the end of the pooja, Ma Chandraghanta should be worshiped. Finally, this ritual ends with the worship of Lord Shiva and Brahama.

The Mantra

The mantra that is recited, when the prayers are sent, goes something like this:

Ya devi Sarvabhooteshu, Maa Chandraghanta Rupen Sansthita |

Namastasyai Namastasyai Namastasyai, Namo Namah||

Pindah Pravarudha Chandkopastrakayurta |

Prasand Tnute Mahayam, Chandraghanteti Vishruta ||

Meaning: “I join my hands in front of the powerful Goddess, one with the bell shaped moon on her forehead. I worship her to forgive all of my bad deeds.”

Goddess Chandraghanta is the goddess of peace and forgiveness. Therefore, she likes to be offered something white as her bhog. One can either prepare kheer for prasad or offer milk to please her.

Color for The Day

On this day, it’s good for devotees to wear something in yellow color while performing the rituals and pooja. Though the Goddess herself drapes a white saree, which symbolizes peace and forgiveness, it is said that her worshipers should wear yellow throughout the day.

Navratri Day 4 | Worship Goddess Kushmanda

Goddess Kushmanda, the fourth form of Goddess Durga, is worshiped on the 4th day of Navratri (Navratri Chaturthi). It is believed that it was this form of Adishakti that created the universe with her smile. Several pujas, shlokas, and vedic rituals are performed to invoke this Ashtabhuja (eight arms) goddess. It is said that her complexion glows with a golden light that radiates from her persona. Worshiping this goddess is believed to bestow spiritual fulfillment and harmony in the life of all devotees. Navratri Chaturthi falls five days before Dusshera.

Origin and History

According to Durga Saptshati, Goddess Durga was very pleased with her avatar of Kushmanda. It is believed that the supreme goddess of power or Adi-Parashakti, appeared in the form of Siddhidatri from the left side of lord Shiva’s body. After taking the form of Siddhidariti, Goddess Parvati started to live inside the core of the sun and, hence, came to be known as Kushmanda Devi. This implies that Kushmanda Devi is the only goddess who resides in the core of the sun, from where she controls the entire solar system.

The name Kushmanda is a compound word that consists of three Sanskrit words ‘ku’ (meaning-little), ‘ushma’(meaning-warmth) and ‘anda’(meaning-egg); which combined together means a little warm cosmic-egg.

 Kushmanda Devi is depicted with eight hands. She has kamandal, dhanush, bada and kamal in the right hands whereas, she is holding an amrit-kalash, jap-mala, gada and chakra in her left hands. Her beautiful female form is seen sitting on a lion that denotes dharma and justice.

Customs and Rituals

Kushmanda Devi is invoked with a Kushmadevi Puja Mantra. Kushmanda Puja begins with inviting other gods, goddesses and their families by worshiping a kalash. Several strotra path, kawach and aartis are performed during Kushmanda Devi’s Puja. Devotees keep flowers in their hands to offer to this goddess. This offering is called naivaidhya or naibidhya. Curd, milk and halwa are distributed as prasad among devotees. According to shastras and puranas, Lord Shiva and Brahma must be worshiped after the Kushmanda Puja. Kushmanda Puja performed with incense, dhoop and durya is considered to be highly auspicious.

Yogis, saadhaks and bhakts can pacify Kushmanda Devi, even with the slightest devotion and purity of mind, to enter Anahata Chakra for pure bliss. This deity takes away all sorrows and troubles from the life of her bhakts and blesses them with good health, mental peace and prosperity.

As it is said that this goddess’s favorite vegetable is pumpkin, it’s no surprise that it is offered to her in her honor. It is also believed that this is the only goddess who can bestow 8 siddhis (perfections) and 9 nidhis (jewels) to her saadhaks.

The Mantra

“Ya devi sarvabhuteshu ma kushmanda

rupen sansthita namastaseya namastaseya

namastaseya namoh namah”

Meaning: “Goddess Kushmanda, who holds two pitchers full of wine and blood in her lotus hands, is propitious to me.

What you can wear on this day

Navdurga Puja spans through nine days. Devotees are excited to wear the nine colors associated with each day. While Kushmanda Devi is seen wearing a Red color saree, devotees are to adorn the color ‘Green’ for the fourth day. Instead of everyday clothes, people prefer wearing traditional and festive attires during this festival.

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Seniors.

 

Murare

 अब तो माधव मोहि उबार - Ab to Maadhav mohe ubaar

दिवस बीते रैन बीती बार बार पुकार divas beete rain beeti, baar baar pukaar.

अब तो माधव मोहि उबार..Ab to Maadhav mohe ubaar

नाव है मझधार भगवन तीर कैसे पायें naav hai majhdhaar bhagwan teer kaise paayen

घिरी है घनघोर बदली पार कौन लगाए ghiree hai ghanghor badli paar kaun lagaaye

अब तो माधव मोहि उबार...Ab to Maadhav mohe ubaar

काम क्रोध समेंत तृष्णा रही पल छिंन घेर

kaam krodh samet trishna rahee pal chhin gher

नाथ दीनानाथ कृष्णा मत लगाओ देर Naath Deena Naath Krishna mat lagaao der

अब तो माधव मोहि उबार...Ab to Maadhav mohe ubaar

दौड कर आये बचाने द्रोपदी की लाज Daud kar aaye bachaane Dropadi ki laaj

द्वार तेरा छोड़ के किस द्वार जाऊं आज Dwaar tera chhod kar kis dwaar jaaon aaj

अब तो माधव मोहि उबार Ab to Maadhav mohe ubaar

अब तो माधव मोहि उबार भजन लिरिक्स Ab To Madhav Mohi Ubar Bhajan LyricsLaxmi Shankar - Ab To Madhav Mohe Ubar

Magan hau bhava ambunidhi mein kripa sindhu murar

Neer ati gambhir maaya lobh lahe tarang

Liye jaat agadh jal mein gahe grah anang

Kaam krodh samet trishna pavan ati jhakjhor

Nahi chitvan det tiya suta naam nauka ore

meen indriya atihi kaatat mot agh sir bhar

Pag na it ut dharan paavat urajhi moh sewar

Thakyo jaani behal bihwal sunhu karuna mool

Shyam bhuj gahi kadhi daaryo sur braj ke kool

अबकी माधव मोहि उबार

मगन हउ भाव अम्बुनिधि में कृपा सिंधु मुरार

नीर अति गंभीर माया लोभ लहे तरंग

लिए जात अगाध जल में गेहे गृह अनंग

काम क्रोध समेत तृष्णा पवन अति झकझोर

नहीं चितवन देत तिया सुता नाम नौका ओरे

 

Ehi Mudham Dehi

Normally sung in Khamas, but can also be sung more eloquently in Nalinakanti Ragam. Composed by Narayana Theertha.

slokam

itastatah sancarantam jaganmohanavigraham|

karaabhyaamatha jaanubhyaam laalayanti vrajaanganaah

pallavi

Ehi Mudham Dehi sri Krishna Krishna

Maam paahi Gopaala Paala Krishna Krishna

Charanam 1

Nanda Gopanandana Sri Krishna Krishna

Yadhunandhana Bhaktha Chandana Krishna Krishna

Charanam 2

Kalabha gathim Dharsaya Sri Krishna Krishna

Thava Karnau salaya Sri Krishna Krishna

Charanam 3

Dhaava Dhaava Maadhava Sri Krishna Krishna

Navya Navaneethamaahara Sri Krishna Krishna

Charanam 4

Vikrama Balam Dharsaya Sri Krishna Krishna

Vidhi Chakraadhi sannutha Sri Krishna Krishna

Charanam 5

Sanjala Mani Kundala Krishna Krishna

Chaaru Champaka Naasaamowkthika Krishna Krishna

Charanam 6

Bhavya Natanam kuru Sri Krishna Krishna

Balapathra Sahitha Sri Krishna Krishna

Charanam 7

Kumkuma Pankila Deha Krishna Krishna

Bhaktha Shankara Charana Sri Krishna Krishna

Charanam 8

Saadhu saadhupa kritha miha Krishna Krishna

Loka Saadhaka hithaaya Sri Krishna Krishna

Charanam 9

Naradhaathi muni Gheya Krishna Krishna

Sreeman Naaraayana Theertha Varadha Krishna Krishna

krishna karuna lola, govardhana giridhara gopala

मीन इन्द्रिय अतिहि काटत मोत अघ सर भर

पग न इट उत धरण पावत उरझि मोह सवार

थक्यो जानी बेहाल बिह्वल सुनहु करुणा मूल

श्याम भुज गहि कढ़ी डारयो सुर ब्रज के कूल

promise.

 King Nimi asked Yogi Karabhajana about how Vishnu was worshipped and how He should be worshipped. Yogi Karabhajana told King Nimi that in each yuga, Vishnu was worshipped in different forms, explained P.T. Seshadri in a discourse.

In the Krita yuga, He was white in colour, had four hands and He wore garments made of the bark of trees. In Krita yuga, people led peaceful lives. They were gentle and did not fight with each other. They had control over their senses. They performed tapas and reached the Lord’s feet. In this yuga, the Lord was known by ten names: Hamsa, Suparna, Vaikuntha, Dharma, Yogeswara, Amala, Iswara, Purusha, Avyaktah and Paramatma. In Treta yuga, He was red in colour, with hair of a golden hue. He had four hands and there were three folds in His stomach. He had in His hands sruk and sruva. These were wooden ladles used for pouring ghee into the sacrificial fire. People were adherents of dharma and were knowledgeable in the Vedas and praised Him through Vedic hymns. He had eight names in Treta Yuga: Vishnu, Yajna, Trishnigarbah, Sarvadevah, Urukramah, Vrishaakapihi and Urugaayah.

In Dwapara yuga He was green in colour and wore silk garments. He held in His hands weapons like the conch, discus and mace. In His chest was the Srivatsa. He was adorned with the Kaustubha gem. In this yuga, He was worshipped in four forms: Vasudeva, Sankarshana, Pradyumna and Aniruddha. He was known by the following names: Visvesvara, Visvaroopah and Sarvabhootatma. In Kali yuga, He is black in colour. In this yuga, He is praised through Nama Sankirtana. Through Nama Sankirtana, people can get worldly benefits and also attain moksha. Because of this, the sages of Krita yuga will desire to be born in Kali yuga, so that they can sing His praises, said Karabhajana.

The Vaishnava tradition speaks of the greatness of the Narayana Mantra, also known as the Ashtakshara and the Moola Mantra, as all can utter it to attain salvation. The term Narayana is a compound of two words, ‘Nara’ meaning all sentient and non-sentient objects, and ‘Ayana’ meaning the abode of all. It is shown that the word reflects two interesting aspects, namely, that the Lord being the abode of all is the supporter of the entire universe, and also that all sentient and non-sentient objects are His abode. He reigns supreme existing in all even as all exist in Him.

Meditation on this mantra helps to reveal the atma swaroopa clearly and to dispel illusions and delusions commonly experienced by people, pointed out Asuri Sri Madhavachariar in a discourse. The delusion in the jivatma arises owing to his belief that he is an independent entity in his embodied state being endowed with the senses, mind and intellect. He therefore does not realise that he is subservient to the Lord. The truth is that the atma within each being is the very essence of jnana or self effulgent consciousness. It is therefore known as ‘chit’, ‘chetana,’ meaning sentient, while the body in every jivatma has no jnana and it is known as ‘achit’ and ‘achetana’. The atma’s inherent jnana is known as Dharma-buta-jnana and it is the cause for all jivatmas to know and recognise not only the self or the atma within them but also perceive and understand the world around and its objects. This self effulgence is always in fullness in the Lord, the Nityatmas and the muktatmas, but not so in the case of the jivatmas because they are bound by samsara. Moreover it varies according to each one’s individual karma. Once the jivatma attains moksha, this jnana attains fullness.

Rama is the embodiment of dharma and the Ramayana is the handbook on dharma in practice. Dharma is considered the highest principle that supports all things in the universe. Valmiki clarifies on Rama’s commitment to dharma in a verse wherein it is said that Rama is the sole protector of all the beings in the entire universe, and a staunch defender of His own dharma, faith, virtue and principles. He is the protector of all those who seek His refuge. When Rama entered Dandakaranya, the rishis were overwhelmed by His presence and it is said that they experienced Brahma Anubhuti on seeing Him, pointed out Sri B. Damodhara Dikshitar in a discourse.

But the forest was also the home for the rakshasas who lived on human flesh, and in their wily ways caused obstruction to the meditative life of the sages. As for Rama, Sita and Lakshmana, they cherished the divine and sacred atmosphere of the whole area purified by the performance of yagas and by the chanting of Vedic hymns. The sages received and honoured their guests with great warmth and offered their humble hospitality with fruits, flowers and water. They also sought Rama’s protection from the atrocities of the demons who constantly thwarted their yagas.

They told Him, ‘Whether in Ayodhya or in the forest, You alone can save us. Our mission is to live in peace by meditating on Brahman. We train ourselves to overcome our anger and to control our senses. We do not desire a life of material comfort or enjoyment. Neither can we fight nor retaliate the acts of aggression on us caused by the demons. Our only strength is our penance and if we use it against them, we lose whatever we have gained by it. We are helpless like the foetus in the mother’s womb that cannot protect itself. It is your duty to protect us from the dangers.” Rama promises to protect them 

patu

 

GPS.

 GURU PADUKA STOTRAM

Anantha samsara samudhra thara naukayithabhyam guru bhakthithabhyam,

Vairagya samrajyadha poojanabhyam, namo nama sri guru padukabhyam.

Kavithva varahsini sagarabhyam, dourbhagya davambudha malikabhyam,

Dhoorikrutha namra vipathithabhyam, namo nama sri guru padukabhyam.

Natha yayo sripatitam samiyu kadachidapyashu daridra varya,

Mookascha vachaspathitham hi thabhyam, namo nama sri guru padukabhyam.